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

 

 

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

 

Roll of Honor:

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

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

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

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

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

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

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

His Excellency Adon 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: “V’qach Meitam Mateh” – “And get from them a rod” &

Shabbat Mevar’chim HaChodesh; Proclamation of the New Moon of Tammuz

(Rosh Chodesh Tammuz - Wednesday Evening June 25 – Friday Evening June 27, 2025)

 

 

Contents of the Torah Seder

 

·        Vindication of Aharon– Numbers 17:16-28

·        Duties and Emoluments of Priests and Levites– Numbers 18:1-7

·        Dues of the Priests from the People – Numbers 18:8-14

·        Disposal of Firstlings – Numbers 18:15-18

·        Heave Offerings and Covenant of Salt – Numbers 18:19-20

·        Dues of Levites from the People – Numbers 18:21-24

·        The Dues of the Priests from the Levites – Numbers 18:26-32

 

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) 17:16 – 18:32

 

 

 

Rashi Commentary for: ‎ Bamidbar (Numbers.) 17:16 – 18:32

 

18 for... one staff... Although I have divided them into two families, the family of kehunah separate and the family of the Levites separate, it is, nevertheless, one tribe.

 

20 and I will calm down Heb. וַהֲשִׁכּֽתִי , as in “and the waters subsided וַיָּשֽׁכּוּ ” (Gen. 8:1); [and in] “and the king’s anger abated שָׁכָכָה ” (Esther 7:10).

 

21 amidst their staffs He placed it in the middle so that they should not say that it blossomed because he had placed it close to the Divine Presence. - [Mid. Tanchuma Acharei Moth 8]

 

23 It gave forth blossoms [This is to be understood] in its literal sense.

 

buds This is the budding of the fruit after the blossom falls off.

 

and produced ripe almonds Heb. וַיִּגְמֽל , when the fruit was recognizable, it was recognized that they were almonds. A similar expression is as found in “and the child grew and was weaned וַיִּגָמֵל ” (Gen. 21:8). This expression is frequently found used in reference to fruits of the tree, as in “and the buds turn into ripening grapes גֽמֵל ” (Isa. 18:5). Now why [did it bear particularly] almonds? That is the fruit that blossoms quicker than other fruits. Likewise, he who opposes the kehunah; his punishment comes quickly, as we find in the case of Uzziah: “and the tzara’ath shone upon his forehead” (II Chron. 26:19) (See also Rashi on Jer. 1:12). The Targum [Onkelos] renders ‘knotted almonds,’ like a cluster of almonds knotted together one on top of the other.

 

25 Then their complaints will end [The word] וּתְכַל is equivalent to וְתִכְלֶה . The term תְּלוּנּֽתָם is a singular feminine verbal noun, similar to תְּלוּנָּתָם (their complaint), in French, murmures, murmurings. There is a distinction between תְּלוּנָּתָם and תְּלוּנּוֹתָם , the former being a single complaint and the latter a singular noun [collective], even when there are many complaints. (FOOTNOTE: The word וּתְכַל can possibly be used as a transitive verb in the second person singular, masculine gender [you shall end], or as an intransitive verb in the third person singular, feminine gender [she/it shall end]. Therefore, Rashi first establishes that וּתְכַל is equivalent to וְתִכְלֶה , intransitive, here meaning, it [the complaint] shall end, for if it were transitive, referring to Moses [and you, Moses, shall end] it would be vowelized as וּתְכַלֶּה uthechaleh. Having clarified that point, Rashi now explains that it should have said וְתִכְלֶינֶה [in the plural] rather than וּתְכַל, equivalent to וְתִכְלֶה [in the singular], since it refers to תְּלוּנּוֹת, which is plural, and therefore the verb וּתְכַל should conform with it and likewise be in the plural. Rashi therefore explains that תְּלוּנּֽתָם is a collective singular noun and thus a singular verb may precede it.)

 

as a keepsake and a sign as a remembrance that I have chosen Aaron to be kohen, so they will no longer complain about the kehunah.

 

28 Whoever comes the closest We cannot be careful of that. We are all permitted to enter the courtyard of the Tent of Meeting, but one who goes closer than his fellow and proceeds into the Tent of Meeting will die.

 

Have we been consigned to die Have we been abandoned for death?

 

Chapter 18

 

1 The Lord said to Aaron [God did not say directly to Aaron but] He said [this] to Moses to say to Aaron (Sifrei Korach 17) and caution him regarding regulations for the [benefit of the] Israelites, that they should not enter the Sanctuary.

 

You, your sons and your father’s house They are the sons of Kohath, who was Amram’s father. -[Midrash Aggadah]

 

Shall bear the iniquity associated with the Sanctuary I impose upon you the punishment of the outsiders who sin regarding the sacred objects entrusted to you; the Tent, the ark, the table, and the sacred vessels. You shall sit and warn any unauthorized person who attempts to touch [the sacred objects].

 

and you and your sons The kohanim.

 

shall bear the sin associated with your kehunah For it is not given over to the Levites. You shall warn the Levites who might inadvertently err, that they may not touch you during your [performance of the] service.

 

2 Also... your brethren The sons of Gershon and the sons of Merari. - [Midrash Aggadah]

 

and they shall join you They shall join you to warn any outsiders not to approach them.

 

4 and no outsider shall approach you You I am cautioning about this.

 

5 that there be no more wrath As there had been previously, as it says, “for wrath is gone forth” (17:11). - [Sifrei Korach 11]

 

6 They are given to you as a gift I might think [that they are given to you] for your mundane work. Therefore, it says, “to the Lord” as explained above, to be responsible for the posts of treasurers and administrators. - [Sifrei Korach 12]

 

7 the service as a gift I have given it to you as a gift.

 

8 Behold I have given you with joy. It [the word “behold”] is an expression of joy, as in “Behold, he is coming forth toward you, and when he sees you, he will rejoice in his heart” (Exod. 4:14). This may be compared to a king who gave a field to his friend but did not write nor sign [a deed] and did not record it in court. A person came and contested [his ownership] of the field. The king said to him: [It seems that] anyone may come and contest your rights. Behold, I will write and sign [a deed] for you and record it in court. Here, too, since Korah came and made a claim against Aaron regarding the kehunah, Scripture comes and gives him twenty-four ‘gifts’ of kehunah as an everlasting covenant of salt. This is why this section is placed here [after the rebellion of Korah]. - [ Sifrei Korach 18, 19]

 

the charge of My gift [offerings] That you must keep them in a state of purity. - [Bech. 34a]

 

for distinction Heb. לְמָשְׁחָה , for greatness. - [Sifrei Korach 20, Chul. 132b]

 

9 from the fire After the burning of the sacrificial parts.

 

All their offerings The communal peace-offerings.

 

Their meal-offerings, their sin-offerings, their guilt-offerings As the literal meaning indicates. [Sifrei Korach 21]

 

what they return to Me This refers to stolen property of a proselyte. - [Sifrei Korach 21, Zev. 44b. See Rashi on Num. 5:8]

 

10 You shall eat it in the holiest of places... This teaches us that [sacrifices] of the highest degree of holiness are to be eaten only in the courtyard and [only] by the male kohanim. - [Sifrei Korach 22]

 

11 what is set aside for their gifts That is separated from the thanksgiving offering and from the peace-offering and from the Nazirite ram. - [Sifrei Korach 24]

 

All the wavings Since these require waving. - [Sifrei Korach 25]

 

Any [ritually] clean And not those who are ritually unclean (Sifrei Korach 25). Another interpretation: Anyone ritually clean, including his [the kohen’s] wife. - [Sifrei Korach 29]

 

12 the first This refers to terumah gedolah [the kohen’s portion of the produce separated by Israelites].

 

18 like the breast of the waving and the right thigh Of the peace-offering which is eaten by the kohanim, their wives, their children and their slaves for two days and one night. So may the firstborn [animal] be eaten for two days and one night. - [Zev. 57a, Sifrei Korach 42]

 

it shall be yours R. Akiva taught: [By repeating the words “shall be yours”] Scripture adds another ‘being,’ so that you should not say [that it is] like the breast and thigh of the thanksgiving offering, which is eaten only for [one] day and [one] night. - [Zev. 57a]

 

19 All the gifts of the holy [offerings] Because this passage is so cherished, it is generalized at the beginning, generalized at the end, and detailed in the middle. - [Sifrei Korach 43]

 

An eternal covenant of salt He enacted a covenant with Aaron, with an object that is wholesome and lasting, and keeps other foodstuffs wholesome. - [Sifrei Korach 43]

 

covenant of salt Like a covenant made with salt, that it should never spoil.

 

20 and you shall have no portion among them Even in the spoils of war. - [Sifrei Korach 45]

 

23 and they The Levites shall bear the iniquity of the Israelites, for it is their duty to warn outsiders against approaching them.

