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

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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

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His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Yaaqov ben David

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

Her Excellency Giberet Krysta Wallrauch & beloved family

 

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

 

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

 

                                                                            

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

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

 

Shabbat: “Ki Tavou, El-Erets” – “When you enter into the land”

 

 

Contents of the Torah Seder

 

·        Meal Offerings and Libations – Numbers 15:1-16

·        Challah – Numbers 15:17-21

·        Sin Offering for Unintentional Sins – Numbers 15:22-29

·        Blaspheming the LORD – Numbers 15:30-31

·        The Sabbath-Breaker – Numbers 15:32-36

·        Tzitzit – Numbers 15:37-41

 

Reading Assignment:

 

 

 

Welcome to the World of P’shat Exegesis

 

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

 

The Seven Hermeneutic Laws of R. Hillel are as follows:

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

 

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

 

Welcome to the World of Remes Exegesis

 

Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of the Torah and for making halakic deductions from it. They are, strictly speaking, mere amplifications of the seven Rules of Hillel, and are collected in the Baraita of R. Ishmael, forming the introduction to the Sifra and reading as follows:

 

1. Ḳal wa-ḥomer: Identical with the first rule of Hillel.
2. Gezerah shawah: Identical with the second rule of Hillel.
3. Binyan ab: Rules deduced from a single passage of Scripture and rules deduced from two passages. This rule is a combination of the third and fourth rules of Hillel.
4. Kelal u-Peraṭ: The general and the particular.
5. u-Peraṭ u-kelal: The particular and the general.
6. Kelal u-Peraṭ u-kelal: The general, the particular, and the general.
7. The general which requires elucidation by the particular, and the particular which requires elucidation by the general.
8. The particular implied in the general and excepted from it for pedagogic purposes elucidates the general as well as the particular.
9. The particular implied in the general and excepted from it on account of the special regulation which corresponds in concept to the general, is thus isolated to decrease rather than to increase the rigidity of its application.
10. The particular implied in the general and excepted from it on account of some other special regulation which does not correspond in concept to the general, is thus isolated either to decrease or to increase the rigidity of its application.
11. The particular implied in the general and excepted from it on account of a new and reversed decision can be referred to the general only in case the passage under consideration makes an explicit reference to it.
12. Deduction from the context.
13. When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage.

 

Rules seven to eleven are formed by a subdivision of the fifth rule of Hillel; rule twelve corresponds to the seventh rule of Hillel, but is amplified in certain particulars; rule thirteen does not occur in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by Ishmael. With regard to the rules and their application in general. These rules are found also on the morning prayers of any Jewish Orthodox Siddur.

 

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 15:1 – 41

 

 

Rashi Commentary for: ‎ Bamidbar (Numbers.) 15:1 – 41

 

2 When you arrive He informed them that they would enter the Land.

 

3 and you make a fire-offering This is not a command, but [it means that], when you arrive there and you decide to make a fire-offering for the Lord...

 

for an expressed vow or for a voluntary offering... Or, you make a fire-offering for the obligatory festival sacrifice, which I required you to make on festivals.

 

a pleasing fragrance That it should afford Me contentment.

 

4 The one who brings his offering...shall present You shall offer up libations and a meal-offering for each animal. The meal-offering is completely consumed, and the oil is blended into it. The wine is put into basins [from which it runs onto the altar and down to the foundations], as we learned in Tractate Sukkah (48a, b).

 

5 for each lamb This relates to everything mentioned above—the meal-offering, the oil and the wine.

 

6 Or for a ram [I.e.,] if [the animal you bring is] a ram. Our Sages expounded [the word] אוֹ , “or” to include the palgas [a sheep in its thirteenth month, which is neither a lamb nor a ram] for the libations of a ram. -[Chullin 23a, see Parah 1:3]

 

10 a fire-offering of pleasing fragrance This refers only to the meal-offering and oil, but the wine is not a fire-offering since it is not placed on the fire.

 

11 Or for a young sheep... Whether it is a sheep [lamb] or a goat. כֶּבֶשׂ and שֶׂה are the names given to sheep or goats within their first year. - [Parah 1:3]

 

ram Heb. אַיִל. אַיִל [is the name given] from the age of thirteen months and one day. -[Parah 1:3]

 

12 In accordance with the number you offer up In accordance with the number of animals you offer up as a sacrifice, so shall you present libations for each of them, according to the number of animals shall be the number of libations.

 

15 just as [it is] for you, so [it is] for the proselyte Heb. כָּכֶם כַּגֵּר, lit., like you like the proselyte, just as it for you, so it is for the proselyte. This is the style of the Hebrew language; “like the garden of the Lord, like the Land of Egypt” (Gen. 13:10) [meaning] so was the Land of Egypt [like the garden of the Lord] (Compare Rashi on Gen. 13:10); “like me, like you, like my people, like your people” (I Kings. 22:4) [meaning, I am like you, and your people like my people].

 

18 When you arrive in the Land Heb. בְּבֽאֲכֶם [lit., when you come to the Land] This ‘coming’ differs from all the other ‘comings’ in the Torah. For with the others, Scripture say, “when you will come” [in the singular] (כִּי־תָבֽא) or [plural] (כִּי־תָבֽאוּ); therefore, all of them learn [a particular law] from each other. Since in one of their cases, Scripture specifies that it applies only after inheritance and settling [in the Land], it therefore applies in all cases. But here it uses the term בְּבֽאֲכֶם as soon as they arrived there and ate from its bread, they were obligated to separate a portion of the dough. - [Sifrei Shelach 21]

 

20 the first portion of your dough When you knead an amount of dough you are accustomed to kneading in the desert. And how much is that? “They measured with an omer” (Exod. 16:18), “an omer per head” (verse 16). You shall separate from its first portion, that is to say, before you eat the first portion from it, you shall separate one loaf as a gift for the sake of the Lord.

 

a loaf In old French, tortel, a sort of cake, a round loaf of bread, [in modern French, torteau.]

 

as in the case of the gift of the threshing floor in which no amount is specified, but unlike the gift taken from the tithe [given by Levites to kohanim] for which an amount is specified. However, the Sages did specify an amount—for a householder, one twenty-fourth [of the dough] and for a baker one forty-eighth. - [Challah 2:7]

 

21 From the first portion of your dough Why is this [verse] stated? [Is not verse 20 sufficient?] Because it says, “the first portion of your dough” (verse 20). From this I understand the first one of the doughs. Hence, Scripture teaches us, "From the first"—a part of the dough but not the entire dough. - [Sifrei Shelach 27]

 

you shall give a gift to the Lord Since no amount is specified for the dough portion, [challah], it says, "you shall give"—the gift should be an amount which can be considered a ‘gift.’ - [Sifrei Shelach 30]

 

22 And if you should err and not fulfill Idolatry was included in “all the commandments” (Lev. 4:13) for which the community brings a bull [as a sin-offering], but here Scripture removes it from that category to apply to it the law of a bull for a burnt offering and a he-goat for a sin-offering. - [Sifrei Shelach 22]

 

If you err Scripture speaks of idolatry, or perhaps only to one of the other commandments? Scripture therefore states, “all of these commandments.” One commandment which is equivalent to all the commandments. Just as someone who transgresses all the commandments, casts off the yoke [of the Torah], violates the covenant, and acts brazenly [toward the Torah], so one who transgresses this commandment, casts off the yoke, violates the covenant, and acts brazenly. Which [one] is this? This is idolatry. - [Sifrei Shelach 33]

 

which the Lord spoke to Moses [The first two commandments,] “I am [the Lord, your God]” and “You must not have [any other gods]” (Exod. 20:2-3) were heard by the word of the Divine, as it says, “Once did God speak, but we heard them twice” (Ps. 62:12). - [Sifrei Shelach 33]

 

23 All that the Lord commanded This teaches us that anyone who acknowledges [the truth of] idolatry is considered as if he had denied the entire Torah and all the prophecies of the prophets, as it says, “from the day on which the Lord commanded and from then on.” - [Sifrei Shelach 33]

 

24 If because of the eyes of the congregation it was committed inadvertently If, because of the leaders [literally, eyes] of the congregation this transgression was committed inadvertently—for they [the leaders] erred and ruled concerning one form of service, that it was permitted to worship an idol in this manner. - [See Horioth 2b]

 

for a sin-offering Heb. לְְחַטָּת [This word] is missing an ‘aleph,’ because this [sin-offering] is different from all other sin-offerings. In the case of all the other sin-offerings [mentioned] in the Torah which are brought together with a burnt offering, the sin-offering precedes the burnt offering, as it says, “he shall make the second one a burnt offering” (Lev. 5:10), but this one—the burnt offering—precedes the sin-offering. -[Hor. 13a]

