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:

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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.

 

 

 

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.

 

A Prayer for our Beloved Hakhamim

 

We would like to ask for prayers on behalf of our three Hakhamim, Hakham Dr. Yoseph ben Haggai, Rabbi Dr. Hillel ben David, and Rabbi Dr. Eliyahu ben Abraham for their health, as well as for this work, that it may prosper, be of great benefit to all, and that it may be well supported, and we all say, Amen ve Amen!

 

 

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!

 

 

Tebet 11, 5784, December 22/23, 2023

Shabbat: “Qadesh Li” – “Sanctify unto Me”

 

 

Contents of the Torah Seder

 

·            Consecration of the First-born, the Exodus and Tefillin – Exodus 13:1-16

·            The Route to Eretz Yisrael – Exodus 13:17-20

·            Pharaoh’s Change of Heart – Exodus 14:1-8

·            Israel Panics – Exodus 14:9-12

·            G-d’s Assurance – Exodus 14:13-14

 

 

Rashi & Targum Pseudo Jonathan for: Shemot (Exodus) 13:1 – 14:14

 

 

Reading Assignment

 

 

 

 

Welcome to the World of P’shat Exegesis

 

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

 

The Seven Hermeneutic Laws of R. Hillel are as follows

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

 

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

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

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

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

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

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

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

 

Welcome to the World of Remes Exegesis

 

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

 

1. Ḳal wa-ḥomer: Identical with the first rule of Hillel.

2. Gezerah shawah: Identical with the second rule of Hillel.

3. Binyan ab: Rules deduced from a single passage of Scripture and rules deduced from two passages. This rule is a combination of the third and fourth rules of Hillel.

4. Kelal u-Peraṭ: The general and the particular.

5. u-Peraṭ u-kelal: The particular and the general.

6. Kelal u-Peraṭ u-kelal: The general, the particular, and the general.

7. The general which requires elucidation by the particular, and the particular which requires elucidation by the general.

8. The particular implied in the general and excepted from it for pedagogic purposes elucidates the general as well as the particular.

9. The particular implied in the general and excepted from it on account of the special regulation which corresponds in concept to the general, is thus isolated to decrease rather than to increase the rigidity of its application.

10. The particular implied in the general and excepted from it on account of some other special regulation which does not correspond in concept to the general, is thus isolated either to decrease or to increase the rigidity of its application.

11. The particular implied in the general and excepted from it on account of a new and reversed decision can be referred to the general only in case the passage under consideration makes an explicit reference to it.

12. Deduction from the context.

13. When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage.

 

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

Rashi Commentary for: ‎ Shemot (Exodus) 13:1 – 14:14

 

2 every one that opens the womb-Heb. פֶּטֶר כָּל-רֶחֶם, which opened the womb first, [פֶּטֶר  meaning to open] as “in The beginning of strife is like letting out (פּוֹטֵר)  water” (Prov. 17:14); “ יַפְטִירוּ בְשָׂפָה, they will open their lips” (Ps. 22:8).-[from Mechilta, targumim]

 

it is Mine-For Myself I have acquired them by smiting the firstborn of Egypt.-[from Mechilta]

 

3 Remember this day This teaches us that we are to mention the Exodus from Egypt daily.-[from Mechilta]

 

4 in the month of spring Now do we not know in what month they went out? [Early editions read: Now did they not know in what month they went out?] Rather, this is what he [Moses] said to them, “See the loving-kindness that He bestowed upon you, that He took you out in a month in which it is suitable to go out, when there is neither heat nor cold nor rain,” and so it says: “He takes the prisoners out at the most opportune time (בַּכּוֹשָׁרוֹת) ” (Ps. 68:7), in the month when it is best suited (כָּשֵׁר) to go out.-[from Mechilta]

 

5 into the land of the Canaanites, etc.-Although [Scripture] enumerated [here] only five nations, it means all seven [of the nations], for they are all included in the [term] Canaanites, [even though] there was one of the families of Canaan that had only the name Canaanite.-[from Mechilta; Tanchuma, Bo 12]

 

swore to your forefathers, etc.-Concerning Abraham, it says: “On that day, the Lord formed a covenant with Abram, [saying, ‘To your seed I have given this land’]” (Gen. 15:18); and concerning Isaac it says: “Sojourn in this land […for to you and to your seed I will give all these lands, and I will set up the oath that I swore to Abraham your father]” (Gen. 26:3); concerning Jacob it says: “the land upon which you are lying [to you I will give it and to your seed]” (Gen. 28:13).-[from Mechilta]

 

flowing with milk and honey-Milk flows from the goats’ [udders], and honey flows from the dates and the figs.-[from Kethuboth 111b]

 

this service-[that] of the Passover sacrifice (Mechilta, Pes. 96a, Mechilta d’Rabbi Shimon ben Yochai). Now was it not already stated above (12:25): “And it shall come to pass when you enter the land [that you should keep this service], etc.” Now why did [Scripture] repeat it? Because of the thing that was newly introduced in it. In the former chapter (12:26), it says: “And it will come to pass if your children say to you, ‘What is this service to you?’” [There,] Scripture refers to a wicked son, who excludes himself from the community [by saying “to you”], and here (verse 8), “And you shall tell your son,” refers to a son who does not know to ask. Scripture teaches you that you yourself should initiate the discourse for him (Mechilta 14) with words of the Aggadah, which draw his interest [lit., draw the heart].-[from Mechilta 18:14]

 

8 Because of this In order that I fulfill His commandments, such as these [commandments of] the Passover sacrifice, matzah, and bitter herbs.- [from Jonathan, Passover Haggadah]

 

the Lord did [this] for me-[Scripture] alluded to a reply to the wicked son, to say, “the Lord did [this] for me,” but not for you. Had you been there, you would not have been worthy of being redeemed.-[from Mechilta]

 

9 And it shall be to you as a sign- The Exodus from Egypt shall be to you as a sign.-[from Jonathan]

 

upon your hand and as a remembrance between your eyes-This means that you shall write these passages [verses 1:10 and 11:16] and bind them on the head and on the arm.

 

upon your hand-On the left hand. Therefore, in the second section, יָדְכָה is written with the full spelling, to explain thereby [that it means] the hand (יָד) that is weaker (כֵּהָה).-[from Men. 37b]

 

10 from year to year-Heb. מִיָמִים יָמִימָה, from year to year.-[from Onkelos].