 

24 which they shall set aside for the Lord as a gift Heb. תְּרוּמָה. Scripture calls it תְּרוּמָה, a gift, until he separates a gift [for the kohanim] from the tithes [received by the Levite from an Israelite]. - [Sifrei Korach 53]

 

27 Your gift shall be considered for you, as grain from the threshing-floor Your gift separated from the tithe is forbidden to outsiders and to ritually unclean [people], and they incur the death penalty and [if eaten unintentionally] and [they are liable to pay] an additional fifth, just as in the case of the gift set aside by Israelites for the kohanim, which is called the first grain from the threshing-floor.-[Midrash Aggadah]

 

and the produce of the vat Like the gifts of wine and oil taken from the vats.

 

produce Heb. מְלֵאָה, lit., fullness, a term denoting ripening produce which has grown to its full [size].

 

vat Heb. יֶקֶב. This is the pit in front of the press into which the wine flows. The term יֶקֶב always denotes an excavation in the ground. Similarly, “the pits (יִקְבֵי) of the king” (Zech. 14:10), referring to the ocean—an excavation ‘dug’ by the King of the world. - [Peskita d’Rav Kahana p. 143; see also Song Rabbah 7:3, Mattenoth Kehunnah, Redal]

 

28 So shall you too set aside Just as the Israelites set aside [a portion] from their threshing-floors and from their wine vats [for the kohanim], so shall you, too, set aside [a portion] from your tithes, for that is your inheritance.

 

29 From all that is given to you, you shall set aside all God’s gifts Scripture refers to terumah gedolah [the gift set aside by the Israelites for the kohanim]. If the Levite preceded the kohen to the bin and accepted his tithes before the kohen took his terumah gedolah from the storage bin, the Levite must first separate one fiftieth from the tithe as terumah gedolah and then again separate another gift from the tithe. - [Shab. 127b]

 

30 When you separate its choicest part After you have separated a gift from the tithes.

 

it shall be considered The remainder shall be for the Levites and contain no sanctity whatsoever.

 

As produce from the threshing-floor For the Israelites. So that you should not say: Since Scripture calls it תְּרוּמָה , “a gift,” as it says, “For the tithes of the children of Israel, which they shall set aside for the Lord as a gift” (18:24), one might think it is completely forbidden [i.e., that it would retain its sanctity]. Thus, Scripture tells us that it shall be considered to the Levites like the produce of the threshing-floor; just as that of the Israelites is non-sacred [after the terumah gift has been set aside from it], so is that of the Levites non-sacred. - [Sifrei Korach 70]

 

31 Anywhere Even in a cemetery. - [Sifrei Korach 71, Yev. 86b]

 

32 You shall not bear any sin on account of it However, if you do not set aside [a portion], you will bear a sin. - [Yev. 89b, Rashi]

 

So that you shall not die However, if you do profane it, you shall die. - [Bech. 26b]

 

Ketubim: Tehillim (Psalms) 103:1-5

 

 

Rashi’s Commentary to Tehillim (Psalms) 103:1-5

 

1 My soul, bless There are five mentions of “My soul, bless” here, corresponding to the five worlds in which man lives, as our Sages said in Tractate Berachoth (10a): “He lived in his mother’s womb, he sucked his mother’s breasts, and so all of them.”

 

5 that your youth renews itself like the eagle Like this eagle, which renews its wings and feathers from year to year. There is a Midrash Aggadah about a kind of eagle that returns to its youth when it becomes old.

 

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎103:1-5

By: Hakham Dr. Hillel ben David

 

In this psalm David thanks HaShem for the greatest gift He bestowed upon man, the soul. Without a soul man is merely a two-legged creature competing against all other animals in the bitter struggle for survival. With a soul, he becomes a reflection of the sacred heavens, a semblance of the Divine.

 

The tragic irony of life is that people are often oblivious to their own souls, unaware of the essence of their being and the true purpose of their existence. All too often, this Divine fragment is smothered by the flesh; this ray of eternal light is engulfed in darkness.

 

Modern psychology has yet to acknowledge what to every believing Jew is a fundamental of daily life: humans have souls. This cannot be proven empirically, because the soul is beyond the grasp of the microscope and computer analysis. It is not physical, and therefore, it cannot be tracked or traced. Belief in the soul is a matter of faith, and the only logical answer to the mystery of life. It is the invisible source (battery pack, if you will) of life that leaves as secretly as it comes.

 

The fundamental lesson of Judaism is to foster an awareness of the Divine Soul and to teach man how to enhance and enrich this most precious possession so that it will be worthy of standing in HaShem’s presence to praise Him. Thus, the Psalmist recites the refrain, repeated five times in this psalm and the next,^[1] Bless HaShem, O my soul!^[2]

 

The ‘soul’, according to the Hebrew text, is the Nefesh. Let’s take some time to explore the concept of a soul, given that this phrase is repeated five times in this psalm and the next, alluding to the five levels of the soul, according to Chazal:

 

Midrash Rabbah - Leviticus IV:7 R. Johanan and R. Joshua b. Levi gave expositions. R. Johanan said: Five times did David say, ‘Bless the Lord, O my soul’, corresponding to the Five Books of the law. R. Joshua b. Levi said: Corresponding to five worlds which man beholds. Bless the Lord, O my soul; yea throughout my existence within [the womb]^[3] bless His holy name,^[4] was said [of the time] when one is enclosed in his mother’s womb. Bless the Lord, O my soul, and forget not His benefits^[5] is said [of the time] when one leaves one’s mother’s womb; one says unto it [the soul], ‘Do not forget the kindly benefits which He has bestowed upon you.’ Bless the Lord, all ye His works, in all places is^[6] His dominion; Bless the Lord, O my soul^[7] is said [of the time] when one attains one’s full stature and goes forth to one’s occupation.^[8] Bless the Lord, O my soul. O Lord my G-d, Thou art very great... You withdraw their breath; they perish and return to their dust^[9] is said of the time of man’s departure from the world. Sinners shall cease out of the earth, and the wicked shall be no more. Bless the Lord, O my soul. Hallelujah,^[10] he said of the Time to Come.

 

R. Shimon bar Yochai^[11] explains that David detected five stages in the soul’s development and praised HaShem for His intricate plan. Each of these stages corresponds with one of the Five Books of Moses.^[12]

 

He first sang of the miraculous process in which the embryo’s soul is introduced to this world and fused to its flesh. No sculptor could emulate HaShem’s ability to fashion a baby inside its mother in such a way that it is eventually capable of existing independently. Thus, to praise HaShem for the miracles of reproduction, David sang: Bless HaShem, O my soul, and all that is within me bless] His Holy Name. This stage corresponds with the Book of Bereshit (Genesis) which describes the birth of the world and civilization.

 

The second stage of the soul’s odyssey begins at birth, when it is released from the womb and discovers the endless expanse of the universe. Then the soul recognizes that just as the lofty heavenly bodies obey the bidding of HaShem, so must the humble human soul fulfil the Divine design and praise HaShem for the opportunities to serve Him.^[13] This stage reflects the Book of Exodus, whose theme is redemption and release from bondage.

 

The third stage of the soul’s maturation begins when the infant is nursed at its mother’s breast. Then an entirely new world begins to unfold - the cycle of nourishment.^[14] The third stage corresponds with the Book of Leviticus, which details the dietary laws regulating nourishment. It also describes the sacrificial service in the Temple which HaShem calls לחמי, My bread, i.e., spiritual sustenance for the world.

 

The soul reaches the fourth stage when it begins to recognize the lifelong struggle between good and evil. This occurs at religious maturity, the time of bar or bat mitzva [age thirteen for boys, twelve for girls], when a pure and holy spirit enters the soul and strengthens it to resist temptation.^[15] This fourth stage is completed when the soul comprehends that the downfall of evil and evildoers is inevitable.^[16] The soul’s fourth stage corresponds with the Book of Numbers, which describes how the Jews were counted when they came of age and joined the army to fight the enemy.

 

The fifth and final stage of the soul’s journey occurs at death, when the soul is finally released from the flesh.^[17] The fifth and final stage of the soul corresponds with the Book of Deuteronomy which depicts the final days and the death of Moses.^[18]

 

In addition to these five stages elucidated by Rabbi Shimon bar Yochai, the soul itself has five parts. The following table summarizes the five parts of the soul:

 

 

In the womb, the Divine spark is called נפש, nefesh [cognate with נפש, resting, because before birth the soul has not yet been activated]. The nefesh, נפש,^[25] is the name of one of the five levels of soul. The nefesh is the cli, the container that contains the others, the place where the connection is made. At birth, the Divine spark is called רוח - ruach,^[26] literally wind or direction [because the soul is now free to soar in any direction].

 

Human beings are the only creatures with a nefesh and a ruach.^[27]

 

Animals have a nefesh and no ruach.

Angels have a ruach and no nefesh.

 

Only in man do these parts, nefesh and ruach, come together.