 

25 and they have brought their offering as a fire- offering to the Lord This refers to [the offering] stated in the passage [in verse 24], namely the bull [which is brought as a] burnt offering, as it says [here], “a fire-offering to the Lord.” - [Sifrei Shelach 37]

 

and their sin-offering This [refers to] the he-goat [in verse 24]. - [Sifrei Shelach 37]

 

27 sins inadvertently By worshipping idols. - [Sifrei Shelach 41]

 

she-goat in its first year For any other transgression an individual could bring [either] a ewe-lamb or a young she-goat, but in this case Scripture designates a she-goat for it. - [Sifrei Shelach 40]

 

30 highhandedly Intentionally. - [Jonathan ben Uzziel, Onkelos (See Mechokekei Yehudah)]

 

is blaspheming Heb. מְגַדֵּף, reviles (מְחָרֵף), as in “it shall be a reproach (חֶרְפָּה) and a taunt (וּגְדוּפָה) ” (Ezek. 5:15); “which the servants of the King of Assyria have blasphemed (גִּדְפוּ)” (Is. 37:6). Furthermore, our Sages (Ker. 7b) derived from here that someone who blasphemes [lit., blesses] the Name [of God] is subject to spiritual excision.

 

31 the word of the Lord The warning against idolatry was [heard directly] by the word of the Divine; the rest was by the word of Moses. - [Hor. 8a]

 

its iniquity is upon it During the time the iniquity is with him, namely, if he has not repented. - [Sanh. 90b, Sifrei Shelach 51]

 

32 [When the children of Israel] were in the desert, they found Scripture speaks disparagingly of Israel, for they had kept only one Sabbath, yet on the second one, this man came and desecrated it. - [Sifrei Shelach 52]

 

33 Those who found him gathering [This redundant clause means to say that] they warned him, but he did not stop gathering even after they found him and warned him. - [Sanh. 90a, Sifrei Shelach 55]

 

34 since it was not specified what was to be done to him With which method he should be executed. But they did know that one who desecrates the Sabbath is put to death. - [Sifrei Shelach 57]

 

35 pelt Heb. רָגוֹם, ‘doing,’ [which] in French [is], faisant. Similarly, ‘going,’ in old French, allant. Likewise, זָכוֹר, remember, (Exod. 20:8), and שָׁמוֹר, keep (Deut. 5:12)

 

36 took him outside From here we derive that the place of stoning was outside, and distant from the courthouse. - [Sifrei Shelach 59]

 

38 that they shall make for themselves fringes Heb. צִיצִת, [so named] because of the threads suspended from it, as in, “he took me by a lock of (בְּצִיצִת) my hair (lit., by the fringes of my head)” (Ezek. 8:3) (Men. 42a). Another interpretation: [It is called] צִיצִת because of the [command], “you shall see it” (verse 39), as in, “peering (מֵצִיץ) from the lattices” (Song 2:9).

 

blue The green-blue dye obtained from the chillazon [See Aruch Hashalem under חִלָּזוֹן, Yehudah Feliks, Nature & Man in the Bible (New York: Soncino Press, 1981, pp. 18-20].

 

39 you will remember all the commandments of the Lord because the numerical value of the צִיצִית is six hundred. צ = 90 י = 10 צ = 90 י = 10 ת = 400 - =600 [Add to this the] eight threads and five knots, and we have [a total of] six hundred and thirteen [the number of commandments in the Torah]. -[Num. Rabbah 18:21]

 

and you shall not wander after your hearts Heb. וְלֹא־תָתוּרוּ, like “from scouting (מִּתּוּר) the Land” (13:25). The heart and eyes are the spies for the body. They are its agents for sinning: the eye sees, the heart covets, and the body commits the transgression. - [Mid. Tanchuma 15]

 

41 I am the Lord Faithful to pay reward. - [Sifrei Shelach 75]

 

your God Faithful to exact punishment. - [Sifrei Shelach 75]

 

Who took you out I redeemed you on condition you accept My decrees upon yourselves - [Sifrei Shelach 73]

 

I am the Lord, your God Why is this repeated? So that the Israelites should not say, "Why did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive reward? We will not perform [them] and not receive reward!" [Therefore, God says,] “I am your King, even against your will.” Similarly, it says, “[As I live, says the Lord God,] surely with a strong hand...will I reign over you” (Ezek. 20:33). Another interpretation: Why is the exodus from Egypt mentioned? It was I who distinguished between the drop [of sperm] of a firstborn and of that which was not of a firstborn. So in future will I distinguish and punish those who attach indigo-dyed [fringes, which is extracted from a vegetable] to their garments, claiming that it is sky-blue [dye extracted from the chillazon]. - [B.M. 61b] From the commentary of R. Moshe Hadarshan [the preacher] I transcribed [the following:] Why is the passage of the wood gatherer juxtaposed with the passage addressing idolatry? To inform [you] that one who desecrates the Sabbath is regarded as one who worships idols, for it [namely the Sabbath] too [just like the prohibition against idolatry] is as important as [the sum of] all the commandments. So, Scripture says in Ezra (Neh. 9:13-14, which is strictly part of Ezra. See Rashi on Neh. 1:1), “You descended upon Mount Sinai... and you gave Your people the Law and the commandments (sic). And Your holy Sabbath You made known to them.” Likewise, the passage of fringes; why is it juxtaposed with these two [passages]? Since it too is equally important as [the sum of] all the commandments, as it states, “and perform all My commandments.”

 

on the corners of their garments Corresponding to [the verse said in connection with the exodus from Egypt] “I carried you on the wings (כַּנְפֵי) of eagles” (Exod. 19:4). On the four corners, but not on a garment of three or five [corners]. [This] corresponds to the four expressions of redemption that were said in Egypt: “I will take you out...I will save you...I will redeem you...I will take you” (Exod. 6:6-7). - [Mid. Aggadah]

 

a thread of sky- blue [wool] Heb. פְּתִיל תְּכֵלֶת, so called because of the bereavement [suffered by the Egyptians] over the loss of their firstborn. The Aramaic translation of שִׁכּוּל, bereavement, is תִּכְלָא [a word similar to תְּכֵלֶת]. Moreover, the plague struck them at night, and the color of תְּכֵלֶת is similar to the color of the sky, which blackens at dusk; its eight threads symbolize the eight days that Israel waited from when they left Egypt until they sang the song at the [Red] Sea. - [Mid. Aggadah]

 

Ketubim: Tehillim (Psalms) 102:13-23‎

 

