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

Her Excellency Giberet Miriam bat Sarah & beloved family

Her Excellency Giberet Teresa bat Sarah

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 & beloved wife

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 Shebeirach… He Who blessed our holy and pure Matriarchs, Sarah, Ribkah, 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: “Im B’Chuqotai” “If in My Statutes”

 

 

Contents of the Torah Seder

 

1.      Blessings in the Wake of Disobedience – Leviticus 26:3-13

2.       The Wages of Disobedience – Leviticus 26:14-39

a.      Sickness and Defeat – Leviticus 26:16-18

b.      Famine and Wild Beasts – Leviticus 26:19-22

c.      The Horrors of Siege – Leviticus 26:23-26

d.      National Destruction and Exile – Leviticus 26:27-39

 

                     3     Repentance Will Bring Restoration – Leviticus 26:40-46

 

 

 

 

 

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) 26:3-46

 

 

Rashi’s Commentary for:   Vayikra (Leviticus) 26:3-46

 

3 If you follow My statutes I might think that this refers to the fulfillment of the commandments. However, when Scripture says, “and observe My commandments,” the fulfillment of the commandments is [already] stated. So what is the meaning of "If you follow My statutes"? It means that you must toil in the study of Torah [for the word for “follow” here, תֵּלֵכוּ, literally means “walk,” which is a strenuous activity (Gur Aryeh)]. - [Torath Kohanim 26:2]

 

and observe My commandments You shall toil in the study of Torah in order to observe and fulfill [the commandments (Torath Kohanim 26:2). This is similar to, “[Hear, O Israel, the statutes and ordinances...] and learn them, and keep in mind to do them” (Deut. 5:1) [i.e., learn the Torah in order to keep them in your heart and perform them]. - [Sifthei Chachamim]

 

4 [I will give your rains] in their time at a time when people do not usually go out, for example, on Sabbath Eve. - [Ta’anith 23a]

 

the tree of the field This refers to trees [planted in the field, as opposed to the orchard,] that do not bear fruit, but are destined to bear fruit in the future. - [Torath Kohanim 26:5]

 

5 Your threshing will last until the vintage [and the vintage will last until the sowing] For the threshing will be so plentiful that you will be occupied with it until the vintage, and you will be occupied with the vintage until the sowing season. - [Torath Kohanim 26:6]

 

you will eat your food to satiety One will eat only a little [food], but it will become blessed in one’s innards. - [Torath Kohanim 26:6]

 

6 And I will grant peace You might say, “Here is food, and here is drink, but if there is no peace, there is nothing!” Scripture, therefore, states, after all this [blessing], “I will grant peace in the Land.” From here, [we learn] that peace is equal to everything else. And so, [this is illustrated in our morning prayers,] when we say: “[Blessed are You, O Lord...] Who... makes peace and creates everything” [a paraphrase of the verse] (Isaiah 45:7). - [see Ber. 11b; Torath Kohanim 26:7]

 

and no army will pass through your land It is unnecessary to state that they will not come to wage war, but [they will not come] even to pass through your land from one country to another. - [Torath Kohanim 26:9]

 

7 [And they will fall] by the sword before you each man [falling] by the sword of his fellow. - [Torath Kohanim 26:9]

 

8 of you will pursue [It will require only five] of your weakest [to pursue a hundred enemies], and not of your strongest [i.e., מִכֶּם means “the weakest (מָךְ) of you.”] - [Sifthei Chachamim; Torath Kohanim 26:10]

 

Five... will pursue a hundred, and a hundred of you will pursue ten thousand But is this calculation correct? [Since five will pursue a hundred, this means that each Jew will pursue twenty enemies;] therefore, should Scripture not have written here: "and a hundred of you will pursue two thousand"? But, [the Torah teaches us that] there is no comparison between a few who fulfill the Torah and many who fulfill the Torah [and thus, here, the larger the group of pursuers, the higher proportionately is the number pursued]. - [Torath Kohanim 26:10]

 

and your enemies will fall [by the sword before you] [This promise, already stated in verse 7, is repeated here to teach us (Torath Kohanim 26:10)] that the enemy will fall before you, not in the usual manner [i.e., that many of them will fall by the hand of only a few. - [Rash MiShantz ad loc.]

 

9 I will turn towards you -"I will turn away (אֶפְנֶה) from all My affairs to pay your reward." To what may this be compared? To a king who hired some workers [only one of whom worked for him for a long time, while all the others did not. When they presented themselves to receive payment, the king quickly paid the others a small amount, while to the one who had worked long, he said, “They worked merely a little for me, but with you, I must now turn my attention to calculate the substantial amount that I owe you.” Likewise, God will quickly pay the nations the small amount He owes them for their little good deeds, and then He will turn His attention, as it were, to the Jewish people, to calculate their great reward,] as is taught in Torath Kohanim 26:11.]

 

and I will make you fruitful [Unlike the usual expression of פִּרְיָה וְרִבְיָה in Scripture, here, the two parts of this expression are separated by the word אֶתְכֶם (Sifthei Chachamim quoting Maharai). The first part, וְהִפְרֵיתִי אֶתְכֶם, refers to the blessing of] being fruitful and multiplying. - [Torath Kohanim 26:12] [while the second part,] וְהִרְבֵּיתִי אֶתְכֶם [refers to the blessing of having] dignity of stature [(הִתְרַבְרְבוּת) i.e., being able to hold one’s head up high due to dignity].  - [Mizrachi; Torath Kohanim 26:12]

 

and I will set up My covenant with you a new covenant, not like the first covenant, which you broke, but a new covenant, which will not be broken, as it is said, “I will form a new covenant with the House of Israel and with the House of Judah—not like the covenant [that I formed with their forefathers... that they broke]” (Jer. 31:30-31). -[Torath Kohanim 26:12]

 

10 You will eat very old [produce] [But what blessing is it to eat old food? The Torah, means, however, that] the produce will remain well preserved, growing mellow with age, so that very old produce from three years ago will be better to eat than that of last year. - [B.B. 91b]

 

and you will clear out the old from before the new The threshing floors will be full of new [grain, which would decay if left there, and, therefore, must be stored]. The storehouses, however, will be filled with the [abundant] old produce. Therefore, you will have to remove what is in the storehouses and take it elsewhere [in your house], in order to put the new produce into them. - [Sifthei Chachamim and see preceding Rashi; B.B. 91b]

 

11 And I will place My dwelling This is the Holy Temple. - [see Er. 2a and Rashi there; Torath Kohanim 26:14]

 

and My Spirit will not reject you My Spirit will not be disgusted with you. Every [expression of] גְּעִילָה is an expression of the purging of something that had been absorbed by something else, as in the verse, “For there, the shield of the mighty was rejected (נִגְעֲל),” (II Sam. 1: 21), it did not accept that anointment, that [warriors] used to anoint their leather shields with cooked fat, in order to have attacking arrows or spears glide off it, rather than pierce the leather.

 

12 I will walk among you [God promises a blessing of special spiritual quality, involving intimate knowledge of Him (Zeidah Laderech):] “I will stroll with you in the Garden of Eden, as if I were one of you, and you will not be terrified of Me.” Now, one might think that you will not fear Me [under such “familiar” circumstances]. Scripture, therefore, says here, “and be your God.”- [Torath Kohanim 26:15]

 

13 I am the Lord, your God, [Who took you out of the land of Egypt] It is worthwhile for you to believe Me that I can do all these things, for indeed “I took you out of the land of Egypt” and performed great miracles for you. - [Torath Kohanim 26:16]

 

the pegs [A plowing yoke consists of a bar that is placed over the animal’s neck and reins that are placed under its neck and threaded through two holes at each end of the bar. This term מוֹט refers to] a type of peg, which is inserted into the two [holes at the] ends of the yoke. [These pegs therefore jam the reins tightly through the holes,] preventing the reins from coming off the ox’s head and [preventing the] undoing of the knot. [The term is] as [it appears] in the verse, “Make yourself reins and yoke-pegs (מֹטוֹת)” (Jer. 27:2); cheville in French.

 

upright Erect in stature [due to relief from bondage]. - [Torath Kohanim 26: 17]

 

14 But if you do not listen to Me to toil in [the study of] Torah in order to know the exposition of the Sages [corresponding to verse 3]. I might think that this refers to fulfilling the commandments. When Scripture says, “and you do not perform all these commandments,” the fulfillment of commandments is [already] stated. So what is the meaning of "if you do not listen to Me"? To toil in [the study of] Torah. And what is the meaning of "to Me"? This is speaking only about someone who knows his Master, and yet willfully rebels against Him (Sanh. 109a). Likewise, regarding Nimrod [whom Scripture calls], “a powerful hunter before the Lord” (Gen. 10: 9), [it means that] he recognized God but intentionally rebelled against Him; likewise, regarding the people of Sodom, [referred to as], “very evil and sinful against the Lord” (Gen. 13:13) — [it means that] they recognized their Master but intentionally rebelled against Him. - [Torath Kohanim 26:18]

 

and do not perform If you do not learn [the Torah], you will not perform. Scripture hereby enumerates two transgressions [namely, (a) not learning the Torah and therefore (b) not fulfilling its commandments properly].-[Torath Kohanim 26:18]

 

15 and if you despise My statutes [This refers to one who] despises others who perform [the commandments]; - [Torath Kohanim 26:18]

 

and reject My ordinances [refers to one who] hates the Sages - [Torath Kohanim 26:18]

 

not performing [refers to someone who] prevents others from fulfilling [the commandments]; - [Torath Kohanim 26:18]

 

any of my commandments [refers to one who] denies that I [God,] commanded them. This is why the verse says “any of My commandments” and “not any of the commandments.”- [Torath Kohanim 26:18]

 

thereby breaking My covenant [This refers to one who] denies the main tenet [of Judaism, namely, that God is the Omnipotent Creator of all existence (Torath Kohanim 26:18).] Hence, [this verse has enumerated] seven sins, the first leading to the second, and so on, until the seventh, [and the process of degeneration is] as follows: [First, a person] does not learn [the Torah]; then, he [subsequently] does not fulfill [the commandments]; he then despises others who do [fulfill them]; then, he hates the Sages, prevents others from fulfilling [the commandments], denies the [authenticity of the] commandments and [finally] denies the very omnipotence of God.

 

16 I will order I will order upon you.

 

consumption This is a disease that consumes the flesh; anpoles in Old French, blisters. [The afflicted] appears like one who has had swellings and whose swellings have abated, thereby causing a sad appearance to his face [due to the stretched skin sagging after the swellings have abated].

 

fever Heb. קַדַּחַת, an illness that makes the body feverish, heating it up and making it burn, like, “For a fire blazed (קָדְחָה) in My wrath” (Deut. 32:22).

 

that cause hopeless longing and depression Heb. מְכַלּות עֵינַיִם וּמְדִיבֹת נֶפֶשׁ. The eyes (עֵינַיִם) look with anticipation, longing (כָּלוֹת) to see that the illness will abate, and he will recover, but, he eventually does not recover, and depression (מְדִיבֹת נֶפֶשׁ) falls upon his family members when he dies. Any desire that is not realized or some prolonged yearning [for something], is termed כִּלְיוּן עֵינַיִם.

 

You will sow [your seed] in vain [and your enemies will eat it] You will sow, but it will not grow, and if it does grow—"your enemies will eat it."

 

17 I will set my attention [The word here פָנַי, means] My leisure. [Thus, God is saying here:] “I will turn (פּוֹנֶה) away from all My affairs, to harm you.”

 

Your enemies will rule over you Heb. וְרָדוּ. [This expression is to be understood] literally, namely, [that they] will rule over you. Now, the Aggadic explanation of this passage (beginning from verse 16), as taught in Torath Kohanim (26: 19-24), is as follows: [16]

 

Then I too, will do the same-Heb., אַף אֲנִי אֶעֱשֶׂה זֹּאת. I will speak only out of wrath (אַף). Likewise, וְהָלַכְתִּי אַף אֲנִי עִמָּכֶם בְּקֶרִי (verse 24 below);

 

I will order upon you Heb., וְהִפְקַדְתִּי עֲלֵיכֶם. The plagues will address (פּוֹקְדוֹת) you one immediately after the other; i.e., the first plague will not have even finished, when I will bring the next one upon you, right next to it.