 

Some universal human phenomena may be explained according to the presence of a divine soul within us:

 

First, the human quest for improvement may be driven by the soul’s innate yearning for perfection.

 

Also, interestingly enough, no matter how much people have, they are never satisfied with their material standing. This is explained in Mesilat Yesharim^[28] with the allegory of a lost princess who was taken in by a villager. No matter how many sackcloth garments or potato meals he provided her, it could never compare to the fineries she was accustomed to and deserved. Such is the relationship between the soul and the body; no amount of physical pleasures can satiate the spiritual yearning of the soul. True fulfillment can only be reached through spiritual pursuits. This is particularly true for “The Wandering Jew”, who wanders this world in search of fulfillment in a myriad of ideals and causes but will never be truly happy until he provides his Jewish soul what it really wants and deserves, namely Torah and mitzvot. Together these five levels string together to form a spiritual umbilical cord stretching from the soul’s uppermost origin of identity down into her earthly body.^[29] Finally settling around the body, the soul extends her illuminations into the various organs of the body, providing them with animation and function. The main centers of illumination are the mind, heart, and liver. The neshama^[30] extends illumination into the left hemisphere of the brain. The ruach extends illumination into the heart/lung area and the “nefesh” into the liver. These main centers directly control very important bodily systems. The neshama mostly animates the nervous system. The ruach mostly animates the circulatory and respiratory system and the nefesh is mostly concerned with the digestive system.^[31]

 

When the infant starts to nurse, the Divine spark is called נשמה [cognate with נשימה, the breath of survival, because nourishment is essential for human survival].

 

Until the age of religious majority, bar or bat mitzva, the soul is still relatively dormant. When a man or woman becomes obligated to perform mitzvot HaShem introduces a powerful יצר טוב, yetzer tob - good inclination, into the soul, which activates it to serve HaShem with dedication. Then the soul is called חיה, chaya - the live one, because it receives new vigor and vitality. When it comes to the chaya,^[32] the body does not really provide a complete vessel in the body to receive its illumination. However, the right hemisphere of the brain serves as a partial vessel. The vessel is incomplete because it can only partially accommodate the chaya’s illumination. The outpouring and intensity is much greater than the right brain is capable of grasping. It’s like trying to capture a gallon of water in a shot glass. Only small portion of the totality will be contained. This is why the signals from the right hemisphere are marked by spotty flashes of insight and creativity, unlike the steady rigorous thought pattern of the left brain. In fact, in order for those spotty flashes to transform into fully useful ideas, they need to be transferred over to the left hemisphere, into the domain of the neshama’s illumination, for unpacking.

 

When the soul finally comprehends that HaShem is the only true power in the universe, the soul is referred to as יחידה, yechida - the one and only. Most ordinary people never achieve this level of perception, for it is reserved for the righteous, who struggle all their lives to comprehend HaShem. When they die and their souls are released from the distractions of the flesh, they can finally conceive of HaShem as One and Only and their souls enter the sphere of יחידה - yechida.

 

So, what serves as the vessel for the illumination of yechida? Generally, yechida^[33] is described has having no biological organ or organ system serving as its vessel of illumination.^[34] Early on in his work Tal Orot, Rabbi Yaakov Meir Shpielman explains that the yechida’s illumination uses the chaya and neshama soul levels to serve as it’s vessel, thereby, affecting the body indirectly by way of these soul levels. However, this can’t be the only pathway for yechida to reach the body - though it’s probably the usual norm. The Chabad Chassidic classic Kuntres Hitpa’alut[35] discusses downloading the yechida into conscious awareness, referring to this state of consciousness as, “a revelation of the yechida”. Furthermore, the most recent Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, explains that while yechida does not have a specific organ in the body to claim as its own, it is associated with the whole body.^[36]

 

Since yechida’s illumination can’t be expressed by a fragment of the human being, like through a single bodily organ, it seems likely that the whole person working as an integrated single unit can serve as the vessel for yechida. This soul level is so powerful that it requires the cooperation and coordination of a whole integrated person in order to receive the download of its illumination. So, the whole person ends up becoming yechida’s vessel.^[37]

 

Our Torah portion speaks repeatedly of HaShem instructing Moshe as to how to handle the firepans and the aftermath of the Qorach incident. This was what caught David’s eye as he penned this psalm:

 

Tehillim (Psalms) 103:7 He made known His ways unto Moses, His doings unto the children of Israel.

 

Aharon represented the Bne Israel in its service to HaShem. Mashiach will eventually replace Aharon, and the Levitical priesthood, as the High Priest according to the order of Melchisedek, the priesthood of the first born. As the head of the body, He will contain the Bne Israel. Mashiach, the last Adam,^[38] will become the unique soul.^[39]

 

The neshama, one of the higher levels of the soul, presents an interesting understanding when we take the Hebrew letters that compose the word ‘neshama’, and rearrange the same letters, as you can see from the following chart. These relationships teach us that there is much more to the neshama than meets the eye. The neshama is connected with the higher world in the same way that HaShemen, Mishna, Shemone, and Menashe are all connected to the higher world. All of which have the numerical value of 395, which is that of the 5th word in the Torah, HaShamayim (the heavens).

 

 

HaShemen	השמן	is Hebrew word for “the oil”. To extract the oil, the olive must be squeezed. The light and heat, found in the oil, remains hidden till it is ignited. Oil is a substance that, when intermingled with other liquids, does not become absorbed. The oil is the energy which powers the flame. If you rearrange the letters it spells:
Neshama	נשמה	which is the body’s connection to the higher world. Oil represents and is associated with wisdom. Tekoa, a city south of Bethlehem, was renowned for its olive oil. The Talmud says that because the residents of Tekoa “where regulars with olive oil, wisdom was found in them”. The neshama, like the oil, is hidden within the body, potential light that only shines when “extracted” and “ignited”. Just as oil is a substance that, when intermingled with other liquids, does not become absorbed, the neshama does not lose its identity when joined to the body – it always has a separate identity. In the wisdom of Kabbalah, the soul equals our energy. It’s our energy to do things and to get through things. If you rearrange these letters again, they spell
Mishna	משנה	which is the essence of the Torah Sheba'al Peh, the Oral Torah. The Mishna is the Oral Law that is hidden in the Written Law.[40] To extract the soul and reveal it, the body must be “squeezed” also so-to-speak, which is the role of the Mishna and mitzvot. The Mishna is the connection between this world and the higher world. It is through the Torah that HaShem forged His eternal covenant with the Jewish nation. Studying Mishna has the capacity to cleanse and rectify the soul. Thus, it is Torah study, particularly Mishna, which symbolizes the soul's connections to the foundations of Jewish history, and the eternal spiritual bond with HaShem. If we rearrange the letters, they spell
Shemona	שמנה	which is the number eight. Eight is the connection between the natural world of seven (seven colors in the rainbow and notes in music spectrum) and the higher mystical worlds. The eighth day is always miraculous, that is why a brit takes place on the eighth day as we help the body to transcend this world. That is also why Chanukah is eight days, commemorated with the burning of oil that has concealed within it the Ohr HaGanuz.[41] That is why the Chanukah miracle relates to the oil. This is the feast that transcends this world. As a prism brings out the hidden colors of the light, so also is eighth hidden in the seventh. That is why we are given a taste of the world to come in our celebration of Shabbat. Shemone is the power, or goal, of the covenant. If you rearrange the letters again, they spell
Menashe	מנשה	was Yosef HaTzadik’s son who provided the light of Torah in Egypt. Yosef’s light was hidden in Egypt and was waiting for the pressure of his brothers to reveal it. Just as oil is a substance that, when intermingled with other liquids, does not become absorbed, so also did Menashe become intermingled with the Egyptians, yet he did not become assimilated. Menashe is one of the blessing powers that we bestow on our children every Friday evening.

 

Tehillim (Psalms) 103:2 Bless HaShem, O my soul, and forget not all His benefits

Ashlamatah: Yeshayahu (Isaiah)11:1-10

 

 

Rashi’s Commentary for: Yeshayahu (Isaiah) 11:1-10

 

 

Commentary on the Ashlamatah of Yeshayahu (Isaiah) 11:1-10

By: H.Ex. Adon Shlomoh Ben Abraham

 

Many of Isaiah's prophecies are a sharp rebuke of the sinners of his time, and the largest part of his prophecies refer to the Messianic times. Isaiah was a disciple of the prophet Amos and the teacher of Jeremiah and Ezekiel.^[42] As Isaiah begins writing the book that bears his name, after his sharp rebuke and reproving of the people, he then foretells events that will occur in the Messianic era, when Judah and Jerusalem will again be exalted by the nations of the world.^[43] Abarbanel says, although these prophecies focus on Judah and Jerusalem, they concern the entire world, since the nations of the world will stream to Jerusalem to learn the word of God. In Chapter Three, he shifts back from the future, messianic era, to his own generation and tells of the events that are soon to occur in the downfall of Judah and Jerusalem, due to their sin. Chapter four tells of the great number of widows left in the land.