Rashi	Targum
1. A prayer for a poor man when he enwraps himself and pours out his speech before the Lord.	1. The prayer for the poor man, for he is weary, and will speak his prayer in the presence of the LORD.
2. O Lord, hearken to my prayer, and may my cry come to You.	2. O LORD, accept my prayer, and let my entreaty come before You.
3. Do not hide Your countenance from me; on the day of my distress extend Your ear to me; on the day I call, answer me quickly.	3. Do not remove Your presence from me in the day of my distress; incline Your ear unto me; in the day that I call, hasten, answer me.
4. For my days have ended in smoke, and as a hearth my bones are dried up.	4. For my days are consumed like smoke; and my limbs burn like an oven.
5. Beaten like grass and withered is my heart, for I have forgotten to eat my bread.	5. My heart is smitten like grass and will dry up; for I have forgotten the Torah of my instruction.
6. From the sound of my sigh my bones clung to my flesh.	6. Because of the sound of my groaning, my bones have clung to my flesh.
7. I was like a bird of the wilderness; I was like an owl of the wasteland.	7. I have become like a marsh-bird in the wilderness; I have become like an owl in the parched land.
8. I pondered, and I am like a lonely bird on a roof.	8. I stay awake all night, and I have become like a bird that flutters and wanders by itself on the roof.
9. All day long my enemies revile me; those who scorn me swear by me.	9. All the day my enemies will jeer at me; those who mock me have sworn by my word in vain.
10. For ashes I ate like bread, and my drinks I mixed with weeping.	10. For I have supped on ashes like food, and prepared my drink in weeping.
11. Because of Your fury and Your anger, for You picked me up and cast me down.	11. Because of your anger and rage, for you have lifted me up and cast me down.
12. My days are like a lengthening shadow, and I dry out like grass.	12. My days are like a shadow that lengthens; and I will wither like grass.
13. But You, O Lord, will be enthroned forever, and Your mention is to all generations.	13. But You, O LORD, Your dwelling place is eternal, in heaven You will dwell, and Your memorial is to every generation.
14. You will rise, You will have mercy on Zion for there is a time to favor it, for the appointed season has arrived.	14. You will arise, You will pity Zion, for it is time to have compassion on her, for the season has come.
15. For Your servants desired its stones and favored its dust.	15. For Your servants have desired her stones, and they will have mercy on her dust.
16. And the nations will fear the name of the Lord, and all the kings of the earth Your glory.	16. And the peoples will fear the name of the LORD, and all the kings of the earth Your glory.
17. For the Lord has built up Zion; He has appeared in His glory.	17. For the city of Zion was built by the command of the LORD, He was revealed in glory.
18. He has turned to the prayer of those who cried out, and He did not despise their prayer.	18. He turned to the prayer of those who were made desolate, and did not despise their prayer.
19. Let this be inscribed for the latest generation, and a [newly] created people will praise Yah.	19. Let this prayer be written for a later generation, and the people yet to be created will praise Yah.
20. For He has looked down from His holy height; the Lord looked from heaven to earth,	20. For He watched from the high heavens of His holiness; the LORD looked from heaven to earth.
21. To hear the cry of the prisoner, to loose the sons of the dying nation;	21. To hear the cry of the prisoners; to set loose the children of those handed over to death.
22. To proclaim in Zion the name of the Lord and His praise in Jerusalem.	22. To tell in Zion the name of the LORD, and His praise in Jerusalem.
23. When peoples gather together, and kingdoms, to serve the Lord.	23. When peoples are gathered together, and kingdoms to worship in the presence of the LORD.
24. He has afflicted my strength on the way; He has shortened my days.	24. My strength is harmed by the weariness of the path of exile; my days are shortened.
25. I say, "My God, do not take me away in the middle of my days, You Whose years endure throughout all generations.	25. I will say in the presence of my God, "Do not remove me from the world at the halfway point of my days; bring me to the world to come, because Your years are throughout generations of generations."
26. In the beginning You founded the earth, and the heavens are the work of Your hands.	26. In the beginning when all creatures were created, You founded the earth, and the heavens are the works of Your hand.
27. They will perish but You will endure, and all of them will rot away like a garment; like raiment You will turn them over and they will pass away.	27. They will perish but You will endure; and all of them like a garment will wear out; like a mantle You will change them and they will pass away.
28. But You are He, and Your years will not end.	28. And You are He who created them; and Your years do not come to an end.
29. The children of Your servants will dwell, and their seed will be established before You."	29. The sons of Your servants will abide in the land; and their offspring will be established in Your presence.

 

Rashi’s Commentary to Tehillim (Psalms) 102:13-23

 

1 A prayer for a poor man Israel, who is a poor people.

 

when he enwraps himself when their soul is enwrapped in distress.

 

4 are dried up Heb. נחרו. The “nun” serves as a prefix, as: נַעֲשׂוּ, they were made, נִקְנוּ, they were acquired; and it is an expression of dryness, as (Job 30:30): “and my bones dried out (חרה) from the heat”; (Jer. 6:29), “the bellows is heated (נחר).”

 

7 Like a bird of Heb. לקאת. It is the name of a bird.

 

Like an owl of the wasteland Heb. ככוס, the name of a bird, as (Lev. 11:17): “The owl (הכוס), the cormorant, and the night owl.”

 

wasteland deserts. I was like a bird of the desert. So do we wander from our place to go into exile.

 

8 I pondered I pondered about myself, and behold I am like a lonely bird on a roof, sitting alone without a mate. lonely Heb. בודד, sitting alone.

 

9 those who scorn me Heb. מהוללי, those who scorn me, an expression of mockery.

 

swear by me They saw my misfortune and they swear by me and say, “If it is not so, what happened to Israel should happen to me.” “So may the Lord do to me as to Israel.”

 

10 I mixed with weeping. I mixed with tears.

 

11 for You picked me up First You picked me up and now You cast me down from heaven to the earth, and if You had not picked me up first, my disgrace would not be so great.

 

12 Like a lengthening shadow At eventide, when the shadows lengthen, and when it becomes dark, they are not recognizable, but progressively disappear.

 

 13 But You Who will be enthroned forever, and Who swore to us by Yourself, just as You exist, it is incumbent upon You to fulfill it. Therefore...

 

14 You will rise, You will have mercy on Zion for it is time to favor it For so You promised (Deut. 32:36): “When He sees that their power is gone,” and it is indeed gone.

 

15 For Your servants desired They loved even its stones and its earth. [According to] Midrash Aggadah, when Jeconiah and his exile left, they carried with them some of the stones and the earth of Jerusalem to build a synagogue for themselves there in Babylon. 16

 

And the nations will fear Your name when You save Your people.

 

18 He has turned to the prayer of those who cried out Heb. הערער, who cries out, as (Isa. 15: 5): “a cry of destruction they will raise (יעוערו).” Another explanation: ערער means devastated and destroyed, as (below 137:7) “who say, ‘Raze it, raze it.’ “

 

19 Let this be inscribed So will those who see the salvation say, “let this salvation be inscribed for the latest generation.”

 

and a created people that became a new creature to emerge from slavery to freedom and from darkness to a great light.

 

20 looked...to earth to see the affliction of His people.

 

21 the dying Heb. תמותה, mortally ill, enmorindes in Old French (as above 79:11).

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎102:13-23

By: Hakham Dr. Hillel ben David

 

 As we look at the second half of Psalm 102, I will repeat my introduction from last week to maintain continuity.

 

David composed this psalm to express the feelings of the poor man enveloped in misery. In a deeper sense these verses describe the tragic state of Israel in exile, impoverished and downtrodden. The nation is poor both financially and spiritually.^[1]

 

Another aspect of Israel's poverty in exile is the poor response which their prayers receive from heaven. In better days HaShem responded generously and in abundance, but now the blessings are meager and few.^[2] Similarly we lament:^[3] Though I would cry out and plead, He shut out my prayer. Rav Eliezer said: From the day the Temple was destroyed the gates of prayer have been locked tight.^[4]

 

However, this psalm ends with a prophecy of hope and redemption. Prosperity will return to Israel when they return to their permanent homeland to serve HaShem eternally. Your servants' children shall be settled, and their children will be steadfast before You.^[5]

 

Last week we mentioned that this psalm focused on prayer. In the second half of our psalm, we still find that one aspect is still prayer. In this shiur,^[6] I thought that I would look at the point of congregational prayer^[7] as found in the incense.

 

Ketoret is the transliteration of the Hebrew word קטרת, which is translated, in English, as incense. The word ketoret means bonding; the essence of the ketoret is the yearning of the soul of man to cleave to HaShem. This bonding, as we shall see, is necessary to build the unity of the body of Mashiach. Ketoret is a substance which is associated with joy, prayer, and protection. Clearly, ketoret is a most unusual substance!

 

In this shiur I would like to take an in-depth look at a substance which is so powerful that it can halt a plague. Because it can halt a plague, those who compound it incorrectly will incur the death penalty.^[8] Let’s start this study by examining what the Torah teaches us about ketoret, by examining the first use of ketoret:^[9]

 

Shemot (Exodus) 25:1 And HaShem spake unto Moses, saying, 2 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. 3 And this is the offering which ye shall take of them; gold, and silver, and brass, 4 And blue, and purple, and scarlet, and fine linen, and goats’ hair, 5 And rams’ skins dyed red, and badgers’ skins, and shittim wood, 6 Oil for the light, spices for anointing oil, and for sweet incense, 7 Onyx stones, and stones to be set in the ephod, and in the breastplate. 8 And let them make me a sanctuary; that I may dwell in them.

 

From this first verse, we see that incense is an offering which is associated with HaShem dwelling in us.

 

The Ketoret, offered up twice a day, symbolized Israel’s desire to serve HaShem in a pleasing way. This offering was brought twice daily, once as part of the Shacharit (morning) service and once as part of the Mincha / Mussaf (afternoon) service. This happened seven days a week, every day of the year, including Shabbat and Yom HaKippurim. Five pounds of ketoret was burnt daily, half in the morning and half in the afternoon.

 

Shemot (Exodus) 30:7 And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. 8 And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before HaShem throughout your generations.