 

shock Heb., בֶּהָלָה. This is a plague that shocks (מַבְהֶלֶת) people. And what is this? A plague [whose cure is anxiously] awaited, [and when the afflicted dies suddenly, people are נִבְהָלִים)) shocked];

 

Consumption... — Heb. אֶת הַשַּׁחֶפֶת וְאֶת הַקַדַּחַת מְכַלּות עֵינַיִם וּמְדִיבֹת נֶפֶשׁ. Sometimes, a person is sick and lies in bed, but his flesh is well preserved on him—therefore, Scripture states, שַׁחֶפֶת, [a disease that] consumes the flesh. Or occasionally, a person may be worn away [from disease], but is comfortable in that he has no burning fever. Therefore, Scripture states, וְאֶת הַקַדַּחַת, which teaches us that [the afflicted] will be burning with fever. Or sometimes, a person may be burning with fever, but he himself believes that he will survive. Therefore, Scripture states, “[and diseases] that cause hopeless longing” [explained above in Rashi to mean that he will not recover]. Or, although he himself does not believe that he will survive, nevertheless, others may believe that he will. Therefore, Scripture states, מְדִיבוֹת נֶפֶשׁ [explained above in Rashi to mean that the family members of the afflicted will be depressed due to his death];

 

You will sow your seed in vain You will sow your seed, but it will not grow. If this is the case, though, what would your enemies come and eat, that the verse should then state, "and your enemies will eat it"? What circumstance are we speaking about here? You will sow your seed one particular year, and it will not grow [then]; in the following year, however, it will grow, but then, your enemies will come and find the produce for the time of the siege. Thus, those inside [the besieged cities] will be dying of starvation, because they had not gathered in produce from the previous year. Another explanation of “You will sow your seed in vain” is that Scripture here is alluding to sons and daughters, namely, that you will invest hard work in your children, rearing them, but [the punishment of your] sin will come and consume them, as the verse says, “Those whom I have reared and brought up—my enemy has consumed” (Lam. 2:22). [17]

 

I will set My attention against you Just as it is said regarding the good, “I will turn towards you” (verse 9), so it is said regarding the bad, “I will set My attention [against you.” Our Sages] drew a parable to a king, who said to his servants [when they had not obeyed him]: “I am now turning my attention away from all my affairs, and I am occupying myself with you, to do [you] harm!”

 

and you will be smitten before your enemies Heb. וְנִגַּפְתֶּם, [lit., “and you will fall by the plague before your enemies,”] that the deathly plague will kill you inside [the besieged cities] while your enemies surround you from the outside [and rejoice that you are dying off within, from the plague]; - [Sifthei Chachamim]

 

Your enemies will rule over you Heb. וְרָדוּ בָכֶם. I will make your enemies stem from within your very own people. For at the time that the nations stand up against Israel, they seek out only what is visible, as it is said, “And it happened, when Israel sowed, that Midian, Amalek, and the children of the East came up... and they camped against them and destroyed the Land’s produce” (Jud. 6:3-4). However, when I will set up [enemies] against you from within your very own camp, they will seek out your hidden treasures [within]. Thus, says the verse, “who ate the flesh of My people and flayed their skin from upon them [and opened their bones and broke them” (Micah 3:3)—the metaphor of breaking the bone to get to the marrow within, alluding to the enemy seeking out the hidden treasure within (Yosef Hallel)].

 

you will flee out of fright,

 

but no one will be pursuing you for lack of strength [left to pursue you.] - [Torath Kohanim 26:24] [This is the end of the Aggadic explanation given by Torath Kohanim. Now Rashi resumes his commentary, although sometimes quoting Torath Kohanim.]

 

18 And if, during these Heb. וְאִם־עַד־אֵלֶּה, [equivalent to:] וְאִם־בְּעוֹד־אֵלֶּה, lit., “and if, while (עוֹד) these [are transpiring], you [still] will not listen to Me.”

 

I will add more sufferings of a different [nature].

 

another seven... for your sins Seven retributions for your seven sins that have been enumerated earlier [not sevenfold for your sins]. - [see Rashi verse 15 above; Torath Kohanim 26:26]

 

19 I will break the pride of your strength This is the Temple, and so Scripture says, “Behold I am profaning My Sanctuary, the pride of your strength” (Ezek. 24:21). - [Torath Kohanim 26:27]

 

and make your skies like iron and your land like copper This is more severe than that of Moses, for there he says, “And your sky above you will be [like] copper and the earth beneath you (like) iron” (Deut. 28:23), that the sky will sweat as copper sweats, and the earth will not sweat, just as iron does not sweat, and therefore, [the earth] will preserve [any of] its [existing] fruit. Here, however, [in this harsher curse, pronounced by God Himself,] the sky will not sweat, just as iron does not sweat, and therefore, there will be drought in the world, while the earth will sweat, just as copper sweats, thus causing its fruits to rot [through its dampness]. - [Torath Kohanim 26:28]

 

20 Your strength will be expended in vain In the case of a man who did not toil, not having plowed, sown, weeded, cut off [the thorns], or hoed—at the time of harvest, if blight comes and ruins everything [that others worked on], it does not affect him at all. However, a man who did toil, who plowed, sowed, weeded, cut off [the thorns], and hoed—if blight comes and ruins everything, this man’s teeth become blunt [i.e., his spirit will surely be broken]! [Thus is the force of the retribution described here]. - [Torath Kohanim 26:28]

 

your land will not yield its produce [Heb. יְבוּלָה. Even [that quantity of seed] that you “bring forth (מוֹבִיל) ” to [the field] at the time of sowing.- Torath Kohanim 26:29]

 

and the tree of the earth [will not give forth its fruit] [Why the expression "tree of the earth"? It means that] the trees will be smitten even from the earth, for they will not be able to put forth their fruits in the season when fruits sprout forth. [The production of fruit originates from the earth in which the tree is rooted. The tree will blossom, but the earth will have no power to bring forth fruit.] - [Sefer Hazikkaron ; Torath Kohanim 26:29]

 

will not give forth [This phrase comes after “the tree of the land” and before “its fruit” and must be understood here to] refer to both that [phrase] which is before it and that which comes after it, the trees and the fruits [and therefore, there are two separate retributions specified here (see next Rashi)].

 

will not give forth its fruit i.e., if a tree will produce any fruit (Mizrachi), they will drop off (Torath Kohanim 26:29). Thus, this [clause, “the tree of the land will not give forth its fruit”] represents two separate curses and [by so identifying them as two separate curses here, Rashi has shown that verses 19-20 have] now enumerated seven retributions here (see Rashi on verse 18) [namely: (a) Breaking the pride of your strength, (b) making your skies like iron, and (c) your land like copper, (d) that your strength will be expended in vain, (e) your land will not yield its produce, (f) trees will not be able to give forth their fruits altogether (see preceding Rashi), and (g) any fruit produced will drop off the tree]. [Torath Kohanim]

 

21 And if you treat me as happenstance Heb. קֶרִי. Our Rabbis said that [this word means] temporary, by chance (מִקְרֶה), something that happens only sometimes. Thus, [our verse means:] “If you treat the commandments as happenstance, a temporary concern.” Menachem [Ben Saruk], (Machbereth, p. 1158) however, explains [קֶרִי] as refraining. Similar is, “hold back (הֹקֵר)your steps” (Prov. 25:17), and also, “he who keeps back (יְקַר) his breath” (Prov. 17:27). And this explanation [of לָלֶכֶת עִמִּי קֶרִי] resembles Onkelos’s translation, namely, denoting hardness (קשִׁי), i.e., [those who commit the sin of לָלֶכֶת עִמִּי קֶרִי] harden(מַקְשִׁין) their hearts to refrain from coming close to Me.

 

I will add seven punishments corresponding to your sins Seven other punishments, with the number seven, corresponding to your sins. - [Torath Kohanim 26:30]

 

22 I will incite Heb. הִשְׁלַחְתּי, an expression of inciting.

 

and they will bereave you [From this verse,] I know only that wild beasts will bereave you, for this is their nature. How do I know that domestic animals, which are not accustomed [to kill people, that they too, will kill]? Therefore, Scripture says, “I will incite the teeth of livestock upon them” (Deut. 32:24). Thus, there are two [punishments—both wild beasts and domestic animals attacking people]. How do I know that they will kill through their bite? Because that verse continues, "with the venom of the creatures that slither in the dust"—just as those [snakes] kill through their bite, these also will kill through their bite, and indeed, there were years in the Land of Israel, when [domestic] donkeys used to bite and kill, wild donkeys bit and killed.-[see Rashi Deut 32:24.; Torath Kohanim 26:31] [Be’er Mayim Chayim writes that the wild donkey is basically a domestic animal, but, as Leket Bahir comments, it lives in the wilderness and is therefore considered a wild animal. See also Sefer Hazikkaron. Extant editions of Torath Kohanim read: Donkeys would bite and kill; oxen would bite and kill.]

 

and they will bereave you these are the young children.

 

utterly destroy your livestock from outside [your city].

 

and diminish you from within [your city].

 

and your roads will become desolate The major trails and the minor trails. Here you have seven punishments: 1) the teeth of domestic animals, 2) the teeth of wild animals, 3) the venom of the crawling things of the dust, 4) and they will bereave [you], 5) utterly destroy [you], 6) and diminish [you], 7) and [your roads] will become desolate.

 

23 you will not be chastised to Me to return to Me.

 

25 the avenging of a covenant [Since] there is also an avenging which is not of the covenant [i. e., not stated here in the Torah, such as those] in the manner of other avenging’s and this is the blinding of the eyes of Zedekiah (see II Kings, 25:7) [i.e., blinding is not one of the punishments enumerated here]. Another explanation of “the avenging of a covenant”: The avenging [here] will be because you broke My covenant [namely, the Torah] (Sifthei Chachamim and Onkelos; Shab. 33a). Wherever the expression of “bringing חֶרֶב” appears in Scripture, it refers to a war of enemy armies.

 

and you will gather [into your cities] from the outside, to the inside of the cities, due to the siege. -[Torath Kohanim 26:33]

 

I will then incite the plague in your midst [and you will be delivered into the enemy’s hands] Through this plague, you will be delivered over to the hands of your enemies who are besieging you (see preceding Rashi); because since one may not allow a dead person to remain [unburied] overnight in Jerusalem (B.K.82b), when they bring out their dead for burial, they will then be “delivered into the enemy’s hands.”-[Torath Kohanim 26:33]

 

26 the staff of bread Heb. מַטֵּה. [This expression] denotes [a source of] “support” [namely, food or bread, just as a staff (מַטֵּה) supports a person (Mizrachi)], similar to “staff (מַטֵּה) of strength” (Jer. 48:17).

 

When I break for you the staff of bread I will break every support of bread that you have - [Torath Kohanim 26:34] This refers to “the arrows of hunger” (see Ezek. 5:16 where both of these expressions appear, and Redak identifies the “arrows of hunger” as blight, mildew, and locusts, which destroy some or most of the grain).

 

and ten women will bake your bread in one oven because of lack of wood. - [Torath Kohanim 26:34]

 

and they will bring back your bread by weight The grain will rot, and the bread will become crumbly, breaking apart inside the oven. The women, therefore, will sit and weigh the broken pieces, to divide them among themselves. - [Torath Kohanim 26:34]

 

and you will eat, yet not be satisfied This describes a curse within the intestines. [Once again,] seven retributions [are enumerated here (verses 25-26) corresponding to the seven sins (see Rashi on verses 15, 18, 20 and 22 above)], namely: (a) the attacking armies, (b) the siege, (c) the plague, (d) the destruction of food supply, (e) a lack of wood, (f) crumbly bread and (g) a curse in the intestines. The clause, “you will be delivered [into the enemy’s hand]” (in verse 25), does not count [as a separate retribution because it] is [part of] the attacking armies.

 

30 your edifices Towers and castles.

 

your sun-idols A type of idol that they would place upon the rooftops, and since they would stand in the sun (חַמָּה), they are called “sun idols.” (חַמָּנִים) -[Torath Kohanim 19:7]

 

I will make your corpses [fall] upon [the corpses of your idols] [How so?] The people would be swollen from starvation; [and in a futile gesture of homage,] they would take out their idol from their bosom and kiss it; their bellies would burst open, and they would fall down [dead] on top of it. - [Torath Kohanim 26:36]

 

and My Spirit will reject you This is the departure of the Divine Presence. - [Torath Kohanim 26:36]

 

31 I will lay your cities waste I might think that this means [desolate] of people [who reside there (Mizrachi)]. When the [next verse] says, “I will make the Land desolate,” [desolation of] people [who reside there] is [already] stated. So what is the meaning of "waste"? [It means that the Land will be desolate] of any passerby. - [Torath Kohanim 26:2]

 

and your holy places מִקְדְּשֵׁיכֶם

 

desolate I might think that this means [desolate] of sacrifices. [However,] when [Scripture] states, “and I will not partake [of your pleasant fragrances],” [desolation of] sacrifices is stated. So what is the meaning of "and make your holy places desolate"? It means [desolate] of throngs (Torath Kohanim 26:4) - these are the caravans of Israelites who prepare themselves (מִתְקַדְּשׁוֹת) and gather to go there [to the Holy Temple in Jerusalem]. [Here also,] seven retributions [are enumerated here (verses 29-31) corresponding to the seven sins (see Rashi on verses 15, 18, 20 and 22 above)], namely: eating the flesh of sons and daughters, edifices being demolished; thus, we have two [retributions enumerated]. The cutting down of sun-idols is not [counted as a separate] retribution, but rather, [part of this second one, for] as a consequence of the edifices being demolished, the sun-idols that had been erected on the rooftops (see: Rashi verse 30 above) will fall off [these tall buildings] and be destroyed; I will make your corpses [(fall) upon the corpses of your idols]—that makes three; the departure of the Divine Presence—four; the cities being laid waste, the desolation of the holy places from throngs, and I will not partake [of the pleasant fragrances of] your sacrifices—in total, seven [even though the ensuing verses go on to mention several other additional hardships that are not actually part of these seven, but that Israel will have to endure if they sin (Mizrachi)].