Chapter five describes “Israel as a vineyard, and the wood of the vine is of no use like other wood. The vine stands or falls by its harvest, and so is it with God’s nation. Israel can have no secular existence. Its body is doomed to destruction unless it produces the fruits of Holiness.”^[44] In chapter six, Isaiah is given a vision of the Heavenly court and describes some of the happenings that we cannot understand, due to having no frame of reference. We must only have faith that the Heavenly court and the Kingdom of God exist. How can one describe a rainbow to a blind man? In chapters seven and eight of Isaiah, it describes a very painful time in Israel's history, - It happened in the days of……(v1) and in (8:17) And I will wait for the Lord, that hideth His face from the house of Jacob, and I will look for Him.^[45] Metzudot[46] say this refers to the ten tribes. “After receiving the prophecy of the Northern Kingdom’s downfall and Judah’s deliverance, Isaiah affirms his faith in God’s word although God had concealed his face from the Northern Kingdom, Isaiah hopes for and awaits the salvation of the house of David (Rashi).” ^[47]

 

As we near our reading, chapters nine and ten reveal that Isaiah calls out to the people and warns them of the imminent danger they face due to their wicked behavior, and he addresses the dishonest judges and the other leaders who pervert justice to enrich themselves. The clouds of war are gathering, and the people feel as if they are walking in the shadow of death. But Isaiah sees a great light and joy among the people. The events are depicted as if they had already happened, and the prophet records them in the past tense. For the prophet, the future is so vivid and sure that it seems like the event has already happened or is happening.^[48] A friend commented recently that he senses or feels like he was / is living “In History” similar to how many of us felt when we lived through the time, the space shuttle exploded, or the day 911 happened in America.

 

The chapter we have been waiting for, chapter eleven, foretells of the great salvation that will take place at the end of days, referred to as the days of the coming of the Messiah. There shall come forth a shoot out of the stock of Jesse, and a twig shall grow forth out of his roots. And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. And his delight shall be in the fear of the Lord; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears; But with righteousness shall he judge the poor, and decide with equity for the meek of the land; and he shall smite the land with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. (v.1-5)

 

Isaiah “prophesied to Hezekiah that the enormous army of Sennacherib, whom he likened to a vast dense forest, would be annihilated, and like a forest laid bare…. By contrast, Hezekiah’s royal descendants would be reduced to the solitary stump of a felled tree. There would be no remnants of Sennacherib left, but Hezekiah’s stump will blossom into the Messianic Kingdom.”^[49] From this time onward, the prophets began speaking of the Messianic Redemption and the time when all twelve tribes would be reunited. In the time of the Second Temple, this prophecy was not fulfilled; only the kingdom of Judah was restored. The spirit of Hashem will rest upon him; Isaiah uses the word נוּחַ  nûaḥ, when he could have used a more common word which would have implied a lack of permanence.^[50] This same truth is stated in different ways in (42:1) “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.” (59:21; 61:1) “The Spirit of the Lord God is upon me, Because the Lord has anointed me to bring good news to the afflicted; He has sent me to …” (Matt. 3:16; Luke 4:18).

 

We have many examples of the Spirit of God coming upon prophets throughout Israel's history. The Spirit of God is evident in his servant whom God places over his people.

 

- The Spirit of God was on Moses, and on the seventy elders who ruled with him (Num 11:15).

 

- Joshua was enabled by the Spirit in his leadership. (Num 27:18; Deut 34:9).

 

- “The Spirit of the Lord came upon him.” This enabled the judges to deliver Israel, Othniel, 3:10; Gideon, 6:34; Jephthah, 11:29; and notably Samson, 14:6, 19; 15:14; 13:25.

 

- When Saul was anointed as king, it was followed by the coming of the Spirit of God upon him (1 Sam 10:10), and Saul's victory over the Ammonites was attributed to the empowerment by the Spirit of God (11:6).

 

- When Saul, as king, was replaced due to his disobedience, the Spirit left him and came upon David (1 Sam 16:13, 14). Then Samuel took the horn of oil and anointed him [David] in the midst of his brothers. And the Spirit of the Lord rushed upon David from that day forward. Now the Spirit of the LORD departed from Saul.^[51]

 

Messiah will possess the spirit of prophecy. The Spirit of wisdom and understanding, of counsel and might. It is said that wisdom is the ability to make wise decisions and to truly understand and perceive something, which is to understand the true nature of things. Radak says here is a man with the ability to amass great quantities of knowledge and to clearly remember all he has acquired and to be able to deduce more knowledge from the material which he has already accumulated. He goes on to say Messiah will have a deep understanding of Human nature, and strength of character and courage to face any difficulty that may arise. The Spirit of knowledge and the fear of the Lord. His delight shall be in fear of the Lord. He shall not judge by what he sees, nor will he decide disputes by what his ears hear, but with righteousness he shall judge the poor. Rambam said Messiah, the scion of David, will possess more wisdom than Solomon and will be a prophet like Moses.^[52] And Radak said, the Messiah will have a spirit of knowledge and fear of Hashem. Proverbs 2:1-5, My son, if thou wilt receive my words, and lay up my commandments with thee; So that thou make thine ear attend unto wisdom, and thy heart incline to discernment; Yea, if thou call for understanding, and lift up thy voice for discernment. If thou seek her as silver, and search for her as for hidden treasures; Then shalt thou understand the fear of the Lord and find the knowledge of God.

 

Malbim adds that without the fear of Hashem, knowledge is useless, and without knowledge, fear of God is inadequate. The Messianic King will be completely objective and impartial. He will judge exclusively based on facts and the law of Hashem. Radak adds to the previous thought, “even in judging the poor, Messiah will judge them with righteousness, fairly and according to the laws of the Torah. A judge is commanded to treat rich and poor equally, neither to fear the former nor discriminate against the latter.”^[53]

 

In verse four, we are told that after the Messiah Judges with righteousness, he will smite the land with the rod of his mouth, and with the breath of his lips shall he slay the wicked. Radak suggests he will cause the death of the wicked by either uttering a curse as did the prophet Elisha (2 Kings 2:23) or by praying for their downfall (Daas Sorfim). R.M. Hirsch understands this verse differently. Messiah's noble spirit will awaken the hearts of the wicked and inspire the wicked until his conscience comes to life and the goodness in their hearts will gather strength, until the “wicked one” in him will be “killed” and a “fresh pure man” will be born.

 

In the apocalypse of John, the Revelation of John 19:11-15, we see one riding on a white horse who is called “faithful and true” … his robe is dipped in blood and the name by which he is called is “the word of God”,… From his mouth comes a sharp sword which is to strike down the nations, and to rule them with a rod of iron… on his robe and thigh is written the name, King of Kings and Lord of Lords. It sounds like Radak and Rabbi Hirsch are giving us good Tanakh prophetic insight on these verses. The first time, God did not send his Son (Messiah ben Joseph) into the world to judge but to save (John 3:17); however, God has entrusted all judgment to the Son (Messiah ben David) (John 5:22), and this will take place at his soon coming.

 

And Righteousness will be the girdle around his loins. Radak, Malbim, and Targum Yonatan understood this as the righteous and those of faith who will cling to him and surround him as tight-fitting as a girdle.^[54] Commentators have said the garments express the inherent realities and capacities of a person and the purposes to which he commits himself (59:16ff; 61:10-11; Ps. 132:9, 16-18).

 

In (V.6), some understand this as literal peace in the animal kingdom between the beasts of the field as it was in the Garden of Eden, and this will only happen in the land of Eretz Yisrael. Others interpret this allegorically with the wild beast representing the nations of the world. In the past, these nations tried to destroy the Nation of Israel, but the time will come when they acknowledge the truth of the Torah and Israel's spiritual and moral stature. Then the “wild animals” will live at peace with the Jewish people. Abarbanel makes an interesting comment, “that wild animals and poisonous snakes are part of God’s creation as part of His system of reward and punishment, and when necessary, they would be dispatched to attack sinners. But, in Messianic times, all will be righteous, so that such animals will no longer imperil people.” ^[55] This opinion seems to be supported by (v.9) and can you imagine if this was literally fulfilled in the land of Israel and the rest of the world gets to watch the behavior of wild animals change--- and only first in Israel and then slowly the world of the nations is recreated to a pre-fall Adamic state. WoW!

 

For the earth shall be full of the knowledge of the Lord, as the waters cover the sea. (v.9) The evil that people do to one another is due to their ignorance of Torah and a lack of Knowledge of Hashem. In the days of Messiah, as men learn Torah and come to the “Knowledge of Hashem”, hating, quarreling, and fighting will cease. (Moreh Nevuchiim 3:11) Malbim adds, although animals cannot have a knowledge of Hashem as we humans can, man's elevated code of conduct will be such that it will transform wildlife, and their instinctive behaviors in time will change. We should see that at this time, the whole earth has now become His holy mountain. The reference is to Mt. Zion in [Tanakh or as some reference the OT] has now been expanded to represent God dwelling in the entire earth, with a universal and global knowledge of God.