 

The incense was compounded from eleven^[10] ingredients: balsam, onycha, galbanum, frankincense (in quantities of seventy maneh each in weight), myrrh, cassia, spikenard, saffron (sixteen maneh each), costus (twelve maneh), aromatic bark (three maneh), and cinnamon (nine maneh), altogether 368 maneh, one for each day of the year, half offered in the morning, and half in the evening, and three extra maneh for the Day of Atonement. But in an ordinary lunar year there were eleven maneh over (the lunar year being 354 days); and though these eleven maneh were necessary for supplementing the incense in intercalary years, they had to be bought from the new donations given on the first of Nisan. Some method had to be devised, therefore, of making the remainder of the old incense valid for the new year.

 

The lye obtained from a species of leek and the Cyprus wine which are mentioned in connection with the incense, were nor actual ingredients, but were used simply for whitening the onycha, and also for making its odor more pungent, as we shall see.

 

Rabbi Moshe Sofer^[11] explains the symbolic meaning of the names of the four main incense spices, as well as the Karshina lye and Cyprus wine:

 

The four spices that are written explicitly in the Torah are tzori-balsam, tziporen-onycha, chelbana-galbanum, and levonah zakah-pure frankincense.

 

Tzori alludes to the Torah which is a tzori-balsam and healing for the entire body.

 

Levonah zakah alludes to God’s love for His people through which He me’laven-whitens and bleaches their sins. Between these two are placed the tziporen and chelbana.

 

As known, chelbana alludes to complete sinners.

 

The tziporen, on the other hand, alludes to the majority of the Jewish people. Like a tziporen-fingernail, they are smooth and unblemished on the inside, and only darkened on the outside... It is for this reason that we are required to rub the tziporen with Karshina lye, to beautify it and remove its external blackness. This alludes to teshuva-repentance and good deeds... Soaking the tziporen in Cyprus wine to make it azah [pungent or strong] alludes to the wine [secret teachings] of the Torah which imbues Israel with the ability to remain firm and unyielding in their faith when they walk among the nations.

 

The Significance of the Amounts

 

 

What is the significance of the various amounts of each fragrance?

 

Each of the major four fragrances explicitly mentioned in the Torah contributed seventy maneh. The number seven represents the natural universe, created in seven days. Seven corresponds to the framework of the physical universe, especially the boundaries of time with its seven-day week.

 

Seventy is the number seven in tens. The number ten represents both plurality and unity, so seventy conveys the idea of unifying the multitude of forces in the natural world. This is the underlying message of the ketoret. These holy fragrances illuminate and uplift the plurality of natural forces.

 

After the first level of four fragrances sanctified the dimension of time, the second tier of four fragrances sanctified the dimension of space. The number six corresponds to space, as any location is made up of six vectors (the four directions, up and down). It can also be visualized as a cube, representing all physical objects, which has six faces.

 

Time is a less physical aspect, and more receptive to spiritual elevation. Thus, for the first four fragrances representing the dimension of time, the number seven was multiplied by ten. Space, on the other hand, is only influenced by its closeness to holiness. Therefore, the unifying quality of ten is only added to the six, so that sixteen maneh were used of each of these fragrances.

 

The final amounts of twelve, nine, and three represent the limitations of the divided physical realm. Three is the first number to demonstrate multitude, and nine is the last number, before the multitude is once again combined into a unit of ten.^[12]

The Death Penalty

 

The following narrative is from Meam Loez:^[13]

 

Also included in the incense was an herb known as maaleh ashan. This herb caused the smoke to go straight up like a pole and not to spread to the right or left. No one knew the identity of this herb except members of the family of the House of Avtinus mentioned earlier. These are the ones who were able to make the incense based on the tradition of their ancestors and they would not reveal it to any other person.

 

This herb had to be placed in the incense even though it did not have any fragrance. This is because it is written, “Speak to Aaron your brother and let him not come at all times to the sanctuary inside the veil which is before the ark.” (Leviticus 16:2) Moses was told to go to Aaron the High Priest and tell him not to go into the Holy of Holies at any time other than Yom HaKippurim. Even on Yom HaKippurim he could not go into the Holy of Holies empty-handed. The Torah therefore continues:

 

Vayikra (Leviticus) 16:2 For in cloud I shall be seen on the ark cover.

 

The only time the High Priest could enter the Holy of Holies was when he brought incense and the cloud of smoke covered the ark cover. The cloud mentioned here is the smoke of the incense. As the Torah says later:

 

Vayikra (Leviticus) 16:13 The cloud of incense shall cover the ark cover.

 

Since the Torah says, “In a cloud I shall be seen on the ark cover” and it does not say, “With incense I shall be seen on the ark cover,” our sages taught that this herb known as maaleh ashan must be placed in the incense. If maaleh ashan was not placed there the incense would burn but there would not be this heavy smoke. Since the Torah speaks of a “cloud” of smoke we learn that there must be smoke. The only substance that makes this heavy smoke is the maaleh ashan, which made this smoke go up straight like a pole.

 

If a different type of herb were used, the smoke would not go directly up; rather, it would spread out to all sides of the Holy of Holies. It would then not be right over the ark cover and the Torah says explicitly, “The cloud of incense shall cover the ark cover.” This cloud of smoke must cover the ark cover, so the High Priest does not see the Divine Presence.

 

If the High Priest burned the incense and it did not contain this maaleh ashan he would be worthy of death.

 

Furthermore, if he left out any of the ingredients, he would be worthy of death. The Torah says:

 

Vayikra (Leviticus) 16:13 He should place incense on the fire before HaShem and the cloud of the incense should cover the ark cover which is above the Testimony.

 

The Torah could have simply said, “He should place it on the fire before HaShem.” Why did it say he should place incense on the fire? The word “incense” appears to be redundant because it was already mentioned earlier, “a double handful of incense, finely ground perfumes.” Then the Torah should say, “He should place it on a fire before HaShem,” and we would know that the Torah is speaking about incense.

 

However, the expression, “the incense” (ha-Ketoret) teaches us that the incense must be complete without anything missing. Even a single dram of weight of any of the ingredients cannot be left out.

 

The Torah also teaches us that the smoke of the incense must cover the ark cover. This is why the maaleh ashan is placed in it. The Torah says:

 

Vayikra (Leviticus) 16:13 And he shall not die.

 

From this we learn the opposite. If any of the ingredients are left out or if the maaleh ashan was not placed in the incense, the High Priest was worthy of death. It did not matter how small an amount of the maaleh ashan was placed there as long as there was some.

 

One should read the section of the Ketoret out of a Siddur. Saying it verbally is the same as actually burning this incense in the Temple, as is explained earlier. If one says it by heart, it is possible that he will leave out one of the ingredients. This is the same as burning incense lacking ingredients for which one is worthy of death. Therefore, it should be read from the written page. For the same reason it is good to count the eleven perfumes with one’s fingers, so as not to skip any of them.

End of Meam Loez.

 

Ketoret has the power to nullify any evil decree, even that of death. It is for this reason that when a plague broke out among the Bne Israel in the wilderness Moshe ordered Aaron to go through the camp with the ketoret.

 

Bamidbar (Numbers) 17:12-13 Aaron took the incense pan as Moses had commanded him... He offered the incense to atone for the people... and the plague was checked.

 

Thus, we see the healing properties of ketoret, especially to alleviate the plague. If the ketoret had not been formulated correctly it would not have ended the plague, thus condemning the people to death. This is why the death penalty is proper for those who leave out any ingredient while compounding the ketoret.

 

Ketoret Symbolizes Unity

 

Ketoret was a unique substance whose eleven ingredients had the ability to symbolize unity, as we can see from the following Gemara:

 

Kirithoth 6b Said R. Johanan: Eleven kinds of spices were named to Moses at Sinai. Said R. Huna: ‘Where is the text? Take unto thee sweet spices, at least two; balsam, and onycha, and galbanum, that makes together five; ‘sweet spices’ means another five, that makes together ten; ‘with pure frankincense’, which is one, that is together eleven. ‘Why not say, ‘sweet spices’ [at the beginning] is a general statement, balsam, and onycha, and galbanum’ a specification, and ‘sweet spices’ [at the end] is again a general statement! [‘We have thus, a generalization followed by a specification and then by a generalization, [in which case] only things sharing the qualities of the specification may be derived. Just as the [items of the] specification are things whose smoke ascends upwards and whose fragrance spreads, so include all things whose smoke ascends upwards and whose fragrance spreads. And should you say in this case only one [item of] specification should have been mentioned, [I would answer] No, all are necessary; for if ‘balsam’ alone was written, I might have said: Only things from the tree [are to be taken], but not things growing on the ground. It was thus necessary to state ‘onycha’. And if ‘onycha’ alone was written, I might have said: Only things from the ground, but not from the tree. It was thus necessary to state ‘balsam’. As to ‘galbanum’, its mention is necessary for its own sake, for its odor is unpleasant if so, it could have been derived from: Take unto thee. But perhaps say: ‘The sweet spices’ in the latter part [of the verse] mean two, as ‘the sweet spices’ in the former part? Then it should have written the two expressions ‘sweet spices’ next to one another, and then write ‘balsam, and onycha, and galbanum’. In the School of R. Ishmael, it was taught thus: ‘Sweet spices’ is a generalization, ‘balsam, and onycha, and galbanum’ is a specification, sweet spices’ again is a generalization, and from a generalization followed by a specification and then by another generalization one can derive only things sharing the qualities of the specification. As the [items in the] specification are things whose smoke ascends upwards and whose fragrance spreads, so all things whose smoke ascends upwards and whose fragrance spreads. Perhaps this is not so; but take the generalization with the first generalization, the specification with the first specification? — Say: This cannot be hence you must not expound according to the latter version but according to the former.