 

11 And it will come to pass when… will bring you-Some of our Sages learned from here that the firstborn that were born in the desert were not sanctified. The one who rules that they were sanctified explains this “entry” as saying: If you fulfill it [this commandment] in the desert, you will merit to fulfill it there [in the Holy Land].-[from Bechoroth 4b]

 

as He swore to you-Now where did He swear to you? “And I will bring you to the land, concerning which I raised, etc.” (Exod. 6:8).-[from Mechilta]

 

and He has given it to you-It should seem to you as if He gave it to you today, and it should not seem to you as an inheritance from your forefathers.-[from Mechilta]

 

12 That you shall give over-Heb. וְהַעֲבַרְתָּ is only an expression of separation, and so [Scripture] states: “and you shall give over (וְהַעֲבַרְתֶּם)  his inheritance to his daughter” (Num. 27:8).-[from Mechilta]

 

and every miscarriage-Heb. שֶׁגֶר, an aborted fetus, which its mother ejected (שֶֽשָגַּרְתּוֹ)  and sent out before its time. The text teaches you that it is holy in regards to freeing the one that follows it. A fetus that is not aborted is also called שֶׁגֶר, like “the offspring (שְׁגַר) of your cattle” (Deut. 7:13), but this [verse] came only to teach [us] about the aborted fetus, because [Scripture] already stated: “whatever opens the womb.” If you say that the firstborn of an unclean animal is meant, [Scripture] came and explained elsewhere “of your cattle and of your flocks” (Deut. 15:19). In another way we can explain: “you shall give over to the Lord whatever opens the womb,” that the text speaks of the firstborn of man.-[from Mechilta]

 

13 firstborn donkey-But not the firstborn of other unclean animals (Mechilta). This is a biblical edict [decreed that the firstling donkey be redeemed] because the firstborn of the Egyptians were likened to donkeys. Moreover, because they [the donkeys] assisted the Israelites in their departure from Egypt, (for there was not a single Israelite who did not take donkeys from Egypt) laden with the silver and gold of the Egyptians.-[from Bech. 5b]

 

you shall redeem with a lamb-He must give the lamb to a kohen. The firstborn donkey is permitted to be used, and the lamb is the ordinary property [i.e., unconsecrated] of the kohen.-[from Bech. 9a, b] [I.e., the lamb has no sanctity and may be used by the kohen.]

 

you shall decapitate it-He decapitates it with a cleaver from behind and kills it (Bech. 13a). He caused the kohen to lose his money [by neglecting to give him the redemption lamb]. Therefore, he must lose his own money [by decapitating his donkey].-[from Bech. 10b]

 

and every firstborn of man among your sons, you shall redeem-His redemption [price] is established elsewhere (Num. 18:16) as five selas.

 

14 if your son asks you in the future-Heb. מָחָר .מָחָר sometimes means “now” and מָחָר sometimes means “at a later time,” such as it does here and such as “In time to come מָחָר, your children might say to our children” (Josh. 22:24), which refers to the children of Gad and the children of Reuben.-[from Mechilta]

 

“What is this?” This is [the question of] the simple child, [referred to in the Haggadah,] who does not know how to pose his question in depth, and asks a general question: “What is this?” Elsewhere it [Scripture] says: “What are the testimonies, the statutes, and the judgments, etc.?” (Deut. 6:20). This is the question of the wise son. The Torah spoke regarding four sons: the wicked one (Exod. 12:26), the one who does not understand to ask (Exod. 13:8), the one who asks [a] general [question], and the one who asks in a wise manner.-[from Yerushalmi, Pes. 10:4]

 

16 and for ornaments-Heb. וּלְטוֹטָפֽת, tefillin. Since they are [composed of] four compartments, they are called טֽטָפֽת, טט in Coptic meaning two, and פת in Afriki (Phrygian) meaning two (Men. 34b) [thus 2+2=4 boxes of tefillin]. Menachem (Machbereth Menachem p. 99), however, classified it ]טוֹטָפֽת[with “Speak (הַטֵף) to the south” (Ezek. 21:2) and “Preach not (אַל-תַּטִּיפוּ) ” (Micah 2:6), an expression of speech, like “and as a remembrance” (Exod. 13:9), for whoever sees them [the tefillin] bound between the eyes will recall the miracle [of the Exodus] and speak about it.

 

17 It came to pass when Pharaoh let...that God did not lead them Heb. וְלֽא-נָחָם, and did not lead them, similar to “Go, lead (נְחֵה) the people” (Exod. 32:34) [and] “When you walk, it shall lead (תִּנְחֶה) you” (Prov. 6:22).

 

for it was near-and it was easy to return by that road to Egypt. There are also many aggadic midrashim [regarding this].

 

when they see war For instance, the war of “And the Amalekites and the Canaanites descended, etc.” (Num. 14:45). If they had gone on a direct route, they would have returned. Now, if when He led them around in a circuitous route, they said, “Let us appoint a leader and return to Egypt” (Num. 14:4), how much more [would they have planned to do this] if He had led them on a direct route? [According to the sequence of the verse, the headings appear to be transposed. See Mizrachi, Gur Aryeh, and Minchath Yehudah for a correct solution of this problem.]

 

Lest...reconsider They will have [second] thoughts about [the fact] that they left Egypt and they will think about returning.

 

18 led...around He led them around from a direct route to a circuitous route.

 

the Red Sea Heb. סוּף יַם-, like לְיַם-סוּף, to the Red Sea. סוּף means a marsh where reeds grow, similar to “and put [it] into the marsh (בַּסוּף)” (Exod. 2:3); “reeds and rushes (וַסוּף) shall be cut off” (Isa. 19:6).

 

armed Heb. חֲמֻשִׁים .וַחֲמֻשִׁים [in this context] can only mean “armed.” (Since He led them around in the desert [circuitously], He caused them to go up armed, for if He had led them around through civilization, they would not have [had to] provide for themselves with everything that they needed, but only [part,] like a person who travels from place to place and intends to purchase there whatever he will need. But if he travels a long distance into a desert, he must prepare all his necessities for himself. This verse was written only to clarify the matter, so you should not wonder where they got weapons in the war with Amalek and in the wars with Sihon and Og and Midian, for the Israelites smote them with the point of the sword.) [In an old Rashi]) And similarly [Scripture] says: “and you shall cross over armed (חֲמֻשִׁים)” (Josh. 1:14). And so too Onkelos rendered מְזָרְזִין just as he rendered: “and he armed (וְזָרֵיז) his trained men” (Gen. 14:14). Another interpretation:  חֲמֻשִׁיםmeans “divided by five,” [meaning] that one out of five (חֲמִֽשִֵה) [Israelites] went out, and four fifths [lit., parts of the people] died during the three days of darkness [see Rashi on Exod. 10:22].-[from Mechilta, Tanchuma, Beshallach 1]

 

19 for he had adjured-Heb. הַֽשְבֵּעַ הִֽשְבִּיעַ. [The double expression indicates that] he [Joseph] had made them [his brothers] swear that they would make their children swear (Mechilta). Now why did he not make his sons swear to carry him to the land of Canaan immediately [when he died], as Jacob had made [him] swear? Joseph said, “I was a ruler in Egypt, and I had the ability to do [this]. As for my sons-the Egyptians will not let them do [it].” Therefore, he made them swear that when they would be redeemed and would leave there [Egypt], they would carry him [out].-[from Mechilta]