 

32 I will make the Land desolate This is actually a good thing for Israel, namely, that since the Land will be desolate of people living in it, the enemies will not find contentment in Israel’s Land [and will have to leave]. - [Sifthei Chachamim; Torath Kohanim 26:38]

 

33 And you, I will scatter among the nations This [though,] is a harsh thing [for Israel], for when the people of a country are exiled to the same place, they see each other and find solace. However, Israel was scattered as if through a winnowing basket, just as a person who scatters barley through a sieve [so that] not one of them is attached to another. - [Torath Kohanim 26:39]

 

and I will unsheathe Heb. וַהֲרִיקֹתִי, [lit., “I will empty out,” which means here to unsheathe, because] when one unsheathes a sword, the sheath is emptied out (מִתְרוֹקֵֵן). And the Midrashic explanation [based on the term לְהָרִיק, often used to mean “to empty out water,” is as follows]: The sword that will be taken out against you will not return quickly [to its sheath]. This is like a person who empties out (מֵרִיק) [a pitcher of] water, which does not return [to the pitcher]. - [Torath Kohanim 26: 39]

 

Your land will be desolate For you will not hasten to return into it, and subsequently, “your cities will be laid waste,” i.e., they will appear to you as having been [permanently] laid waste. For when a person is exiled from his house, from his vineyard, and from his city, but he [knows that he] that he will ultimately return, [in his eyes,] it is as though his vineyard and house are not laid waste [whereas here, since Israel will give up hope of returning to their Land, it will appear to them as having been laid waste]; thus is it taught in Torath Kohanim (26:40).

 

34 Then, the Land will be appeased [This verb is in the reflexive form and the meaning is: Then, the Land will be appeased, and in turn,] appease the anger of the Omnipresent, Who had been angry regarding the Land’s Shemittah years (Mizrachi) [and thus appease [God regarding them].

 

and thus appease [This verb is in the causative form, meaning: The Land will appease] the King regarding its sabbaticals (Mizrachi).

 

35 all the days that it remains desolate [This word הָשַּׁמָּה is in the passive form, just] like the word הֵעָשׂוֹת [and means “being desolate”]. The [root of the word, שׁמם, actually has two letters מ, and our word should therefore appear as הָשַּׁמָמָּה Since this is difficult to pronounce, however, the first] “mem” is vocalized with a dagesh, which replaces the [second, omitted “mem,” rather than having the full word with a] double ["mem" in it, as in the noun form,] שְׁמָמָה.

 

whatever it had not rested on your sabbaticals The seventy years of the Babylonian exile [i.e., between the destruction of the first Temple and the building of the second,] corresponded to the seventy years of Shemittah and Jubilee years that took place during the years that Israel angered the Omnipresent while in their Land, [a total of] 430 years. Three hundred and ninety years were the years of their sinning from when they entered the land until the Ten Tribes were exiled, and the people of Judah angered Him for forty more years from the time the Ten Tribes were exiled until the destruction of Jerusalem. This is what is referred to in Ezek. (4:4-5) [when God makes Ezekiel figuratively suffer one day for each year Israel sinned, in order to atone for their sins], "And you shall lie on your left side (symbolizing the house of Israel, i.e., the ten tribes) ... [Now I have made for you the years of their iniquity by the number of days, three hundred and ninety days, and you shall bear the iniquity of the house of Israel]. And when you complete these, you shall lie on your right side a second time, and you shall bear the iniquity of the house of Judah: forty days [a day for a year, a day for a year, I have given it to you]." Now, this prophecy was stated to Ezekiel in the fifth year of King Jehoiachin’s exile. And [since the people of Judah] spent another six years [in the Land] until Zedekiah’s exile, totaling forty-six [sinful years of the house of Judah, and hence, of the 850 years the people of Israel spent from the time of their entry into the Land until their eventual exile from it after the destruction of the first Holy Temple, they sinned for a total of 436 years]. Now, you might object, saying that King Manasseh [who was born immediately after the ten tribes were exiled, and who] ruled for fifty-five years [and so, even without taking into account the sinful years during the reigns of all the other kings of Judah, fifty-five years alone is more than forty-six, so surely the calculation is incorrect]! [However,] Manasseh repented [his evil ways] for thirty- three [of the fifty-five] years [of his reign], and thus, his sinful years [amounted to] twenty-two years, as it is written, “and he made an asherah as Ahab, the king of Israel, had made” (II Kings 21: 3), and Ahab ruled for twenty-two [sinful] years, [so did Manasseh sin for twenty-two of his fifty- five year reign,] as is taught in the Aggadah of [the eleventh chapter of Tractate Sanh. (103a), entitled] Cheilek. [Thus, the number of years that the house of Judah sinned was: 22 years during the reign of Manasseh,] two during [the reign of] Amon, eleven during [the reign of] Jehoiakim and the same [i.e., another eleven] during [the reign of] Zedekiah [making a total of 46 years. The other kings of Judah are not included in the calculation, because during the righteous Josiah’s reign, Israel did not sin, while Jehoachaz and Jehoiachin each ruled for only three months. Let us now] go and calculate, for the [period of] 436 years [of sin], how many Shemittah and Jubilee years transpired during the years, at a rate of sixteen in every hundred years: 14 Shemittah years and two Jubilee years [totaling 16 sabbatical years]. Therefore, for 400 years, we have 64, and for the remaining 36 years, there are five [cycles of seven years and thus five] Shemittah years, making a total of [64 and 5 =] seventy minus one [i.e., 69 unobserved sabbatical years in that total of 436 sinful years in that period]. And [we must add to this calculation] an extra year—this extra year was the [last sinful] year [of the 436,] which began another Shemittah cycle [and God exiled Israel then and did not wait for the completion of that cycle for them to desecrate the seventieth Shemittah year—out of mercy for them, so that they would not have to endure the punishment of utter destruction, God forbid.] - [see Deut. 4:25 and Rashi there; Sifthei Chachamim] [This extra year, nevertheless, is included in the calculation here, as though another sabbatical had gone by unobserved, thereby] completing the seventy [unobserved sabbatical years of that period]. And for these [unobserved sabbaticals], a full seventy years [of exile] were decreed. And thus is it stated in (II) Chron. (36:21), “until the Land was appeased regarding its Sabbaths; [for all the days of its desolation it rested,] until the completion of seventy years.” - [See Sefer Hazikkaron for the explanation of this Rashi.]

 

36 I will bring fear Heb. מֹרֶךְ, fear and timidity (רֹךְ) of heart (see Torath Kohanim 26:43). The letter “mem” of מֹרֶךְ is [actually part of] the root [of the word, but occasionally] is omitted (see Rashi on Gen. 17:11 and 49:10) [and does not appear in other forms of the word, e.g., לְבַבְכֶם אַל־יֵרַךְ (Deut. 20:3)], like the “mem” of מוֹעֵד and מוֹקֵשׁ [where the “mem” is also part of the root, but is omitted in different forms of these words, e.g., וְנוֹעַדְתּי שָׁמָה (Exod. 29:43) and, יָקוּשׁ (Hos. 9:8)].-[Meira Dachya]

 

they will flee as one flees the sword i.e., as if murderers are pursuing them [but only “as if,” because “there will be no pursuer.” -[Mizrachi]

 

a rustling leaf Heb., עָלֶה נִדָּף, lit., a “pushed” leaf, that the wind “pushes,” striking it against another leaf, so that it knocks and makes a sound. And so does the Targum [Onkelos] render: קַל טַרְפָא דְשָׁקִיף, an expression of striking, like שְׁדוּפוֹת קָדִים, beaten by the east wind (Gen. 41:6), [which Onkelos renders:] שְׁקִיפָן קִדּוּם, [and it is like] the term מַשְׁקוֹף, lintel, the place where the door slams. Similar is [Onkelos’s] translation of חַבּוּרָה ["bruise" (Exod. 21:25), which he renders:], מַשְׁקוֹפֵי [which actually means “blow,” since the bruise is a result of a blow on the body (see Rashi there)]. [Although the word נִדָָּף actually means “pushed,” Onkelos conveys the result of one leaf being pushed against another, namely, that it “strikes” its neighboring leaf. (Mizrachi).] 

 

37 Each man will stumble over his brother When they run away to flee, they will stumble over each other, because they will flee in panic.

 

as if from the sword i.e., as if fleeing from [people] who want to kill them, for they will have fear in their hearts, and every moment, they will think that someone is chasing them. And the Midrashic explanation of וְכָשְׁלוּ אִישׁ בְּאָחִיו is: “Each man will stumble because of his brother,” i.e., one person will stumble because of someone else’s sin, because all Jews are guarantors for one another. - [Torath Kohanim 26:45, Sanh. 27b]

 

38 You will become lost among the nations When you will be scattered, you will become lost from one another.

 

and the land of your enemies will consume you This refers to those [Jews] who will die in the Diaspora.

 

39 because the iniquities of their fathers are still with them If they hold onto the [evil] practices of their forefathers in their hands. - [Sanh. 27b]

 

they will rot away Heb. יִמָּקּוּ, an expression of melting, and has the same meaning as יִמַּסּוּ, “they will melt.” Similar is, “their eyes will melt (תִּמַּקְנָה) in their sockets” (Zech. 14:12), and, “my bruises are... decayed (נָמַקּוּ)” (Ps. 38: 6).

 

41 Then I too, will... bring them [... (back while) in the land of their enemies] -"I Myself will bring them [back]!" This is a good thing for Israel, so that they should not say, “Since we have been exiled among the nations, we may as well behave like them!” [Says God in answer to this:] “I will not allow them [to do this]! Rather, I will set up My prophets, and bring them back [to Me] under My very wings!” as it is said, “But what enters your mind shall not come about, [what you say, 'Let us be like the nations, like the families of the lands, serving wood and stone’]. As I live, says the Lord God, surely with a strong hand and with an outstretched arm and with poured out fury, will I reign over you!” (Ezek. 20:32-33). - [Torath Kohanim 26:48]

 

If then... becomes humbled Heb.  אוֹ אָז יִכָּנַע[This unusual expression, אוֹ אָז, is] similar to that in the verse, אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא, “If it was known that it was a [habitually] goring bull” (Exod. 21:36). [Thus, the meaning of this verse is: If they want to become like the nations, I will have to take them back to Me against their will] but, if (אוֹ) their clogged heart then (אָז) becomes humbled [without force, their sufferings will atone for them...] (Sifthei Chachamim). Another meaning [of אוֹ אָז is:] Perhaps. [Thus, the verse means:] “Perhaps then, their blocked heart will become humbled....”

 

then, [their sufferings] will gain appeasement for their iniquity [means that] they will gain atonement for their iniquity through their sufferings.

 

42 And I will remember My covenant [with] Jacob Heb. יַעֲקוֹב. [The name יַעֲקוֹב is] written in full, [i.e., with a “vav,”] in five places [in Scripture], and [the name] אֵלִיָּהוּ is written defectively [without a “vav,” i.e., אֵלִיָּה also] in five places [in Scripture]. Jacob took a letter ["vav"] from the name of Elijah [the Prophet] as security—that he will come and herald the redemption of his [Jacob’s] children [and since this is Elijah’s mission in life, his name will remain “incomplete,” as it were, until he fulfills it, speedily, in our days. The five instances of the “vav” symbolize the five fingers of the hand; i.e., this security arrangement between Jacob and Elijah was sealed by a handshake (Gur Aryeh)]. I will remember My covenant [with] Jacob, and also... Isaac, and also... Abraham] Why are the forefathers enumerated in reverse order? To inform [you that the youngest patriarch,] Jacob is [alone] worthy of this [i.e., that Israel be redeemed through his merit alone], but if this is not enough, then Isaac is together with him, and if this is not enough, then Abraham is with him, and [Abraham] is certainly worthy. And why is the expression “remembering” not used with Isaac? [Because] Isaac’s ashes (see Rashi on Gen. 22:13; Bereishith Rabbah 56:9; Tanchuma Shelach 14) [always] appear before Me, gathered up and placed upon the altar" [and therefore, God does not have to “remember” Isaac, for Isaac is never forgotten]. - [Hagahoth Ubiyurei Hagra on Torath Kohanim]

 

43 This was all in retribution for [means:] "In retribution (יַעַן) and in retribution (וּבְיַעַן) [i.e., in retribution] for their having despised My ordinances [and in retribution (וּבְיַעַן) for their having rejected My statutes]."-[Mizrachi]

 

44 But despite all this Moreover (אַף), even though (גַּם) I will mete out this (זֹאת) retribution upon them which I have described [for them] when they are in the land of their enemies—nevertheless, I will not despise them... to annihilate them, thereby breaking My covenant that is with them.

 

45 The covenant [made with] the ancestors i.e., with the Tribes. - [Torath Kohanim 26:53]

 

46 the laws - וְהַתּוֹרוֹת. [Why the plural form,” וְהַתּוֹרוֹת“? This denotes two Torahs -] one Written Torah and one Oral Torah. It teaches us that all were given to Moses on [Mount] Sinai. -[Torath Kohanim 26:54]

 

Ketubim:  Tehillim (Psalms) 89:20-38

 

 

Rashi’s Commentary for: Tehillim (Psalms) 89:20-38

 

20 to Your pious ones Nathan the prophet and Gad the seer.

 

“I placed help” on David, to help him constantly.

 

23 No enemy will exact from him No enemy will overwhelm him to become as his creditor.

 

28 shall make him a firstborn I shall make him great.