 

The Master said: ‘Perhaps this is not so, but take the generalization with the first generalization and the specification with the first specification? — Say: This cannot be hence you cannot expound . . . ‘‘What is the question? — This is his difficulty: Let the sweet spices in the latter part [of the verse] mean two like ‘sweet spices’ in the former. ‘Whereupon he replied as was answered before: Then it should have written, ‘Sweet spices, sweet spices, balsam, onycha and galbanum’. What is the meaning of ‘and the specification with the first specification’? — This is his difficulty: Things of the tree are derived from ‘balsam’, and things of the ground from ‘onycha’; why not then derive from ‘pure frankincense’ all things which have one quality in common with it [viz.,] that their fragrance spreads, though their smoke does not ascend upwards? Whereupon he replied: If this was so, ‘pure frankincense’ should have been written among the others, so that you could derive therefrom. But if ‘pure frankincense’ was written among the others, we would have twelve spices. — ‘Pure frankincense’ should have been written among the others and ‘galbanum’ at the end. Resh Lakish says: From the word itself it can be inferred; for ketoret [frankincense] means something whose smoke ascends upwards.

 

In other words, the incense used in the Bet HaMikdash, the House of the Holy One, consisted of fragrant spices as well as the foul-smelling galbanum, which itself acquired a pleasant aroma when combined with the other spices of the ketoret. The Gemara derives from this composition of the incense a similar phenomenon in the social, religious makeup of the Jewish people: when the wicked and righteous join together, the latter can positively impact upon the former to produce a single, “fragrant” unified community.

 

Rav Kook explained that the ketoret was a link between the material and spiritual realms. The word ketoret comes from the root kesher, a tie or knot. The incense rose straight up, connecting our divided physical world to the unified divine realm. From the sublime standpoint of overall holiness, it is impossible to distinguish between the separate, distinct fragrances. Each fragrance represents a particular quality, but at that elevated level, they are revealed only within the attribute of absolute unity. Only in our divided world do they acquire separate identities.

 

Because ketoret symbolizes the unity of the Bne Israel,^[14] when there is a lack of unity, ketoret is used to bring about that unity. In the case of Qorach^[15] and his followers, in Bamidbar 16,^[16] ketoret was used to bring about the death of Qorach and his followers and thus completely eliminate the heresy which had disrupted the unity of the Bne Israel.

 

Bamidbar (Numbers) 16:5 And he spake unto Qorach and unto all his company, saying, even tomorrow HaShem will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him. 6 This do; Take you censers, Qorach, and all his company; 7 And put fire therein and put incense in them before HaShem tomorrow: and it shall be that the man whom HaShem doth choose, he shall be holy: ye take too much upon you, ye sons of Levi.

 

Bamidbar (Numbers) 16:35 And there came out a fire from HaShem and consumed the two hundred and fifty men that offered incense. 36 And HaShem spake unto Moses, saying, 37 Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. 38 The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar: for they offered them before HaShem, therefore they are hallowed: and they shall be a sign unto the children of Israel. 39 And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar: 40 To be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before HaShem; that he be not as Qorach, and as his company: as HaShem said to him by the hand of Moses.

 

Nadab and Abihu, in Vayikra 10, also disrupted the unity of the Bne Israel by offering “strange fire”. Therefore, we also see that the ketoret was instrumental in bringing about their death as a judgment for disrupting this unity.

 

Vayikra (Leviticus) 10:1 And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before HaShem, which he commanded them not. 2 And there went out fire from HaShem, and devoured them, and they died before HaShem.

 

Rabbi Krohn^[17] said that we learn from the ketoret the need for unity among all Jews. If any one of the eleven ingredients were omitted from the mixture, the ketoret offering was invalid. One of the ingredients, chelbana (galbanum), has a foul odor. This undesirable spice symbolizes the sinners in a Jewish congregation. Our Sages state that a public fast day in which at least one sinner does not participate is not considered a fast day: that is, it does not accomplish the purpose for which it was intended, whether relief from a drought or protection from physical threats to the community. The requirement to mix chelbana into the ketoret reminds us that we must include those Jews who do not perform every commandment properly in our prayer services and community activities.

 

Shemot (Exodus) 30:1ff introduces us to the “Mizbeach ha-ketoret,” the incense altar, upon which the Kohen^[18] would offer incense twice daily:

 

Shemot (Exodus) 30:1 And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it. 2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same. 3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 4 And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. 5 And thou shalt make the staves of shittim wood and overlay them with gold. 6 And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. 7 And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. 8 And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before HaShem throughout your generations. 9 Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. 10 And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto HaShem.

 

One unique quality of the incense offering emerges from the Gemara in:

 

Keritut 6b Any fast day which does not include any sinners from among Yisrael is not a [legitimate] fast day; for galbanum (Aramaic) [‘chelbana’ in Hebrew] has a putrid odor, but yet the Scripture included it as one of the ingredients of the ketoret.

 

In other words, the incense used in the Mikdash^[19] consisted of fragrant spices as well as the foul-smelling galbanum, which itself acquired a pleasant aroma when combined with the other spices of the ketoret. The Gemara derives from this composition of the incense a similar phenomenon in the social, religious makeup of the Jewish people: when the wicked and righteous join together, the latter can positively impact upon the former to produce a single, “fragrant” community.

 

However, as Rav Meir Simcha Ha-kohen of Dvinsk^[20] notes, this blend can occur only when a genuine sense of unity prevails among Bne Israel. The influence of the righteous upon the iniquitous can take effect only when true brotherhood is felt between the different segments of the population.

 

Bne Israel can survive exposure to HaShem’s revelation only through the joining together of the various elements of the population. The ketoret, the merging of the different sectors of the Jewish people, protects the nation from the potential divine wrath resulting from HaShem’s revelation. Individually, one cannot hope to emerge meritorious from divine judgment, the natural outcome of revelation; only the nation as a whole, through the collective merits of its individual components, can withstand the Shechinah.^[21]

 

Indeed, this theme is a dominant one in the Yamim Noraim, particularly on Yom HaKippurim, the day of revelation. No single Jew can claim sufficient worthiness to stand before the Creator in judgment. We do so only by identifying wholeheartedly with the entirety of the Jewish nation, affording us the merits of one another as well as the national merits of our Patriarchs. Thus, we see the three “extra” maneh of Ketoret was burned on Yom HaKippurim^[22] to symbolize this unity.

 

Ketoret - קטרת as a protection

 

Bamidbar (Numbers) 17:11-13 “And Moshe said to Aharon. Take a censer, and put fire in it from off the altar, and put on incense, and take it quickly... and ran... and made atonement for the people. And he stood between the dead and the living; and the plague was stayed”.

 

We learn from the Yom HaKippurim service that the cloud of ketoret facilitates a vision of the Shechinah: For in the cloud, I shall appear above the ketoret.

 

Like a sort of veil which serves to dull the dazzling revelation. Perhaps, this is indeed the function of the Mizbeach HaKetoret (incense altar) throughout the year: it is meant to allow the Shechinah^[23] to dwell in the Mishkan by “screening” the revelation therein!

 

Ketoret is brought by men to recognize the fact that HaShem is present amongst us. Rashi^[24] illustrates this by examining ketoret - קטרת:

 

Rashi’s Commentary for: Bamidbar (Numbers) 7:20 filled with incense - קְטֹרֶת. The gematria of קְטֹרֶת [i.e., 613] corresponds to the six hundred and thirteen commandments—provided that you convert the “chaph” into a “daleth” in accordance with the cipher known as, ק“ד ר”ג ש“ב ת” א [in which the first and last letters of the alphabet are interchangeable, the second and the second-to-last letters, etc. Thus, ד = 4 ט = 9 ר =200 ת = 400 totaling 613].

