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

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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: “VaYar Balaq” – Sabbath: “And Balaq saw”

 

 

Contents of the Torah Seder

 

·        Balak King of Moab – Numbers 22:2-4

·        The first deputation to Balaam – Numbers 22:5-14

·        A second deputation to Balaam – Numbers 22:15-20

·        The journey – Numbers 22:21-35

·        Arrival and reception – Numbers 22:36-40

·        Preparation for the Great Incantation – 22:41 – 23:6

·        Balaam’s first prophecy 23:7-9

·        Conclusion of Balaam’s First Prophecy – Numbers 23:10

·        New Arrangements – Numbers 23:11-17

·        Balaam’s Second Prophecy – Numbers 23:18-24

·        Remonstrances and New Preparations – Numbers 23:25 – 24:2

·        Balaam’s Third Prophecy – Numbers 24:3-9

·        Balak’s Anger – Numbers 24:10-14

·        A Vision of Israel’s Future – Numbers 24:15-17

·        Oracles Concerning the Gentiles – Numbers 24:18-24

·        Departure of Balaam – Numbers 24:25

 

 

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.

 

Reading Assignment:

 

 

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 22:2 – 24:25

 

 

Rashi Commentary for: ‎ Bamidbar (Numbers) 22:2 – 24:25

 

2 Balak... saw all that Israel had done to the Amorites He said, “These two kings whom we relied on could not resist them; we certainly cannot.” Consequently, “Moab became terrified.” -[Mid. Tanchuma Balak 2, Num. Rabbah 20:2]

 

3 [Moab] became terrified [Heb. וַיָּגָר is] a term denoting dread, as in, “Fear (גּוּרוּ) for yourselves” (Job 19:29). -[Machbereth Menachem p. 59, third def.]

 

Moab became disgusted They became disgusted with their own lives, as in “I am disgusted (קַצְתִּי) with my life” (Gen. 27:46). This is an abbreviated verse.

 

4 to the elders of Midian But did they not always hate each other, as it says, “who defeated Midian in the field of Moab” (Gen. 36:35), when Midian came against Moab in battle? However, because of their mutual fear of Israel they made peace with each other. And what did Moab see to take counsel with Midian? Since they saw that Israel was supernaturally victorious [in their battles], they said, “The leader of these [people] was raised in Midian. Let us ask them what his character is.” They told them, “His strength is solely in his mouth.” They said, “We too will come against them with a man whose strength is in his mouth.”- [Mid. Tanchuma Balak 3, Num. Rabbah 20:4]

 

as the ox eats up Whatever the ox has eaten up no longer contains blessing [because the ox uproots the plants it eats (Da’ath Zekenim)]. - [Mid. Tanchuma Balak 3, Num. Rabbah 20:4]

 

at that time He was not entitled to the monarchy. He was one of the Midianite nobles [according to some: of the nobles of Sihon (Josh. 13:21)], and when Sihon died, they appointed him over them on a temporary basis. - [Mid. Tanchuma Balak 4, Num. Rabbah 20:4]

 

5 to Pethor Heb. פְּתוֹרָה , like this money changer, to whom everyone rushes coins, so did all the kings rush their letters to him [asking him for advice]. [In Aramaic, פְּתוֹרָא means table, denoting the counter over which currency transactions take place. This is synonymous with the Hebrew שֻׁלְחָן, table. Thus, a money changer is שֻלְחָנִי]. According to the simple meaning of the verse, it [Pethor] is a place-name. - [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

the land of his people [I.e.,] Balak’s [people]. He came from there. This one [Balaam] prophesied, telling him, “You are destined to rule.” If you ask, “Why did God bestow His Shechinah on a wicked gentile?” [The answer is] so the nations should not have an excuse to say, “Had we had prophets we would have repented.” So He assigned them prophets, but they breached the [morally] accepted barrier, for at first they had refrained from immorality, but he [Balaam] advised them to offer themselves freely for prostitution. - [Mid. Tanchuma Balak 1, Num. Rabbah 20:1]

 

to call for him This invitation was for him, [i.e.,] for his benefit, for he promised him a large sum of money. - [Mid. Tanchuma Balak4, Num. Rabbah 20:7]

 

A people has come out of Egypt And should you ask, “How does it harm you?”

 

“behold, they have covered the ‘eye’ of the land” Sihon and Og, who were our guardians—they attacked them and killed them. - [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

and they are stationed opposite me Heb. מִמֻּלִי . It [the word מִמֻּלִי ] is spelled defectively [lacking a 'vav’]; they are close by, ready to cut me down, as in “for I will cut them down (אֲמִילֵם)” (Ps. 118:10). - [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

6 Perhaps I will be able to wage war against them Heb. נַכֶּה . I with my nation will wage war against them [hence the first person plural form of נַכֶּה]. Another interpretation: It [נַכֶּה] is a Mishnaic term, as in, “he deducts (מְנַכֶּה) from the price for him” (B.M. 105b) [so the meaning here is,] to diminish them somewhat. - [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

for I know through the war of Sihon [against Moab] you helped him defeat Moab. - [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

7 with magic charms in their hands All types of charms, so he could not say, “I don’t have my tools with me.” Another interpretation: The elders of Midian took this omen (קֶסֶם) with them, saying, “If he comes with us this time, there is something to him, but if he pushes us off, he is useless.” Thus, when he said to them, “Lodge here for the night” (verse 8), they said, “He is hopeless”; so they left him and went away, as it says, “The Moabite nobles stayed with Balaam” (ibid.), but the Midianite elders left. - [Mid. Tanchuma Balak 5, Num. Rabbah 20:8]

 

8 Lodge here for the night The Divine Spirit rested on him only at night, and the same applied to all gentile prophets. So it was with Laban, [God came to him] in a dream at night, as it says, “God came to Laban the Aramite in a dream at night” (Gen. 31:24), like a man going to his concubine in secret. - [Mid. Lev. Rabbah 1:13]

 

when the Lord speaks to me If He advises me to go with people like you, I will go with you. But perhaps it is beneath His dignity to allow me to go with anyone but higher-ranking nobles than you.

 

stayed Heb. וַיֵּשְׁבוּ, a term denoting remaining. - [Onkelos]

 

9 Who are these men with you It came to delude him. [Rashi means: “the ways of the Lord are straight, and the righteous shall walk in them, and the rebellious shall stumble on them” (Hosea 14:10). By asking, “Who are these men with you,” God meant to enter into a conversation with him, as Rashi states in the section Bereishith (3:9) on the word, “Where are you?” But it came to Balaam to delude him, for he erred.] He [Balaam] said, "Sometimes, not everything is revealed before Him, for He is not always omniscient. I will find a time when I am able to curse, and He will not realize it."- [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

 

10 Balak the son of Zippor Although I am not important in Your eyes, I am considered important in the eyes of the kings. - [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

 

11 curse it Heb. קָבָה־לּי. [This expression used by Balaam] is stronger than אָרָה־לּי [used by Balak in verse 6], for it specifies and details [the curse] - [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

 

and drive it out of the world. Balak said only, “and I will drive him out of the land” (verse 6). [His intention was:] I want only to get them away from me, but Balaam hated them more than did Balak. - [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

 

12 You shall not go with them He said to Him, “If so, I will curse them in my place.” He replied to him, “You shall not curse the people.” He said, “If so, I will bless them.” He replied, “They do not need your blessing, ‘for they are blessed.’” As the saying goes, “We say to the wasp (Other editions: the bee), ‘Neither your honey, nor your sting.’ ”- [Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

 

13 to go with you Only with greater nobles than you. This shows us that he was conceited and unwilling to reveal that he was under the control of the Omnipresent except in an arrogant manner. Therefore, “But Balak sent... again...” (verse 15) - [Mid. Tanchuma Balak 6, Balak Num. Rabbah 20:10]

 

17 For I will honor you greatly I will give you more than you have ever received in the past. - [Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

 

18 a house full of silver and gold This shows us that he was greedy and coveted other people’s money. He said, "He ought to give me all his silver and gold, since he has to hire many armies, and even then, it is questionable whether he will be victorious or not, whereas I will certainly succeed."- [Mid. Tanchuma Balak; Num. Rabbah 20:10]

 

I cannot... transgress He unwillingly admitted that he was under the control of others. Here he prophesied that he could not annul the blessings with which the patriarchs had been blessed by the mouth of the Divine Presence. - [Mid. Tanchuma Balak 6, Num. Rabbah 20: 10]

 

19 you too His mouth tripped him up [into telling them the truth]: You too, will end up leaving disappointed like the first group. - [Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

 

what [the Lord] will continue He will not change his mind from a blessing to a curse, but if only He does not continue to bless [them]! Here he prophesied that He [God] would add to their blessings through him. - [See Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

 

20 If these men have come to call for you If the calling is for you, and you expect payment for it, arise and go with them.

 

but In spite of yourself, “the word I speak to you—that you shall do.” Nevertheless, “Balaam went.” He said, Perhaps I can persuade Him and He will consent [to my cursing them].

 

21 saddled his she-donkey From here [we learn] that hate causes a disregard for the standard [of dignified conduct], for he saddled it himself. The Holy One, blessed is He, said, “Wicked one, their father Abraham has already preceded you, as it says, 'Abraham arose in the morning and saddled his donkey’” (Gen. 22:3). - [Mid. Tanchuma Balak 8, Num. Rabbah 20:12]

 

with the Moabite dignitaries His intent was the same as theirs. - [Mid. Tanchuma Balak 8, Num. Rabbah 20:12]

 

22 because he was going He saw that this was considered evil by the Omnipresent, yet he longed to go.

 

to thwart him It was an angel of mercy [as the Name yod hei vav hei denotes the attribute of mercy], and he wanted to prevent him from sinning, for should he sin, he would perish. - [Mid. Tanchuma Balak 8, Num. Rabbah 20:13]

 

and his two servants were with him From here we learn that a distinguished person who embarks on a journey should take two people with him to attend him, and then they can attend each other [so that when one is occupied, the other takes his place]. - [Mid. Tanchuma Balak 8, Num. Rabbah 20:13]

 

23 The she-donkey saw But he [Balaam] did not see, for God permitted a beast to perceive more than a man. Since he [man] possesses intelligence, he would become insane if he saw demons.

 

with his sword drawn in his hand He said, "This wicked man has forsaken the tools of his own art, for the weapon of the heathen nations is the sword, and he is coming against them with [the power of] his mouth, which is their specialty. I too, will take hold of his (art) and accost him with his own art." This indeed was his fate [as it says], “and Balaam the son of Beor they slew with the sword” (31:8). - [Mid. Tanchuma Balak 8, Num. Rabbah 20:13]

 

24 in a path Heb. בְּמִשְׁעוֹל, as the Targum [Onkelos] renders, בִּשְׁבִיל, in a path. Similarly, “if the dust of Samaria will suffice for the soles (לִשְׁעָלִים)” (I Kings 20:10) —the dust that sticks to the soles of the feet while walking. Similarly, “Who measured the waters with his step (בְּשָׁעֳלוֹ)?” (Isa. 40:12) —with his feet and with his step [as one measures by pacing].

 

with a fence on either side Heb. גָּדֵר. Unless specified otherwise, גָּדֵר refers to one made of stone.

 

25 She was pressed - וַתִּלָּחֵץ. [The ‘niphal’ form denotes] she herself.

 

She pressed - וַתִּלְחַץ. [The ‘kal’ form denotes that she pressed] something else, namely, Balaam’s leg.

 

26 The angel of the Lord continued going ahead He continued further ahead of him, [that is,] to be before him in another spot, as in, “he [Jacob] went ahead (עָבַר) of them” (Gen. 33:3). The Midrash Aggadah in Tanchuma (8) [asks]: What made him stop in three places? For he [the angel] showed him [Balaam] symbols alluding to the patriarchs.