 

33 I shall punish their transgression with a rod So did Nathan the prophet say to him concerning Solomon (II Sam. 7:14): “so that when he goes astray, I will chasten him with the rod of men.” This refers to Rezon the son of Eliada, who rose up as an adversary to him: “and with the stripes of the sons of Adam.” This refers to Ashmadai, according to the Sages of blessed memory.

 

36 that I will not fail David Heb. אכזב, an expression of (Isa. 58:11): “whose water does not fail (יכזבו),” faliance in Old French, failure; possibly from the Latin fallera, deception.

 

38 and it is a witness in the sky, true The moon and the sun are witnesses to him that as long as they exist, his kingdom will exist, as it is written (Jer. 33:20f.): “If you break My covenant with the day and My covenant with the night, etc. Also, My covenant with David will be broken.”

 

 

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎89:20-38

By: Hakham Dr. Hillel ben David

 

I am repeating my introduction from last week for the sake of continuity. I dedicated this study to my beloved teacher on the occasion of his birthday: Lag B’Omer 5774.

 

This composition unfolds the lengthy tale of bitter exile,^[1] 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. ^[2]

 

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.

 

The third Book of Psalms concludes with the heartening message expressed in the final verse of this chapter of psalms: Blessed is HASHEM forever, Amen and Amen.

 

The superscription for this psalm indicates that it was written by Eitan the Ezrachite.^[3] 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.^[4]

 

The Targum, based on the Talmud,^[5] identifies Eitan as the Patriarch Abraham, for he was eitan [lit. strong] in his faith.^[6] Since Abraham traveled from Chaldea in the mitzrach, east, in order to spread belief in HaShem, he was called the Ezrachite [lit. the easterner].

 

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) 89:21 I have found David My servant; with My holy oil have I anointed him;

 

The Midrash, commenting on this verse, says:

 

Midrash Rabbah - Genesis XLI:4 HAD FLOCKS, AND HERDS, AND TENTS. R. Tobiah b. R. Yitzchak said: He had two tents, viz. Ruth the Moabitess and Naamah the Ammonitess.2 Similarly it is written, Arise, take thy wife, and thy two daughters that are found:^[7] R. Tobiah said: That means two ‘finds’, viz. Ruth and Naamah. R. Yitzchak commented: I have found David My servant:^[8] where did I find him? In Sodom^[9].

 

This strange midrash says that David was found in Sodom, a place of intense wickedness and impurity! What is the meaning of this perplexing statement?

 

According to Psalms (89:21) HaShem says, “matzati — I have found — David, My servant.” The Midrash Rabbah (Bereshit 41:4) remarks: “Where did HaShem find him? In Sodom, for it is written: and your two daughters who are to be found” (Bereshit 19:15). Lot’s older daughter was the mother of Moab, and David’s great grandmother was Ruth the Moabite. Lot and his family were almost lost in the evil and decay of Sodom. At the last minute, however, HaShem saved Lot for the sake of his noble descendant, David. Thus, David was found, so to speak, in Lot’s daughter in Sodom, centuries before his actual birth.

 

The above Midrash indicates that the Mashiach (David) will be found in Sodom, the most intensely negative and impure place that the world has ever known. There we find Lot and his two daughters:

 

Bereshit (Genesis) 19:30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters. 31  And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: 32  Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. 33  And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. 34  And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. 35  And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. 36  Thus were both the daughters of Lot with child by their father. 37  And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. 38  And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.

 

Thus we see that Ammon and Moab were born from incest in a place just removed from Sodom. From Ruth was descended from Moab, and from Ammon was descended Naamah:

 

Ruth 4:13 So Boaz took Ruth, and she was his wife: and when he went in unto her, HaShem gave her conception, and she bare a son. 14  And the women said unto Naomi, Blessed be HaShem, which hath not left thee this day without a kinsman, that his name may be famous in Israel. 15  And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him. 16  And Naomi took the child, and laid it in her bosom, and became nurse unto it. 17  And the women her neighbors’ gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David.

 

Melachim Alef (1 Kings) 14:21  And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which HaShem did choose out of all the tribes of Israel, to put his name there. And his mother’s name was Naamah an Ammonitess.

 

Lot went to Sodom, a proverbially wicked place, to teach the people about HaShem and His ways. On the night that Sodom was destroyed, Lot was enjoying a Purim Seudah^[10] and a Passover seder while feeding two angels. Lot was a very great man. He was great enough that in his merit he and his entire family were extracted before the destruction of Sodom and Gamora. Thus we find Mashiach in Sodom. HaShem extracted the messianic sparks from the Goyim (Gentiles) and built them into the Mashiach. He built those sparks in a cave of incest. This incest was converted by Lot’s daughter into a very great mitzva (good deed).  So great was the mitzva and the ones who performed it, that the messianic line was drawn through them. Yet, how can incest be a mitzva?

 

Lot’s two daughters believed that the three of them were the only people left on earth. It was their desire to fulfill the command of HaShem that they should multiply and fill the earth. Since their father was the last man on earth, they thought, therefore they did what to them must have been the most disgusting thing in the whole world, they slept with their own father! Today we find this disgusting, how much more so must it have been with the towering spiritual greatness of Lot’s family. Our Sages teach that is greater to do a sin for the right reason, than to do a mitzva for the wrong reason. Lot’s two daughters did a sin for the sake of Heaven. This was an incredibly great act that was rewarded accordingly.

 

Never the less, the Mashiach came forth from two incestuous acts in the most depraved place on earth, that is where Mashiach MUST come from! Mashiach will always come from a place where it is impossible for Him to be, yet, He is there.

 

This idea that Mashiach comes from an impure place can be substantiated through a repeating historical process. We have talked before about the seeming impurity of David through his mother and also the seeming impurity of David in the incident with Batsheva, now let’s look at other examples from the Tanach, where the seed of Mashiach is mired in seeming impurity.

 

Yitzchak: Yitzchak died at the Akeida, before he had children, as we see from the Midrash and from the book of Hebrews:

 

Leviticus Rabbah. 29:9 R. Judah says: When the sword touched Yitzchak's throat his soul flew clean out of him. And when He let his voice be heard from between the two cherubim, 'Lay not thy hand upon the lad, 'the lad's soul returned to his body. Then his father unbound him, and Yitzchak rose, knowing that in this way the dead would come back to life in the future; whereupon he began to recite, Blessed art Thou, O Lord, who quickens the dead. Pirke de-Rav Eliezer 31

 

Hebrews 11:17  By faith Abraham, when he was tried, offered up Yitzchak: and he that had received the promises offered up his only begotten, 18  Of whom it was said, That in Yitzchak shall thy seed be called: 19  Accounting that God was able to raise up, even from the dead; from whence also he received him in a parable.

 

Zohar 60a  "When Yitzchak was sacrificed on the altar, his soul which was in him in This World departed. But when it was said by Abraham, Blessed be He who quickens the dead, his soul of the World to Come came back to him."

 

Minhat Yehudah, by R. Judah bar Eliezer ad Gen 24:64 and Paaneah Raza by R. Isaac bar Juda ha-Levi, 29a  No wonder Rebecca lost her equilibrium "and she fell from her camel" (v. 64) - for what she perceived was Yitzchak coming down from Paradise, and he walked the way the dead walked, head down and feet up.

 

Zevachim 62a  As for the Temple, it is well, for its outline was distinguishable; but how did they know [the site of] the altar? — Said R. Eleazar: They saw [in a vision] the altar built, and Michael the great prince standing and offering upon it. While R. Isaac Nappaha said: They saw Yitzchak’s ashes lying in that place. R. Samuel b. Nahman said: From [the site of] the whole House they smelt the odour of incense, while from there [the site of the altar] they smelt the odour of limbs.

 

Since Yitzchak died, this presents a potential problem for the messianic line in that he had not married and had no children. When Yitzchak died, all of his descendants died with him. Therefore, Yaakov and his twelve sons, the tribes of Israel, all died with him. Of course, they were also resurrected with him!

 

Speaking of the binding of Yitzchak, the Zohar teaches that Yitzchak's soul flew from his body at the touch of the knife on his neck, and when his soul returned, he declared: "Blessed are You... Who resurrects the dead." The messianic line will always be found in impossible situations. These are precisely the situations where Mashiach must be found!

 

Rivka (Rebecca) – Yitzchak’s wife was barren. This is also a clear impediment to the messianic line.

 

Bereshit (Genesis) 25:21 And Yitzchak intreated HaShem for his wife, because she was barren: and HaShem was intreated of him, and Rebekah his wife conceived.

 

Mashiach will always emerge from impossible situations.

 

Yaaqob:  Did Yaakov “steal” his father’s blessing by deception? The appearance of theft through deception is so great that the majority of people who read this event come to the conclusion that the blessing was stolen. The forces of evil will not pay attention to folks involved in apparent impurity because they too are deceived. Thus the messianic seed will be preserved and hidden.

 

Never the less, those who are discerning should be able to see as our Sages have taught, that Yaakov Abinu (our father) was a righteous man and that he performed the will of HaShem when he secured the blessing from his father.

 

It is axiomatic that a thief does not get to keep stolen goods. How much more will HaShem retract the blessing if the blessing is stolen? Thus our Sages confirm that HaShem had it written that Yitzchak confirmed that Yaakov was to receive the blessing AFTER he was aware of the deception:

 

Bereshit (Genesis) 27:33  And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.

 

Bereshit (Genesis) 28:1 And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. 2  Arise, go to Padanaram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother. 3  And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; 4  And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.

 

Why does Yaakov have four wives and two sisters when the Torah forbids this? This is another item of apparent impurity which causes the evil forces to suckle elsewhere.

 

Vayikra (Leviticus) 18:18  Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time.

 

Since the Torah forbids taking two sisters for wives, and since Leah and Rachel were sisters, surely this is an impediment to the messianic line? The evil forces see this as an impediment and will not suckle here, never the less, it is not a problem for the messianic seed.

 

Our Sages teach: "The prohibition against marrying two sisters did not exist prior to the giving of the Torah at Sinai, as proved by Yaakov's actions."

 

Ibn Ezra elaborates:  "And God alone plans how things work out, that Rachel died on the way, as they began to enter the land. In her merit, she did not die outside Eretz Yisrael, and in his merit, he did not dwell in Eretz Yisrael married to two sisters, for she was married to him in contravention of the prohibition against marrying sisters. It appears that she fell pregnant with Benyamin before they reached Shechem; Yaakov had no relations with her at all within the land because of the prohibition."

 

This we see that this appearance of evil was sufficient to distract the evil forces without blemishing the messianic line. Now let’s look at the impediments to Yaakov’s wife, Leah.

 

Leah also married Yaakov by deception:

 

Bereshit (Genesis) 29:21  And Yaakov said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. 22  And Laban gathered together all the men of the place, and made a feast. 23  And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. 24  And Laban gave unto his daughter Leah Zilpah his maid for an handmaid. 25  And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?

 

Is it possible that the messianic line should be built on the deception of Leah?

 

Leah was Yaakov’s wife through deception. Yaakov was supposed to marry Rachel, but when he awoke in the morning, he found Leah. Leah was unloved yet she bore Yehuda and the messianic line.

 

Bereshit (Genesis) 29:25 "And it was, in the morning, that behold it was Leah!"

 

Note the difficulty: Was she not Leah the evening before as well? Thus, explains Rashi that in the evening, under the Chuppah, Yaakov actually thought Leah was Rachel. Yaakov and Rachel, in anticipation of Lavan's treachery, devised a secret sign to allow Yaakov to disclose the deception. However, when Rachel saw her father setting up Leah in her place, she had a change of heart. "My sister will be mortified!" Rachel, overwhelmed by sympathy, gave the secret sign to her sister.

 

Thus we see that the only deception came from Lavan. Leah and Rachel worked together to build Israel and the messianic line. They built the messianic seed whilst deceiving the evil forces.

 

Leah, in addition to the above deception, was barren as we can see from the following pasuk:

 

Bereshit (Genesis) 29:31 And HaShem saw that Leah was hated, so He opened her womb. And Rachel was barren."

 

Our Sages ask, "Why were all the matriarchs barren?" They reply: Because HaShem, desires the prayers of the righteous. Being barren is definitely an impediment to producing progeny in the messianic line. This barrenness was also sufficient to deceive the evil forces and allow the messianic seed to be built.

 

Yehuda:  Why does Yehuda, the father of kings and the Mashiach, visit a prostitute?

 

Bereshit (Genesis) 38:12 And in process of time the daughter of Shuah Judah’s wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite. 13  And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep. 14  And she put her widow’s garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife. 15  When Judah saw her, he thought her to be an harlot; because she had covered her face. 16  And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me? 17  And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it? 18  And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.

 

Thus we see that Yehuda engaged in the mitzva of Yibum with Tamar, unknowingly. The following Midrash helps us to understand why Yehudah went to a prostitute:

 

Midrash Rabbah - Genesis LXXXV:8 WHEN JUDAH SAW HER, etc. (XXXVIII, 15 f.). R. Aha said: A man should become familiar with his wife's sister and with his female relations, so as not to fall into sin through any of them. From whom do you learn this? From Judah: WHEN JUDAH SAW HER, HE THOUGHT HER TO BE A HARLOT; why so? FOR SHE HAD COVERED HER FACE-while in her father-in-law's house.5 Another interpretation: WHEN JUDAH SAW HER he paid no attention to her.6 But since she covered her face he reasoned, If she were a harlot, would she actually cover her face! R. Johanan said: He wished to go on, but the Holy One, blessed be He, made the angel who is in charge of desire appear before him, and he said to him: ‘Whither goest thou, Judah? Whence then are kings to arise, whence are redeemers to arise? ' Thereupon, AND HE TURNED UNTO HER-in despite of himself and against his wish.