 

Thus, we see that ketoret = 613 commands. These 613 commands also indicate that HaShem is among us.

 

Furthermore, ketoret has the unique property of protection, which is necessary since as mortals we cannot handle the direct presence of HaShem, so we need the incense and the incense altar to protect us from the glory of HaShem. This is why, in verse 6, when describing where the Mizbeach HaKetoret is put it says:

 

Shemot (Exodus) 30:1 And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it. 2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same. 3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 4 And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. 5 And thou shalt make the staves of shittim wood and overlay them with gold. 6 And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. 7 And Aaron^[25] shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.

 

Geographically all it needed to say was to place it before the partition, but the full description connects the incense altar to HaShem meeting Bne Israel, such that the altar serves as a buffer and interface between us and the glory of HaShem.

 

Not only the actual offering of the ketoret, but even studying and reciting the parasha of ketoret yields remarkable power as the Zohar writes:

 

Zohar 2:218 This matter is a decree issued by the Almighty, that whoever studies and reads the topic of the constitution of the ketoret every day is saved from all evil things and witchcraft in the world, and from all serious injury, from evil thoughts, from harsh judgment, and from death, and will not be harmed that entire day, for the evil force has no control over him. One must concentrate during this recitation. Rabbi Shimon said, if people would know how exalted the concept of the ketoret is before the Almighty, they would take every single word in it and wear it as a crown on their head like a golden crown. Whoever involves himself in it must delve into the concept of the ketoret. If he concentrates on it every day, he earns a portion both in this world and in the next world, and death will be eliminated from him and from the world, and he will be saved from all prosecution in this world, from impurity, from the judgment of Gehinnom and from subjugation to foreign rule.

 

The Yalkut Meam Loez cites a story from the Midrash Haneelam.^[26] Rav Aha once arrived in a certain town that had been ravaged by a plague for seven days. The townspeople came to him and told him of their troubles. The plague was only intensifying, and they did not know what to do. He said, “Let us go to the Bet Knesset (House of the Congregation) and pray that it stops.” As they made their way towards the Bet Knesset, people came and told them that the plague had claimed even more victims; others are about to die. He said, “Since the calamity is so severe and time is running out, we will not go to the Bet Knesset. Rather, bring me forty G-d-fearing people and they will divide into groups of ten, each of which should go to one direction of the city and recite ‘pitum haketoret’ (the Talmudic discussion of the ingredients of the ketoret) three times. They should then add, ‘Moshe said to Aharon: Take the fire pan and place fire upon it from the altar and place ketoret, and quickly bring it to the nation and atone on their behalf… ‘until ‘and the plague ended.’” They did as he told, and the plague stopped. All those who had been stricken were cured. A heavenly voice called out to the harmful spirits, “Do no more damage in this town, for the attribute of justice no longer has any control over them!”

 

Rav Aha was exhausted and fell asleep. He dreamt that it was told to him, “Just as you eliminated the plague from the city, so must you bring them back in teshuva, for one cannot endure without the other, because it was on account of their sins that the plague was decreed”. He told this to the townspeople, and they repented. They changed the name of the town to “Mahsiya,” which means “town of compassion”. They kept the town’s name in their minds at all times so as to ensure that they would not return to their sinful ways.

 

Ketoret is Associated with Prayer

 

The oral law repeatedly compares prayer to incense, which demonstrates the strong connection between these two substances.

 

Berachoth 6b R. Helbo further said in the name of R. Huna: A man should always take special care about the afternoon-prayer. For even Elijah was favorably heard only while offering his afternoon-prayer. For it is said: And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near and said . . . Hear me, O Lord, hear me. ‘Hear me’, that the fire may descend from heaven, and ‘hear me’, that they may not say it is the work of sorcery. R. Johanan says: [Special care should be taken] also about the evening-prayer. For it is said: Let my prayer be set forth as incense before Thee, the lifting up of my hands as the evening sacrifice. R. Nahman b. Isaac says: [Special care should be taken] also about the morning prayer. For it is said: O Lord, in the morning shalt Thou hear my voice; in the morning will I order my prayer unto Thee and will look forward.

 

Revelation 8:1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. 2 And I saw the seven angels which stood before God; and to them were given seven trumpets. 3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. 5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. 6 And the seven angels which had the seven trumpets prepared themselves to sound.

 

Midrash Rabbah - Numbers XIII:4 Offerings (muktar)’ alludes to the evening prayer, as is borne out by the text, Let my prayer be set forth as incense (ketoret)4 before Thee, the lifting up of my hands as the evening sacrifice (Ps. CXLI, 2).

 

Midrash Rabbah - Numbers XIII:18 Another interpretation: FULL OF INCENSE implies that Reuben was at that moment^[27] a penitent, wearing sackcloth, fasting and praying to the Holy One, blessed be He, to pardon him for his iniquity in the affair with Bilhah,^[28] and prayer is compared to incense, as is proved by the text, Let my prayer be set forth as incense before Thee, etc. (Ps. CXLI, 2). Thus, we have explained the phrase, FULL OF INCENSE.

 

Soncino Zohar, Shemot, Section 2, Page 219a Thus Scripture says, “a perpetual incense before the Lord” (Ibid.), indicating that it abides in the presence of the Lord, more than all other modes of worship, it being the most precious and beloved to the Holy One, blessed be He. Prayer, indeed, is the highest service of all, yet is incense-burning dear and acceptable to the Almighty. Observe the difference between prayer and incense-offering. Prayer has been instituted to take the place of the sacrifices that Israel used to offer, but none of the sacrifices had the same value as the incense. There is, further, this difference between the two. Prayer repairs damage which has been done, but incense does more-it strengthens, it binds together, it is the greatest light-bringer.

 

Our prayers are like incense. Incense is related to congregational prayer. This idea is brought forcefully home by the last pasuk of our psalm:

 

Tehillim (Psalms) 102:29 The children of Thy servants shall dwell securely, and their seed shall be established before Thee.'

 

The use of ‘seed’ surely causes us to remember that the place where the incense was used on Yom HaKippurim was the Holy of Holies – bedroom, the place of intimacy with HaShem.^[29] This is also an allusion to a man’s ‘seed’ which is placed in the womb in the place of intimacy – the Kodesh Kodashim.

 

Ashlamatah: Yeshayahu (Isaiah) 56:3-8 + 57:15-16, 18-19

 

 

 

Rashi’s Commentary on Yeshayahu (Isaiah) 56:3-8 + 57:15-16, 18-19

 

 56:3-8

3. “The Lord will surely separate me from His people,”. Why should I become converted? Will not the Holy One, blessed be He, separate me from His people when He pays their reward.

Let not the eunuch say. Why should I better my ways and my deeds? I am like a withered tree, for lack of remembrance.

 

 4. and hold fast. Heb. וּמַחֲזִיקִים, and hold fast.

 

 7. for all peoples. Not only for Israel, but also for the proselytes.

 

 8. I will yet gather. of the heathens of the nations) who will convert and join them.

 

57:15-16, 18-19

 

15. “With the lofty and the holy ones”. I dwell, and thence I am with the crushed and the humble in spirit, upon whom I lower My Presence.

 

humble… crushed. Suffering from poverty and illnesses.

 

16. For I will not contend forever. If I bring afflictions upon a person, My contention with him is not for a long time, neither is My anger forever.

 

when a spirit from before Me humbles itself. Heb. יַעֲטוֹף. When the spirit of man, which is from before Me, humbles itself, confesses and humbles itself because of its betrayal. Comp. (Lam. 2:19) “humbled (הָעֲטוּפִים) with hunger”, “when the small child and the suckling are humbled (בֵּעָטֵף).” And the souls which I made.

 

when a spirit from before Me. Heb. כִּי. This instance of the word כִּי is used as an expression of “when.” Comp. (infra 58:7) “When you see (כִּי תִרְאֶה);” (Deut. 26:1) “When you come (כִּי תָבוֹא).” That is to say, when his spirit is humbled, and he is humbled, I terminate My quarrel and My anger from upon him.

 

18. I saw his ways. when he humbled himself before Me, when troubles befell him.

 

and I will heal him, and I will lead him. Heb. וְאַנְחֵהוּ. I will lead him in the way of healing. Alternatively, וְאַנְחֵהוּ is an expression of rest and tranquility.

 

him and his mourners. to those who are troubled over him.

 

19. [I] create the speech of the lips. I create for him a new manner of speech. In contrast to the trouble that befell him, and everyone was degrading him, they will call, “Peace, peace.”