 

28 these three times He hinted to him, You seek to uproot a nation which celebrates three festivals (שָׁלשׁ רְגָלִים) in a year? - [Mid. Tanchuma Balak 9, Num. Rabbah 20:14]

 

29 you have humiliated Heb. הִתְעַלַּלְתָּ . As the Targum [Onkelos] renders it, a term denoting shame and disgrace.

 

If I had a sword in my hand This matter made him greatly contemptible in the eyes of the dignitaries. This man was going to kill an entire nation with his mouth, yet for this she-donkey he needed weapons! - [Mid. Tanchuma Balak 9, Num. Rabbah 20:14]

 

30 Have I become accustomed Heb. הַהַסְכֵּן הִסְכַּנְתִּי . As the Targum [Onkelos] renders [lit., have I learned to do this?]. Similarly, “Does man learn (יִסְכָּן) for God?” (Job 22:2). Our Rabbis, however, expounded this verse in the Talmud: They [the Moabite dignitaries] said to him, “Why aren’t you riding on a horse?” He [Balaam] said to them, “I sent it out to pasture.” [Immediately, the she-donkey retorted, “Am I not your she-donkey?” He said to her, “Just for bearing burdens.” She retorted, “on which you have ridden.” He said to her, “Only on occasion.” She retorted, "since you first started until now, and not only that but I provide you with riding by day, and with intimacy at night, (interpreting Heb. הַהַסְכֵּן הִסְכַּנְתִּי as “I heated you up,”) as is stated in Tractate Avodah Zarah [4b].

 

32 for the traveler has hastened against me Heb. יָרַט. Our Rabbis, the Sages of the Mishnah, expounded this word (יָרַט) as an acronym [of the words] יָרְאָה רָאֲתָה נָטְתָה, “She feared, she saw, she turned aside” (Shab. 125a), because the course you took is contrary to me, that is to say, you [made this journey] to make me vengeful and provoke me. According to the literal meaning [it means חָרֵד ], “because the journey was hurried against me.” The term יָרַט is cognate with רָטַט, rapid movement, [meaning,] for I saw that the one embarking on the journey [Balaam] has hastened and hurried on his way, in order to anger me and provoke me. The verse is elliptical [as it should read בַּעַל הַדֶּרֶךְ , the one embarking on the journey]. Similar is וַתְּכַל דָּוִד “David longed” (II Sam. 13:39), which means וַתְּכַל נֶפֶשׁ דָּוִד, “David’s soul longed,” [as is apparent from the feminine prefix of the verb וַתְּכַל . Another interpretation: [The term] יָרַט denotes desire. Similar is, “through the wicked He placates me (יִרְטֵנִי)” (Job 16:11); He appeases me and comforts me through the wicked, who do nothing but provoke me. [Hence, the verse is rendered: the one who embarked on the journey desired to provoke me.] - [Machbereth Menachem p. 163]

 

33 Had she not turned Heb. אוּלַי, like לוּלֵא ‘if not.’ Sometimes אוּלַי is used in the sense of לוּלֵא.

 

I would also have killed you Heb. גַּם אֽתְכָה הָרַגְתִּי , I would have killed you also. This is a transposed verse, like גַּם הָרַגְתִּי אֽתְךָ, I would also have killed you, meaning to say: Not only would the delay have befallen you through me but even [your] death.

 

and spared her But now, since she spoke and rebuked you, and you could not withstand her rebuke, as it is written, “He said, No,” therefore, I have killed her, so that [people] should not say, “This is the one that silenced Balaam with her rebuke, and he could not respond,” for the Omnipresent shows regard for human dignity. Similarly, “you shall kill the woman and the animal [through which the sin was committed]” (Lev. 20:16), and, “you shall kill the animal” (ibid. 20:15) - [Mid. Tanchuma Balak 9, Num. Rabbah 20:14]

 

34 for I did not know This too is a [mark of] disgrace for him, but he was forced to concede, for [earlier] he had boasted that he was aware of the thoughts of the Most High, but now his mouth professed, “I did not know.”- [Mid. Tanchuma Balak 9]

 

if it displeases you, I will return This reply was a challenge against the Omnipresent. He [Balaam] said to him, "He [God] Himself commanded me to go, yet you, an angel, annul His words. This is His custom: He says one thing and an angel retracts it. He said to Abraham, “Take now your son” (Gen. 22:2), and through an angel He annulled His words. I, too; if it displeases you, I will have to return."- [Mid. Tanchuma Balak 10, Num. Rabbah 20:15]

 

35 Go with these men A man is led along the path he wishes to follow. - [Mak. 10b]

 

(Go with the men For your portion is with them, and you are destined to perish from the world. - [Mak. 10b])

 

but Against your will, “the word I will speak [to you—that you shall speak.”

 

with Balak’s dignitaries He was glad to curse them as much as they were. - [Mid. Tanchuma Balak 10, Num. Rabbah 20:15]

 

36 Balak heard He sent messengers ahead to inform him. - [Mid. Tanchuma Balak 10, Num. Rabbah 20:16]

 

to the city of Moab Its capital, its most important city, as if to say, “Look what these [people] are trying to uproot!”-[Mid. Tanchuma Balak 10, Num. Rabbah 15]

 

37 Am I indeed incapable of honoring you? He prophesied that in the end he would leave him in disgrace. - [Mid. Tanchuma Balak 10, Num. Rabbah 20:16]

 

39 Kiryath Huzoth A city full of markets, with men, women and children in its streets, as if to say, See, and have pity, so that all these people are not annihilated. - [Mid. Tanchuma Balak 11, Num. Rabbah 20:17]

 

40 cattle and sheep A small number, only one bull and one sheep. - [Mid. Tanchuma Balak 11, Num. Rabbah 20:17]

 

41 Bamoth Baal As the Targum [Onkelos] understands it: “to the heights of his deity,” [Baal being] the name of a deity.

 

Chapter 23

 

3 Perhaps the Lord will happen to appear to me He is not accustomed to speak to me by day.

 

and he went alone Heb. שֶׁפִי, as the Targum [Onkelos] renders: “alone.” The term denotes ease and quietness, that he was accompanied by nothing but silence.

 

4 [God] chanced upon Heb. וַיִּקָּר, an expression denoting [a] casual [meeting or occurrence], and it denotes something shameful, an expression [used for] the uncleanness caused by seminal emission קֶרִי, as if to say, [God appeared to him] with reluctance and with contempt. He would never have appeared to him by day, but He wanted to show His love for Israel. - [Gen. Rabbah 52:5]

 

the seven altars “I prepared seven altars” is not written here, but “the seven altars.” He said to Him, “Their patriarchs built seven altars before You, and I have prepared [seven] corresponding to them all.” Abraham built four—"There he built an altar to the Lord Who appeared to him" (Gen. 12:7); “Abraham moved from there to the mountain... [and built an altar there]” (ibid. 8); “Abraham pitched his tent [and built an altar there]” (ibid. 13: 18), and one on Mount Moriah (ibid. 22:9). Isaac built one-"He built an altar there" (ibid. 26:25), and Jacob built two—one in Shechem (ibid. 33:20) and one in Beth El (ibid. 35:7). — [See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18]

 

and I offered up a bull and a ram on [each] altar whereas Abraham offered up only a ram. — [See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18]

 

7 Come, curse Jacob for me and come invoke wrath against Israel He told him to curse them with [their] two names, for perhaps one of them was not [their] distinctive [one].

 

8 How can I curse whom God has not cursed Even when they deserved to be cursed, they were not cursed, [namely,] when their father [Jacob] recalled their iniquity, [by saying,] “for in their wrath they killed a man” (Gen. 49:6), he cursed only their wrath, as it says, “Cursed be their wrath” (ibid. 7). When their father [Jacob] came in deceit to his father [Isaac], he deserved to be cursed. But what does it say there? “He, too, shall be blessed” (ibid. 27:33). Regarding those who blessed, it says, “These shall stand to bless the people” (Deut. 27:12). However, regarding those who cursed, it does not say, “These shall stand to curse the people” but, “These shall stand for the curse” (ibid. 13), for He [God] did not want to mention the word ‘curse’ in reference to them [the people]. - [Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

 

If the Lord has not been angered I myself am powerless, except that I can determine the precise moment when God becomes angry, and He has not become angry all these days since I have come to you. This is the meaning of the statement, "O my people, remember now what he [Balak king of Moab] planned... and what Balaam... answered him... may you recognize the righteous deeds of the Lord" (Mic. 6:5). - [Ber. 7a, Sanh.. 105b, A.Z. 4b]

 

9 For from its beginning, I see them as mountain peaks I look at their origins and the beginning of their roots, and I see them established and powerful, like these mountains and hills, because of their patriarchs and matriarchs. - [Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

 

It is a nation that will dwell alone This is [the legacy] their forefathers gained for them—to dwell alone, as the Targum [Onkelos] renders it [it is a nation that is alone destined to inherit the world].

 

and will not be reckoned among the nations As Targum [Onkelos] paraphrases, they will not perish along with the other nations, for it says, “for I shall make an end of all the nations...” (Jer. 30:11); they will not be reckoned with the rest. Another interpretation: When they rejoice, no other nation rejoices with them, as it says, “God alone will guide them [to future happiness]” (Deut. 32:12). And when the nations prosper, they will receive a share with each one of them, but it will not be deducted from their account, and this is the meaning of, “and will not reckoned among the nations.”- [Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

 

10 Who can count the dust of Jacob As the Targum [Onkelos] renders, “the children of the house of Jacob, [concerning whom it was stated, 'they shall be as many as the dust of the earth, or one] of the four camps” — [referring to] the four divisions. Another interpretation: The dust of Jacob—The number of mitzvoth they fulfill with dust are innumerable: “You shall not plow with an ox and a donkey [together]” (Deut. 22:10); “You shall not sow your field with a mixture of seeds” (Lev. 19:19), the ashes of the red cow (19:19), the dust used for a woman suspected of infidelity, and others similar to these.-[Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

 

or the number of the seed of [The word רֽבַע denotes] their copulations; the seed which issues from sexual intercourse. - [Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

 

May my soul die the death of the upright Among them.

 

13 curse them for me Heb. וְקָבְנוֹ לִי . This term is in the imperative: Curse them for me!

 

14 the field of the lookouts There was a high spot from where a lookout stands on guard in case an army approaches the city.

 

to the peak of the mountain Balaam was not as great a diviner as Balak. Balak foresaw that a breach was destined to break into Israel from there, and indeed, Moses died there. He thought that the curse could take effect upon them there, and [he thought,] “This is the breach that I see.”- [Mid. Tanchuma Balak 13, Num. Rabbah 20:19]

 

15 I will be chanced on here By the Holy One, blessed is He.

 

I will be chanced on Heb. אקָּרֶה in the passive form.

 

16 and placed something into his mouth What is meant by this placing? What would Scripture had lacked had it [simply] said, "Return to Balak and so shall you speak"? However, when he [Balaam] heard that he was not permitted to curse, he said, “Why should I return to Balak to upset him?” So the Holy One, blessed is He, put a bridle and a bit into his mouth, [so to speak,] as a man goads his beast with a bit to lead it wherever he wants. He [God] said to him, You shall return to Balak against your will. - [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

 

17 and the Moabite dignitaries were with him Above (verse 6) it says, “all the Moabite dignitaries.” However, since they saw that there was no hope, some of them left, and only some of them remained. - [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

 

What did the Lord speak? This is an expression denoting derision, as if to say, You are not your own master. - [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

 

18 Arise, Balak Since he saw that he was mocking him, he intended to taunt him, “Stand on your feet; you have no right to sit, for I have been sent to you as an emissary of the Omnipresent!”- [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

 

son of Zippor Heb. בְּנוֹ צִפּֽר. This [use of the ‘vav’ as a suffix to denote the construct form] is biblical style, as in, “beasts (חַיְתוֹ) of the forest” (Ps. 50: 10); “beasts (וְחַיְתוֹ) of the earth” (Gen. 1:24); “to a spring (לְמַעְיְנוֹ) of water” (Ps. 114:8).