 

We are reminded of the incident with the land and the twelve spies. The people wept and grumbled against Moses and Aaron, and wanted to return to Egypt, and they wanted to choose a leader to lead them back to Egypt. Hashem pardoned the people according to Moses’ word and the LORD declared “the whole earth will be filled with my glory.” – As we saw a few weeks ago in (Numb.14:21) in a conversation between Moses and Hashem, the LORD Adonai said: truly as I live all the earth shall be filled with the glory of the Lord” and this was spoken of by Habakkuk as, the knowledge of the glory of the LORD. (Hab.2:14) Isaiah here just says the earth will be full of the knowledge of Hashem.^[56]

 

 And it shall come to pass in that day, that the root of Jesse, that stands for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious. The Root of Jesse, taken as the Messiah, will be a means of rallying for the nations (Isa.11:12; Zech. 14:9, 16). Yeshua self-identified with this root (Rev. 22:16). Isaiah surely was thinking of God’s promise to David (2 Sam. 7:16) that a Descendant of David would rule over his kingdom (Isa. 9:7) forever. This Branch, the Messiah (Jer. 23:5), will bear fruit, which is understood as prospering and benefiting others. We now circle back to (Isa. 11:10). This Hebrew word for branch (nēṣer) differs from the word used for branch in (Isa.4:2) (ṣemaḥ). However, the concept is the same. (Yônēq in Isa.53:2) For “tender shoot” is still another word expressing the same ideal. He will come directly from the line of David (Matt. 1:1) and will fulfill God’s promises in the Davidic Covenant. This paragraph must be thought upon if one wants to comprehend in a deeper way the ministry and work of Yeshua of Nazerath.

 

The understanding of the conception of Yeshua in his mother Miriam has become so distorted and convoluted that it defies all reasoned and rational thinking. In the biblical history of mankind, has a man ever come along and taken [by inheritance] the throne of the King when he was not of the same seed line of that King? The very first rule was that of Primogeniture.^[57] One cannot approach the scripture within a framework of modern political thought. From the first statement of the promise of a land, When God spoke to Abram in (Gen.12:7), he said to “your offspring”^[58] In (2 Sam.7:12ff) the same word is used for “offspring” of David that is to inherit his Kingdom and it goes one step further to remove all doubt, “who (it) shall come from your body, and I will establish his kingdom”.^[59] Hashem proceeded further to included, “ a house for my name and a throne of his [who] kingdom forever. I will be to him a father, and he shall be to me a son.”(v.14) Could one reasonably conclude that this son is the son of David^[60] and the son of God and that this kingdom throne would be his granted to Him by the eternal of all creation. (Psa.2:6-7; 89:3-4; Isa.11:1-5; Jer.30:4-11; Ezek.34:23-24; 37:24–25; Amos 9:11–15)^[61]

 

Radak and Abarbanel both say the Messiah will not only be the redeemer of the Jewish people [and gather all the tribes], but he will also be the redeemer of all of mankind.^[62] “that standeth for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious.” Jesus (Yeshua) Himself knew what his family history was and the line his ancestors came from. Yeshua made the same point as the above scriptures make that many people from outside Israel will have a part in God’s kingdom (Luke 13:29). Just as God had promised Abraham that through his line all peoples on the earth would be blessed (Gen. 12:3). But with all this being said, one must not be arrogant against the nation of Israel. The nation of Israel is described as God's inheritance in Solomon's prayer (1 Kings 8:12ff, 51,53; Psalm 78:70ff; Isaiah 19:24ff; Zechariah 2:10-12), whom the LORD will never forsake (Psalm 94:12-15). The LORD (HaShem) is described as the inheritance of the nation in the song of King David and the prayer of Messiah ben Joseph. (Psalm 16). The privileged position of Israel as God's chosen people placed them at the center of God's plans for blessing the entire creation. His resting place will be glorious for all Israel and for those of the Nations who turn toward Hashem and his Inheritance. Messiah will be universally respected, and his earlier adversaries will come to recognize that Hashem protects him and his people. Abarbanel expresses that this stump, the root of Jesse, will derive honor by living in peace and inspiring others to do the same.

 

Special Ashlamata for Shabbat Mevarchim

Rashi & Targum Pseudo Jonathan for: Shmuel alef (I Samuel) 20:18-42

 

 

Rashi’s Commentary for: Shmuel alef (I Samuel) 20:18-42

 

18 Tomorrow is the new moon: and it is the custom of all those who eat at the king’s table to come on the festive day to the table.

 

and you will be remembered: My father will remember you, and ask where you are.

 

for your seat will be vacant: for your seat in which you sit, will be vacant, and so did Jonathan render: and you will be sought, for your seat will be vacant.

 

and you will be remembered: [ונפקדת is] an expression of remembering.

 

will be vacant: [יפקד is] an expression of lacking.

 

19 And for three days you shall hide very well: And you shall triple the days, and then you shall descend very much, i.e., when the third day arrives, you shall descend into a secret place, and hide very well, for then they will seek you. And you shall come to this secret place, wherein you are hiding today, which is a workday. And so did Jonathan render: on the weekday, for he hid on that day, as it is stated: (infra v. 24) “And David hid in the field;” immediately, “and it was the new moon” on the morrow.

 

the travelers’ stone: (Heb. ‘even-ha azel,’ lit., the going stone, i.e.) a stone which was a sign (a landmark) for travelers.

 

Ha-azel: those who go on the road. And so did Jonathan render: even atha, the stone which was a sign.

 

20 to the side, I shall shoot: This is not a ‘mappiq-heh’ (aspirate ‘heh’).צדה is to be interpreted like לצד, to a side, for every word which requires a ‘lamed’ as a prefix, the Scripture gives a ‘he’ as a suffix. (Jeb. 13b) At the side of that stone, I shall shoot arrows to a mark, so that the youth will not understand, and this sign shall be for you to divine whether you must flee.

 

21 And behold, I shall send, etc.: And it is customary for one who seeks an arrow which has been shot, to go to the place where he sees the arrow flying, but he cannot ascertain exactly. Sometimes he searches for it, and the arrow is beyond him, and sometimes he goes beyond the arrow and searches for it, and you shall have this sign.

 

If I say to the youth… take it and come: you yourself emerge from your hiding place, and take it, and come to me, for you have not to fear, for it is well with you. The Holy One Blessed be He, desires that you be here, and even if I have heard evil from Father.

 

22 But, if I say thus… Go! For the Lord has sent you away: The Holy One Blessed be He tells you to flee and escape.

 

23 And concerning the matter which we have spoken: the covenant which we made together.

 

behold, the Lord is between me and you: as Witness concerning that matter.

 

25 the seat by the wall: at the head of the couch beside the wall.

 

and Jonathan arose: He got up from his place, since it is not proper for a son to recline beside his father. Since their custom was to eat reclining on couches and David would recline between Jonathan and Saul, now that David did not come, Jonathan did not recline until Abner sat down beside Saul, and afterwards, Jonathan sat beside Abner. And if you say that he did not sit at all, the Scripture states: (infra v. 34) “And Jonathan arose from the table,” implying that he had been sitting.

 

26 It is an incident: He has experienced a seminal emission.

 

he is not clean: and he has not yet immersed himself, for had he immersed himself for the uncleanness of his emission, he would not have to wait until sunset in order to eat ordinary food.

 

for he is not clean: This clause gives the reason for the matter; i.e., since he is not clean, he, therefore, did not come, lest he contaminate the feast.

 

27 on the morrow of the new moon: on the morrow of the renewal of the moon.

 

the second: on the second day of the month.

 

29 and he, my brother, commanded me: The eldest of the house, commanded me that I be there. And he is my brother Eliab.

 

let me slip away: ‘Escamoter’ in French. I shall go away for one day and come back.

 

30 a straying woman, deserving of punishment: (בן נעות המרדות) An expression of straying and wandering, נע ונד, a gadding woman. Just as you say זעוה from זע, and the ‘tav’ is for the construct state, for it is connected to the word המרדות.

 

deserving of punishment: (Heb. המרדות), who deserves to be chastised and disciplined. Another explanation is as follows: When the men of Benjamin grabbed the girls of Shiloh, who came out to dance in the vineyards (Jud. 21:21), Saul was bashful, and did not want to grab [a girl], until she came herself, behaving insolently, and pursued him.

 

straying woman: because of the vineyards. And that is a winepress, like (the Talmudical passage): Purge the winepress (which was used for forbidden wine) (Ab. Zarah 74b); His winepresses will drip with wine (Targum Onkelos, Gen. 40:12) …. (The last three words of Rashi are incomprehensible, and are probably erroneous. The correct version is unknown to us.)

 

34 he was grieved (lit.) to David: concerning David.