 

Tamar – Why does she play a prostitute? This is clearly a way to muddy the messianic line. Tamar was the daughter of Shem^[11] and a Prophetess in her own right. Tamar was an exceedingly great individual. She engaged in the mitzva of Yibum (Levirate Marriage) with Yehuda, knowingly. Tamar clearly understood that this was no sin, but rather a mitzva (good deed) that built the messianic line.

 

Debarim (Deuteronomy) 25:5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her. 6  And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel. 7  And if the man like not to take his brother’s wife, then let his brother’s wife go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband’s brother. 8  Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her; 9  Then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother’s house. 10  And his name shall be called in Israel, The house of him that hath his shoe loosed.

 

Bereshit (Genesis) 38:6 And Judah took a wife for Er his firstborn, whose name was Tamar. 7  And Er, Judah’s firstborn, was wicked in the sight of HaShem; and HaShem slew him. 8  And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother. 9  And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother. 10  And the thing which he did displeased HaShem: wherefore he slew him also. 11  Then said Judah to Tamar his daughter in law, Remain a widow at thy father’s house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father’s house.

 

When Tamar finally sleeps with Yehudah and bears twins, she bore one for Er and one for Onan, a perfect Yibum!

 

Most folks see the encounter between Tamar and Yehudah, in Bereshit (Genesis) 38, as a sin of immorality. Torah, on the other hand, sees this encounter as a very great mitzva. It is a mitzva because Tamar was a childless widow, that her dead husband’s family was commanded to correct. The family was required to raise up seed for the deceased on his land. When Yehudah failed to give his son, Shelah, to fulfill this mitzva, Tamar enticed Yehudah himself to fulfill it. The Midrash records that HaShem sent an angel to “force” Yehudah, against his will, to turn in to Tamar’s tent. The angel asked Yehudah, “If you fail to turn to Tamar; from where will the Mashiach come?”

 

Oved:  Boaz, Oved’s father - was descended from the harlotry of Yehuda and Tamar. The head of the Sanhedrin and the leader of his generation.

 

Ruth, Oved’s Mother – How can a Moabite join the congregation of Israel? Further, would HaShem use a Gentile in the messianic line?

 

Debarim (Deuteronomy) 23:3  An Ammonite or Moabite shall not enter into the congregation of HaShem; even to their tenth generation shall they not enter into the congregation of HaShem forever:

 

How can a descendant of incest be a part of the messianic line? Ruth married Boaz who was a descendent of harlotry. The greatest impediment, however, was the fact that Ruth was a Moabite. The oral law explains how this problem is solved:

 

Yevamot 76b MISHNAH. AN AMMONITE AND A MOABITE ARE FORBIDDEN AND THEIR PROHIBITION IS FOR EVER , THEIR WOMEN, HOWEVER, ARE PERMITTED AT ONCE. AN EGYPTIAN AND AN EDOMITE ARE FORBIDDEN ONLY UNTIL THE THIRD GENERATION. WHETHER THEY ARE MALES OR FEMALES. R. SIMEON, HOWEVER, PERMITS THEIR WOMEN FORTHWITH. SAID R. SIMEON: THIS LAW MIGHT BE INFERRED A MINORI AD MAJUS: IF WHERE THE MALES ARE FORBIDDEN FOR ALL TIME THE FEMALES ARE PERMITTED FORTHWITH, HOW MUCH MORE SHOULD THE FEMALES BE PERMITTED FORTHWITH WHERE THE MALES ARE FORBIDDEN UNTIL THE THIRD GENERATION ONLY. THEY REPLIED: IF THIS IS AN HALACHAH, WE SHALL ACCEPT IT; BUT IF IT IS ONLY AN INFERENCE, AN OBJECTION CAN BE POINTED OUT. HE REPLIED: NOT SO. [BUT IN FACT] IT IS AN HALACHAH THAT I AM REPORTING.

GEMARA. Whence are these laws inferred? — R. Johanan replied: Scripture stated, And when Saul saw David go forth against the Philistine, he said into Abner, the captain of the host: ‘Abner, whose son is this youth’? And Abner said: ‘As thy soul liveth, O King, I cannot tell’. But did he not know him? Surely it is written, And he loved him greatly; and he became his armour bearer! — He rather made the inquiry concerning his father. But did he not know his father? Surely it is written, And the man was an old man in the days of Saul, stricken in years among them; and Rab or, it might be said, R. Abba, stated that this referred to the father of David, Jesse. who came in with an army and went out with an army! — It is this that Saul meant: Whether he descended from Perez, or from Zerah. If he descended from Perez he would be king, for a king breaks for himself a way and no one can hinder him. If, however, he is descended from Zerah he would only be an important man. What is the reason why he gave instructions that enquiry be made concerning him? — Because it is written, And Saul clad David with his apparel. being of the same size as his, and about Saul it is written, From his shoulders and upward he was higher than any of the people. Doeg the Edomite then said to him, ‘Instead of enquiring whether he is fit to be king or not, enquire rather whether he is permitted to enter the assembly or not’! ‘What is the reason’? ‘Because he is descended from Ruth the Moabitess’. Said Abner to him, ‘We learned: An Ammonite, but not an Ammonitess; A Moabite, but not a Moabitess! But in that case a bastard would’ imply: But not a female bastard?’ — ‘It is written mamzer [Which implies] anyone objectionable’. ‘Does then Egyptian exclude the Egyptian woman’? — ‘Here it is different, since the reason for the Scriptural text is explicitly stated: Because they met you not with bread and with water; it is customary for a man to meet [wayfarers]; It is not, however, customary for a woman to meet [them]’.

 

Thus we learn that Moabites were excluded, but not a Moabitess. This impediment was so severe that even David, three generations later, had to deal with this issue. Thus we find that Mashiach and His line is found in impossible situations. His line will be mired in apparent impurity.

 

Yeshua: Does a virgin birth preclude the throne of David? Is Yeshua HaShem? Is Yeshua part of a trinity? Did Yeshua spurn the Torah? Why don’t Jews believe in Him?

 

Obviously it is a serious impediment to the Mashiach if He is not acceptable to the Jewish people. Further, why are His parents very poor whilst previous ancestors, in the messianic line, have been kings and leaders of their generations?

 

These are some of the questions that have been asked by unlearned skeptics throughout the centuries. They are questions which call into question the messianic aspirations of Yeshua. These are all clear impediments to the messianic line.

 

Christians claim a virgin birth. This claim precludes any messianic possibility because the Mashiach cannot inherit the throne of David unless He is a blood descendant through Joseph, his father. The Mashiach must be descended on his father's side from King David:

 

Bereshit (Genesis) 49:10  The sceptre 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.

 

Yeshayahu (Isaiah) 11:1  And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

 

According to the Christian claim that Yeshua was the product of a virgin birth, he had no father, and thus could not have possibly fulfilled the messianic requirement of being descended on his father's side from King David! This claim of a virgin birth will so thoroughly confuse the messianic hope that there will not be a single learned Jew who would entertain the idea. The virgin birth idea is easily discredited:

 

John 1:45 they refer to Yeshua specifically as "the son of Joseph."

 

John 6:42 has the townspeople ask: "Is this not Yeshua, the son of Joseph, whose father and mother we know?"

 

Romans 1:1-3 he writes: "I Paul, a servant of Jesus Christ, called to be an apostle and separated onto the gospel of od...concerning his Son Yeshua HaMashiach our Lord, which was made of the seed of David according to the flesh."

 

Finally, if Yeshua was not virgin born, then we have the possibility that His birth was the result of unprotected, premarital sex, because the text explicitly says that Miriam became pregnant before she married Yosef. Further, it is also conceivable that she was too young to have had her first period when she became pregnant.

 

Yet, we see that Yeshua was born not to the leaders of the generation, or to a king, but rather to poor G-dly parents. There is no hope of an inheritance and therefore there is every expectation that Yeshua will be poor, like his parents. There is also the aspect that any son of David with any messianic expectations, was a sure target by Herod, for death. After all, Herod killed every infant in Bethlehem on declaration by a few Hakhamim that the Mashiach had been born.

 

The Reigning King

 

The Apostles, who were all Jews, were constantly wanting to know when Yeshua would reveal Himself as the Mashiach ben David. No one wanted the Mashiach ben Yosef. They wanted to be delivered from their foes and to be a part of the messianic kingdom.

 

Yeshua, as Mashiach ben Yosef, was the exact opposite of what the Jews were expecting. This alone was sufficient to render Yeshua invisible to learned Jews.

 

This desire for Mashiach ben David has led many learned Jews to reject Yeshua (Mashiach ben Yosef) for the following reasons: If Yeshua had indeed been the Mashiach (ben David), he would have fulfilled the messianic prophecies mentioned in Tanach.^[12] For instance, the Mashiach ben David will bring about universal peace and tran­quility:

 

Yeshayahu (Isaiah) 2:4 "And they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation; neither shall they learn war any more".

 

The Mashiach ben David will bring about universal respect for HaShem, and lead all people to follow His ways:

 

Yeshayahu (Isaiah) 11:9 "The knowledge of HaShem will fill the earth. The world will be filled with the knowledge of HaShem as the water covers the sea".

 

The Mashiach ben David will cause an ingathering of the Jewish exiles:

 

Micha 5:2 "Then the residue of his brethren shall return with the children of Israel"

 

The Mashiach ben David will bring about the rebuilding of the Beit HaMikdash, the Temple:

 

Zechariah 6:12  And speak unto him, saying, Thus speaketh HaShem of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of HaShem:

 

The Mashiach ben David will also bring physical cure to all who are sick:

 

Yeshayahu (Isaiah) 35:5-6 "Then the eye of the blind will be opened, and the ears of the deaf will be unstopped. Then the lame man will leap as a hart, and the tongue of the dumb will sing".

 

Furthermore, the Mashiach ben David will accomplish these tasks within his own lifetime:

 

Yeshayahu (Isaiah) 42:4 He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.

 

Thus Jews are looking for Mashiach ben David and this totally obscures the reality of Mashiach ben Yosef.

 

A Trinitarian Mashiach (May it NEVER be!)

 

Another attempt to discourage any messianic hope, was to make HaShem into three persons instead of being ehad, one. If Mashiach was a part of a G-dhead of three persons, then there could never be a hope that He would be acceptable to Jews who proclaim Shema twice each day. The Trinity is an idolatrous concept that makes Yeshua anathema to every learned Jew.

 

The idolatrous concept that HaShem could have parts violates the second of the thirteen principles of faith, formulated by Maimonides, and negates a share in the Olam HaBa by any who abide by it: The belief in HaShem’s absolute and unparalleled unity.

 

HaShem in the Flesh (May it NEVER be!)

 

The idolatrous concept that HaShem could have a physical form violates the third of the thirteen principles of faith and negates a share in the Olam HaBa by any who abide by it:

 

The belief in neither HaShem’s non-corporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling.

 

As I have shown elsewhere (conundrum), Yeshua is clearly an Elohim, a judge, yet He is not HaShem because HaShem cannot be corporeal, nor can He have parts. The Nazarean Codicil is quite clear in proclaiming that Yeshua is an Elohim whilst declaring that He was Corporeal and therefore not HaShem.

 

Yeshua is HaShem (May it NEVER be!)

 

Christianity wishes to insure that no learned Jew would ever see Yeshua as the Mashiach, by saying that He is HaShem. No Learned Jew would ever accept such a proposition as it violates Torah law and the teachings of Chazal.

 

The idolatrous concept that Yeshua should be worshipped as HaShem violates the fifth of the thirteen principles of faith and negates a share in the Olam HaBa by any who abide by it:

 

The imperative to worship Him exclusively and no foreign false G-ds.

 

Why was Yeshua crafted into an idolatrous image that could never be acceptable to learned Jews? Maimonides answered this question for us:

 

Maimonides states that the popularity of Christianity (and Islam) is part of HaShem’s plan to spread the ideals of Torah throughout the world. This moves society closer to a perfected state of morality and toward a greater understanding of G-d. All this is in preparation for the Messianic age.

 

Further, Christianity has the monetary resources to translate the Torah and to take that translation to the four corners of the earth. In this task, Christianity has been an unparalleled success. This hiding of Mashiach is essential to the Goyim, the Gentiles, in order that they should have the merit to study Torah and see the truth about Mashiach in the Torah.

 

Luqas (Luke) 21:24  And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Goyim, until the times of the Goyim be fulfilled.

 

Yeshua Died: Can He still be Mashiach? The Chabad Rabbis^[13] say yes.

 

Can the Mashiach come from the dead? The answer is surprisingly enough, a resounding yes!

 

In the second to the last Rashi (the foremost explainer of the scripture and the Talmud, printed in every text) in the book of Daniel, (12:12) he writes: "The Mashiach will reveal himself and then be concealed.... and then revealed once more, and so it says in the Midrash on Ruth and in the poems of Rabbi Eliezer HaKalir."

 

So it states in the Talmud (Sanhedrin 98b), "If the Mashiach comes from the dead he will be someone like Daniel." Rashi there explains this to mean exactly what it says; Mashiach can come from the dead.