 

and you shall bring up my bones from here with you-He made his brothers swear in this manner. We learn [from this] that the bones of all [the progenitors of] the tribes they brought up [out of Egypt] with them as it is said “with you”-[from Mechilta]

 

20 They traveled from Succoth on the second day, for on the first day they came from Rameses to Succoth.

 

21 to cause it to lead them on the way Heb. לַנְחֽתָם. [The “lammed” is] vowelized with a “pattach,” which is equivalent to לְהַנְחֽתָם, like “to show you (לַראֽתְכֶם) on the way on which you shall go” (Deut. 1:33), which is like לְהַרְאֽתְכֶם. Here also, [it means] to cause to lead you (לְהַנְחֽתָם) through a messenger. Now who was that messenger? [It was] the pillar of cloud, and the Holy One, blessed be He, in His glory, led it before them. In any case, it was the pillar of cloud that He prepared so that they could be led by it, for they would travel by the pillar of cloud, and the pillar of cloud was not [meant] to provide light but to direct them [on] the way.

 

22 He did not move away [I.e.,] the Holy One, blessed be He, [did not move away] the pillar of cloud by day or the pillar of fire at night. [This verse] tells that the pillar of cloud transmitted [its light to] the pillar of fire, and the pillar of fire transmitted [its light to] the pillar of cloud, for while one had not yet set, the other one would rise.-[from Shab. 23b]

 

Chapter 14

 

2 and let them turn back to their rear. They approached nearer to Egypt during the entire third day in order to mislead Pharaoh, so that he would say, “They are astray on the road,” as it is said: “And Pharaoh will say about the children of Israel...” (Exod. 14:3).

 

and encamp in front of Pi- hahiroth That is Pithom [one of the cities built by the Israelites, Exod 1:11], but now it was called Pi-hahiroth, since there they [the Israelites] became free men (בְּנֵי חוֹרִין). They [the Hiroth] are two high upright rocks, and [because there is] the valley between them [this] is called the mouth (פִּי) of the rocks.-[from Mechilta]

 

in front of Ba’al Zephon [Only] this was left from all the Egyptian deities in order to mislead them [the Egyptians], so they would say that their deity is powerful. Concerning this [tactic] Job explained: “He misleads nations and destroys them” (Job 12: 23).-[from Mechilta]

 

3 And Pharaoh will say when he hears that they [the Israelites] are turning back.

 

about the children of Israel Heb. יִשְׂרָאֵל לִבְנֵי, concerning the children of Israel. And so [the “lammed” is understood similarly in the phrase] "The Lord will fight for you (לָכֶם) (verse 14), on your behalf; [and similarly,] “say about me (לִי)” (Gen. 20:13), [which signifies] concerning me.

 

They are trapped Heb. נְבֻכִים, locked in and sunk, and in French serrer, [meaning] press, tighten, or squeeze, like “in the deep (הַבָּכָא) valley” (Ps. 84:7); [and like] “the depths of (מִבְּכִי) the rivers” (Job 28:11); [and likewise] “the locks of (נִבְכֵי) the sea” (Job 38:16). [In his commentary on this verse, Rashi follows Menachem (Machbereth Menachem, p. 45). Rashi on Psalms and Job 28:11, however, interprets those verses as expressions of weeping, from the root בכה. See Judaica Press commentary digest on Job 28:11.]

 

They are trapped They are locked in the desert, for they do not know how to get out of it and where to go.

 

4 and I will be glorified through Pharaoh-When the Holy One blessed be He wreaks vengeance upon the wicked, His name becomes magnified and glorified. So it [Scripture] says: “And I will judge against him, etc.” and afterwards [the prophet says], “And I will magnify and sanctify Myself and I will be known, etc.” (Ezek 38:22, 23) And [Scripture similarly] says: “There he broke the arrows of the bow,” [which refers to Sennacherib’s defeat,] and afterwards [i.e., the result of that], “God is known in Judah” (Ps. 76:2,4) And [Scripture similarly] says: “The Lord is known for the judgement that He performed” (Ps. 9:17).-[from Mechilta]

 

through Pharaoh and through his entire force He [Pharaoh] initiated the sinful behavior, and [thus] the retribution started with him.-[from Mechilta]

 

And they did so [This is stated] to tell their praise, that they obeyed Moses and did not say, “How will we draw near to our enemies [by returning in the direction of Egypt]? We have to escape.” Instead they said, “All we have are the words of [Moses] the son of Amram.” [I.e., we have no other plan to follow, only the words of the son of Amram.]-[from Mechilta]

 

5 It was reported to Pharaoh He [Pharaoh] sent officers with them, and as soon as the three days they [the Israelites] had set to go [into the desert] and return had elapsed, and they [the officers] saw that they were not returning to Egypt, they came and informed Pharaoh on the fourth day. On the fifth and the sixth [days after the Israelites’ departure], they pursued them. On the night preceding the seventh, they went down into the sea. In the morning [of the seventh day], they [the Israelites] recited the Song [of the Sea (Exod. 15:1-18)]. Therefore, we read [in the Torah] the Song on the seventh day, that is the seventh day of Passover.

 

had a change He [Pharaoh] had a change of heart from how he had felt [previously], for he had said to them [the Israelites], “Get up and get out from among my people” (Exod. 12:31). His servants [also] had a change of heart, for previously they had said to him, “How long will this one be a stumbling block to us?” (Exod. 10:7). Now they had a change of heart to pursue them [the Israelites] on account of the money that they had lent them.-[based on Mechilta]

 

from serving us Heb. מֵעָבְדֵנוּ, from serving us.

 

6 So he [Pharaoh] harnessed his chariot He [did so] personally.-[from Mechilta]

 

and took his people with him He attracted them with [his] words, "We suffered, they took our money, and [then] we let them go! Come with me, and I will not behave with you as do other kings. With other kings, it is customary that their servants precede them in battle, but I will precede you," as [indeed] it is said: “Pharaoh drew near” (Exod. 14:10). [This means that Pharaoh] himself drew near and hastened before his armies. "It is customary for other kings to take plunder at the beginning, as much as he [the king] chooses. [But] I will share equally with you," as it is said: “I will share the booty” (Exod. 15:9).

 

7 select Heb. בָּחוּר, chosen. [This is] a singular expression, [meaning that] every single chariot in this number was [a] chosen [chariot].