 

19 God is not a man that He should lie He has already promised them to bring them to and give them possession of the land of the seven nations, and you expect to kill them in the desert? - [See Mid. Tanchuma Mass’ei 7, Num. Rabbah 23:8]

 

Would He say... Heb. הַהוּא. This is in the form of a question. And the Targum [Onkelos] renders, “who later relent.” They reconsider and change their minds.

 

20 I have received [instruction] to bless You ask me, What did God speak? [My answer is] I received from Him [instruction] to bless them. (to bless Heb. בָרֵךְ, used in the sense of לְבָרֵךְ “to bless.”)

 

and He has blessed, and I cannot retract it He has blessed them, and I will not retract His blessing.

 

and He has blessed Heb. וּבֵרֵךְ, like וּבִרֵךְ. This is the rule of the letter ‘reish’ as in חֵרֵף אוֹיֵב (Ps. 74:18), like חִרֵף and similarly, וּבֽצֵע בֵּרֵךְ (ibid. 10:3)—one who praises and blesses the thief, saying, “Do not be afraid because you will not be punished; you will be all right,” angers the Holy One, blessed is He. But one cannot say that וּבֵרֵךְ is a noun, for if so, it would be punctuated with a short ‘pathach’ [’segol’] and the accent would be on the first syllable וּבֵרֶךְ . However, since it is a verb in the active form, it is punctuated with a short ‘kamatz’ [’tzeireh’], and the accent is on the last syllable.

 

21 He does not look at evil in Jacob According to the Targum [Onkelos it means: I have looked. There are no idol worshippers in Jacob]. Another interpretation: Its literal meaning can be expounded beautifully. The Holy One, blessed is He, does not look at evil in Jacob. When they transgress His word, He does not deal punctiliously with them to scrutinize their wicked deeds and their iniquity in violation of His law. - [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

 

perversity Heb. עָמָל connotes transgression, as in “conceives mischief (עָמָל)” (Ps. 7:15) [and as in] “For You look at mischief (עָמָל) and provocation” (ibid. 10:14), since a transgression is distressing for the Omnipresent [and עָמָל primarily means hardship and toil].

 

the Lord, his God, is with him Even if they anger Him and rebel against Him, He does not move from their midst.

 

and he has the king’s friendship - וּתְרוּעַת, an expression denoting love and friendship, as in, “the friend of (רֵעֶה) David” (II Sam. 15:37), and in “and has given her to his companion (לְמֵרֵעֵהוּ)” (Jud. 15:6). Similarly, Onkelos renders, “the Presence of their King is among them.”

 

22 God has brought them out of Egypt You said, “Behold the people coming out of Egypt” (22:11). They did not come out by themselves, but God brought them out. - [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

 

with the strength of His loftiness Heb. כְּתוֹעֲפֽת רְאֵם, in accordance with the power of His loftiness (רוּם) and height. Similarly, “and... abundant silver (תּוֹעָפוֹת)” (Job 22:25); they are terms denoting strength. I maintain that it [תּוֹעֲפוֹת] is a term cognate with [a similar word in the phrase] “and let the birds fly (יְעוֹפֵף)” (Gen. 1:20) [which denotes] something flying to lofty heights, expressing great power. Thus, כְּתוֹעֲפֽת רְאֵם means flying high. Another interpretation: כְּתוֹעֲפֽת רְאֵם means the power of 're’emim’ and our Rabbis say (Git. 68b) that this refers to demons.

 

23 For there is no divination in Jacob They are worthy of blessing since there are no diviners or soothsayers among them.

 

In time it will be said to Jacob and Israel There will come another time like this, when the love [God has] for them will be revealed to all, for they will be seated before Him and learn Torah from His mouth. Their place will be further in [closer to the Divine Presence] than the ministering angels. They will ask them, “What has God wrought?” This is the meaning of what is stated, “your eyes shall behold your Teacher” (Isa. 30:20). Another interpretation: [The phrase] לְיַעֲקֽב יֵאָמֵר is not in the future tense ["it shall be said to Jacob"] but in the present tense. [Thus, the meaning is:] They have no need for a diviner or sorcerer, for any time it is necessary to tell Jacob and Israel what God has wrought and what decrees He enacted on high, they do not need diviners or soothsayers, but the decrees of the Omnipresent are transmitted to them through their prophets, or the Urim and Tummim inform them [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]. Onkelos, however, does not render [it in] this manner. [Onkelos renders: For the diviners do not wish that good should be bestowed upon Jacob, nor do soothsayers desire the greatness of Israel. At this time, it will be told to Jacob what God has wrought.]

 

24 Behold, a people that rises like a lioness When they awaken from their sleep in the morning they show the vigor of a lioness and a lion in grasping mitzvoth, to don a ‘tallith’ [prayer shawl], recite the shema and put on ‘tefillin’ [phylacteries]. - [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

 

It does not lie down [I.e., a Jew does not lie down] on his bed at night until he consumes and destroys any harmful thing that comes to tear him. How so? He recites the shema on his bed and entrusts his spirit to the hand of the Omnipresent. Should an army or a troop come to harm them, the Holy One, blessed is He, protects them, fights their battles and strikes them [their attackers] down dead.[Mid. Tanchuma Balak 14, Num. Rabbah 20:20] Another interpretation: “Behold a people that rises like a lioness...” as the Targum [Onkelos] renders [it: namely, It will not settle in its land until it destroys (the enemy) and takes possession of the land of the nations].

 

and drinks the blood of the slain He prophesied that Moses would not die until he would strike down the Midianite kings dead, and he [Balaam] would be slain with them, as it says, “Balaam the son of Beor the soothsayer did the children of Israel slay with the sword with those that were slain by them” (Josh. 13:22). - [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

 

25 You shall neither curse them nor shall you not bless them The first גַּם [literally, also, in the clause, “You shall neither...”] adds something to the second גַּם [in the clause “nor shall you curse”] and the second גַּם adds something to the first גַּם [as if he said, Neither bless them nor curse them; neither curse them nor bless them]. Similarly, “It shall be neither mine (גַּם לִי) nor yours (גַּם לְךָ)” (I Kings 3:26) and similarly, “both the youth (גַּם בָּחוּר) and the maiden (גַּם בְּתוּלָה)” (Deut. 32:25).

 

27 so that you will curse them for me Heb. וְקַבּֽתוֹ. This is not in the imperative like “curse them” (וְקָבְנוֹ, in verse 13), but the future tense: it will please God and you will curse them for me from there, maldiras in old French, you will curse.

 

28 to the peak of Peor Balak was a great soothsayer, and he foresaw that they were destined to be smitten through Peor, but he did not know in what way. He said, “Perhaps the curse will take effect on them from there.” It is much the same with all the stargazers; they see things, but they do not know what they are seeing. - [Mid. Aggadah]

 

Chapter 24

 

1 Balaam saw that it pleased He said, “I no longer have to test the Holy One, blessed is He, for He will not want to curse them.”

 

so he did not go... as he had done time and time again As he had done twice - [Mid. Aggadah]

 

in search of omens To divine that perhaps God would chance to meet him as he wished. He said, “Whether He wishes to curse them or not, I will mention their sins so that on the mention of their sins the curse can take effect.”-[Mid. Aggadah]

 

but turned his face toward the desert As the Targum paraphrases ["He directed his face toward the desert, where the Israelites had made the golden calf," or “He directed his face toward the golden calf, which the Israelites had made in the desert.” See Ramban, Midrash Aggadah, Mechokekei Yehudah (Minchath Yehudah, fn. 1)].

 

2 Balaam raised his eyes He sought to cast an evil eye upon them, so here you have his three attributes: an evil eye, a haughty spirit, and greed mentioned above (22:13, 18). - [Avoth 5:19, Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

 

dwelling according to its tribes He saw each tribe dwelling by itself, not intermingling [with other tribes], and he saw that the openings of their tents did not face each other, so that they should not peer into each other’s tents. - [B.B. 60a, Mid. Aggadah]

 

and the spirit of God rested upon him It entered his mind not to curse them.

 

3 the son of Beor Heb. בְּנוֹ בְעֽר, lit., his son was Beor. [However, the word בְּנוֹ is used here] as in “to a spring [לְמַעְיְנוֹ] of water” (Ps. 114:8) [see Rashi 23:18]. The Midrash Aggadah expounds: Both were greater than their fathers; Balak, his son was Zippor, for his [Balak’s] father was his son, as it were, with regard to royalty. And Balaam was greater than his father in prophecy; he was a maneh [a coin equaling one hundred zuz] the son of a peras [a coin equaling fifty zuz, half the value of a maneh]. - [Mid. Tanchuma Balak 13, Sanh. 105a]

 

with an open eye Heb. שְׁתֻם הָעָיִן. His eye had been gouged out and its socket appeared open. This term [שְׁתֻם] is mishnaic; “enough time to bore a hole (יִשְׁתּֽם) [in a cask], seal it, and dry it” (A.Z. 69a). Our Rabbis said, Because he said, “the number of the seed of Israel” (23:10), implying that the Holy One, blessed is He, sits and counts the seed that issues from the Israelite sexual unions, waiting for the drop from which a righteous/generous man will be born, he thought, “The One Who is holy, and Whose ministers are holy should direct his attention to matters such as these?” On account of this, Balaam’s eye was blinded (Mid. Aggadah). Some say that the phrase means “of the open eye,” [meaning of clear sight], as Onkelos renders. As for its saying, “with an open eye” rather than “with open eyes,” this teaches us that he was blind in one eye. - [Sanh. 105a]

 

4 fallen yet with open eyes The plain meaning is as understood by the Targum [Onkelos], that He appeared to him only at night, while he was lying down. The Midrashic explanation is that when He appeared to him, he had no strength to stand on his feet, so he fell on his face, for since he was uncircumcised, it was a disgrace to appear before Him while he was standing upright in His presence. - [Mid. Aggadah]

 

5 How goodly are your tents For he saw that the entrances were not facing each other. - [B.B. 60a]

 

your dwelling places Your encampments, as the Targum [Onkelos] renders. Another explanation: "How goodly are your tents"—How goodly are the tent of Shiloh and the eternal Temple when they are inhabited, for offerings are brought up in them to atone for you."

 

your dwelling places Heb. מִשְׁכְּנֽתֶיךָ, even when they are desolate, for they are held as a pledge (מַשְׁכּוֹן) for you, and their desolate state atones for your souls, as it says, “The Lord has spent His fury” (Lam. 4:11). How did He spend it? “He has kindled a fire in Zion” (ibid.) - [See Mid. Tanchuma Pekudei 4]

 

6 They extend like streams They extend and are drawn out for a distance. Our Rabbis said: From this wicked man’s blessings we can determine how he intended to curse them when he decided to turn his face toward the desert. For when the Omnipresent reversed [the words of] his mouth, he blessed them in a way corresponding to the curses he intended to say..., as is stated in [the chapter of] Cheilek (Sanh. 105b).

 

like aloes Heb. כַּאֲהָלִים, as the Targum [Onkelos] renders, [aromatic plants], as in the expression as, “myrrh and aloes (וַאֲהָלוּת)” (Song 4:14).