 

for his father had put him to shame: concerning David.

 

35 at David’s appointed time: at the time which David had set for him.

 

36 to cause it to go beyond him.: The arrow went beyond the boy.

 

41 from a place toward the south: (lit., from by the south. Jonathan renders:) from the side of the travelers’ (or sign) stone which was toward the south.

 

until David exceeded: He cried more.

 

42 Go in peace: And the oath which we have sworn, may the Lord be witness thereon forever.

 

Verbal Tallies and Connections

By: Hakham Dr. Hillel ben David

 

The direct verbal tally between Bamidbar 17:17 and Isaiah 11:4 is the word:

 

מַטֶּה / שֵׁבֶט (matteh / shevet), meaning "rod" or "staff."

 

In Bamidbar 17:17, it appears as מַטּוֹת (mattot - H4294), plural for "rods," and מַטֵּהוּ (mattehu - H4294), "his rod."

These are literal wooden staffs.

 

In Isaiah 11:4, it appears as בְּשֵׁבֶט (b'shevet - H7626), "with the rod of his mouth." Here, "rod" is used metaphorically, representing the authority and power of the Messiah's spoken word.

 

While the literal and metaphorical uses differ, the shared Hebrew word for "rod/staff" forms a verbal connection, highlighting a shared concept of authority and power, albeit manifested differently in each context.

 

How can H4294 be the same as H7626?

 

This is an excellent point about the nuances of Hebrew vocabulary! H4294 (מַטֶּה - matteh) and H7626 (שֵׁבֶט - shevet) are not the same word, but they are very closely related in meaning and often translated similarly in English. This is why I noted them as a "verbal tally" despite being distinct Strong's numbers.

 

Here's why they are related and how they are used:

• H4294 (מַטֶּה - matteh):
• Primary meaning: "rod," "staff," "branch."
• It often refers to a physical stick, staff, or rod, as seen in Bamidbar 17:17 with the rods of the princes.
• It can also denote a "tribe" (as in a "staff" or "branch" of a family, representing a lineage or division).
• H7626 (שֵׁבֶט - shevet):
• Primary meaning: "rod," "staff," "scepter," "tribe."
• Like matteh, it can refer to a physical rod or staff.
• However, shevet has a stronger connotation of authority, rule, or punishment. This is why it's often translated as "scepter" (a symbol of royalty) or "rod of punishment."
• In Isaiah 11:4, "rod of his mouth" uses shevet, emphasizing the Messiah's authoritative word and judgment.

 

Why the "tally" works (and why it's important to note the distinction):

 

While they are different words, their semantic range significantly overlaps. Both words refer to a "rod" or "staff," but shevet carries a stronger emphasis on the symbolic and authoritative aspects of a rod.

 

When I indicated them as a "verbal tally," it's because both words convey the concept of a "rod" or "staff," which is the common element in the English translation and the underlying imagery. However, it's crucial to acknowledge that they are distinct Hebrew lexemes with their own specific nuances and common uses.

 

So, while not identical, they are strongly related in concept and can be considered a connection in terms of the imagery and the underlying idea of a "rod." It's a great example of how Hebrew can have multiple words for similar concepts, each with its own subtle shades of meaning.

 

* * *

 

What is/are the thematic connection(s) between Bamidbar 17:16 - 18:32, and Tehillim (Psalms) 103:1-5?

 

The thematic connection between Bamidbar 17:16-18:32 and Tehillim 103:1-5 lies in God's affirmation and establishment of His chosen priesthood/relationship, and the blessings that flow from it.

 

• Bamidbar 17:16-18:32: This passage details the divine confirmation of Aaron's priesthood through the blossoming of his rod, followed by laws concerning the duties and sustenance of the priests and Levites. The central theme is God's election and sanctification of a specific group (the priesthood) to serve Him and mediate His presence. It emphasizes divine order, authority, and the provision for those who serve God.

 

• Tehillim 103:1-5: This psalm focuses on the blessings and benefits that flow from God's character and His relationship with His people. It lists acts of divine grace: forgiveness of sins, healing of diseases, redemption from destruction, and crowning with lovingkindness and tender mercies, and renewal of youth. These are all expressions of God's benevolent provision and care for those who bless and remember Him.

 

Concise Thematic Connection:

 

Both passages, though distinct in their focus, highlight God's faithful provision and the blessings that result from a proper relationship with Him. Bamidbar illustrates the establishment of a divinely ordained order and the provision for those within it (the priesthood), ensuring continued blessing and access to God. Tehillim 103:1-5 expresses the experiential blessings received by individuals who acknowledge and praise God for His benefits, which ultimately stem from His covenant relationship and faithful provision for His people. The divine order and the subsequent benefits are intrinsically linked.

 

* * *

 

The connection between the Torah seder and the Ashlamata, though seemingly strictly verbal, is in addition eschatological.[63] The messianic kingdom, rather than the related contents of the Torah lesson, is the dominant theme of the Ashlamata.

 

What is the eschatological message of Yeshayahu (Isaiah) 11:1-10?

 

Yeshayahu (Isaiah) 11:1-10 presents a vivid eschatological message centered on the Messianic Era (Olam Ha'Ba) and the Mashiach, a human leader descended from King David.

 

Key elements of this message, according to Jewish sources, include:

1. The Coming of the Messiah: A "shoot" from the "stump of Jesse" (David's father) signifies the Messiah's humble origins, arising when the Davidic dynasty is at a low point. He will be a human being, not divine, but endowed with extraordinary spiritual qualities.

 

2. Messiah's Qualities and Righteous Rule: The Messiah will possess the "spirit of the Lord" in its fullness (wisdom, understanding, counsel, might, knowledge, and fear of God). He will judge justly and with perfect insight, protecting the poor and meek and eliminating wickedness.

 

3. Universal Peace and Harmony: The Messianic Era will bring an end to strife and violence. This is famously depicted through the imagery of predatory animals (wolf, leopard, lion, bear, viper) living peacefully with their prey (lamb, kid, calf, ox, child), symbolizing a transformation of human nature and a restoration of harmony in the world.

 

4. World Filled with Knowledge of God: The earth will be "full of the knowledge of the Lord, as the waters cover the sea." This implies a universal recognition of God's truth and a heightened spiritual awareness for all humanity.

 

5. Gathering of the Exiles: While Isaiah 11:11-16 explicitly details the ingathering, verse 10 sets the stage by proclaiming the "root of Jesse" as an ensign for the nations, indicating a return of the dispersed Jewish people to the Land of Israel and the establishment of Jerusalem as a spiritual center for all peoples.

 

Rambam (Maimonides, Mishneh Torah, Hilchot Melachim 11–12): Isaiah 11:1–10 describes the qualities and actions of the Messiah (Mashiach ben David), who will restore the Davidic monarchy, judge with righteousness, and lead Israel in observance of Torah. The peace among animals symbolizes the peace among nations.

 

Radak (Rabbi David Kimhi): The “shoot from Jesse” (verse 1) is the Messiah. The passage predicts a ruler endowed with divine wisdom and fear of God (verses 2–3), who will bring justice and equity (verse 4), and ultimately universal peace and knowledge of God (verses 6–9).

 

Malbim: Emphasizes the transformation of human nature in the Messianic age, where even predatory instincts (“wolf dwelling with the lamb”) will be subdued by the spiritual influence of the Messiah.

 

Talmud (Sanhedrin 91b): Connects Isaiah 11 to the resurrection of the dead and the final redemption.

 

In essence, Isaiah 11:1-10 describes a future era of unparalleled justice, peace, and spiritual enlightenment brought about by the reign of the Messiah, leading to a restored and perfected world.

 

Nazarean Talmud

Sidrah of Bamidbar (Numbers) 17:16 – 18:32

“V’qach Meitam Mate.” “And get from them a rod.”

By: Hakham Dr. Eliyahu ben Abraham

 

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

V’kach Me’itam Matteh: Bamidbar and Mordechai – Bechirah Elohit, Kedushah, and Yerushah Ruchanit

 

“And Take from Them a Staff: Numbers and Mordechai – Divine Election, Holiness, and Spiritual Inheritance”

 

The narrative presented in Bamidbar 17:16-18:32 delineates fundamental principles of divine election, sacred authority, and the establishment of a spiritual economy. The miraculous event of Aaron’s staff—a dry, lifeless piece of wood—budding, blossoming, and bearing ripe almonds overnight (Bamidbar 17:16-28) constitutes a profound Reshimu, an indelible imprint of divine vitality infused into the seemingly inert. From a Kabbalistic perspective, the staff, or matteh, functions as a potent symbol of Malchut (Kingship) and spiritual authority. It represents the vessel through which supernal Shefa (divine flow) descends into the lower worlds, capable of manifesting life even in conditions of utter barrenness. The blossoming of Aaron’s staff, therefore, is not merely a sign of his chosenness but a direct manifestation of Ohr HaGanuz (hidden light) piercing through the veil of physical limitation, animating the mundane with transcendental power. The almond tree (shaked[64]–watching) itself carries symbolic weight, alluding to HaShem’s unwavering watchfulness (shakad[65]–watching) over His word, ensuring its fulfillment. The sudden appearance of ripe fruit, alongside buds and blossoms, simultaneously denotes potential, active manifestation, and immediate fruition, signifying a completed spiritual cycle of divine endorsement. This event unequivocally establishes Aaron’s priesthood as an act of direct divine election, entirely independent of human contrivance or merit, setting a precedent for sacred office.