 

and all the chariots of Egypt And with them, all the rest of the chariots. Now where did all these animals come from? If you say [that they belonged] to the Egyptians, it says already: “and all the livestock of the Egyptians died” (Exod. 9:6). And if [you say that they belonged] to the Israelites, does it not say: “also our cattle will go with us” (Exod. 10:26). Whose were they [from if that was the case]? They [belonged] to those who feared the word of the Lord [i.e., to those who drove their servants and their livestock into the houses as in Exod. 9:20]. From here Rabbi Simeon would say, "[Even] the best of the Egyptians --[you must] kill; [even] the best of the serpents-[you must] crush its head."-[from Mechilta]

 

with officers over them all Heb. וְשָׁלִשִׁם, officers over the legions, as the Targum [Onkelos] renders.

 

8 And the Lord hardened the heart of Pharaoh Because he vacillated about whether to pursue [the Israelites] or not. [So] He hardened his heart to pursue [them].-[from Mechilta]

 

and the children of Israel were marching out triumphantly Heb. בְּיָד רָמָה, lit., with a high hand. With lofty and openly displayed might.

 

10 Pharaoh drew near Heb. וּפַרְעֽה הִקְרִיב, lit., and Pharaoh brought near. It [the verse] should have said: קָרַב. What is the meaning of הִקְרִיב? He [Pharaoh] drew himself near and strove to go before them [his army], as he had stipulated with them.-

 

the Egyptians were advancing after them Heb. נֽסֵעַ [in the singular]. With one accord, like one man. Alternatively, [in the singular it means that] and behold, Egypt was advancing after them, [denoting that] they [the Israelites] saw the heavenly prince of Egypt advancing from heaven to aid the Egyptians. [From] Tanchuma.

 

cried out They seized the art of their ancestors [i.e., they prayed]. Concerning Abraham, it [Scripture] says: “to the place where he had stood before the Lord” (Gen. 19:27). 2 Concerning Isaac, [it is stated] “to pray in the field” (Gen. 24:63). Concerning Jacob, “And he entreated the Omnipresent” (Gen. 28:11). (See Judaica Press comm. digest on that verse.)-[from Mechilta; Tanchuma Beshallach 9]

 

11 Is it because there are no graves Heb. הֲמִבְּלִי אֵין קְבָרִים. Is it because of the want? Namely that there are no graves in Egypt in which to be buried, that you have taken us out of there? Si por falyanze de non fosses in Old French [i.e., Is it for lack, that there are no graves?].

 

12 Isn’t this the thing [about] which we spoke to you in Egypt When had they said [this]? "And they said to them, “May the Lord look upon you and judge’ ” (Exod. 5:21). [from Mechilta]

 

than die Heb. מִמֻּתֵנוּ, than we should die. If it [מִמֻּתֵנוּ] were vowelized with a “melupum” (i.e., a “cholam,” [מִמּוֹתֵנוּ] as it is known that the grammarians called a “cholam” a “melupum.” See Rashi below on Exod. 19:24), it would be explained as: “than our death.” Now that it is vowelized with a “shuruk” [מִמֻּתֵנוּ], it is explained as “than we should die.” Likewise [in the verse], “If only we had died (מּוּתֵנוּ)” (Exod. 16:3), [means] that we would die. [Similarly,] “If only I had died (מּוּתֵי) instead of you” (II Sam. 19:1), referring to Absalom [means, I should have died]; [And מּוּתִי is similar to (קוּמִי) in the verse:] “for the day that I will rise up (קוּמִי)” (Zeph. 3:8); [and also similar to (ֽשוּבִי) in the verse] “until I return (ֽשוּבִי) in peace” (II Chron. 18:26), [which mean respectively] that I rise up, that I return.

 

13 for the way you have seen the Egyptians, etc. The way you have seen them—that is only today. It is [only] today that you have seen them, but you shall no longer continue [to see them].

 

14 The Lord will fight for you Heb. לָכֶם, for you, and similarly [the “lammed” in the verse], “because the Lord is fighting for them (לָהֶם)” (verse 25), and similarly [in the verse] “Will you contend for God (לָאֵל) ?” (Job 13:8). And similarly, "and Who spoke about me (לִי) (Gen. 24:7), and similarly, “Will you contend for the Baal (לַבַּעַל)?” (Jud. 6:31).

 

 

Ketubim: Tehillim (Psalms) 52:1-11

 

 

Rashi’s Commentary for: Tehillim (Psalms) 52:1-11 

 

3 Why do you boast of evil, you mighty man? Why do you boast and brag of the evil that you do, you who are mighty in Torah?

 

God’s kindness is constant to rescue the one whom you pursue. Another explanation: God’s kindness is constant. Had Abimelech not given me bread, do you think that I would have died of hunger? God always shows kindness toward Israel, and if he had not given me [to eat], others would have given me.

 

4 sharpened Heb. מְלֻטֳשּׁ.

 

working deceit Cutting the flesh with the hair.

 

7 shall tear you down Heb. יתצך, an expression of demolition (נתיצה).

 

He will break you Heb. יחתך, an expression of breaking.

 

and pluck you Heb. ויסחך, and shall tear you out.

 

and uproot you He shall uproot after you, to tear out all the roots; esraciner or esraziner in Old French, to uproot, deraciner in modern French.

 

8 and laugh at him And this is the ridicule they will say about him: “Behold! This is the man who does not place his trust in the Holy One, blessed be He. See what happened to him.”

 

9 he strengthened himself in his wickedness Heb. יעז בהותו.

 

10 But I who am now being pursued by you, will be like an olive tree, fresh with children and grandchildren, in the house of the Holy One, blessed be He.

 

11 when You have done [this] When You do this for me. This verse is addressed to the Holy One, blessed be He.

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎52:1-11

By: H.Em. Rabbi Dr. Hillel ben David

 

In Psalms chapter 52, David once again addresses himself to the most critical moral problem of his generation: the jealous enmity between men which undermines their principles to the point that they are willing to spread slander and fabricate evil tales in order to destroy their rivals. David cites a painful incident from his personal life which illustrates this theme.

 

David is forced to flee like a beggar from the blind, jealous wrath of his father-in-law, Saul Starving and unarmed, David comes to Nob, the city of Priests, in which the Tabernacle was situated, and asks Achimelech the priest to give him bread and a sword. Assuming that David is on a mission in the loyal service of King Saul, the unsuspecting Achimelech supplies the fugitive with his needs.

 

But, at that time, Doeg the Edomite, the head of Sanhedrin and Saul's closest adviser, was in spiritual retreat at the Tabernacle of G-d. He reported the transaction to Saul in such a manner as to implicate Achimelech as a conspirator against the insecure king. This treacherous slander incited the despairing King to condemn the entire city of Nob to death, as rebels against the monarchy, a horrible sentence which was eagerly carried out by Doeg himself.^[1]

 

These tragic events moved David to compose this Maskil, (an instructive psalm), to inform the people of the treachery of Doeg and slanderers like him.^[2]

 

The superscription of psalm 52 ascribes authorship to David and was written: when Doeg^[3] the Edomite came and told Saul, and said unto him: 'David is come to the house of Ahimelech'.^[4]

 

For those who are not familiar with this event, let me do a brief recap: After parting from Jonathan, David fled from Saul's jealous anger and went to Nob. He went to Ahimelech, the High Priest, claiming to be on a clandestine royal mission. Ahimelech fed David and his men with the showbread, and gave David the sword of Goliath. Doeg was present and witnessed Ahimelech's service to David.^[5]

 

Later, Saul asked about the whereabouts of David, and his herdsman spoke up: Then answered Doeg the Edomite, which was set over the servants of Saul, and said, I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub.^[6]

 

However, Doeg omitted to inform King Saul that David had pretended to be on a secret mission on behalf of the king. He did not inform the king that Ahimelech was deceived by David, and that Ahimelech provided support because he thought he was serving the king.