 

which the Lord planted in the Garden of Eden. Another interpretation: Like the firmament which is stretched out like a tent (אֽהֶל) as it says, “and he spread them out like a tent (כָּאֽהֶל) to dwell in” (Is. 40:22) (Targum Jonathan and Yerushalmi). (This interpretation is incorrect because, if so, it would have been vowelized כְּאֽהָלִים, with a cholam. - This is obviously a copyist’s comment, because Rashi proceeds to defend this interpretation. Editor’s note)

 

which the Lord planted We find the expression ‘planting’ in relation to tents, as it says, “And he will pitch (וַיִטַּע) his palatial tents” (Dan. 11:45).

 

7 from his wells Heb. מִדָּלְיָו, from his wells; the meaning is as the Targum [Onkelos interprets it, namely, “the king anointed from his sons shall be great.”]

 

and his seed shall have abundant water This expression denotes prosperity, like seed [which flourishes when] planted close to water.

 

His king shall be raised over Agag Their first king [Saul] will capture Agag, king of Amalek. - [Mid. Aggadah]

 

and his kingship exalted [The kingship of Jacob] will become greater and greater, for following him [Saul] will come David and Solomon. - [Mid. Aggadah]

 

8 God, Who has brought them out of Egypt Who caused them all this greatness? God, Who brought them out of Egypt with His power and loftiness. He will consume the nations who are his adversaries.

 

their bones of these adversaries.

 

bare Heb. יְגָרֵם . Menachem (Machbereth p. 59) interprets this word as ‘breaking up.’ Similarly, “They [the wolves] did not gnaw the (גָרְמוּ) [bones] in the morning” (Zeph. 3:3), and similarly, “its shards you shall break (תְּגָרֵמִי)” (Ezek. 23:34). I, however, maintain that it means ‘bone,’ [and the meaning is:] He strips the surrounding flesh with his teeth and the marrow from within, leaving the bone in its bare state.

 

and dip His arrows - חִצָּיו יִמְחָץ. Onkelos interprets it as referring to the half of the adversaries— [that is,] their part, as in, בַּעֲלֵי חִצִּים (Gen. 49:23) [which the Targum renders as] “those who should take half.” So [according to the Targum] the יִמְחָץ is [used here] as in the expression, “she split (וּמָחֲצָה) and struck through his temple” (Jud. 5:26), [hence, here it means,] they divided [among themselves] their [the adversaries’] land. It is also possible to interpret it in the literal sense, which is “arrows.” The arrows of the Holy One, blessed is He, will be dipped (יִמְחָץ) into the blood of the adversaries—He will dip and stain [the arrows] with blood, as in, “in order that your foot may wade (תִּמְחַץ) through blood” (Ps. 68:24). This is not a departure from the general meaning of ‘wounding,’ as in, “I have wounded (מָחַצְתִּי)” (Deut. 32:39), for anything stained with blood appears as if it is wounded and stricken.

 

9 He crouches and lies like a lion As the Targum [Onkelos] renders, they will settle in their land with might and power.

 

10 he clapped He struck one [hand] against the other. - [Onkelos, Menachem, Mid. Aggadah]

 

13 transgress the word of the Lord Here it does not say, “my God,” as it says the first time [22:18], because he realized that he was loathsome to the Holy One, blessed is He, and had been banished [by Him]. - [Mid. Aggadah]

 

14 I am going to my people “From now I am like the rest of my people,” for the Holy One, blessed is He, had departed from him.

 

Come, I will advise you what action you should take. What is that counsel? "The God of these [people] hates immorality [thus, entice them to sin with your women...] as it is related in [the chapter of] Cheilek (Sanh. 106a). The proof that Balaam offered this counsel to cause them to stumble through immorality is that it says, “They were the ones who were involved with the children of Israel on Balaam’s advice” (31:16).

 

what this people will do to your people This is an elliptical verse, [and it means,] I will advise you how to make them stumble, and tell you how they will punish Moab at the end of days. “And crush the princes of Moab” (verse 17); the Targum [Onkelos] elaborates on the abbreviated Hebrew.

 

16 and perceives the thoughts of the Most High to determine the precise moment that He becomes angry. - [Ber. 7a]

 

17 I see it I see that prominence and greatness of Jacob, but it is not at present, only at a later time.

 

A star has gone forth As the Targum [Onkelos] renders, an expression similar to “He has bent (דָּרַךְ) his bow” (Lam. 2:4), for a star shoots out like an arrow; in old French, destent, as if to say, his good fortune shall rise [prosper].

 

and a staff will arise A king who rules dominantly.

 

which will crush the princes of Moab This refers to David, of whom it says, “he laid them on the ground and measured two cord-lengths to put to death...” (II Sam. 8:2). - [Mid. Aggadah]

 

and uproot Heb. וְקַרְקַר is a term denoting ‘digging’ as in, “I dug (קַרְתִּי)” (II Kings 19:24); “to the hole of the pit from which you were dug out (נֻקַּרְתֶּם)” (Is. 51:1); “may the ravens of the valley pick it out (יִִִִִקְּרוּהָ)” (Prov. 30:17); in French, forer.

 

all the sons of Seth All the nations, for they are all descended from Seth, the son of Adam [lit., the first man].

 

18 and Seir shall become the possession of his enemies For his enemy, Israel.

 

19 A ruler shall come out of Jacob There will be another ruler from Jacob.

 

and destroy the remnant of the city Of the most prominent [city] of Edom, that is, Rome. He says this regarding the King Messiah, of whom it says, “and may he reign from sea to sea,” (Ps. 72:8)," and the house of Esau shall have no survivors" (Obad. 1:18). - [Mid. Aggadah]

 

20 He saw Amalek He perceived the retribution destined to befall Amalek.

 

Amalek was the first of the nations He came before all of them to make war with Israel, and so Targum renders. And his fate shall be to perish by their hand, as it says, “You shall obliterate the remembrance of Amalek” (Deut. 25:19).

 

21 He saw the Kenite and said Since the Kenites were encamped near Amalek, as it is said, “Saul said to the Kenite...” (I Sam. 15:6), he mentions him after Amalek. He perceived the greatness of the sons of Jethro [known also as Keni], of whom it is said, “Tirathites (תִּרְעָתִים) , Shimathites (שִׁמְעָתִים) , Sochathites (סוֹכָתִים) ” (I Chron. 2:55), [expounded on in Sifrei (Beha’alothecha 42) as follows: תִּרְעָתִים , so called because they heard the shofar blast (תְּרוּעָה) on Mount Sinai, because they would cry out (מַתְרִיעִים) and be answered, because they dwelled at the entrance to the gates (תַּרְעֵי) of Jerusalem; שִׁמְעָתִים, so called because they obeyed (שָׁמְעוּ) their father’s command (to abstain from drinking wine and to live in tents, as in Jer. 35:8, 9); סוֹכָתִים, so called because they did not anoint themselves (לֹא סָכוּ) with oil and because they dwelt in booths (סֻכּוֹת) ].

 

How firm is your dwelling place [Balaam asks Jethro, who is Keni,] "I wonder how you merited this? Were you not with me in the counsel [we gave Pharaoh] "Come, let us deal wisely with them"? (Exod. 1:10) Yet now you have settled yourself in the firmness and strength of Israel. - [Sanh. 106a]

 

22 For if Kain is laid waste Fortunate are you that you are settled in this stronghold, for you will never be banished from the world. Even if you are destined to be exiled with the ten tribes, and be eliminated from the place where you had settled, what of it?

 

how far will Assyria take you captive? How far will he exile you? Perhaps as far as Halah or Habor? That is not considered being banished from the world, but being moved from one place to another, and you shall return with the other exiles.

 

23 He took up his parable… Since he mentioned the captivity by Assyria, he says-

 

Alas! Who can survive these things from God? Who can save himself from the One who designates these things, so that the One who decrees [namely, God] should not put these things [into effect] against him? [And what are these terrible things?] That Sennacherib will arise and confuse all the nations, and furthermore, "ships will come from the Kittites"—the Kittites, who are the Romans, shall go forth in huge warships against Assyria.

 

24 and afflict those on the other side And they shall afflict those on the other side of the river [Euphrates].

 

but he too will perish forever Similarly does Daniel explain [concerning the Roman empire], “until the beast was slain and its body destroyed” (Dan. 7:11).

 

ships Heb. וְצִים , huge ships, as it is written, “וְצִי אַדִּיר” (Is. 33:21) which the Targum [Jonathan] renders as “a great ship.”- [Yoma 77b]

 

Ketubim: Tehillim (Psalms) 104:1-18

 

 

Rashi’s Commentary to Tehillim (Psalms) 104:1-18

 

2 [You] enwrap Yourself with light in the sky like a garment.

 

4 He makes winds His messengers lit. He makes His messengers winds. He makes the wind His messengers.

 

6 You covered the deep as [with] a garment This is similar to what is said elsewhere (Job 38:9): “When I made the cloud its raiment, etc.”

 

the deep That is the sea.

 

the waters stand on the mountains The waters of the ocean are higher than the whole world. They stand on the mountains, and so Scripture states (Amos 5:8, 9:6): “He who calls the water of the sea and pours it upon the face of the earth.” Pouring denotes only [pouring] from above downward.

 

7 From Your rebuke they fled When You said (Gen. 1:9): “Let the waters gather.” And from that voice they hastened away and gathered in the place that You founded for them.

 

9 You set a boundary for them, viz. the sand that is around its shore.

 

12 Beside them the fowl of the heavens dwell Beside the springs.

 

from between the branches Heb. עפאים, the branches of the trees, and so (Dan. 4:11): “its branches were (עפיה) beautiful.”

 

15 And wine which cheers man’s heart, that too He brings forth from the earth, and oil to cause the face to radiate.

 

and bread which sustains man’s heart.

 

16 The Lord’s trees in the Garden of Eden.

 

17 birds nest Israel will dwell there. יְקַנֵנוּ is an expression of a bird’s nest (קן צפור) .

 

18 The lofty mountains He created for the ibexes.

 

shelter Every expression of מַחְסֶה is an expression of a shadow and a hiding place, where a person covers himself from flood and rain.

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎104:1-18

By: Hakham Dr. Hillel ben David

 

This psalm is a continuation of the preceding one and echoes its refrain, Bless HaShem, O my soul! Here, David recounts the wonders of the six days of Creation and describes the splendor of the primeval light, the heaven and earth, the grass, the fish of the sea, the beasts of the field, and, finally, the crowning glory of Creation - man himself.^[1]

 

The Midrash^[2] says: In the Torah, Moses related many events without elaboration. They remained obscure until David came and explained them, as he did here by expanding upon the theme of Creation and illuminating its mysteries.

 

Radak observes that every artist is motivated to produce works of art because he seeks personal acclaim and glory. However, when God fashioned the world, His sole concern was man’s welfare. Mere flesh and blood cannot grasp the profound motives of God, much less appreciate them. Only the soul can comprehend the altruism and selfless love of its Creator. Thus, the Psalmist calls upon his own spirit, Bless HaShem, O my soul! For none but the soul could compose this blessing.

 

This psalm is the שיר של יום, Song of the Day, for Rosh Chodesh, the first day of the new month. The Tur[3] explains that the Psalmist alludes to the new month in verse 19, He made the moon for festivals.^[4] The Zohar^[5] says that the souls of the righteous people in Paradise recite this psalm every Rosh Chodesh.^[6]

 

Let’s explore the wonder of creation that our psalmist is describing. The first chapter of Bereshit (Genesis) is a highly structured text. It is a poem with patterns and exceptions. Both are ongoing and planned. The writer of this story carefully uses both the patterns and the breaks in those patterns to communicate the story’s messages. This exercise will help us decode some of these patterns and exceptions.

 

By studying the following chart, you will learn something about the way the Torah is written. If you print out the color-coded chart you will see the patterns more clearly. Observe the following color code:

 

 

As you begin studying, see what patterns you can find.