 

The great and holy scholar, Rabbi Chiam Midini, in his work Sdei Chemed (Peyas HaSadeh, Maareches "Alef", os Eyin), elaborates on this, and connects this Talmudic statement to an earlier one (ibid 98a) referring to the prophecy of Daniel: "If the generation is fortunate the Mashiach will come from the dead, i.e. on "clouds of heaven," and then everyone will accept him with no reservations. But if not, he will come from the living, i.e. riding on a donkey (lit. "chamor", which also means "physical" in Hebrew)". And so agrees the Holy Chacham Yosef Chiam (The Ben Ish Chai) in his commentary on Sanhedrin 98 in his book "Ben Yhoyada", that Mashiach can come from the dead. (he also explains the topic there of Mashiach ben Yosef and how he can also be Mashiach)

 

The Zohar in Parshat Balak (pg. 203b) states that the Mashiach will have to "die"' i.e. go to a higher spiritual level, and return again with the new level he has attained.

 

So writes the famous Rabbi Yitzchak Luria in the thirteenth chapter of his work "Shaar HaGilgulim", that after the Mashiach arrives, he will be hidden in heaven like Moshe was hidden on Mount Sinai, and then he will appear again.

 

Finally, the Abarbanel states in his book "Yeshuot Moshicho" (Part 2, topic 2, chapter 1) that "the Mashiach will have to die in order to purify the generation...and he will wait in a spiritual state in 'heaven' until it he rises from the dead, as it says in the Talmud Sanhedrin (98b).

 

All the above were sources from several hundred years ago supporting the idea that Mashiach CAN come from the dead.

 

* * *

 

Even a translation of the Tanach contains enough truth for a Goy, a Gentile, to learn how and where he needs to go to learn Torah properly:

 

Yeshayahu (Isaiah) 42:6  I HaShem have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Goyim;

 

Yeshua ben Yosef follows exactly the same pattern that we have seen repeatedly in the messianic line. He is obscured in apparent anti-Torah, idolatrous circumstances, all impossible circumstances. It takes an incredibly discerning individual to begin to peel away the layers of Christianity to reveal the towering Torah genius of the Mashiach ben Yosef.

 

If we were to attempt to identify the father and mother of the Mashiach in that generation, where would we look? Would we not look to a Jewish couple who were poor and lowly as befits Mashiach ben Yosef? Would we not expect the Mashiach to come from a lowly and worthy family, perhaps even one of the thirty-six hidden righteous men? The reason we look to lowliness to find the Mashiach is because we know that “an apple never falls very far from the tree”. A son always resembles his parents. Since we know that the Mashiach ben Yosef is a poor and lowly man of incredible purity, then we would expect His parents to be lowly and pure.

 

This is in contradistinction to the lineage that must produce the Mashiach ben David. Mashiach ben David will be a mighty ruler and thus he will be descended from such parents.

 

Why does HaShem conceal the messianic line in apparent impurity? Because the impure spiritual forces suckle from the pure. The impure forces pay no attention to those mired in impurity because there is nothing to suckle from impurity. Even though there is no actual impurity in the messianic line, the impure forces are easily fooled and deceived, as are ignorant men.

 

So, HaShem disguises great purity and spiritual greatness with the appearance of impurity, in order that He might rectify the world and bring forth Mashiach into the light. Thus we see that Mashiach is the hidden flower which springs forth from a seed which seems to decay just before it sprouts forth anew!

 

Ashlamata:  Yeshayahu (Isaiah) 1:19-20, 24-27 + 2:2-5

 

Rashi	Targum
10. ¶ Hear the word of the Lord, O rulers of Sodom; give ear to the law of our God, O people of Gomorrah!	10. Listen to the word of the LORD, you rulers whose deeds are [as] evil as [those of] the rulers of Sodom! Give ear to the Law of our God, you people whose deeds resemble [those of] the people of Gomorrah!
11. Of what use are your many sacrifices to Me? says the Lord. I am sated with the burnt-offerings of rams and the fat of fattened cattle; and the blood of bulls and sheep and hegoats I do not want.	11. “There is no pleasure before Me in the multitude of your holy sacrifices, says the LORD. Enough of burnt offerings of rams and fat of fed beasts and blood of bulls or lambs or kids; in such things there is no pleasure before Me.
12. When you come to appear before Me, who requested this of you, to trample My courts?	12. When you come to be seen before Me, who requires this from your hand, that you should come. Do not trample My courts
13. You shall no longer bring vain meal-offerings, it is smoke of abomination to Me; New Moons and Sabbaths, calling convocations, I cannot [bear] iniquity with assembly.	13. Do not continue to bring an offering which is stolen; it is a despised oblation before Me. At new moons and Sabbaths you gather in assembly without forsaking your sins, so that your prayers might be accepted in the time of your assemblies.
14. Your New Moons and your appointed seasons My soul hates, they are a burden to Me; I am weary of bearing [them].	14. Your new moons and your appointed feasts My Memra despises; they are before Me as something despicable, I have forgiven much.
15. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood.	15. And when the priests spread forth their hands to pray for you, I take up the face of My Shekhinah from you; even though you pray much concerning yourselves, there is no pleasure before Me to accept your prayers; because your hands are full of innocent blood.
16. Wash, cleanse yourselves, remove the evil of your deeds from before My eyes, cease to do evil.	16. Return to the Law; make yourselves clean from your sins; remove the evil of your deeds from before my Memra; cease to do evil.
17. Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, plead the case of the widow.  {S}	17. Learn to do good; seek judgment, acquit him that is robbed, judge the case, of the fatherless, act on the complaint of the widow.
18. Come now, let us debate, says the Lord. If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.	18. Then, when you return to the Law, you will beseech before Me, and I will carry out your request, says the LORD: though your sins are scarlet like dyed cloth, they will be white like snow; though they are red like crimson, they will become like pure wool.
19. If you be willing and obey, you shall eat the best of the land.	19. If you are willing and attend to My Memra, you will eat of the good of the land;
20. But if you refuse and rebel, you shall be devoured by the sword, for the mouth of the Lord spoke.  {P}	20. but if you refuse and do not attend to My Memra, by the adversary’s sword you will be killed; for by the Memra of the LORD it has been so decreed.
21. How has she become a harlot, a faithful city; full of justice, in which righteousness/generosity would lodge, but now murderers.	21. How the faithful city’s deeds have turned to become as [those of] a harlot, she that was full of those who perform judgment! Truth was done in her, and now they are killers of souls.
22. Your silver has become dross; your wine is diluted with water.	22. Your silver has become dross, your wine mixed with water.
23. Your princes are rebellious and companions of thieves; everyone loves bribes and runs after payments; the orphan they do not judge, and the quarrel of the widow does not come to them.	23. Your princes are rebellious and companions of thieves. All of them love to accept a bribe, saying - a man to his neighbour - assist me in my case, so that I will repay you in your case. They do not defend the fatherless and the complaint of the widow does not come before them.
24. "Therefore," says the Master, the Lord of Hosts, the Mighty One of Israel, "Oh, I will console Myself from My adversaries, and I will avenge Myself of My foes.	24. Therefore the LORD of the world says, the LORD of hosts, the Strong One of Israel: The city of Jerusalem I am about to comfort, but woe to the wicked when I am revealed to take just retribution from the enemies of the people, and I will return vengeance to the adversary.
25. And I will return My hand upon you and purge away your dross as with lye, and remove all your tin.	25. And I will turn the stroke of My might upon you and I will separate, as those who purify with lye, all your wicked and 1 will remove all your sinners.
26. And I will restore your judges as at first and your counsellors as in the beginning; afterwards you shall be called City of Righteousness, Faithful City.	26. And I will appoint you true judges, steadfast as at the first, and your counsellors as at the beginning. Afterward you will be called the city of truth, the faithful city.
27. Zion shall be redeemed through justice and her penitent through righteousness.	27. Zion will be redeemed when judgment is performed in her, and the ones who have performed the Law will return to her in righteousness/generosity.
28. And destruction shall come over rebels and sinners together, and those who forsake the Lord shall perish.	28. But rebels and sinners will be shattered together, and those who have forsaken the Law of the LORD will be consumed.
29. For they shall be ashamed of the elms that you desired, and you shall be humiliated because of the gardens that you chose.	29. For you will be ashamed of the oaks of the idols in which you delighted; and you will be humiliated for your gardens of the idols in which you assemble.
30. For you shall be like an elm whose leaves are wilting, and like a garden that has no water.	30. For you will be like a terebinth when its leaves fall, and like a channelled garden without water.
31. And the[ir] strength shall become as tow, and its perpetrator as a spark, and both of them shall burn together, with no one to extinguish [the fire].    {P}	31. And the strength of the wicked will become as a tow of flax, and the deed of their hands as a spark of fire, as when they are brought near to each other and both of them burn together, so will the wicked come to an end, they and their wicked deeds, and there will be no pity for them.
1. ¶ The word that Isaiah, son of Amoz, prophesied concerning Judah and Jerusalem.	1. 2.1     The word of prophecy which Isaiah the son of Amoz prophesied concerning the men of Judah and the inhabitants of Jerusalem.
2. And it shall be at the end of the days, that the mountain of the Lord's house shall be firmly established at the top of the mountains, and it shall be raised above the hills, and all the nations shall stream to it.	2. And it will come to pass in the end of days that the mountain of the sanctuary of the LORD will be established at the head of the mountains, and raised above the hills; and all kingdoms will turn to worship upon it,
3. And many peoples shall go, and they shall say, "Come, let us go up to the Lord's mount, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths," for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.	3. and many peoples will come, and say: “Come, and let us go up to the mountain of the sanctuary of the LORD, to the house of the Shekhinah of the God of Jacob; that He may teach us ways that are correct before Him and that we might walk in the teaching of His Law." For out of Zion will go forth the Law, and the teaching of the word of the LORD from Jerusalem.
4. And he shall judge between the nations and reprove many peoples, and they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore.  {P}	4. And he will judge between kingdoms, and will reprove many peoples, and they will beat their swords into ploughshares, and their spears into pruning hooks; people will not take up a weapon against people, neither will they learn war any more.
5. "O house of Jacob, come and let us go in the light of the Lord."	5. Those of the house of Jacob will say, "Come, and let us walk in the teaching of the Law of the LORD."
6. For You have forsaken Your people, the house of Jacob, for they are full of [witchcraft] from the East and soothsayers like the Philistines, and with children of gentiles they please themselves.	6. For you have forsaken the fear of the strong one, who was your saviour, you of the house of Jacob, because your land is filled with idols as from the east, and soothsayers like the Philistines, and they go in the customs of the Gentiles.
7. And his land became full of silver and gold, without end to his treasures; and his land became full of horses, without end to his chariots.	7. And their land is filled with silver and gold, and there is no end to his treasures; and their land is filled with horses and there is no end to his chariots.
8. And his land is full of idols; to the work of his hands he prostrates himself, to that which his fingers made.	8. And their land is filled with idols; they bow down to the work of their hands, to that which their fingers have prepared.
9. And man has become bowed down, and man has become humble, and You shall not forgive them.	9. So man is humbled, and men’s strength faints—and You will not forgive them!
10. Come into the rock and hide in the dust, because of fear of the Lord and because of the splendor of His pride.	10. They will enter to flee in flight in the caves of the rocks, and to hide in the dust from the fearful one, the LORD, and from the brilliance of His glory.
11. The haughty eyes of man will be humbled, and the height of men shall be bowed down, and the Lord alone shall be exalted on that day.     {P}	11. The haughty looks of man will be humbled and men’s strength will fain׳, and the LORD alone is strong in that time.

 

 

Rashi’s Commentary on Yeshayahu (Isaiah) 1:19-20, 24-27 + 2:2-5

 

Commentary on the Ashlamata of Yeshayahu (Isaiah) 1:19-20, 24-27, + 2:2-5

By: H.Ex. Adon Shlomoh Ben Abraham

 

Bible Scholars tell us that chapter one is not the first of Isaiah's prophecies. His prophecies start in chapter six, but the position of this chapter at the beginning of the book is explained on the grounds that it sets forth the fundamental ideas and principles of the Prophet's teaching. Scholars believed the date of the first part of this chapter, verses 3 through 17, is at the time of Sennacherib’s campaign in 701 BCE., or maybe a few years later at the invasion of Judah, about 735.^[14] Isaiah starts this section off by admonishing the people to learn to do well, to seek justice, to relieve the oppressed, judge the fatherless and plead for the widow. He's telling us that just to have a negative attitude to evil, it's not enough. It must be accompanied by positive acts of righteousness. For us to have positive acts of righteousness, we must learn to understand what constitutes positive acts of righteousness or otherwise we create our own righteousness. We must then be willing and obedient to follow and to practice those acts of righteousness.