 

Therefore Saul, with only part of the story, summoned the High Priest and his entire company and, in a rage, ordered them all killed. His officials refused to raise their hands against the priests and Saul turned to Doeg, who carried out the executions. Saul followed that up with an attack on the city of Nob, the city of the priests, and the families of the priests – men, women, and children – were put to the sword. Only Abiathar escaped, and fled to join David.

 

The death of Ahimelech, as the great-grandson of Eli, is seen as fulfilling part of the curse on the House of Eli that none of his male descendants would live to old age.^[7]

 

David later showed remorse for his part in the incident: And David said unto Abiathar, I knew it that day, when Doeg the Edomite was there, that he would surely tell Saul: I have occasioned the death of all the persons of your father's house.^[8]

 

The superscription for Psalm 52 records that David wrote it after Doeg the Edomite betrayed Ahimelech to Saul. Now we can understand what was going on in David’s heart when he wrote Psalm 52. We can also begin to understand that speaking^[9] was the cause of the death of all the priests of Nob. Doeg's slanderous speech incensed King Saul. David’s speaking in private with Ahimelech gave Doeg the ammunition for his slander.

 

It was David’s coming^[10] to Ahimelech that began the crisis and it was Doeg’s going^[11] to King Saul that heightened the crisis. Finally, it was Doeg’s going back to Nob that resulted in the death of all of the priests of Nob.

 

Speaking played a crucial role in our chapter of psalms, so lets delve into ‘speaking’ a bit more.

 

Speaking is a bridge between the higher and the lower worlds. When we speak, we take an idea, which is entirely spiritual, and we manifest that idea in the physical world with sound. Sound, and therefore speech, has a physical component which can be felt in this world.

 

 Yoma 69b And [they] cried with a great [loud] voice unto the Lord, their God. What did they cry? — Woe, woe, it is he who has destroyed the Sanctuary, burnt the Temple, killed all the righteous, driven all Israel into exile, and is still dancing around among us! Thou hast surely given him to us so that we may receive reward through him. We want neither him, nor reward through him! Thereupon a tablet fell down from heaven for them, whereupon the word ‘truth’ was inscribed. (R. Hanina said: One may learn there from that the seal of the Holy One, blessed be He, is truth). They ordered a fast of three days and three nights, whereupon he was surrendered to them. He came forth from the Holy of Holies like a young fiery lion. Thereupon the Prophet said to Israel: This is the evil desire of idolatry, as it is said: And he said: This is wickedness.

 

Babel is the place of babbling. Today there is only a vestige of prophecy in the world. The last vestige of prophecy is a dream (except for that found in young children, insane people, and dogs).

 

In the Torah, there is no conception of intellect or imagination separate from physical speech,^[12] even reflective thought is called “speaking to one’s heart”. The midrash^[13] and the targumim,^[14] from the earliest texts on, understand the power of language or speech to be a major part of what distinguishes humanity from other species.^[15] In a similar vein, Targum Onkelos^[16] translates “nefesh chayah” in Genesis 2:7 as, “And He blew in his nostrils life’s breath and it became in Adam the spirit (i.e., power) of speaking”.^[17]

 

Speech is the world of connection.^[18] Understood simply, speech connects the speaker^[19] and the listener. A relationship can develop, can flourish, because deep communication is possible by means of speech. In Torah, “speaking” is sometimes used as a euphemism for intimacy (“They saw her speaking with one…”) This is not a usage borrowed from a distance; the parallel is intrinsic.

 

At a deeper level, speech represents the connection between higher and lower worlds. Speech is the mechanism by which an abstract idea which exists only in the higher dimension of thought can be brought down into the material world: when I speak, I transform ideas into the physical medium of sound, which is tangible enough for you to hear with the physical tools of hearing. Of course, you immediately transform my words back into their abstract state of ideas in your own mind. We have used the physical medium of speech to transmit non-physical ideas; we have connected the abstract with the material. We have brought the higher world into the lower world.

 

Prophecy is a higher form of speech. When a prophet speaks, a direct connection is formed between higher and lower worlds. Human speech reveals the thoughts and intentions of the speaker (based on the chakmah, the wisdom from HaShem), while prophecy reveals the thoughts and intentions of the Divine.

 

Divine speech is ultimately potent in its creativity. The expression used for speech is, “fruit of the lips”. The prophet states that HaShem’s word always bears fruit, “For as the rain… descends from the Heavens and shall not return there until it has caused the land to flourish and it has given birth and caused to sprout, and given seed to the sower… So shall be My word…”

 

Speech is also the act of taking something which lives in potential, i.e. thoughts, and bringing them down into the world and making them tangible; they are brought into the world of action. Speech is the connection between the higher and lower worlds.

 

One of the first obstacles to understanding the fourth book of the Chumash,^[20] Bamidbar,^[21] is thinking of it as a book. Bamidbar literally means “in the desert”.^[22] But, the root of midbar, desert, is “MiDibur - מדיבור”^[23] which means literally means “from speech”, but used with the prefix bet, means a “place of speech or speaking”,^[24] a place where thought is translated into action. Dibur is speaking to someone with articulate, verbal communication.

 

When the Jewish People left Egypt, they went straight into the desert. There’s something special about the desert. It’s very difficult to give directions there. “Turn left at the third cactus” will not get you very far. In Hebrew, the word for desert is “midbar”, which is from the root mi’dibur, “from speech”. The desert is the place that is removed from speech. Since the desert is the maximum place of non-speech, of non-direction, it is the ideal place to rebuild the power of speech from the ground up.

 

And that’s what the Jewish People were to do in the desert. When the Jewish People left Egypt, they had to rebuild this power of speech that had been in exile with them. The  Zohar^[25] says that the Divine Word (dibur) went into exile during the period of Egyptian slavery and was not totally liberated until the Giving of the Torah when G-d spoke directly to every Jew.

 

To help us rebuild the power of speech, after the exile, HaShem gave us the mitzvot of the Pesach seder.