A. Red begins most days.

B. Purple usually follows red.

C. Days end with green.

D. The 3rd and 6th days both have two acts of creation.

E. Yellow - green - blue is a common pattern.

 

Creation statistics

 

In accordance with the importance of the number seven generally, and in connection to the story of Creation in particular, this number recurs over and over again in the structure of the passage:

 

There are 7 days of Creation.

7 times ‘God (Elohim) saw’. (ELOHIM ET HA’OR)- First time God is described as seeing. In the creation story God saw is repeated seven times.

There are 7 appearances of the word “light” on the first and fourth days of creation when the two different light sources were created.^[7]

35 (7 times 5) times we find the word: God (אלוהים).^[8]

7 times we find the word: On the Earth (בארץ).

21 times we find the Hebrew word normally translated as: Earth or land (ארץ).

7 times we find the Hebrew word for: heavens (שמים) or sky (excluding “heavenly sky”).

7 times we find the Hebrew word for: Good (טוב).

7 times we find the Hebrew phrase: Waters (מים) (beneath the heavens). There are 7 appearances of water on the second and third days of creation.

7 times we find the Hebrew word for: flying, fly, birds.

7 times we find the Hebrew word for: crawls, walks, land animals.

14 times we find the Hebrew word for: day (יום), days (ימים).

The verb עשה (to do, make) is used seven times in the Creation of the world: “God made (va-ya’as - וַיַּעַשׂ ) the firmament” (Bereshit 1:7); “And God made (va-ya’as) the two lights” (1:16), etc.

 

The opening pasuk of Genesis contains seven words, the second fourteen, and the three concluding pesukim 35 words. The complete text is 469 (7×67) words.

 

 

Look at the way most of the days of creation are described:

 

What two squares come at the beginning of each day?

 

What two squares come at the end of each day?

 

What day does not fit the pattern?

 

Which days have two red squares?

 

Which three days have the usual format naming (numbering) the day changed?

 

How many yellow squares are there?

 

Which days have two yellow squares?

 

How many red squares are there?

 

How many black squares are there?

 

Which days have red squares?

 

Which days have black squares?

 

What other patterns do you see?

 

From the things you’ve found so far; what days seem like they might be paired?

 

Let’s use what was created on each of the days (red squares) to look at the pattern of this story:

 

What does God create on the first day?	What does God create on the fourth day?
What two things does God create the second day?	What two kinds of life does God create on the fifth day?
What two things does God make on the third day?	What two kinds of life are created on the sixth day?
	Is anything created on the seventh day?

 

What is the connection between what was created on the first three days and what was created on the next three days?

 

How does the distribution of black and red squares (names and blessings) relate to this?

 

In all of the Torah, it is never written that HaShem made the earth in 6 days. The exact phrasing in Hebrew is:

 

כי ששת ימים עשה ה’ את השמים ואת הארץ

 

To translate literally:

For six days God created the heavens and the earth.

 

Inserting the preposition “in” is definitely the easy way to read this. However, the necessary letter ב is simply not there. One of the implications is that the purpose of creation is the 6 “days”, or 6000 years.

 

The first day of creation, which saw the creation of light, corresponds to the first millennium of history, the millennium of Adam, the light of the world, when the world was still saturated with knowledge of its Creator and was sustained by the indiscriminate benevolence of God. The second day, on which the Creator distinguished between the spiritual and the physical elements of His creation, yielded a second millennium of judgment and discrimination, as reflected in the Flood which wiped out a corrupt humanity and spared only the righteous Noah and his family. The third day, on which the land emerged from the sea and sprouted forth greenery and fruit-bearing trees, encapsulates the third millennium, in which Abraham began teaching the truth of the One God and the Torah was given on Mount Sinai. The fourth day, on which God created the sun and the moon, the two great luminaries: the greater luminary... and the lesser luminary, corresponds to the fourth millennium, during which the First Temple and the Second Temple in Jerusalem served as the Divine abode from which light emanated to the entire world. The fifth day, the day of fish, birds and reptiles, represents the lawless and predatory Dark Ages of the fifth millennium. The sixth day, whose early hours saw the creation of the beasts of the land, followed by the creation of man, is our millennium, a millennium marked by strong, forceful empires, whose beastly rule will be followed by the emergence of Mashiach, the perfect man who brings to realization the divine purpose in creation and ushers in the seventh millennium, the World to Come, a time of perfect peace and tranquility.^[9]

 

The account of the construction of the Tabernacle in Vayakhel-Pekudei is built around the number seven. The word “heart” appears seven times in Exodus 35:5-29, as Moses specifies the materials to be used in the construction, and seven times again in 35:34-36: 8, the description of how the craftsmen Betzalel and Oholiav were to carry out the work. The word terumah, “contribution” appears seven times in this section. In chapter 39, describing the making of the priestly vestments, the phrase “as God commanded Moses” occurs seven times. It occurs again seven times in chapter 40.

 

A remarkable parallel is being drawn between God’s creation of the universe and the Israelites’ creation of the Mishkan (Sanctuary).^[10] We now understand what the Sanctuary represented. It was a micro-cosmos, a universe in miniature, constructed with the same precision and “wisdom” as the universe itself, a place of order as against the formlessness of the wilderness and the ever-threatening chaos of the human heart. The Sanctuary was a visible reminder of God’s presence within the camp, itself a metaphor for God’s presence within the universe as a whole.

 

Just as the process of building the Mishkan, the Tabernacle, corresponds to man’s role in the first chapter of Bereshit, so the description of the Divine service in the Mishkan parallels man’s role in the second chapter of Bereshit. There are several points of similarity between the Mishkan and Gan Eden, and thus between those serving in the Mishkan and those living in Gan Eden:

 

1.           In Gan Eden, Adam is entrusted with the obligation “to tend it and to keep it”. These are also the roles of the Priests and the Levites in the Mishkan: “They shall keep all the vessels of the Tent of Meeting… to perform the service of the Mishkan”.^[11]

 

2.           God’s appearance in the Garden is described with the words,^[12] “They heard the sound of the Lord God going about in the Garden”. Concerning the Mishkan, we read in Vayikra 26:11-12: “I shall make My dwelling place in their midst… and I shall go about in their midst, and I shall be their God”.

 

3.           Keruvim^[13] were placed at the entrance to Gan Eden in order “to guard the path of the Tree of Life”. In the Mikdash, two Keruvim were placed upon the Ark, which held the Tablets of Testimony, the essence of Torah, “a tree of life for those who grasp it”.

 

4.           God clothed Adam and Chava in Gan Eden: “And the Lord God made coats of skin for Adam and for his wife, and He clothed them”.^[14] Correspondingly, Moshe performs a similar action during the Days of Inauguration: “And you shall make coats for the sons of Aharon… and you shall clothe Aharon your brother and his sons with them”.^[15]

 

This, then, is the other aspect of building the Mishkan. The first aspect viewed the essence of the Mishkan as the actual doing, the action itself, paralleling God’s action in creating the world, while the other aspect focuses on the result – the resting of the Divine Presence within the Mishkan, which is a return to the idyllic world of the Garden of Eden, the world from which Adam was banished.

 

Thus, we learn that the building of the Mishkan was a tikkun for Adam’s sin in the Garden of Eden. The Exodus from Egypt created, as it were, Am Israel. The building of the Mishkan facilitated a return to a state in which God goes about amongst Bne Israel.

 

Eventually, Bne Israel are destined to sink into the depths of sin, to be expelled once again, this time from the Gan Eden that is Eretz Israel. At the same time, the Divine Presence leaves the Sanctuary, the miniature Gan Eden: “He has stripped His dwelling like a garden and has destroyed His meeting place”.^[16] However, the Divine Presence is destined to return to Israel, and the waters of Gan Eden will once again proceed from the Sanctuary:

 

Yehezchel (Ezekiel) 47:12 And by the river, on its bank on this side and on that, there shall grow every tree for food; its leaves will not wither, nor will its fruit fail. It shall bring forth new fruit every month, for it is from the Sanctuary that its waters emerge.

 

It was taught: The following seven things were created before the world: The Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple and the name of the Mashiach … The Temple, as it is written: “A glorious throne exalted from the beginning is the place of our sanctuary”.^[17]

 

Six things preceded the creation of the world. Some were created, some arose in thought to be created: The Torah and the Throne of Glory were created… The patriarchs, Israel, the Temple, and the name of the Mashiach arose in thought to be created… The Temple, from where? As it is stated: “A glorious throne exalted from the beginning is the place of our sanctuary”.^[18]

 

Rav Chizkiya sat before Rav Elazar. He said to him: How many lights were created before the world was created? He said to him: Seven, as follows: the light of Torah, the light of Gehinnom, the light of the Garden of Eden, the light of the Throne of Glory, the light of the Temple, the light of repentance, and the light of the Mashiach.^[19]

 

When Chazal say that something preceded the creation of the world, they mean that it stands at the very foundation of the world and that it is connected to the purpose and objective of the world. This is similar to the thought that precedes action; essentially, these things represent the idea of the world. Indeed, all the items mentioned in the Gemara in Pesachim: Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, and the Temple, involve a clear and felt Divine presence. This is certainly true of the Temple, which represents the presence of God in the material world.^[20]

 

Another aspect of the connection between the creation of the world and the Mikdash is the idea that the Mishkan and the Mikdash are the goal of creation, and it was only with their construction that creation was completed.

 

Another explanation: “So was ended all the work”,^[21] it does not say here “the work”, but rather “all the work”, the work of the six days of creation. “From all His work that God had created and formed”,^[22] it does not say here “and formed”, but rather “to form”, there is still another work. When King Solomon came and built the Temple, the Holy One, blessed be He, said: Now the work of heaven and earth is complete, “So was ended all the work”. Therefore, he was called Shlomo, for the Holy One, blessed be He, completed the work of the six days of creation through his handiwork.^[23]

 

Ashlamatah: Micah 7:16-20 + Nahum 1:7, 2:1-3

 

 

Rashi’s Commentary on Micah 7:16-20 + Nahum 1:7; 2:1-3

 

7:17 as those who crawl on the earth -They are snakes, which crawl on their bellies on the dust of the earth.

 

They shall quake from their imprisonment -They shall quake because of the extreme narrowness of their imprisonment and the confinement of their captivity.

 

20 You shall give the truth of Jacob - Jonathan paraphrases: You shall give the truth of Jacob to his sons, as You swore to him in Bethel; the loving-kindness of Abraham to his seed after him, as you swore to him ‘between the parts.’ You shall remember for us the binding of Isaac, etc. Give us the truth that You promised Jacob. Cause to come true Your word that You promised Jacob (Gen. 28:15): “For I will not forsake you.”

 

the loving-kindness of Abraham The reward for the loving-kindness of Abraham, [out of] which he commanded his sons to keep the way of the Lord: to perform righteousness and justice. Therefore, it does not say, “And the loving- kindness,” but “the loving-kindness.” The truth - that you will make come true the promise to Jacob - that will be the payment of the reward for Abraham’s loving-kindness.

 

which you swore - at the binding of Isaac, (Gen 22:16) “I swore by Myself, says the Lord, that because you did this thing, etc.”

 

Nahum 1:7; 2:1-3

 

7 The Lord is good yea, a stronghold -Even when he inflicts retribution upon His enemies, His mercies do not cease to do good to those who fear Him. [This ability is] unlike the trait of [a man of] flesh and blood, who, when he is busy with one thing, is not free to [simultaneously] do another thing, as the matter is stated (Exod. 15:3): “The Lord is a man of war; the Lord is His Name." [This is] as it is stated in Mechilta (ad loc.)

 

and is cognizant of -the necessities of those who trust in Him.

 

1 pay your vows -that you vowed to the Holy One, blessed be He, if He would save you from the hand of Sennacherib, king of Assyria - for now you are saved.