 

to the far and to the near. Both are equal; he who aged and was accustomed to My Torah and My worship from his youth, and he who drew near now, just recently to repent of his evil way. Said the Lord, “I will heal him of his malady and of his sins.”

Commentary on the Ashlamatah of Yeshayahu (Isaiah) 56:3-8 + 57:15-16, 18-19

By: H.Ex. Adon Shlomoh Ben Abraham

 

The prophet Isaiah addresses the role and the importance of observance of the law, and in particular, the Sabbath commandments, which play an important part in forming the Jewish identity. It brings happiness to the man doing so and to the ‘son of the man’ following this way. (v.2) Isaiah starts off his 56^th chapter with the admonition to ‘Keep Justice and do righteousness’ or keep the law and observe righteous behavior. Why? Because it brings happiness to the man who does this and to the son of a stranger. And the second and greatest reason is that my Salvation is near to come.

 

Here we see an opening into the idea of the “sons of man” – the gentile – the Ben Adam, who joins with the Jews in finding happiness in keeping justice and doing righteousness. This is understood as a proselyte, one completely integrated into the family of Israel. But what of the son of a proselyte, one not yet converted? In bible days, to convert was more involved than a ten-second profession of faith. As we saw a few weeks ago in the story of Rahab from Jericho, it starts with a decision. This passage focuses in particular on the laws of the Sabbath. The prophet addresses feelings of exclusion among these groups, eunuchs, foreigners, or proselytes, emphasizing that Torah observance renders them complete members of the community if they honor the sabbath and pursue justice and righteousness.

 

While the children of Israel were in exile, there was much of the law that would not have been possible to keep while in captivity. The sacrifices had ceased, and the temple had been destroyed. One would think that all the ceremonial laws that were associated with the temple had been suspended while in exile. In our parsha, the sabbath is addressed, but one would think, as slaves in a foreign land, the Jews would not have been able to cease from all labor one day out of seven. However, one would think that the spirit of the law could be kept by devoting as much of the day and their thoughts to religious observance, prayer, and torah study, and meditation on the things of Hashem to whatever extent possible. As the exile comes to an end, and both Judeans and others from other nations joined themselves to the people of Israel and their God and return to Jerusalem, there would be a different set of questions which would need new answers as to how these people where to live in harmony together as much as possible in their service to Hashem. Similar to the situation that arose in the first century with the Jews and all the Gentiles who were being drawn to the God of Israel through the ministry of the Rabbi and teacher Yeshua Ben Joseph.

 

During the period of the exile in Babylon and the return to Zion, some foreigners became attracted to the monotheism of the Judeans and the worship of the God of Israel. The worship system of Israel, which was centered in the temple, had been destroyed and would need to be reestablished. Ezra and Nehemiah, along with Isaiah, emphasized the particularism of the Jewish faith. Inevitably, it was just a matter of time till some who lived in the land would feel excluded; and, of course, passages like Deuteronomy 23:1-8, banned eunuchs and some foreigners from participation in the worship system.^[30] As these non-Jews mixed with the Judean population in the land of Israel, they were reassured they would have a part in God’s promises in the future restoration.

 

Why were the eunuchs singled out here, in our passage? Did they think, due to circumstances beyond their control, while in exile, Hashem would separate them out from among his people, greater Israel? In 2 kings 20:18, Isaiah had told Hezekiah that a certain number of his seed would serve as eunuchs^[31] in the royal palace. Daniel, Hananiah, Mishael, and Azariah were mentioned as such people also. (Daniel 1:3-6) Not all people in government service were considered unique, but some were, and this excluded them from congregational worship. (Deut 23:1)

 

This topic, along with a few others, created a new situation that receives a great deal of attention in the books of Ezra and Nehemiah, questioning what we do with these Gentiles turning to God? A question that must be dealt with in a practical way. Isaiah reassures the people that reward is for all who keep justice, righteousness, and observance of the Sabbath, irrespective of whether they are Israelites, eunuchs, foreigners or proselytes.^[32] This allows foreigners to become members of the community as well and partake of Israel’s blessings, as we see in (vv. 6–7).^[33] Isaiah lays side by side in our opening few verses the need to have both ethical actions and building that observance around the guarding of and giving honor to, and not ‘trampling’ with your foot, pursuing your business and your desires on God's seventh day Sabbath. If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, and the holy of the Lord honorable; and shalt honor it, not doing thy wonted ways, nor pursuing thy business, nor speaking thereof; Then shalt thou delight thyself in the Lord, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it.^[34] (58:13–14).

 

The eunuch must have been questioning God's justice, saying: ‘Behold, I am a dry tree.’ I will never have children; therefore, how can I receive the blessing given to other members of the Israelite community? Does my reward end with my life? For thus saith the Lord concerning the eunuchs that keep My sabbaths, and choose the things that please Me, and hold fast by My covenant: Even unto them will I give in My house and within My walls a monument and a memorial better than sons and daughters. God, through the Prophet, reassures the eunuchs and those in that group of people mentioned that if they honored him, in the future He would honor them. This makes one think that at the historical time this was addressed, the question was raised in association with the kingdom of Israel (Hashem) being set up, what are we to do with these people that the text of Torah excludes from the community worship? Is this a subtle indication that the children of Israel, when they returned from the Babylonian exile, thought that the kingdom was about to be restored?

 

In the next pericope (56:3–7) God assures all who hold fast to the covenant that they will be accepted and included with all the other people who come to worship God at the temple. These two groups mentioned, the son of a foreigner and the eunuch (60:3–10; 61:5). At that future time, they will join themselves with the Israelites just like the Egyptians who came up out of Egypt with the Israelites in the exodus (Exo. 12:38, 48–49); Rahab, who lived in the Canaanite city of Jericho (Josh 2:8–13; 6:17, 25); Ruth, the Moabite woman who married Boaz (Ruth 2:10); Uriah the Hittite (2 Sam 11:11), and a host of others in the past (1 Kgs 8:41) and the future (Isa 14:1; 60:3–11). In our Torah portion, Numbers 15:13–15 it indicates that an alien who places his trust in God could offer sacrifices and that “you and the alien shall be the same before the Lord.” Our context here is one rule for everyone when it pertains to sacrifices. On the other hand, it seems there were other aliens that were separated from the Israelites and treated differently, but lived in the community, when it came to the rules for eating animals. (Deut 14:21; 15:3). This is most likely to include the heathen living among the Israelites who did not convert and may have been in the class of a Ben Noah. We can see in our parsha that there were questions as to what we must do to be rewarded or not be excluded. Some commentators think that some Gentiles feared that they might be excluded from temple worship, but the tone of the rest of the book of Isaiah is very positive toward foreigners who turn to God. While one might be able to think of a possible reason why some foreigners might think the Israelites would exclude them from worship, it is hard to conceive of a reason for them to fear that the Lord himself “will surely exclude, separate” ^[35] them from being an integral part of his people. Yet they expressed this real fear of exclusion.

 

In (v.7), we hear the refrain again of King Solomon when he dedicated the temple. (1 Kings 7) Requesting that the temple would become a house of prayer for all peoples. Surely Solomon had this (v.8) in view along with Isaiah when they spoke prophetically of both exiled Israel that would be brought to the temple and ‘yet others’ also in the end time restoration of all the tribes back to the land. The Prophet gives us God's message that those who join themselves to Hashem, and put their trust in Him, will have a portion in the earth and will inherit My Holy Mountain. (57:14)

 

For thus saith the High and Lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart [soul] of the contrite [those abused, beaten down and oppressed] ones. For I will not contend forever, neither will I be always wroth; for the spirit that enwrappeth itself is from Me, and the souls which I have made. When the righteous are taken from the world prematurely, it serves two purposes. 1) It benefits the Tzaddik so that he should not see the suffering of his generation; and 2) It benefits the survivors as a catalyst for their repentance. Radak told us that the Tzaddik themselves are not deprived because their soul ascends to the higher spiritual world, where they enjoy the presence of the Shechinah.^[36] Hashem’s desire is not to destroy mankind, but through his love and discipline, transform them into the image of his Son (Adam) as before the fall.

 

 Hashem has anchored his promise of salvation and restoration in his own might and mercy. Though he is high and lifted up, he remembers and is with those that dwell on the earth and walk in a humble and contrite spirit. Rashi said the soul is a gift from God, and when it becomes subservient to Hashem's will and confesses its sin, His anger ceases.^[37] Rashi goes on to teach that regardless of the time when the rebellious sinner repents, Hashem sees it and forgives and heals him.