 

The fifth stage of the sedar is called maggid (storytelling) and it is one of two Torah-level mitzvot that are fulfilled by the evening’s ritual. (The second is eating matzah.) And maggid is further distinguished as one of the two mitzvot (out of 613) that are fulfilled by reciting a story. (The second being the tithe of bikkurim). The maggid portion of the Haggada actually combines both of these “speaking” mitzvot. It begins with several short passages that are directed toward the children who might not stay awake for the whole Seder. And then it segues into a Torah portion that was to be spoken aloud when we offered our first fruits to the kohanim (Temple priests).^[26] The maggid is a brief narrative of our exile in Egypt, our redemption, and the source of our obligation to fulfill the mitzvah of bikkurim. In the Passover haggada, every word of this script is unpacked and elaborated.^[27] This is true dibur, true speech.

 

The whole point of the telling is to take dibur, and speech, out of exile and use us in HaShem’s service.

 

The Zohar tells us that one of the first reforms inaugurated by the newly emergent conscience was to institute freedom of speech. Actually, it was more organic than that. As soon as the balance of power inverted, the gates of inspiration opened and speech emerged from exile. 

 

As an aside, Each book of the Torah deals with particular millennium, thousand-year periods. They prophecy to that millennium as follows:

 

The story of Creation in Sefer Bereshit represents the first millennium of the world’s existence;

 

the rest of Bereshit refers to the second millennium;

 

Sefer Shemot tells of the third millennium;

 

Sefer Vayikra, the fourth millennium;

 

Sefer Bamidbar, the fifth millennium and

 

Sefer Debarim, the sixth millennium. Each of the ten parshiyot in Debarim (with Netzavim^[28] and Vayelech^[29] counted as one) represents one century of the sixth millennium.

 

Now lets return to our discussion of speech.

 

The ultimate liberation of dibur, called Oral Torah, is when a person speaks personal truth with such authenticity that it also conveys precisely what HaShem sought to reveal through them.  The Talmud declares: “HaShem’s seal is truth”^[30] meaning that “Where you find truth, [you find HaShem, and] there you find Torah”.^[31] Now let’s return to that time just after dibur, and us slaves, were freed. Let’s see the desert experience and the effects it had on dipur, speech.

 

If we look back over the Book of Bamidbar, the book of “In the desert”, we will notice all of the events dealt with speech. Let me say that again:  Every event is Sefer Bamidbar deals with speech, for the most part it deals with the misuse of speech. Consider the following examples:

 

Chapter 1: The first census where the eleven tribes were counted (the Levites were NOT counted, which is a story unto itself). It is well known that a “teller” counts money and one who retells a story is said to “recount” it. Thus, we understand that counting is another way of telling a story.

 

Chapter 2: The camping order. We all understand that there is non-verbal speech that has no sound. The order of the tribes in the desert was one such speech. Note that each tribe had a place and each tribe had its own banner. The story of chapter one continued with a precise count for each of the eleven tribes.

 

Chapter 3 & 4: HaShem’s speech and plans regarding the tribe of Levi and their service. The Levites count is now included as part of their speech. As part of this census, money is used to give a silent speech about the redemption of the remainder of the firstborn Levites.

 

Chapter 5: Speaks of leprosy, the mis-use of speech for lashon HaRa, evil speech. This pasuk also contains the speech of a sinner when he confesses his sin, and the testimony of the woman suspected of adultery (sota).

 

Chapter 6:  Speaks of the nazirite vow, another form of speech. This pasuk also details the aaronic blessing given to the Bne Israel, another form of speech.

 

Chapter 7: Speaks of the dedication of the offerings of the tribes. These non-verbal speeches each spoke to the uniqueness of their tribe (despite the fact that they were all the same). This pasuk concludes with HaShem speaking with Moshe.

 

Chapter 8: Details the lighting of the menorah, the purification of the Levites, with their offerings. This chapter contains HaShem’s speech in the form of instructions.

 

Chapter 9: Continues HaShem’s speech regards Pesach observance. This pasuk also details the marching instruction speech that HaShem gave to Moshe. These detailed instructions also told their own story.

 

Chapter 10: Finds the Bne Israel making two silver trumpets to be used to instruct the Bne Israel on marching and camping. Unlike a plain blast, or a crying blast, these blasts were instructive and carried a specific message. This pasuk also details the marching order, another non-verbal speech that was spoken with all of the bodies of every man, woman, and child.

 

Chapter 11:  Murmuring, speaking evil. HaShem’s fire devoured the evil-speakers. This pasuk also speaks of the lust for meat and its murmuring. This murmuring was complaining about manna. This pasuk also speaks of the 70 elders becoming prophets.

 

Chapter 12: Miriam speaking negatively about Moshe because of the Cushite. Miriam is afflicted with Tzaraat, leprosy.

 

Chapter 13: The spies speaking against the Land of Israel.

 

Chapter 14: The people all crying and maligning the land. The people are all murmuring.

 

Chapter 15: Offerings and atonement. Man collecting firewood on the Sabbath is stoned. This pasuk also contains the command of tzitzit.

 

Chapter 16 & 17: The rebellion of Korach (a rebellion about who should lead the Jewish People; who should be its “speaker”).

 

Chapter 18: Aharon and his sons get the priesthood. This soliloquy is by HaShem.

 

Chapter 19:  The red heifer. She, too, has a non-verbal message.

 

Chapter 20: Murmuring over the lack of water because Miriam’s well has disappeared. Edom denied passage. Moshe striking the rock instead of speaking to it. Aharon dies and the people wail for him for 30 days.

 

Chapter 21:  The Bne Israel make a vow to destroy their enemy. The people murmured against HaShem regarding the manna. They also complained that there was no water. HaShem will send fiery serpents with a pole serpent for the cure. Sihon and Og are defeated.

 

Chapter 22, 23, & 24: Bilaam and Balak to curse the Jewish people. Here we see a donkey’s speech, a Gentile prophet’s speech, and the evil speech of Balak.

 

Chapter 25:  False worship of Peor. Phineas kills Zimri and Cosbi.

 

Chapter 26:  A second census. Thus we understand that counting is another way of telling a story. Nadab and Abihu die after offering strange fire.

 

Chapter 27: The daughters of Tzelafchad want land. Women always have a greater love for the land.^[32] Yehoshua is anointed as the future leader of the Bne Israel.

 

Chapter 28 & 29:  Offerings made by fire, and festivals.

 

Chapter 30:  Vows. Here we see the proper and the improper use of vows.

 

Chapter 31:  Midianites are avenged. All the men and married women are killed. Spoil is divided, part for HaShem (Levites).

 

Chapter 32: Reuben and Gad want the land east of the Jordan. There is a back and forth between them and Moshe. Reuben and Gad put animals before the children, in priority. Moshe, rearranges the order to put the children first.

 

Chapter 33:  The story of the journey. Frome Egypt to the Promised land and all the stops in-between.

 

Chapter 34:  HaShem defines the borders of the land.

 

Chapter 35: The cities of refuge.