 

If you follow (יָלַךְ yālaḵ, which comes from  הָלַךְ (hālaḵ) ^[15] my statutes and keep my commandments and observe them faithfully (Lev.26:3)

 

In Psa. 89:30-31 we see the similar ideal, If my children forsake my law and do not walk according to my rules, if they violate my statutes and do not keep my commandments, then I will punish their transgression…

              

In our Ashlamata, we read the same refrain:

If you are willing ( אָבָה ʾāḇāh:)^[16] and obedient,( שָׁמַע šāma)^[17]   you shall eat the good of the land; but if you refuse and rebel, you shall be eaten by the sword; for the mouth of the Lord has spoken.(Isa.1:19)     

Notice our text ’willing and obedient’ if we are ‘Abah’ in our desire or hunger for God and inclined to respond to his authority and if we are ‘Sama’ inclined to listen and to hear, then we shall eat the good of the land. Our other option is to be eaten by the sword. What does it mean to be “devoured by the sword”(v.20) and not killed by the sword?  Our word ‘Sword’ is חֶרֶב ḥereḇ, a feminine noun meaning a sword, a knife, a cutting tool. The word frequently pictures the sword, along with the bow and shield, as the standard fighting equipment of the times (Gen. 48:22; Ps. 76:3[4]; Hos. 1:7). Warriors are referred to as those drawing the sword (Judg. 20; 1 Chr. 21:5). The sword may also stand for a larger unit of military power, sometimes pictured as coming on a people or land (Lev.26:25)  The sword is also a symbol of judgment executed by God (Gen. 3:24; Deut. 32:41; Jer. 47:6); or His people (Ps. 149:6).^[18]  Here we have another connection with our Torah reading.(V.25)  We are told that we will be devoured by the sword, but what is the purpose for this retribution? God inflicts Judgment and suffering on his children to induce the individual to consider his waywardness and realize that he must repent and turn back to God, Just as historically the whole Kingdom of Israel has been punished. One would think that a thoughtful and a rational person should have recognized long ago that when faced with adversity, the hand of God was working in their lives to beckon them to return to him. Isaiah's admonition is that there is hope. He tells them now if you will only stop, think, repent and return, God will forgive all your sins.  If we are willing to respond in a positive manner to God’s judgments, we will be saved from those who will plunder the land around us. But if you persist in your rebellion and disobedience, your plight will only worsen. Eventually some people will realize that through God’s righteous acts, of justice, he is working to draw them to him and their survival will depend on whether or not they repent and return to God.

 

Just like our leaders today, the leaders of Israel were rebellious and associates of thieves.  The leaders are responsible to guide the people to do what is correct and instead, they rebelled against the Torah, and they pervert the law themselves rather than protecting the people. The leaders collude with one another, because each of them loves bribery. The leaders and the judges sell themselves to the highest bidder and these corrupt leaders each have a conspiracy with the other. ‘If you will abdicate my case’, they say, ‘and find me innocent, then I will repay the same to you’. This sounds like old news, but it's the same today.  Have you noticed our corrupt leaders and politicians and judges hardly ever are found guilty and have to pay for their crimes against society? Don't lose hope. Keep reading because we soon learn that God's spiritual house is going to be restored and the sinners, and the unrighteous are going to be destroyed. One might argue that this is speaking of ancient Israel and Judah and Jerusalem and has nothing to do with the modern world today, but I would beg to differ. As Solomon once said,  “There's nothing new under the sun”.  If HaShem holds his people to a moral and righteous standard, why would anyone think the rest of humanity will get off Scot-free living in ways that are opposed to his Holy Torah.

 

The situation has become so hopeless that God Himself, so to speak, takes matters into his own hand. (V. 24), it says the Lord in Hebrew, ‘that Ha Adon’, the master sovereign. When used by Isaiah in this absolute form, it always introduces a warning or a threat.^[19] And when God says he will avenge himself of his enemies, ‘Mine enemies’ those who have set themselves against the moral and the divine law, they are the enemies of God.^[20]  I shall be appeased of my enemies (Adversaries). Radak tells us that the oppressors of Israel are the enemies of God. And God says his anger will not end until the corrupt judges and leaders are removed. I will turn my hand against you. God will purge the nation of wicked people. Just as a Smith refines silver to remove its impurities, so, shall God remove the impurities from His people.^[21] If the corrupt judges and leaders are the problem? And God says I will restore your judges, as at the first. The corrupt ones will be replaced by righteous ones. And this will happen in messianic times.  Zion will be redeemed through justice and those who returned to her through צְדָקָה Tzeḏākāh righteousness. (V.27) Israel will merit to be redeemed when it repents and resolves to return to the practice of justice and righteousness. Let us not forget, Isaiah is speaking to the whole house of Israel.  Today in 2025 / 5785 most of God’s people, the house of Israel are still exiled in the wilderness.  The rabbis discussed this word righteousness ‘tzedakah’ and in Sanhedrin 98a renders this ‘Tzedakah’ as charity and it says that ‘Zion will be redeemed in the merit of the people's generosity and helping those in need’. This we are seeing in the news every evening as calamity and destruction is poured out, neighbors are helping neighbor through generous acts of charity. But also in this discussion, many commentors say, that in the context of the previous passage, which decried the leaders for their lack of righteousness, they render ‘Tzedakah’ here as a rebirth of righteous conduct. The previous passage (V.26) our word righteous is not ‘Tzedakah’ but another word צֶדֶק ṣeḏeq: A masculine noun meaning a right relation to an ethical or legal standard. The Hebrew word occurs most often in the Psalms and Isaiah. The word is frequently connected with the term justice (Ps. 119:106; Isa. 58:2). Kings, judges, and other leaders were to execute their duties based on righteous standards (Deut. 1:16; Prov. 8:15; Isa. 32:1). God Himself acts in righteousness both in judgment and deliverance (Psa.119:75) ^[22]   For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not be quiet, until her righteousness (צֶדֶק ṣeḏeq) goes forth as brightness, (emanates like a bright light) and her salvation as a burning torch. The nations shall see your righteousness, ( צֶדֶק ṣeḏeq) and all the kings your glory. ^[23]

 

A difference is explained; Zion is another name for Jerusalem and according to Malbim, the name Zion and Jerusalem refer to different aspects of the Holy city. Zion refers to the aspect of justice and therefore refers to the Temple Mount and Jerusalem refers to the aspect of divine redemption and therefore applies to the general population.^[24]  It is curious to note that chapter one starts the same way as chapter two. The vision that the prophet Isaiah is concerning Judah and Jerusalem. And according to Chapter 2, It shall come to pass in the end of days. This is concerning Judah and Jerusalem. But where is Israel?  The larger context gives us Israel, the ten lost, exiled tribes in the prophecy, concerning Judah and Jerusalem and all those friends and companions that the prophets speak of that will be associated with them when they return. Malbim, I believe is correct, then Zion = Temple Mount and then Jerusalem = the general population. That speaks of all Israel (v.1:3), we see HaShem working both aspects at the same time.

 

Rabbi Hirsh in His Collected Writings, volume 4, page 227, says as the first chapter of Isaiah spoke of the judgment coming to Israel and Jerusalem. The 2nd chapter, Isaiah is consulting the people and telling them that in the latter days Judah and Jerusalem will be exalted. The Jewish people will return to their land and the people will be the people of God, with a new name. (Isa.62:2) They will put his Torah into practice, fulfill his word, and live up to their charge to be a Kingdom of priests and a holy nation. Abarbanel expounds on this and says that this prophecy concerning Judah and Jerusalem is actually, concerning the entire world - it’s just centered in Jerusalem and Judea. Israel will be the exalted nation, which all the other nations will stream to Jerusalem to learn the word of God. In verse 2, we're told this will happen at the end of days, which should make us ponder when that will be?  Iben Ezra says it will be when they will no longer study war. Currently in our world we are seeing a trend beginning with several nations where they are willing to move away from war and they speak of pursuing a more peaceful coexistence.^[25] There leaders are beginning to openly speak against war and for peace.  Rabbi Saul said when they cry peace, peace, then sudden destruction. (Jer.6:14, 1Thess.5:3) We see here in 2:2 that the mount of the House of the Lord shall be established as the highest of the mountains. Mountains and hills metaphorically represent great miracles that took place on mountains throughout Jewish history. It was at Mount Sinai that Israel received the Torah. Mount Carmel, the Prophet Elijah thoroughly discredited the horde of idolatrous prophets and proved God’s omnipotence at the descent of heavenly fire. Rashi says, “As great as these miracles were, the miracles which will occur on the Temple Mount in Jerusalem in the future will greatly surpass them all.”^[26]  When the scripture speaks of all nations shall flow to Jerusalem, the Hebrew signifies streams like a river, similar to the verses, a few weeks ago that spoke of streams in the desert and the highway in the desert that would lead us back to our Homeland.(Isa.35)  The Vilna Gaon suggests that the nations will stream to the temple. Alternatively, the word ‘flow’ or rivers, Literally refers not only to a flow of water, but also to the flow of a stream of light. Rabbi Hirsh comments on this, (Psa.34:5) therefore, the nations of the world will hasten toward that spiritual light that radiates out from the temple.^[27]

 

This mountain is one specific mountain, the house, ‘Har Habayit’ it is to be established and it will be the mountain that all of the nations shall flow to.  This mountain is the same mountain that we find in (Isaiah 56:7), which is to be the location of the House of prayer for all nations. The nations shall flow to it and many people, shall Come and say let's go to the mountain of the lord to the house of the God of Jacob, that he may teach us of his ways. What is the purpose of God teaching us of His ways? That we may walk in his path. This is the whole purpose for the nations coming to the House of God.^[28] That mankind may walk in his paths(ways). For out of Zion, will go forth the law and the word of the Lord from Jerusalem.  What is the purpose of this instruction in the law and the word of the Lord from Jerusalem? This answer seems so obvious. The Torah is for religious and moral instruction and as we see all around us today, the world is in dire need of religious and moral instruction.

 

Our reading concludes in (2:5). OH, House of Jacob. The question was asked, why does our passage keep referring to the Temple as “the House of God of Jacob”? It does not mention Abraham and Isaac. Rashi explains that it was Jacob, and not Abraham or Isaac who gave Mount Moriah the distinguished name of Bethel, the House of God. (Gen.28:19). Abraham referred to it as the mountain of God. (Gen.22:14) and Isaac referred to it as a field (Gen.24:63), and by referring to the Temple as a House of God, Isaiah uses the title given to it by Jacob.^[29]   The scripture states, ‘he will teach us of his ways and we will walk in his paths’. The question is asked, Is God doing the teaching? Metzudot^[30] and Radak say that Isaiah is not referring to God, but to King Messiah who will teach the ways of HaShem and will judge disputes between the nations. Just as Moses talked to God and then came down and taught the people.^[31]  The Rambam agrees with the other Rabbis, “Messiah will be the teacher and instructor; he will be wiser than King Solomon and it is he who will teach the Torah that will come from Zion, and it is he who will prophesy the word of Hashem from Jerusalem.”^[32]  Come here and let us walk in the light of the Lord. Isaiah is telling us, we're to have a future with universal peace and the recognition of the law of God by all the nations on the earth, and so we ourselves should begin now to set the example and not wait for some future day, but study Torah now and begin to practice and walk in the light of the LORD(HaShem).

 

Verbal Tallies

By: Hakham Dr. Hillel ben David

Vayikra (Leviticus) 26:3-46; Tehillim (Psalms) 89:20-38; Yeshayahu (Isaiah) 1:19-20, 24-27 + 2:2-5

 

 

Vayikra (Leviticus) 26:3  If ye walk <03212> (8799) in my statutes, and keep my commandments, and do them;

 

Yeshayahu (Isaiah) 2:3  And many people shall go and say, Come ye, and let us go up to the mountain of HaShem, to the house of the God of Jacob; and he will teach us of his ways, and we will walk <03212> (8799) in his paths: for out of Zion shall go forth the law, and the word of HaShem from Jerusalem.

 

Tehillim (Psalms) 89:29 I will forever keep My kindness for him,

and My covenant will remain true to him.

 

 

Nazarean Talmud

Sidrah of Vayikra (Leviticus) 26:3-46

“Im B’Chuqotai” “If in My St`atutes”

By: Hakham Dr. Eliyahu ben Abraham

 

School of Hakham Shaul Tosefta Luqas (Lk)

School of Hakham Tsefet Peshat 2 Tsefet (2 Pet)

Luqas Cont.

“Now his older (firstborn) son was in the field, and when he came and approached the house, he heard music and dancing. And he summoned one of the servant children^[47] and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf because he has gotten him back healthy (in peace - shalom).’ But he became angry (Jealous for God) and did not want to go in. So his father came out and began to implore him. But he answered and said to his father, ‘Behold, so many years I have served you, and have never disobeyed your command! And you never gave me a young goat so that I could celebrate with my friends! But when this son of yours returned, who has consumed your assets with prostitutes (foreign deities) and you killed the fattened calf for him!’ But he said to him, ‘Son, you are always with me, and everything I have belongs to you. But it was necessary to celebrate and to rejoice, because this brother of yours was dead, and is alive, and was lost, and is found!’ ”

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

2 Tsefet 1:12-15 Peshat looking into So’od

 

This passage in 2 Tsefet 1:12-15 reflects Hakham Tsefet’s (Peter's) profound dedication to preserving and transmitting the foundational truths of the Lights of Messiah. With the imagery of the Sukkah (temporary dwelling), Tsefet acknowledges the transient nature of his earthly life and the urgency of his mission. His focus is not simply to teach but to ensure these truths are permanently embedded in the hearts and minds of his audience, even after his impending “exodus”—a term rich in Messianic and redemptive significance. This statement has deep So’odic implications related to the next life phase.