 

This foundational concept of divine election and the inherent “impossibility” of human effort to attain certain spiritual stations resonates profoundly with Yeshua’s discourse in Mordechai 10:23-31 concerning entry into the Malchut Shamayim. The rich man, despite his sincere efforts to observe the mitzvot, finds himself unable to relinquish his considerable material wealth, thereby impeding his entry into the Malchut Shamayim. Yeshua’s striking declaration, “How hard it is for those who have riches to enter into the kingdom of G-d!” (Mordechai 10:23), and the subsequent hyperbole of a camel passing through a needle’s eye, elicits the talmidim’s (disciples’) bewildered query, “Who then can be saved?” (Mordechai 10:26). Yeshua’s response— “With men it is impossible, but not with G-d; for with G-d all things are possible” (Mordechai 10:27)—draws a direct parallel to the miracle of Aaron’s staff. Just as it was “impossible” for a dry staff to spontaneously generate life without G-d’s direct intervention, so too is entry into the Kingdom “impossible” through human effort, accumulated wealth, or self-righteousness. Both instances highlight that true spiritual advancement and the attainment of sacred states are acts of divine grace, manifestations of G-d’s power to transform and elevate that which is fundamentally incapable by its nature. The miraculous budding of Aaron’s staff thus prefigures the profound spiritual transformation required for entry into the Malchut Shamayim, a transformation that only G-d can effect through the infusion of His divine light.

 

Furthermore, Bamidbar 18:1-32 meticulously delineates the divine provision for the Kohanim (priests) and Levi’im (Levites). They were explicitly forbidden from having any inherited portion in the land of Israel, as G-d Himself declared, “I am your portion and your inheritance among the children of Israel” (Bamidbar 18:20). Dedication to sacred service established a unique spiritual economy and received direct divine sustenance from the tithes and offerings of Am Yisrael. The Kohanim were to bear the “iniquity of the sanctuary” (Bamidbar 18:1), signifying a profound spiritual accountability for the holiness of the Mishkan (Tabernacle). This division of labor, from a So’odic perspective, reflects the intricate dance of Sefirotic emanations, where the Kohanim represent higher channels of divine influx and the Levi’im serve as conduits and guardians of sacred boundaries. Their separation from earthly inheritance and their complete reliance on G-d’s provision through the community’s offerings established a model of radical dedication.

 

This paradigm finds its parallel in Mordechai. The talmidim’s declaration, “Lo, we have left all, and have followed him” (Mordechai 10:28), is a direct echo of the Levitical paradigm of relinquishing worldly security for a higher calling. Yeshua promises abundant recompense for their sacrifice of earthly inheritance and means of sustenance: a hundredfold return “in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life” (Mordechai 10:30). This hundredfold return is not merely a material promise but signifies a supernal abundance, a Shefa that far compensates for worldly renunciation, confirming that G-d’s provision for those consecrated to His service far exceeds any earthly inheritance. It points to a spiritual wealth that transcends the finite. The “covenant of salt forever” (Bamidbar 18:19) symbolizes an enduring and incorruptible bond, underscoring the eternal nature of this divine promise and provision for those who truly cleave to the sacred. This exchange emphasizes that true security and abundance are found not in accumulated possessions but in complete reliance on and dedication to the Divine.

 

Hallelu Et Adonai Nafshi: Tehillim and Mordechai – Hakarat Ha’Tov, Tikkun, and Hitkhadeshut Neshamah

 

“Praise Adonai, My Soul: Psalms and Mordechai – Recognition of the Good, Rectification, and Renewal of the Soul”

 

Tehillim 103:1-5 functions as a profound liturgy compelling the nefesh to praise Elohim comprehensively, summoning every inner faculty—neshamah, ru’ach, and nefesh—to bless His Shem Kodsho. However, this involves a complete and unreserved act of holistic adoration, recognizing Elohim’s essence and the Shefa vibrating through His divine Names. The crucial spiritual discipline of hakarat ha’tov requires one to “forget not all His benefits” (Tehillim 103:2), guarding against Hester Panim and strengthening emunah through conscious remembrance of divine providence and intervention in Am Yisrael’s history and one’s own life. This meditative practice reinforces the soul’s connection to its divine source.

 

The benefits enumerated are fundamental expressions of HaShem’s care. “Who forgives all your iniquities” (Tehillim 103:3a) highlights the paramount importance of teshuvah and HaShem’s selichah. Kabbalistically, sin (avon) creates chitzoniyut from divine light; forgiveness is the tikkun restoring this connection through boundless Chessed from Binah and Tiferet. “Who heals all your diseases” (Tehillim 103:3b) refers to both physical and spiritual choli, emphasizing HaShem as Rofeh Cholim, the ultimate source of wholeness who brings comprehensive refuah.

 

Further, “Who redeems your life from destruction” (Tehillim 103:4a) acknowledges HaShem’s power to rescue from all perils, physical or existential, and signifies ge’ulah from spiritual decay. “Who crowns you with lovingkindness and tender mercies” (Tehillim 103:4b) employs the imagery of ateret or keter, symbolizing connection to the highest Sefirah. To be crowned with Chessed and Rakhamim means internalizing HaShem’s fundamental attributes, enabling their manifestation in one’s life. The final benefit, “Who satisfies your mouth with good things; so that your youth is renewed like the eagle’s” (Tehillim 103:5), speaks to profound spiritual and physical renewal. “Satisfying the mouth” denotes abundant spiritual nourishment, while “renewal like the eagle’s” signifies the soul’s continuous rejuvenation through connection with HaShem, fostering growth and vibrancy beyond physical limitations.

 

The rich man in Mordechai exemplifies a spiritual disconnect from these benefits. His inability to relinquish wealth reveals a partial embrace of true eternal life, preventing him from receiving HaShem’s supreme benefits. His attachment to transient riches obstructed spiritual blessings and full reliance on divine providence. While his wealth was an earthly crown, it prevented the proper divine crowning of Chessed and Rakhamim. Conversely, the talmidim, by abandoning worldly possessions, opened themselves to this spiritual coronation, receiving the true “good things” of Tehillim, leading to profound inner rejuvenation and transcending physical limitations. Therefore, this highlights the distinction between fleeting material satisfaction and enduring vitality, directly sourced from the Divine, which is central to the spiritual understanding of true wealth.

 

V’Yatza Choter Mi’geza Yishai: Yeshayahu and Mordechai – Ha’Mashiach, Tikkun Olam, and the Inversion of Worldly Order.

 

“And a Shoot Shall Come Forth from the Stock of Yishai (Jesse): Isaiah and Mark – The Messiah, Rectification of the World, and the Inversion of Worldly Order”

 

The prophetic vision in Yeshayahu 11:1-10 delves into the profound eschatological essences perceived by the Sages, meticulously outlining the nature of the Mashiach and the transformed reality of the Messianic era.

 

The prophecy commences with the imagery of the Mashiach emerging from a humble, diminished state: “And there shall come forth a shoot out of the stock of Yishai, and a twig shall grow forth out of his roots” (Yeshayahu 11:1). The “stock” (geza) and “roots” (shoresh) of Yishai, David’s father, symbolize the seemingly dormant or fallen state of the Davidic dynasty. Midrashically and eschatologically, this points to Malchut in a state of Hester Panim or Tzimtzum, holding a hidden potential. The “shoot” (choter) and “twig” (netzer) represent the Mashiach as an organic re-emergence from this latent spiritual source, destined to re-establish a rectified Malchut with unparalleled spiritual power. This signifies an inner renewal, a rekindling of the original divine spark within apparent desolation.

The Mashiach’s defining characteristic is the indwelling of the Ru’ach Adonai in its multifaceted expression, encompassing seven aspects: Hokhmah, Binah, counsel, might, knowledge, and the fear of Adonai (Yeshayahu 11:2-3a). These seven spirits are understood in Kabbalistic thought to correspond to the lower seven Sefirot, marking the Mashiach as a perfect vessel for divine attributes. His yirah (awe/fear) of Adonai is not terror but a profound recognition of Elohim’s infinite greatness, leading to a deep desire to cleave to the Divine and ensuring absolute righteousness and unwavering dedication to justice.