 

Chapter 36: Moshe allots the daughters of Tzelafchad their inheritance in the land.

 

Even if we might otherwise have missed the centrality of this notion, the book’s ‘orality’ is brought to our attention right from the start: “These are the words that Moshe spoke.” The text clues us in to the fact that, as opposed to the other four books, Bamidbar, to its very core, is an oral work.

 

The fourth of the five layers upon which the world is built, is the layer of speech. The fourth part of any structure is where all of the action is taking place. Consider the Chumash, the five books of the Torah.

 

Bereshit – something from nothing. – Ratzon (desire). This is the point of origin. This is a male process. This sefer represents the maximal male process.

 

Shemot – machshavah, a thought with no form. by which the soul is revealed inwardly. It will be revealed externally in Bamidbar as “speech” (dibur) and “deed”. A flash of inspiration.

 

Vayikra – Hirhur – imagination. The thoughts become explicit. The plan becomes complete. The Mishna teaches that Hirhur (thought) is k'dibur (like speech). If not, there would be no reason to have Hirhur! Hirhur is not like Dibur. If it were, he should say the words!^[33]

 

Bamidbar – dibur also means a place of speaking, a thought translated into action – Speech - Any translation of plan into action. This is where the potential is turned into the actual.

 

The whole book speaks to speech and the misuse of speech, every incident.

 

And where do we go after the rebuilding, the tikkun, of the power of speech? To the “Book of Devarim”, literally, “The Book of Words”.

 

Devarim – The words that were spoken. Maser – action – kol and dibur (voice and speech). All of this sefer’s duplicated commands are the commands needed in eretz Israel.

 

The recipient, this sefer, gives back what she has received from the male (Bereshit). Debarim represents the maximal female level. That is why the words are repeated, or doubled, the job of a woman. This is the root of the oral law.

 

Voice[34]

 

The neck is the organ of connection between the higher and the lower world. In the front, and within this structure is the “voice box”, the organ that produces the voice. The front is the side of elevation and spirituality. The front is called “panim – face” in Hebrew. Panim means the outer face and also the inner internality. That which goes on inside a person is most obviously visible in the face. Thus, we can see why we have the same Hebrew word for the thing and it’s opposite.

 

Voice is produced in the front, the side of spirituality. Voice, in the kabbalistic writings, is referred to  as “Moshe Rabbenu”, the one who brought Torah to the world through his voice. The voice is the origin of speech. Prophecy originates with the voice, as we can see from the Prophet’s words:

 

Yeshayahu (Isaiah) 58:1 Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.

 

Again, prophecy originates with the voice, as we can see when Sarai spoke to Abram:

 

Bereshit (Genesis) 16:1 Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. 2  And Sarai said unto Abram, Behold now, HaShem hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

 

Note that Abram was not to hearken to her words, but rather to her “voice”. When we talk about prophecy, we are talking about voice. That is why Abram was commanded to listen to her voice – listen to her prophecy!

 

HaOref, in Hebrew, means the back of the neck. If you rearrange the letters you get Paro, Moshe’s arch enemy. Paro tried to suppress Moshe’s prophecy.

 

Since our psalm speaks extensively about slander, lets conclude this commentary by looking at the words of the Midrash:

 

Midrash Tehillim Psalms 120:2-4 In my distress I called unto the Lord ... Deliver my soul, O Lord, from lying lips, and from a deceitful tongue (Ps. 120:1-2). The children of Israel said to the Holy One, blessed be He: Even as You have delivered us from all kinds of distress, deliver us from this one, and we will have no other distress, for lying lips—ín them is our distress. Hence it is said Deliver my soul, O Lord, from lying lips, etc.

 

Of all the organs of a man’s body, some are fixed in place and some have freedom of movement; his feet make him free to come and go, his hands make it possible for him to give and take. Only the tongue is neither fixed nor free. Being set inside it is isolated and hemmed in. And yet the tongue can smite the great and the small, the near and the far. It could smite all the more fatally, if it were outside a man’s body, or if like some other parts it could give and take, or if like the feet it were free to come and go.

 

III. What will it profit you, or what will be added unto you, you false tongue? (Ps. 120:3): What will your falseness profit you, or what good can it do you? The tongue sins, but not for its own advantage.

 

The Holy One, blessed be He, says to the tongue: When a thief steals, he steals to eat. Though it is written You will not steal (Εx. 20:13), a thief will steal for the need of the moment, as it is said Men do not despise a thief, if he steal to satisfy his soul when he is hungry (Prov. 6:30). And though it is written You will not commit adultery (Ex. 20:13), a man will commit adultery and for the moment satisfy his appetite, as is said He that commits adultery with a woman lacks understanding; he that does it destroys his own soul (Prov. 6.32). Though the adulterer destroys his own soul, yet for the moment he satisfies his lust. But you, O tongue, what good have you done yourself by your slaying? I will tell you, O evil/lawless tongue, how I am going to act towards you! Even as you did act towards the world from the beginning—as a serpent you spoke evil to Adam—so will I act towards you. You were also the serpent tongue of the wilderness, when, as it is written, The people spoke against God and against Moses (Num. 21:5). And how did the Lord act towards them? The Lord sent fiery serpents among the people (ibid. 21:6). Why serpents? Because it was a serpent that spoke evil/lawlessness, as is said They have sharpened their tongues like a serpent; vipers’ venom is under their lips (Ps. 140:4). And so I made those evil-tongued children of Israel into the dust that I had decreed for the serpent: Dust will you eat (Gen. 3:14).

 

IV. What will it profit you, or what will be added unto you, you false tongue? (Ps. 120:3). The evil/lawless tongue is called “triple-slaying.” Why? Because it slays three: the one who owns it, the one who listens to it, and the one of whom it speaks. And so you find in the story of Doeg that it slew three. It slew Doeg himself, for he has no portion in the world-to-come; it slew Ahimelech the priest, for it is said And Nob the city of the priests [Doeg] smote with the edge of the sword (1 Sam. 22:19); it also slew Saul, who listened to it and accepted its words, for it is said So Saul died, and his three sons (ibid.) And the wicked/lawless kingdom (Rome) slays with its tongue as does a serpent, for it is said The voice thereof will go like a serpent (Jer. 46:22).

 

The tongue is like an arrow. Why? Because if a man takes his sword in hand to slay his fellow, who thereupon pleads with him and begs for mercy, the would-be slayer can repent and return the sword to its sheath. But an arrow—once the would-be slayer aims and lets it go, he cannot bring it back even if he wants to bring it back. Hence it is said Sharp are the arrows of the mighty, like coals of broom (Ps. 320:4), for a broom-shrub once set on fire makes coals that cannot be extinguished.