 

for... shall no longer continue to pass through you -that wicked one.

 

he has been completely cut off -he and his descendants.

 

2 The scatterer who came up before you is besieged by a siege -The scatterer, who came up upon the land of Judah before you during the time of Hezekiah, is now besieged by the siege of Nebuchadnezzar king of Babylon, who has besieged him.

 

Watch the way -You men of Judah, watch the crossroads and see those going to besiege him [Sennacherib] and strengthen your loins and fortify your power mightily.

 

3 as the pride of Israel -As it was already.

 

the emptiers have emptied them out -They have plundered them and emptied them. The expression of בְּקִיקָה is appropriate for a vine.

 

Commentary on the Ashlamatah of Micah 7:16-20+Nahum 1:7, 2:1-3

By: H.Ex. Adon Shlomoh Ben Abraham

 

The name Micah signifies, “Who is like Hashem?” We are reminded by it of the challenge in Moses’ song (Exod. 15:11), “Who is like unto thee, O Lord, among the gods? who is like thee?” and it is doubtless with reference to his own name that the prophet introduces the announcement of God’s great mercy with the words, “Who is a God like unto thee?” Micah prophesied “in the days of Jotham, Ahaz, and Hezekiah, kings of Judah.^[24]

 

Jotham came to the throne in B.C.E. 757; Hezekiah died in 697; and thus, the greatest limit attributed to his ministry would be sixty years; while the interval from the last year of Jotham to the first of Hezekiah, B.C.E. 742–726, allows a period of sixteen years as the minimum duration of his prophetical activity. In either case, he is contemporary with Isaiah, and with the latter portion of the ministry of Amos and Hosea. The immediate context for our reading is (7:14-17). The people pray for restoration, and the Lord assures them that his mercies shall not fail, and hostile nations shall be humbled before them. Then, praise for God’s mercy and faithfulness. (Ch. 7:18-20) When Jonah preached repentance on the streets of Nineveh, the capital of Assyria, the people responded and were spared. A century later, sometime between 663 and 612 B.C.E., Nahum preached in a time when Nineveh would not repent. Nineveh, which had destroyed Israel’s northern kingdom in 722, fell to Babylon in 612, just a few years after Nahum’s warning. The Assyrians were notorious for the brutality of their treatment of people and other nations. Nahum declared, however, that God is sovereign: he punishes whom he will, and they are powerless to stop him. Much of Nahum’s prophecy was directed to the people of Judah, who could rejoice at the good news (1:15) of Nineveh’s impending fall. Nahum 1:7- The prophet tells of all the destruction coming upon Ninevah, then in v.7, in the final analysis, God is good and knows those who take refuge in him. The prophet prepares the way for proclaiming the punishment of Nineveh by declaring that the wrath of God falls not on those who trust in him, but is reserved for his enemies^[25]

 

Micah laments over Israel’s moral and religious decline and their unethical practices while he bemoans the retribution that is in store for them.^[26] The context, as stated in v.14-15 preceding our reading, is “looking back to the days of old” as in the days when you left the land of Egypt and the wonders that were shown. Although, the generations at the time of the forthcoming redemption will not be the actual generation that took part in the exodus from Egypt, nevertheless they are referred to as “you” – when you left – for it is as if they (each generation) too left Egypt and this is restated every year at the Passover seder. The Midrash Shemot Rabbah 15:12 writes that the future redemption will occur during the month of Nissan, as did our redemption from Egypt.^[27] Micah in v.11 tells the people, “that day to rebuild your fences, that day is far away in a distant time.” Mahari Kara brings down, this is a reference to Amos 9:11 ‘On that day I will raise up the fallen booth of David’. Although Micah is addressing his current-day enemies of Israel, he tells them you thought to build your fences and establish your presence, and Radak says that the day of Gog and Magog will never come (in their lifetime).

 

In verse 16, the nations shall see and be put to shame for all their might; they shall lay their hand upon their mouth, their ears shall be deaf.^[28] Iben Ezra says this will occur at the time of the redemption when the nations will assemble with Gog and Magog against Jerusalem, and while these nations rely on their own military power, they will be put to shame and be “shattered”. So astonished and ashamed, they will only be able to place a hand over their mouth in astonishment, unable to vocalize the unbelievable sights their eyes have seen. Becoming “deaf,” they will not be able to hear and understand the position they find themselves in and will ignore to their peril what has happened and is about to happen to them. Micah goes on to say these nations will be as serpents crawling on the ground and licking the dust, as they experience their humbling before Israel. They shall lick the dust like a serpent; like crawling things of the earth, they shall come trembling out of their close places; they shall come with fear unto the Lord our God and shall be afraid because of Thee. (v.17) As we have seen in the past year, the enemies of Israel have been in hiding, and even in hiding, the arm of Hashem has been able to find them and retrieve their souls from them. Many have been injured but not to the point of death, with Hashem being merciful, while waiting for their repentance. Hashem keeps calling, but they have refused to turn from their wicked ways.^[29] However, they shall come with fear unto the Lord our God and shall be afraid because of Thee. Malbim points out here that the word fear isפָּחַד pāḥaḏ. ^[30] A verb meaning to dread, to be in dread, to be in awe. He says, this is the fear of something unknown. This is the word scriptures used when referring to the greatness of Hashem and the fear his eminence instills. Those who worship and trust God do not need to dread, but those who break the Law (Deut. 28:66), sinners in Zion (Isa. 33:14), and worshipers of idols (Isa. 44:11) have reason to fear. For a positive use of this word in the eschatological perspective of (Isa. 60:5), the term is best translated as to be awed.^[31]

 

Malbim goes on to say the second word, translated “afraid,” in our verse is יִרְאָה  yirʾāh ^[32] a word scripture uses when referring to the fear the nations will have of Israel. This word yir’ah is a feminine noun meaning fear. The word usually refers to the fear of God and is viewed as a positive quality. This fear acknowledges God’s good intentions (Ex. 20:20). It will motivate and delight even the Messiah (Isa. 11:2, 3). This fear is produced by God’s Word (Ps. 119:38; Prov. 2:5) and makes a person receptive to wisdom and knowledge (Prov. 1:7; 9:10). This fear restrains people from sin (Gen. 20:11; Ex. 20:20; Neh. 5:9); gives confidence (Job 4:6; Prov. 14:26); helps rulers and causes judges to act justly (2 Sam. 23:3; 2 Chr. 19:9; Neh. 5:15); results in good sleep (Prov. 19:23); with humility, leads to riches, honor, and life (Prov. 22:4). The word also refers to the fear of Israel that would fall on other nations (Deut. 2:25).^[33]

 

These last three verses of Micah 7:18-20 are part of the Jewish liturgy during the High Holy days at the close of each Selichos service,^[34] at the end of the Haftarot Shabbat Shuvah^[35] and of the Minchah on Yom Kippur^[36] and they form the core of the Tashlich service^[37] on Rosh Hashanah.^{[38] [39]} Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever. Micah 5:10-15 speaks of the day when war and idolatry will be abolished. These verses are also read after the book of Jonah on the day of Atonement.^[40] And now, at the end of chapter 7, it’s the victory of Zion over the heathen world. The downfall of Zion's enemies is coming, and soon the final restoration and return. Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? The phrase, a God like unto thee, is a common expression in the Psalms, but note, there the point of comparison is God’s power, and here it is his mercy.^[41]

 

In Nahum 1:7. —The Lord is good, a stronghold in the day of trouble. The Targum adds “for Israel” (Ps. 25:8). He is “good,” in that he is, as in the perilous time when the Assyrians attacked Judea (Jer. 16:19-20). God’s wrath is not indiscriminate, but it spares the righteous. He knoweth those that were his. For those who trust Hashem and take refuge in him, he is a reliable helper. (Ps. 1:6; 37:18) and the same idea is put forth in 2 Timothy 2:19. But if we contrast this with the Prophet Amos in 3:2 We ‘Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up out of the land of Egypt, saying: You only have I known of all the families of the earth; therefore I will visit upon you all your iniquities. We, the children of Israel, must not be arrogant in our position; we only have privilege with God in relation to our obedience to his word. This should cause each of us to take stock daily and strive for a closer walk with Hashem and to continue to the next gate in our journey. As we have seen in the past weeks, months, and years, the trouble that has come upon the land of Israel /Judah is the clarion call. I believe we are standing on the threshold of trouble to “the whole family which I brought up out of the land of Egypt.” It is time for the whole family to repent and return to Hashem. Before the first exodus, their trouble was increased with the gathering of their own straw with no decrease in the quota of bricks (Exo 5), and at the second exodus, there will be a similar experience. As the community reads about the Lord’s power and the ridiculousness of any attempt to withstand God’s fury, this verse serves to reassure them that not all need be afraid of such fury and power.^[42] As we noted last week in the religious survey, ‘the whole family which I brought up out of the land of Egypt’ has much to repent of, and the time, I believe, is running out, as the sands of the hour glass.

 

In Nahum 2:1-3, Judah’s joy and peace and the conquest and destruction of Nineveh are juxtaposed. This relief, which will come for Judah, is the effect of Assyria's defeat. Often, the prophets speak of the enemies of Judah and Israel as Nineveh, Assyria or Babylon. In Isaiah 52:7 similar imagery is employed in connection with the downfall of Babylon. How beautiful upon the mountains are the feet of the messenger of good tidings, that announces peace, the harbinger of good tidings, that announces salvation; that saith unto Zion: ‘Thy God reigneth^.[43] Nahum here speaks of the wicked one as the Assyrians collectively.^[44] He encourages the people to gird the loins (dress for battle, prepare the loins the seat of one's strength) and the heart (the seat of one’s intellect), collect all your strength and be brave. With the overthrow of Assyria, Israel’s former glory will be restored. Jacob here denotes the kingdom of Judah, and Israel the Northern Kingdom, and the emptiers or plunders who spoiled the inhabitants of the Holy Land will be taken out of the way. (Jer. 51:1-2)^[45] The pride of Jacob as well as the pride of Israel; Here Jacob and Israel are likely to be synonyms, which stands for all Israel or, given that the passage as a whole focus on Judah, on Judah as its legitimate representative.^[46] It seems difficult to determine who is being addressed and who is doing the leading when it comes to Judah and Israel. Even when it comes to those who plunder or empty the land, it gets murky in trying to identify each player. When the ‘Holy land’ is addressed, we have a place and a people to look to . As we watch the happenings on the world stage in relation to Israel, we will be able to better see and recognize those people and nations who support Israel / Judea - “the whole family which I brought up out of the land of Egypt.” and those who would fight against her, regardless if they hide behind proxies or stand on the street corner for all the world to see.

 

Verbal Tallies and Connections

By: Hakham Dr. Hillel ben David

 

The verbal tally that connects Bamidbar 22:2 and Micah 7:16, using the JPS version and relating to the Strong's number in the KJV, is the word "saw" or "see."

 

Bamidbar 22:2 (JPS): "Balak the son of Zippor saw [וַיַּרְא, H7200] all that Israel had done to the Amorites."

 

Micah 7:16 (JPS): "Nations shall see [יִרְאוּ, H7200] and be ashamed of all their might; they shall lay their hand on their mouth, their ears shall be deaf."

 

The common Hebrew word is רָאָה (ra'ah, H7200), meaning "to see."

 

* * *

 

The thematic connections between Bamidbar 22:2-24:25 (the Balaam narrative) and Tehillim 104:1-18, drawing from Jewish sources, primarily revolve around Divine Sovereignty and Control over Creation.