 

Mashiach’s reign is to be characterized by unparalleled justice, transcending human judgment based on superficiality. “He shall not judge after the sight of his eyes, neither decide after the hearing of his ears; but with righteousness shall he judge the poor, and decide with equity for the meek of the earth” (Yeshayahu 11:3b-4a). Consequently, this speaks to a deep Midrashic understanding of justice rooted in Emet (truth). His power is spiritual, as he “shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked” (Yeshayahu 11:4b). This “slaying” implies nullification of wickedness and the inability to withstand the Messianic era’s truth and purity. Righteousness (tzedakah) and faithfulness (emunah) will be intrinsic to his leadership, providing unwavering stability (Yeshayahu 11:5).

 

The iconic image of the peaceable kingdom follows, depicting a transformed natural order where predatory instincts are transmuted into coexistence (Yeshayahu 11:6-9). This Tikkun Olam signifies a spiritual transformation of humanity’s Yetzer Ha’Ra, sublimating destructive impulses into positive ones. Conflict ceases, replaced by universal reconciliation, fostered by elevated spiritual vibrations that purify all impurities. The leadership of “a little child” symbolizes the era’s innocence and innate goodness, replacing coercion. The ultimate cause for this peace is the earth being “full of the knowledge of Adonai, as the waters cover the sea” (Yeshayahu 11:9). This points to Da’at Adonai as an intimate, pervasive awareness of the Divine, the ultimate Gilui Shechinah that saturates all creation and perfects the Sefirah of Da’at.

 

The passage concludes with the universal appeal of the Mashiach and the ingathering of exiles (Yeshayahu 11:10). The “root of Yishai” acts as a nes (ensign) for all peoples, drawing nations to him in spiritual attraction, recognizing the divine light from Yerushalayim. His “resting-place” (menuchah) shall be “glory” (kavod), signifying the Malchut revealed in its perfection, permeating the entire Messianic realm with divine splendor and drawing all creation into unity with its Creator.

 

This eschatological vision profoundly informs the concept of Malchut Shamayim in Mordechai. The radical shift in values required for the Messianic age means that attachments to worldly wealth (Yetzer Ha’Ra) must be overcome, much like the transformation of predatory instincts. The Da’at Adonai prefigured in Yeshayahu relates directly to the spiritual discernment needed to enter this Kingdom. The paradox “many that are first shall be last; and the last first” (Mordechai 10:31) directly echoes Yeshayahu 11:1, where the “stump” (last) gives rise to the Mashiach (first). Therefore, this signifies that proper exaltation arises from humility. Those who relinquish worldly “firsts” for the Kingdom become “first” in the divine order, a core mechanism of Tikkun Olam that re-establishes the spiritual hierarchy. The disciples in Mordechai, by “leaving all” to follow Yeshua, actively seek this “ensign,” aligning with the spiritual magnetic pull of the Messianic age where devotion, not accumulation, defines true glory.

Ha’Igul Ha’Shalem (The Complete Circle): Integrative Synthesis and Mystical Resonance

 

The convergence of these distinct scriptural passages, when viewed through a deep Kabbalistic and Hakham Tsefet’s lens, reveals a harmonious theological and otherworldly fabric, forming a comprehensive spiritual tapestry (Igul Ha’Shalem – the complete circle). The core principle uniting Bamidbar, Tehillim, Yeshayahu, and Mordechai 10:23-31 is the radical inversion of worldly values in the face of divine reality and the requisites for entering into the Malchut Shamayim.

 

The paradox articulated in Mordechai 10:31— “But many that are first shall be last, and the last first”—serves as a unifying hermeneutical key. This principle is deeply embedded within the Messianic paradigm presented in Yeshayahu 11:1, where the Mashiach, the ultimate “first,” emerges from the humble, seemingly “last” position of the “stump” of Yishai. Consequently, this demonstrates that proper exaltation in the divine order frequently arises from a state of humility self-nullification (bittul ha’yesh), as we learned in the counting of the Omer and apparent lowliness. Similarly, in Bamidbar, the Levi’im, who possessed no land inheritance and were thus “last” in terms of worldly acquisition, were paradoxically “first” in sacred service and enjoyed direct divine provision. Their lack of material inheritance translated into an abundance of spiritual inheritance and direct connection to G-d. In the context of Tehillim, those who genuinely internalize G-d’s benefits—forgiveness, healing, redemption, and spiritual renewal—are those who release their attachment to worldly “firsts.” By doing so, they are “crowned” with divine attributes, becoming truly “first” in spiritual vitality and inner richness. Therefore, this consistent reversal is a core mechanism of Tikkun Olam, whereby the spiritual hierarchy is re-established according to divine truth rather than the illusory perceptions of the material world.

 

The recurring theme of sacrifice and spiritual inheritance binds these texts. The rich man’s inability to enter the Kingdom in Mordechai stems from his failure to grasp this spiritual economy; his wealth, which he perceived as his security and identity, became the very barrier to his salvation, i.e., acceptance into the Olam HaBa. His concern for his substantial possessions reveals an incomplete emunah, preventing him from accepting G-d as his ultimate provider and source of true life. The talmidim’s act of “leaving all” for Yeshua, however, exemplifies a complete reliance on divine Shefa, the flow of abundant spiritual knowledge. This act is not merely a physical renunciation but a profound bittul ha’yesh, an annihilation of egoic self-existence and a complete submission to the divine will. This radical commitment opens them to receive the hundredfold return, which is a reflection of supernal abundance overflowing into the lower worlds, proving that relinquishing attachment to the finite leads to infinite spiritual gain. Their “loss” in the material realm is converted into true spiritual wealth and an enduring inheritance in the Malchut Shamayim.

 

The Malchut Shamayim, as illuminated by these texts, is understood not solely as an external eschatological event but also as an inner, transformative state of being. The Yeshayahu vision of a peaceable kingdom necessitates an inner transformation of the Yetzer Ha’Ra within human nature and fosters the transformation of predatory instincts. Nevertheless, this means that discord and aggression must be purified and elevated within the individual soul before universal harmony can be fully manifest. The lessons from Bamidbar regarding sanctity (kedushah) and separation (havdalah) inform the profound purity required for entry into and dwelling within the Kingdom. Unauthorized proximity to the sacred in Bamidbar brought dire consequences, signifying that the Malchut Shamayim demands a profound inner consecration and adherence to divine boundaries. The Tehillim emphasis on internal praise and the cultivation of hakarat ha’tov – recognizing the good [gratitude]) highlights that the true wealth of the Kingdom is an inner spiritual abundance cultivated through constant remembrance of and gratitude for HaShem’s boundless benefits. This inner wealth is what truly qualifies one for participation in the divine realm.

 

Ultimately, the cumulative insights highlight the essence of genuine spiritual vision and service. The Mashiach’s judgment in Yeshayahu, which transcends superficial “sight of eyes” and “hearing of ears,” speaks to the necessity of cultivating an inner, divine discernment to perceive ultimate truth. Thus, as we can see, this parallels the spiritual blindness of the rich man in Mordechai, who, despite his apparent righteousness, failed to “see” the true path to eternal life. The meticulous service of the Kohanim and Levi’im in Bamidbar serves as a profound model for consecrated living, dedicated to maintaining the flow of divine energy and safeguarding the sanctity of the divine presence. The talmidim’s dedication and radical self-sacrifice in Mordechai exemplify this consecrated life, positioning them as prime recipients and channels for the Gilui Shechinah (revelation of Divine Presence) in the Messianic era. Their commitment becomes a beacon, drawing others to the “ensign” of the Mashiach, illuminating the path towards a reality where all creation is permeated with the Da’at Adonai as the waters cover the sea.

 

This integrative analysis, therefore, unveils a seamless and profound unity between these disparate scriptural components. The divine election and provision revealed in Bamidbar, the comprehensive spiritual benefits outlined in Tehillim, and the transformative Messianic vision of Yeshayahu all converge and find their profound expression in Yeshua’s teachings in Mordechai. The underlying truth that binds them is the profound understanding that true entry into G-d’s Kingdom and the experience of true spiritual wealth are contingent upon a fundamental realignment of values, a radical inner and outer transformation, and an ultimate, unwavering reliance on the Divine, rather than on the fleeting allure of worldly riches. The pathway to true spiritual abundance and eternal life lies in sacrificing the temporary for the eternal, acknowledging that with G-d, all things—even the seemingly impossible—are indeed possible. This continuous unfolding of divine reality requires an ongoing commitment to teshuvah, hakarat ha’tov – recognizing the good- and a deeply contemplative practice that elevates the nefesh to cleave to its Creator, preparing it for the complete revelation of Malchut Shamayim.

 

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: “Ve El Halvim” – “To the Levites”

 

 

Contents of Next Week’s Torah Seder

 

·        The Dues of the Priests from the Levites – Numbers 18:25-32

·        The service of the Red Heifer - Numbers 19:1-10

·        The sprinkling of the ashes of the Red Heifer Numbers 19:11-22

 

Next week’s Reading Assignment:

 

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by HH Paqid Adon Ezra ben Abraham

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