 

In Isaiah 57:18-19, God gives mankind a glimpse into his future if they will but keep justice, follow righteousness, and put their trust in Hashem. I have seen his ways and will heal him; I will lead him also, and requite with comforts him and his mourners. Peace, peace, to him that is far off and to him that is near, saith the Lord that createth the fruit of the lips; and I will heal him. It is interesting to note the use of the pronoun ‘him’, which is used five times here to refer to Israel and to each individual in that group, reaffirming that Hashem is watching, “I have seen his ways… I will heal him…. I will lead him… restore comfort to him, to the far and the near… Peace, Peace…. I will heal him.” The children of Abraham, Isaac, and Jacob are considered as one collective unit, and Hashem has promised that one day, that man-child shall be born. Isaiah has been commissioned by Hashem to give the promise to the whole house of Israel, both those from afar and those that are near, salvation and restoration are on the way. May it come speedily and in our days.

 

Verbal Tallies and Connections

By: Hakham Dr. Hillel ben David

 

The verbal tally connecting Numbers 15:2 and Isaiah 56:3 consists of three shared Hebrew words:

 

אֲנִי (ani, "I", Strong's H589)

לֵאמֹר (lemor, "saying"/"say", Strong's H559)

אֶל – (el, "to/unto" – Strong's H413

 

Numbers 15:2 (JPS): Speak (אָמַר – H559) to the Israelite people and say to them: When you enter the land of your settlements that I am (אֲנִי – H589) giving to (אֶל – H413) you,

 

Isaiah 56:3 (JPS): Let not the foreigner who has attached himself to (אֶל – H413) the LORD say: “The LORD will keep me apart from His people”; and let not the eunuch say (אָמַר – H559): “I am (אֲנִי – H589) a withered tree.”

 

* * *

 

The connection between the Torah seder and the Ashlamata, though seemingly strictly verbal, is in addition eschatological.[38] The messianic kingdom, rather than the related contents of the Torah lesson, is the dominant theme of the Ashlamata.

 

The eschatological message of Isaiah 56:3–8 and 57:15–16, 18–19, according to Jewish sources, conveys a universal and redemptive vision centered on inclusion, repentance, and divine healing.

 

Key Themes (Based on Classical Jewish Commentaries):

 

1. Inclusion of Converts and Outsiders

Isaiah 56:3–8 teaches that foreigners (benei haneichar) and eunuchs (sarisim) who join themselves to God and keep His covenant will be fully included in the people of Israel.

 

Radak and Rashi note this as a future time when barriers will fall, and sincere worshipers will be welcomed—symbolic of Messianic times.

 

Verse 7: “My house shall be called a house of prayer for all peoples” — Targum and Metzudot interpret this as the Third Temple, open to all righteous nations.

 

2. God’s Nearness to the Contrite

Isaiah 57:15–16 highlights that God dwells both in exaltation and with the lowly and broken-hearted.

 

Malbim explains this as referring to the End of Days, when God will bring close those who have sincerely repented, emphasizing divine mercy and restoration.

 

3. Divine Healing and Peace

Isaiah 57:18–19 describes God's healing of the repentant, even those from afar.

 

Sforno sees this as part of the final redemption, where God will heal the moral and spiritual wounds of Israel and create peace.

 

The phrase “peace to the far and near” is seen by Radak as referring to the ingathering of exiles and the reunion of all Jews—those spiritually or physically distant.

 

Summary:

Jewish sources interpret Isaiah 56:3–8 and 57:15–16, 18–19 as an eschatological vision of redemption, where HaShem welcomes all who seek Him, heals the repentant, and gathers the righteous—Jew and non-Jew alike—into a unified, peaceful future centered on the Temple and divine presence.

 

* * *

 

Thematic connections between Bamidbar 15:1–41 and Tehillim (Psalms) 102:13–23 include:

 

1. Divine Compassion After Judgment

• Bamidbar 15 follows the sin of the spies (Numbers 14), emphasizing God’s continued relationship with Israel through laws (e.g., offerings, tzitzit).
• Psalms 102:13–23 speaks of God’s mercy and future rebuilding of Zion despite prior suffering, reflecting hope after punishment.

 

2. Eternal Covenant and Restoration

• Numbers 15:37–41 (tzitzit) reminds Israel of the everlasting covenant and God’s deliverance from Egypt.
• Psalms 102:17–23 speaks of Zion’s restoration and God remembering His covenant with His people.

 

3. God's Attention to the Lowly

• Numbers 15:22–29 allows atonement for unintentional sin, showing God’s care for human frailty.
• Psalms 102:18–21 highlights God hearing the cries of the afflicted, reinforcing divine empathy.

 

Summary:

Both passages affirm that God's covenant endures despite sin and suffering, and they express hope for restoration, emphasizing divine mercy, remembrance, and faithfulness.

 

Nazarean Talmud

Sidrot of Bamidbar (Numbers) 15:1-41

“Al Tak’ritu” “Do not cut off”

By: Hakham Dr. Eliyahu ben Abraham

 

 

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

 

 

Hakham Shaul’s School of Tosefta

 

The Torah Seder's Invitation to Deeper Understanding

The journey into the depths of Torah and the spiritual currents that flow from it, a path reflected in the profound literary endeavors undertaken since early 1970, is one of continual unfolding and deeper appreciation for the multifaceted nature of Divine Truth. This week's Torah Seder (123), encompassing Bamidbar (Numbers) 15:1-41, Tehillim (Psalms) 102:13-23, Yeshayahu (Isaiah) 56:3-8 & 57:15-16, 18-19, Mark 10:13-16, and Luke 18:18-23, presents a fascinating constellation of texts. Within this Seder, as has been noted, there is a significant verbal tally of the Divine Name, the Tetragrammaton (Y-H-V-H, which, in reverent reading and prayer, will be substituted henceforth with Adonai per normal Jewish practice). Alongside this, words denoting "speaking," "saying," and Divine Utterance form another distinct verbal thread. These linguistic markers are not accidental; they guide towards the core thematic concerns of these passages, which pivot significantly around the quintessential question posed so vividly in the Nazarean Codicil by the "rich young ruler": what must one do to earn or inherit entrance into the Olam HaBa, the World to Come?

 

The Enigma of Olam HaBa: From Torah's Whispers to Rabbinic Certainty

The concept of Olam HaBa is a cornerstone of Jewish eschatological and spiritual thought, although its explicit articulation in the Five Books of Moses is subtle. The Sages, in their profound wisdom, understand that the Torah does not overtly detail the Olam HaBa, yet they discern powerful allusions to it. Verses such as D'barim (Deuteronomy) 30:19-20, where choosing life is linked to cleaving to Adonai that "He is your life and the length of your days," and D'varim 32:39, "I kill and I make alive; I wound and I heal," are seen to hint at a reality beyond immediate, physical existence—a dimension of enduring spiritual consequence. By the First Century, the era in which the Nazarean Codicil was composed, the understanding of the Olam HaBa had become more widespread and concrete within Jewish thought. It’s mention here pre-dates even Rabbinic Literature. It was not merely a philosophical abstraction but a literal, anticipated reality, a reward for the righteous, as explicitly mentioned by Messiah Yeshua in Mark 10:30, where he speaks of receiving a hundredfold "now in this time...and in the age to come (Olam HaBa) eternal life."

 

Some Questions to Ponder:

 

1. From all the readings for this week, which particular verse or passage caught your attention and fired your heart and imagination?
In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message (the idea that encapsulates all the Scripture passages read) for this week.

 

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.

Barúch Atáh Adonái, Notén HaToráh. Amen!

 

Blessed is Ha-Shem our GOD, King of the universe,

Who has given us a teaching of truth, implanting within us eternal life.

Blessed is Ha-Shem, Giver of the Torah. Amen!

 

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

before His majesty, with joy, [namely,] the only one GOD, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

 

 

Next Shabbat:

Shabbat: “Vayiqach Qorach” – “And now Qorach”

 

 

Contents of Next Week’s Torah Seder

 

·        Rebellion of Korach, Dathan, Abiram, and On– Numbers 16:1-15

·        Korah and His Company Accept Moses’ Challenge – Numbers 16:16-19

·        Moses’ Intercession – Numbers 16:20-24

·        Destruction of the Rebels – Numbers 16:25-34

·        The Brazen Censers – Numbers 17:1-5

·        Israel’s Disaffection with Moses – Numbers 17:6-15

 

Next week’s Reading Assignment:

 

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by His Honor Paqid Adon Ezra ben Abraham

A special thank you to HH Giberet Giborah bat Sarah and Giberet Sarai bat Sarah for their diligence in proof-reading