 

Here's a concise breakdown:

 

• God's Irresistible Will and Control:

 

• Bamidbar 22-24: This narrative powerfully demonstrates that despite Balak's intentions and Balaam's initial desires, God's will is supreme. Balaam, a non-Israelite prophet, is compelled by God to utter blessings upon Israel rather than curses. Even the talking donkey serves as a vehicle for God's message, highlighting His control over all creation to achieve His purpose. This underscores God's absolute sovereignty over human plans and intentions, especially concerning His chosen people.

 

• Tehillim 104:1-18: This Psalm is a magnificent hymn to God as the Creator and Sustainer of the universe. It describes God's power in creating light, stretching out the heavens, forming the earth's foundations, controlling the waters, and providing for all living creatures. Every element of nature, from the celestial bodies to the lowliest animals, operates according to God's precise design and command.

 

• Divine Blessing and Provision:

 

• Bamidbar 22-24: The blessings Balaam is forced to pronounce upon Israel highlight God's unwavering commitment to His covenantal promises and His intention to bless His people. These blessings often include imagery of flourishing, abundance, and security.

 

• Tehillim 104:1-18: The Psalm details how God provides for all living things through natural processes: sending springs, watering mountains, making grass grow for cattle, and providing food for humanity. This illustrates God's ongoing benevolent provision for His creation.

 

In essence, both passages emphasize that HaShem is not merely a distant creator but an active, sovereign force who orchestrates events in the human sphere (Balaam narrative) and sustains the natural world (Psalm 104) according to His divine will and for the ultimate fulfillment of His purposes.

 

* * *

 

From a Jewish perspective, the eschatological message of these passages centers on God's ultimate justice, the reversal of fortunes for Israel, and the universal recognition of God's sovereignty.

 

Micah 7:16-20:

 

• Divine Vindication and Restoration of Israel: This passage speaks of a future time when nations will witness God's miraculous intervention on behalf of Israel, paralleling the Exodus. They will be ashamed of their own might, acknowledging the supremacy of the God of Israel (v. 16-17).

 

• God's Unparalleled Forgiveness and Steadfast Love: The closing verses (18-20) are a powerful hymn to God's unique character as a forgiving and merciful God. This speaks to the ultimate redemption of Israel from their sins, a promise rooted in God's eternal covenant with Abraham and Jacob. Jewish tradition often connects these verses with the High Holy Days, emphasizing repentance and divine forgiveness. The "casting of sins into the depths of the sea" signifies complete atonement and a fresh start.

 

• Fulfillment of Covenantal Promises: The passage reaffirms God's faithfulness to His ancient promises (truth to Jacob, steadfast love to Abraham), implying a future where Israel's full restoration and blessings will be realized.

 

Nahum 1:7, 2:1-3:

 

• God as a Refuge for the Righteous: Nahum 1:7 highlights God's inherent goodness and His role as a "stronghold in the day of trouble" for those who trust in Him. This offers comfort and assurance to the faithful amidst tribulation, implying their ultimate preservation.

 

• Divine Judgment on Oppressors: While comforting to Judah, Nahum's primary focus is the impending destruction of Nineveh (Assyria), a symbol of oppressive empires. The "scatterer" coming up against Nineveh (Nahum 2:1) signifies God's direct intervention to dismantle the forces of evil. This acts as a divine promise that God will bring down arrogant and violent empires, demonstrating His justice in history.

 

• Restoration of Israel's Splendor: Nahum 2:2 explicitly states, "For the Lord will restore the splendor of Jacob, like the splendor of Israel, even though devastators have devastated them and destroyed their vine branches." This points to a future reversal of the suffering inflicted upon Israel by their oppressors, promising a return to their former glory and prosperity.

 

• Universal Recognition of God's Power: The vivid descriptions of Nineveh's downfall in Nahum 2 implicitly communicate that God's power will be undeniably demonstrated, leading to the ultimate recognition of His sovereignty by all nations.

 

From a Christian perspective, the eschatological message of Micah 7:16-20 and Nahum 1:7, 2:1-3 centers on God's ultimate triumph over evil, the final restoration and vindication of His people, and the demonstration of His unique character through both judgment and mercy, all ultimately fulfilled in Christ.

 

Micah 7:16-20:

 

• Universal Recognition of God's Power and Shame of Nations (v. 16-17): This passage foresees a future time when all nations will witness God's mighty acts on behalf of His people, causing them to be ashamed of their own strength and acknowledge God's supremacy. In Christian eschatology, this points to the ultimate subjugation of all opposing powers and the universal acknowledgment of Jesus Christ as Lord (Philippians 2:10-11).

 

• God's Unique Forgiveness and Steadfast Love (v. 18-19): This is a profound declaration of God's character as One who "pardons iniquity" and "delights in steadfast love." Christians see this as a prophetic foreshadowing of God's ultimate provision for sin through the atoning sacrifice of Jesus Christ. The casting of sins "into the depths of the sea" signifies complete forgiveness and removal of sin for those who believe.

 

• Fulfillment of Covenant Promises (v. 20): The promise to "show faithfulness to Jacob and steadfast love to Abraham" is understood as God's unwavering commitment to His covenant people, fulfilled through the church, which is seen as the spiritual Israel, and ultimately in the consummation of God's kingdom where all promises find their "Yes" in Christ (2 Corinthians 1:20).

 

Nahum 1:7, 2:1-3:

 

• God as a Refuge for the Righteous (Nahum 1:7): This verse emphasizes God's goodness and His role as a "stronghold in the day of trouble" for those who trust Him. For Christians, this is fulfilled in Jesus Christ, who is the ultimate refuge and strong tower for believers amidst the trials of life and the coming judgment. He "knows those who take refuge in Him," implying a personal relationship and divine protection.

 

• Divine Judgment on Evil (Nahum 2:1): The "scatterer" or "destroyer" coming against Nineveh is seen as God's instrument of judgment against wickedness. Christian eschatology views this as a pattern of God's justice, culminating in the final judgment of all unrighteousness and the destruction of all forces hostile to God, particularly at Christ's second coming (Revelation 19-20).

 

• Restoration of God's People (Nahum 2:2-3): The promise that "the Lord will restore the splendor of Jacob" and "the splendor of Israel" points to a future time of restoration and glory for God's people. Christians interpret this as the ultimate spiritual and, for some, physical restoration of Israel and the Church, leading to a new heaven and new earth where righteousness dwells (Revelation 21-22). This restoration is rooted in Christ's work on the cross and His future reign.

 

Nazarean Talmud

Sidrah of Bamidbar (Numbers) 22:2 – 24:25

“VaYar Balaq” “And Balaq saw”

By: Hakham Dr. Eliyahu ben Abraham

 

Hakham Shaul’s School of Tosefta Luqas (Lk)

Hakham Tsefet’s School of Peshat Mordechai (Mk)

Now it happened that as he drew near to Yericho, a certain blind man was sitting on the side of the road begging. And when he heard a congregation going by, he inquired what this meant. And they told him, “Yeshua HaNotsri (the Branch Davidic) is passing by.” And he called out, saying, “Yeshua, Ben David, show me chesed!” And those who were in front rebuked him, that he should be silent, but he cried out even more loudly, “Son of David, show me chesed!” So Yeshua stopped and ordered him to be brought to him. And when he approached, he asked him, “What do you want me to do for you?” And he said, “Master, that I may regain my sight. And Yeshua said to him, “Regain your sight! Your faithful obedience has saved you.” And immediately he regained his sight and began to follow him, glorifying God. And all the people, when they saw it, gave praise to God.   ¶ And he entered and traveled through Yericho. And there was a man named Zakkai, and he was a chief tax collector, and he was wealthy. And he was wanting to see Yeshua—who he was—and he was not able to as a result of the congregation, because he was short in stature. And he ran on ahead and climbed up into a sycamore tree so that he could see him, because he was going to go through that way. And when he came to the place, Yeshua looked up and said to him, “ Zakkai, come down immediately, because today it is necessary for me to make your house stand!” And he came down quickly and welcomed him joyfully. And when they saw it, they all began to complain, saying, “He has gone in to find lodging with a man who is a sinner!” And Zakkai stopped and said to the Master, “Behold, half of my possessions, Lord, I am giving to the poor, and if I have extorted anything from anyone, I am paying it back four times as much!” And Yeshua said to him, “Today deliverance (Yeshua) has come to this house, because he too is a son of Abraham. For the Son of Man the Prophet) came to seek and to restore (rectify) those who are lost.”   ¶ And after he had said these things, he made Aliyah (go up), up to Yerushalayim (Heb. Jerusalem). And it happened that when he drew near to Bet Pagah and Bet Chanan, to the hill called Har Zeytim (Mount of Olives), he sent two of the talmidim, saying, ‘Go into the village in front of you, in which as you enter you will find a donkey’s colt (chamor), tied, on which no person has ever sat, and untie it and bring it. And if anyone asks you, ‘Why are you untying it?’ you will say this: ‘The Master has need of it.’ ” So those who were sent went and found it just as he had told them. And as they were untying the donkey’s colt (chamor), its owners said to them, ‘Why are you untying the donkey’s colt (chamor)?’ So they said, ‘The Master has need of it.’ And they brought it to Yeshua, and throwing their cloaks on the donkey’s colt (chamor), they put Yeshua on it. And as he was going along, they were spreading out their Talits as a canopy on the road. Now as he was drawing near by this time to the descent from the Har Zeytim (Mount of Olives), the whole congregation of the talmidim began rejoicing to praise God with a loud voice for all the miracles that they had seen, saying, “Blessed is the king, the one who comes in the name of the Lord! Peace in heaven and glory in the highest!” And some of the P’rushim from the congregation said to him, “Teacher, rebuke your talmidim!” And he answered and said, “I tell you that if these keep silent, the stones would cry out!”   ¶ And when he approached and saw the city, he wept over it, saying, “If you had known on this day—even you—the things that make for peace! But now they are hidden from your eyes. For days will come upon you and your enemies will put up an embankment against you, and will surround you and press you hard from all directions. And they will raze you to the ground, you and your children within you, and will not leave a stone upon a stone within you, because you did not recognize the time of your visitation.”[47]

And they came into Yericho. And as he (Yeshua) and his Talmidim were leaving Yericho a considerable congregation followed Yeshua and his talmidim and BarTemee the “son of honor/beauty,” a blind beggar, ‎sat beside the road begging. And hearing that it was Yeshua HaNotsri[48] (the Branch Davidic), he began to cry out and to say, Yeshua, son of David, have mercy on me! And many rebuked him to silence him. But he cried out much the more, son of David, have mercy on me! And Yeshua stopped and called for him. And they called the blind man, saying to him, be comforted, rise up, he (Yeshua) is calling you. And casting aside his blanket, jumping up, he came to Yeshua. And answering, Yeshua said to him, What do you want me to do for you? And the blind one said to him, My Rabbi (Hakham), I want to see again. And Yeshua said to him, go the way of the Torah, your faithful obedience to the Torah has healed you. And instantly he saw again and followed Yeshua in the way of Torah.   ¶And when they drew near to Yerushalayim (Heb. Jerusalem), to Bet Pagah and Bet Chanan, toward Har Zeytim (Mount of Olives) then (Yeshua) sent out[49] two of his Talmidim. and said to them, Go into the village before you. And immediately going into it, you will find at once a donkey’s colt (chamor)[50] tied, on which no man (Royal Ish) has sat upon. Untie it, bring lead it back to me. And if anyone says, (asks) you, Why do you do this? Say (to) its master, Yeshua needs it. And he will send it here to me immediately. And they departed and found the Chamor tied at the door outside, by the circular road; and they untied it. And some of those standing there said to them, what you are doing, untying the Chamor? And they answered them just as Yeshua had commanded, and they let them go. And they led the Chamor to Yeshua. And they laid their garments on it, and he Yeshua sat on it. And many spread their Talits as a canopy along the way and others spread leafy branches (Heb. Lulabim) cutting them from the fields. And those going before, and those following, were crying out, saying, “Please, O LORD, save now! Please, O LORD, make prosperous now! “Blessed is he who comes in the name of the LORD; we have blessed you from the house of the LORD.” (Psa. 118:25-26). Blessed be the kingdom (government) of our father David! Hoshia’h Na (Heb. save now) from the highest (heaven). And Yeshua entered Yerushalayim, into the Temple, and looked around at everything, but since the hour was late already, he went out to Bet Chanan with the twelve Talmidim.