 

Hakham Tsefet’s reference to the Sukkah connects his earthly existence to the temporariness of life and the spiritual journey of the righteous (Tsadiqim), who follow G-d's path. By invoking the teachings of Yeshua HaMashiach, he emphasizes the Divine mandate to pass on these teachings with diligence and clarity. His goal is intellectual recall and the stirring of consciences—a call to actively embody and live out the eternal truths of the Messiah’s light.

 

This text serves as a bridge between Hakham Tsefet’s immediate context and the enduring responsibility of future generations. It highlights the covenantal responsibility to remember and safeguard the teachings of the Messiah, making them a living reality even after Hakham Tsefet’s departure. Through this, we see the essence of covenantal continuity: preserving Divine truth through the faithful who carry the light forward. This passage is a profound testament to the legacy, faithfulness, and eternal impact of the Lights of Messiah.

 

An overview of the Torah Seder with Hakham Tsefet’s overview

The covenantal relationship between G-d and humanity lies at the heart of the sacred texts associated with the Torah Seder Vayikra (Leviticus) 26:3-46, weaving together profound themes of faithfulness, restoration, and the ultimate fulfillment of Divine promises. These themes resonate through the Torah, Tehillim (Psalms), Neva’im (Prophets), and Nazarean Codicil, forming a cohesive narrative of hope and redemption that transcends time and space. At the center of this narrative is the eternal covenant—a binding agreement that G-d establishes with His people, offering blessings for obedience, warning of consequences for rebellion, and ultimately promising restoration through repentance. This covenant, rooted in the Torah, blossoms into a prophetic vision of universal redemption, culminating in the Messianic hope for a world to come restored to harmony and peace.

 

In Vayikra 26, G-d explicitly outlines the framework of His covenant, offering blessings for those who walk in His statutes and follow His commandments. These blessings include material abundance, peace in the land, and the assurance of His Divine Presence among His people. However, disobedience triggers a series of escalating consequences, ultimately leading to exile. Yet even in the depths of exile, G-d’s faithfulness remains steadfast. He promises to remember His covenant with the patriarchs and restore His people upon their repentance. This foundational covenant sets the stage for the prophetic calls to return to G-d and the assurance of a future restoration that will encompass Yisrael and the world's nations.

 

The Davidic covenant in Tehillim 89 reinforces this promise, declaring G-d’s unbreakable commitment to David’s lineage. G-d establishes David’s throne as eternal, likening its permanence to the moon in the sky—a symbol of constancy and reliability. While the Tehillim acknowledges the challenges of human failure and Divine discipline, it ultimately reaffirms G-d’s unwavering faithfulness. This eternal covenant with David points forward to the Messianic hope, where the ultimate descendant of David will fulfill G-d’s promises and extend His kingdom to all nations.

 

Yeshayahu’s (Isaiah) prophetic vision amplifies these covenantal themes, painting a picture of judgment and redemption. Yeshayahu 1 opens with a stark call to repentance, warning that rebellion leads to destruction but promising that Tzi’on will be redeemed through justice and righteousness. The themes of purification and restoration resonate with the Torah’s message in Vayikra 26, emphasizing the transformative power of returning to G-d. In Yeshayahu 2, the prophetic horizon expands, envisioning a time when G-d’s Temple will be established as the spiritual center of the world. Nations will stream to it, seeking Divine wisdom and guidance, and peace will reign as weapons are transformed into life tools. This universal vision of redemption underscores the Messianic promise that G-d’s covenant will ultimately extend to humanity.

 

The Nazarean Codicil reflects these covenantal and prophetic themes in its call for faithfulness and its emphasis on restoration through repentance. In 2 Tsefet (Pet) 1:12-15, the Hakham Tsefet urges believers to remain steadfast in the truth, echoing the Torah’s call to obedience and Yesha’yahu’s appeal for righteousness. Similarly, the parable of the Prodigal Son in Luqas (Luke) 15 illustrates G-d’s unrelenting mercy and His desire to restore those who return to Him. It teaches the principle of Yeridah l'tzorech Aliyah descent for the sake of ascent in an unprecedented way. The father’s joyous embrace of his wayward son mirrors the Divine promise to remember the covenant and restore those who repent. These texts highlight the central role of the Messiah in fulfilling the covenant, serving as the mediator through whom G-d’s promises are realized.

 

This narrative's heart is the Messianic vision of a world restored to harmony and peace. As David's descendant, the Messiah fulfills the eternal covenant by bringing justice and righteousness to the world, gathering the nations to G-d’s kingdom, and embodying the Divine Presence among humanity. The prophetic and Messianic elements in these texts—whether the promises in Vayikra 26, the eternal throne in Tehillim 89, the redemption of Tzi’on in Yeshayahu, or the restoration portrayed in the Nazarean Codicil—all converge in the hope of a renewed creation where G-d’s covenantal faithfulness is fully revealed.

 

This interconnected tapestry of covenantal faithfulness and Messianic hope offers a profound framework for understanding the Divine promise of restoration. It affirms that while disobedience may bring discipline, G-d’s ultimate desire is for repentance, restoration, and the renewal of His relationship with His people. Through the covenant with Yisrael, the Davidic promise, the prophetic vision, and the Messianic fulfillment, the Divine narrative extends beyond Yisrael to include all who turn to G-d, inviting humanity into the transformative reality of His eternal covenant. In this, we find the promise of redemption and the assurance of G-d’s unchanging love and faithfulness.

 

The Interconnectedness of Covenantal Faithfulness and Messianic Hope

The interconnected themes in Vayikra 26, Tehillim 89, Yesha’yahu, and the Nazarean Codicil reflect a profound unity in G-d's Divine narrative. At its core is the unshakable covenant G-d has established with His people, which forms the foundation for the prophetic vision of restoration and the ultimate Messianic hope. While addressing unique historical and theological concerns, each text contributes to a larger tapestry of covenantal faithfulness, highlighting G-d's steadfast commitment to redeeming and restoring His creation. The essential interconnectedness of these passages lies in their shared emphasis on obedience, repentance, restoration, and the fulfillment of Divine promises.

 

Covenantal Faithfulness in Leviticus

The foundational covenant described in Vayikra 26 introduces a framework that reverberates throughout the Scriptures. This text outlines G-d’s promise of blessings for obedience and the consequences of disobedience. Obedience to G-d's commandments is not merely a legalistic requirement but a pathway to living in alignment with the Divine will. The blessings, including material prosperity, peace, and security, reflect the harmony that exists when humanity fulfills its covenantal obligations. Conversely, the progressive nature of the curses for disobedience—drought, famine, defeat, and exile—illustrates the fracturing of this harmony when the covenant is violated. Interestingly, they are not punishments, as many might think, but consequences for improper attitudes and actions.

 

Yet even amid the most severe consequences, G-d’s faithfulness to His covenant remains steadfast. In Vayikra 26:42-45, G-d promises to remember His covenant with Abraham, Yitzchak, and Ya’aqob, emphasizing that exile and punishment are not the final word. This commitment to restoration reveals a redemptive purpose in the covenant’s discipline. Through repentance, Yisrael is invited to return to G-d and experience the renewal of the blessings promised in the covenant. This dynamic of discipline and restoration lays the groundwork for the prophetic and Messianic themes developed in later texts.

 

The Eternal Covenant of Tehillim 89

The covenant with David in Tehillim 89 builds upon the foundation established in Vayikra 26, extending the promise of Divine faithfulness to a specific lineage. The psalm celebrates G-d’s anointing of David as a servant and king, declaring His throne to be established forever (Tehillim 89:36-37). The imagery of the moon as a faithful witness reinforces the permanence and reliability of G-d's promises.

 

However, the psalm also acknowledges the reality of Divine discipline. Verses 38-45 lament David's line's apparent rejection and humiliation, reflecting the tension between human failure and G-d’s covenantal faithfulness. Despite this lament, the psalm ultimately reaffirms the eternal nature of the covenant, emphasizing that G-d’s promises to David will not be annulled. This assurance provides hope for Yisrael and points forward to the Messianic fulfillment, where the ultimate descendant of David will establish a kingdom of justice and peace.

 

The connection between the Davidic covenant and the Torah’s covenantal blessings is profound. Just as G-d’s promises in Vayikra are rooted in His faithfulness, the covenant with David assures Yisrael that Divine discipline is not abandonment. Instead, it is a step in the redemptive process, ultimately fulfilling G-d’s promises in the Messianic era.

 

Prophetic Visions in Yesha’yahu

Yesha’yahu's prophecies amplify the covenantal themes of Vayikra and Tehillim, offering a vision of judgment and restoration. Yesha’yahu 1 opens with a stark choice between obedience and rebellion, echoing the blessings and curses of Vayikra 26. Zion’s redemption through justice (Yesha’yahu 1:27) reflects the Torah’s emphasis on righteousness as the foundation of covenantal blessings. Yet Yesha’yahu also extends the scope of restoration, envisioning a purified Tzi’on as a center of Divine presence and righteousness.

 

This prophetic vision expands dramatically in Yesha’yahu 2:2-5, where the mountain of the Lord’s temple is established as the highest mountain, drawing all nations to seek G-d’s instruction. The transformation of swords into plowshares and spears into pruning hooks symbolizes a universal peace that transcends Yisrael, fulfilling the promise of blessings for obedience and the restoration of all creation. This vision resonates with the Davidic covenant’s assurance of a kingdom that will endure forever, uniting Yisrael and the nations under G-d’s righteous rule.

 

The interplay between discipline and restoration is central to Yesha’yahu’s prophecies. While judgment is inevitable for disobedience, it is always coupled with the promise of renewal. This balance reflects the same dynamic found in Vayikra 26, reinforcing the idea that G-d’s ultimate goal is not punishment but restoration and reconciliation.

 

Faithfulness and Restoration in the Nazarean Codicil

The Nazarean Codicil reflects and builds upon these covenantal and prophetic themes, focusing on faithfulness, repentance, and fulfilling Divine promises. In 2 Tsefet 1:12-15, Hakham Tsefet emphasizes the importance of steadfastness in remembering and living out the truth of G-d’s promises. This call to faithfulness mirrors the Torah’s call to obedience and Yesha’yahu’s call to righteousness, highlighting the continuity of the covenantal narrative.

 

The parable of the Prodigal Son in Luqas (Luke) 15 vividly illustrates the covenant’s redemptive dynamic. The father’s joyous embrace of his repentant son mirrors G-d’s promise in Vayikra 26 to remember His covenant and restore His people upon their repentance. The universal appeal of this parable extends the covenantal promise beyond Yisrael, emphasizing that all who turn to G-d can experience His restoration and G-d’s lovingkindness.

 

Through these texts, the Nazarean Codicil underscores the role of the Messiah as the agent of covenantal fulfillment. The Messiah embodies the blessings of the covenant, extends its reach to all humanity, and inaugurates the restoration envisioned by Yeshayahu. Messiah's faithfulness to the Divine will ensure that the promises of the Torah, Tehillim, and Nevi’im (Prophets) are brought to completion.

 

Messianic Hope as the Unifying Thread

The Messianic hope unifies the themes of Vayikra 26, Tehillim 89, Yesha’yahu, and the Nazarean Codicil. The covenant’s blessings and restoration find their ultimate expression in the Messiah, who fulfills the Davidic promise, establishes the universal kingdom envisioned by Yesha’yahu and brings the redemptive purpose of the Torah to fruition. The Messiah’s role as the mediator of restoration highlights the interconnectedness of these texts, demonstrating that the covenant is not static but dynamic, reaching its culmination in the Messianic era.

 

This hope is not limited to Yisrael but extends to all who turn to G-d. The prophetic vision of nations streaming to the mountain of the Lord and the Prodigal Son parable emphasizes the covenant's universal scope. Through the Messiah, the blessings promised in the Torah and reaffirmed in the Davidic covenant become accessible to all humanity, fulfilling Yesha’yahu’s vision of a world restored to peace and righteousness.

 

Summary

The covenantal narrative spanning Vayikra 26, Tehillim 89, Yesha’yahu, and the Nazarean Codicil reveals a profound and unified vision of G-d's faithfulness, discipline, and redemptive purpose. At its heart lies the promise of restoration, which transcends Yisrael’s immediate historical context and extends to all who turn to G‑d. In Vayikra 26, the covenant provides a clear framework for understanding the blessings of obedience, the consequences of disobedience, and the enduring hope of reconciliation. This foundational vision is amplified in Tehillim 89, where the eternal Davidic covenant assures Yisrael of G-d's unwavering commitment to His promises, even in the face of human failure.

 

Yesha’yahu’s prophetic vision builds upon these themes, expanding the covenant’s scope to include all nations. The imagery of G-d’s temple being established as the highest mountain, drawing the nations to His wisdom and peace, underscores the universal reach of Divine restoration. This vision culminates in the Messianic role described in the Nazarean Codicil, where the Messiah embodies and fulfills the covenant’s promises, extending redemption and peace to humanity.

 

These texts show G-d’s steadfast love, justice, and mercy woven together in a dynamic and transformative covenant. Discipline and judgment are never the final word; instead, they serve as a pathway to repentance and renewal. The interconnectedness of these passages invites us to reflect on G-d’s faithfulness and our role in responding to His call. It challenges us to live in alignment with the covenant and to embrace the hope and restoration made possible through the Messiah.

 

Amen VAmen

 

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

 

 

Contents of Next Week’s 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

 

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.