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

Chamora de Mashiakha: Subtle Mastery of Spirit over Matter

 

I. The Silent Procession: A King Who Rides Low

 

The image of a king entering a city is often associated with pomp, fanfare, and overwhelming spectacle. Yet the figure described in prophetic literature—and fulfilled in the life of Messiah—defies this worldly expectation. He rides not on a warhorse but upon a donkey, a beast of burden, slow and steady. Therefore, this is not merely a stylistic choice or a show of humility, but a metaphysical statement. The donkey in this case is the Chamora de Mashiakha, the vehicle of the King’s entry into the heart of the world. This beast, lowly in stature and humble in demeanor, becomes the stage upon which spiritual mastery unfolds.

 

Here we are not witnessing the triumph of a violent ruler but the quiet establishment of a different order—one that rests on consent, alignment, and reverence. The donkey’s steps are deliberate, not rushed. The garments laid before it do not celebrate its strength but honor its purpose. This silent procession is a cosmic act in miniature. It reenacts the descent of the Divine into the material world: slow, humble, intentional. Weakness doesn’t hide the King who rides low; subtlety cloaks Him. True mastery of the spirit does not need to assert itself violently. It enters through the back gates, in rhythm with breath and without spectacle.

 

It is not force that dignifies the entry but the shared silence between the beast and the burden it bears. The crowd may cry aloud, but the core of the scene remains hushed. The donkey carries not only a rider but a secret—the convergence of what is Above with what is Below. Consequently, this is not an animal bent under pressure, but one aligned to destiny. Its gait is not mechanical but sacred, each movement echoing the breath of creation itself. Here, the earthly does not collapse under the weight of the holy—it becomes its carrier. We cannot command such alignment; we must cultivate it. The procession, in this light, becomes a parable of incarnation: the descent of spirit into matter, not to control it, but to walk within it without rupture. And so, this moment reveals the heart of spiritual mastery: when breath governs muscle, when rhythm conquers chaos, when glory chooses to being clothed in gentleness.

 

The Chamora de Mashiakha embodies this spiritual reality: that authority over matter begins with quiet understanding. The Messiah does not conquer matter through force; He invites it to align. The donkey’s compliance, its willingness to bear without resistance, is its greatness. In this image, it teaches us that holiness rests not in dominion but in resonance. Spirit does not enslave the body—it tunes it.

 

The imagery of garments laid before the King on the beast also echoes the priestly garments in the Temple, where every item is intentionally placed to prepare for an encounter with holiness. Just as the High Priest steps into sacred space, so too does the Messiah step into the city, with every fabric laid down serving as a spiritual offering. The donkey becomes more than an animal; it becomes a channel, a subtle throne upon which the Divine manifests. It does not roar or rise—it bears.

 

And here, the image intensifies. One must consider that the donkey—usually perceived as mute, burdensome, and unremarkable—is now at the center of a divine unfolding. It moves with neither resistance nor pride, bearing not just weight but purpose. The footsteps it takes mirror the movement of spirit through flesh, subtle yet transformative. No thunder, no chariots, no gold. Just hoof on cloth, breathe in dust, and a sacred bond between that which rides and that which carries.

 

And what does this bond reveal? That the lowliest vessel, long dismissed, is the throne upon which Glory rests when alignment is pure. It is not the might of the animal that makes it worthy, but its readiness to yield without vanishing. It retains its form yet submits its direction. It does not seek to run ahead, nor does it halt to assert will. It becomes an instrument, not of mastery through domination, but of mastery through resonance. The air thickens with meaning as each stride echoes ancient promises: that the meek shall carry the Infinite, that redemption rides on the back of the ordinary. The Chamora de Mashiakha becomes the liturgy of motion, the Torah written in steps. No voice speaks, but the silence proclaims hidden sovereignty. The beast that once bore burdens now bears destiny. In this, the mundane becomes messianic.

 

II. The Groaning of Creation: Waiting for Alignment

 

Beneath the surface of the natural world, there lies a deep, unspoken yearning. Trees stretch skyward not only for light but for recognition. Stones hold their silence like secrets waiting to be heard. Every aspect of creation bears witness to an ancient longing—what the Sages understood as the tza’ar haShekhinah, the pain of the Divine Presence in exile. This groaning is not merely poetic sentiment; it is ontological ache. The created world is not broken but incomplete, awaiting its proper governance.

 

The Sages teach that the Shekhinah, the indwelling feminine Presence of G-d, descended into exile with Yisrael, and more broadly, with the very structure of the world. When sin, idolatry, or disalignment sever the bonds between higher worlds and lower, the Shekhinah suffers—not in corporeal terms, but in cosmic dislocation. In Solomonic language, the Shekhinah becomes a wandering dove, hovering among thorns, calling out for reunion with her consort above. In Midrashic imagery, she is a queen whom someone casts out of her palace, so she walks the streets, knocks on doors, and waits for them to remember her.

 

This tza’ar, this holy grief, permeates creation itself. The sighing of the wind, the trembling of leaves, and the stillness before the rain embody it.. The Sages say that when a person sins, it is not only he who groans, but the Shekhinah who moans with him, bound to the lowest layers of his reality, waiting for his turning. When a single soul performs a mitzvah, even in secret, it says that a spark of Shekhinah is lifted out of the dust. Every act of alignment heals a wound in the world. And until the King returns to His consort, until governance is restored in righteousness and matter is again fit to carry spirit, the world remains in a kind of sacred ache—a divine homesickness echoing through every created thing.

 

The Chamora de Mashiakha doesn’t represent a moment of conquest, but the very threshold at which sacred governance descends into form—not to dominate, but to orchestrate. The world of chomer—the coarse material substrate of creation—has too often known only the lash of force, the burden of misuse. Matter, in the hands of kings and tyrants, has been yoked toward vanity, idolatry, and exploitation. But here stands a moment where that same chomer is not crushed but clarified. The Messiah does not break the animal into service; He calls it forth. The chamor had never known a rider, not because it was wild, but because it was reserved. Sanctified. Preserved in its natural dignity until the moment when Spirit would mount it, not in domination, but in covenant.

 

Therefore, this is the spiritual reordering of reality: when materiality does not resist transcendence but welcomes it. The donkey, low to the earth, carries heaven on its back—not because it is coerced, but because it recognizes the resonance of its purpose. In Kabbalistic terms, this is the repair of the fracture between Tiferet and Malkhut, between form and function, where the lower world becomes a vessel for the higher without disintegration. The Chamora de Mashiakha becomes a mirror—reflecting the world’s deepest hope: to carry what is holy without collapsing under it.

 

It is not the strength of the beast that matters here, but its untouched readiness. Previous burdens do not deform its body, its instincts not dulled by the reins of vanity. It is fresh earth, awaiting the seed of righteousness. In this act, the Messiah does not ride above matter—He is enthroned on it. And the chamor becomes what all creation longs to be: harmonized, inhabited, and wholly fulfilled.

 

This purity of function, untouched by domination, hints at an eschatological truth: the world itself is waiting for right alignment. When flesh does not resist but yields to breath—when the body becomes the carrier of sanctity rather than its rival—then the Messianic Age truly begins.

 

The groaning ceases. Creation breathes in rhythm with its Creator.

 

The donkey is not random. It is deliberate. In prophetic language, it is the chosen partner of redemption. Just as each Israelite carried gold and silver out of Egypt to build a sanctuary, so too does this donkey carry the presence of G-d into the city gates. The act is subtle but seismic. The city receives its King not by force but by willingness, not through battle but through breath. The donkey teaches us that holiness does not descend with noise, but with need. All of creation groans not for a new form, but for proper guidance.

 

And this longing is not confined to the physical world. It is mirrored in the soul of man—the Nefesh and the Ruach stretch skyward, not for escape, but for integration. The body is not the prison of the soul but its dwelling. And like the donkey, it waits. It groans. It hungers to be led not by appetite but by wisdom, not by chaos but by calling. The Chamora de Mashiakha thus becomes not just a beast in time, but a paradigm for the soul-body relationship in the age of redemption.

 

For, just as G-d reserved the unbroken donkey for the Messiah, so too has G-d created the body of each person to be a vessel, not an adversary, to the Spirit within. The Nefesh is the animating breath, the Ruach the moral wind, and together they ache to be crowned with the Neshama—the deep awareness of Divine purpose. The donkey’s submission is thus echoed in the soul’s desire to serve without resistance, to carry rather than contend, to allow its limbs and instincts to move under the rhythm of sanctified will. The final harmony of man and matter begins here: when the soul reigns not in violence over the body, but when the body consents to be a throne of holiness, quietly, faithfully, joyfully.

 

III. The Unbroken Animal: Messianic Materiality

 

The donkey upon which no man had ridden is more than symbolic—it is prophetic. The Nazarean writings tell us that Yeshua instructed His disciples to retrieve precisely such a beast, a chamor untouched by human hands. The material implication is stunning. Unlike Balaam’s donkey, which resisted its rider due to his spiritual blindness, this chamor yields immediately, quietly. It has been waiting. It recognizes its rider.

 

This animal represents a version of materiality that has never known corruption. It is what the body could be, and will be, when false kings don’t subject it. Here lies the secret: the Messiah does not ride the beast into submission.. He sits upon it as one destined to ride it. This moment is not a conquest—it is a Divine reunion. The donkey, in mystical imagery, parallels chomer, the raw material substance of the world. But unlike chaotic chomer, this chamor is ready. It doesn’t need breaking. Something only needs to call it.

 

In the future era, the Sages teach, even the yetzer ha’ra (evil inclination) will be transformed and not destroyed, and redirected. It will serve holiness with the same passion it once served fragmentation. The Chamora de Mashiakha is a glimpse into that era: when instincts are aligned, when the untrained beast does not need a bridle because it already walks the path of light.

 

This passage is more than I have in memory. It is a prophecy of embodiment. The spiritual man will not discard the physical but will guide it. The donkey does not rebel because the rider is trusted. And trust is born not from strength, but from resonance. The Messiah rides not as a tyrant, but as a teacher. This donkey is the first of many who will follow.

 

To walk like the donkey is not to walk in ignorance, but in trust. It is to carry without complaint. To serve without the need for a reward. And in this carrying, the animal is changed, not in essence, but in expression. It becomes a vessel. Therefore, this is the Messianic transformation—not the replacement of flesh, but its sanctification. The donkey, in its silence, teaches more than speech ever could: that the true crown is unseen, and the truest power does not press down, but lifts up.

 

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!”

 

Upcoming Fast:

Fast of Tammuz 17

Sunday July 13^th (Dawn to Dusk)

 

Next Shabbat: Shabbat “Va’yeshev Yisra’el”– Sabbath: “Israel settled”

& 1st Sabbath of Penitence

& Shabbat Mevar’chim HaChodesh; (Proclamation of the New Moon of Av)

 

 

Contents of Next Week’s Torah Seder

 

·        The Sin of Baal Peor – Numbers 25:1-9

·        Phinehas’ reward – Numbers 25:10-15

·        War declared against the Midianites – Numbers 25:16-18

·        The Second Census – Numbers 25:19 – 26:3

·        Census taken from all the tribes with the exception of Levi – Numbers 26:5-18

 

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