 

Once it happened that two men going through the wilderness sat down under a broom-shrub, gathered some fallen twigs of the broom, broiled for themselves what they wanted to eat, and ate their victuals. A year later when they came back into the wilderness to the place of the broom-shrub and found the ashes of the fire which they had kindled, they said: “It is now twelve months since we came through here and ate in this place.” Thereupon they raked up the ashes, and as they walked over them, their feet were burnt by the coals under the ashes, for they were still unextinguished. Hence the evil tongue is said to be like coals of broom, as in the verse Sharp are the arrows of the mighty, like coals of broom (Ps. 120:4).

 

A wicked/lawless man can slay other men with his tongue. Like an arrow which a man is unaware of until it reaches him, so is the evil tongue. A man is unaware of it until its arrows from the kingdom of Esau come suddenly upon him. A man remains unaware of it until suddenly a sentence of death or imprisonment is released against him. For while the man is given over to his own affairs, the scribes libel him wherever he may be and so slay him. Hence it is said Sharp are the arrows of the mighty. Thus Moses said to Israel: You will not be afraid of the terror by night (Ps. 91:5)—that is, of the terror of the kingdom of Esau; and he went on to say, Nor of the arrow that flies by day (ibid.)—that is, the arrow of the scribes of Esau. Hence it is said Sharp are the arrows of the mighty.

 

Ashlamatah: Yirmiyahu (Jeremiah) 31:8-16 + 19

 

 

 

Rashi’s Commentary on: Yirmiyahu (Jeremiah) 31:8-16 + 19

 

8 With weeping will they come: Through prayer and repentance.

 

9 He Who scattered: (separant in French, separating.)

 

11 and they will stream: They will gather like a river.

 

13 fat: Heb. דָשֶן.

 

14 A voice is heard on high: A voice is heard in the height of the world, the voice of the house of Israel weeping over Jeremiah the prophet when Nebuzaradan sent him from Ramah to return after the exiles to Gedaliah son of Ahikam, as is stated in this Book (below ch. 39).

 

Rachel weeping for her children: The Midrash Aggadah states (see Lam. Rabbah Proem 24) that the Patriarchs and the Matriarchs went to appease the Holy One blessed be He concerning the sin of Manasseh who placed an image in the Temple but He was not appeased. Rachel entered and stated before Him “O Lord of the Universe, whose mercy is greater, Your mercy or the mercy of a flesh and blood person? You must admit that Your mercy is greater. Now did I not bring my rival into my house? For all the work that Jacob worked for my father he worked only for me. When I came to enter the nuptial canopy, they brought my sister, and it was not enough that I kept my silence, but I gave her my password. You, too, if Your children have brought Your rival into Your house, keep Your silence for them.” He said to her, “You have defended them well. There is reward for your deed and for your righteousness, that you gave over your password to your sister.”

 

19 “Is Ephraim a son who is dear to me?”: These are the words of the Shechinah. That is to say, He is complaining, “And as for Me, I have a change of heart to have pity. Is he My dear son (as one who has but one son, whose every wish he grants him)?”

 

dandled: (Esbaniement in O.F.)

 

whenever I speak of him: Every time that I speak of him. And the Midrash Leviticus Rabbah (2:3) explains: It is enough My speech (דַּי דִבּוּרִי) with which I endowed him, that I taught him My Torah, for Me to have mercy on him.

 

 

Nazarean Talmud

Sidra Of Shemot (Exodus) 13:1-14:14

“Qadesh Li” “Sanctify To Me”

By: H. Em Rabbi Dr. Adon Eliyahu Ben Abraham

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

Note the immediate connection between the Torah Seder and the Mishnaic Peshat of Hakham Tsefet.

 

 

Furthermore, we have a positive verbal tally to the opening verses of Shemot 13:1-2

 

 

Per the Artscroll Tanakh,^[40] Shemot 13:1-16 has three essential topics.

 

1. The Firstborn      v 2
2. Pesach                 v 3
3. Tefillin^[41]              v 9

 

These items are all interrelated in these verses with specific mention in verse 15-16. The interrelated topics cited above or connected to them are the following items.

 

1.      Shema –              Unity of G-d

2.      The Head –         The abode of the intellectual Soul,

3.      The power of memory, which This enables us to be conscious of our antecedents and obligations to His Will^[42]

4.      Teach future generations about the Miracles of the Exodus

 

The Nazarean Codicil is immediate in taking these teachings to heart. Mordechai (Mark) 6:34 usually reads “and he began to teach them many things.” (καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά – kai ērxato didaskein autous polla) However, ἤρξατο – ērxato is rooted in the Greek word ἄρχω – archomai meaning chief, principle or first things. Therefore, given the verbal connection between Shemot 13:2 and Mordechai 6:34 along with “Corral Hermeneutics,” we have translated the verse as noted above. This translation and verbal connection clarifies the materials that Yeshua was teaching his talmidim about the firstborn and the connection between Pesach and Tefillin.

 

Shemot 13:8 (Exod.) 13:8 And you will tell your son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt.

 

m. Berakhot 1:1 From what time may they recite the Shema in the evening? From the hour that the priests enter [their homes] to eat their heave offering, “until the end of the first watch”— the words of R. Eliezer. But sages say, “Until midnight.” Rabban Gamaliel says, “Until the rise of dawn.” M‘H Š: His [Gamaliel’s] sons (talmidim) returned from a banquet hall [after midnight]. They said to him, “We did not [yet] recite the Shema.

 

Yeshua, whose teachings were also from the House of Hillel, knew that the idea of “sons” applied to talmidim. Therefore, we see him following the example of Mishnah Abot 1:1. “Make many disciples stand.” Consequently, we can see that the halakhic implications of the listed items above were essential to Yeshua’s teachings. Furthermore, we halakhic implications in the verses mentioned “pars pro toto” in Mordechai 6:34.

 

B’midbar (Num.) 27:17 who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.

 

We understand the thought to be directed at the Hakhamim. “Do not let the B’ne Yisrael be unguarded sheep.” Gould writes…

 

Μὴ ἔχοντα ποιμένα — (Not having a Shepherd)  Μή is used here, instead of οὐκ, because it denotes Jesus’ conception of the people, his thought about them. It is the fact, but the fact transferred to his mind.^[43] This expression is used also by Mt. 9:36, in the passage which leads up to the account of the appointment of the twelve, and the sending them forth to supply the lack. It seems as if this feeling of Jesus towards the multitude had somehow impressed itself on the minds of the disciples especially at this period of his life, the period just preceding the close of the ministry in Galilee. The figure itself denotes the lack of spiritual guidance.^[44]

 

Yeshua can see that need of the people. We addressed this in last week’s pericope saying that the Hakhamim must be “soul-readers.” Not only does he see their need, he addressed the problem specifically by training talmidim and sending them out, as we saw last week. The Prophet Yechezkel (Ezekiel) also mentions this problem.

 

Yechezkel (Ezek.) 34:5 So were they scattered, because there was no shepherd; and they became food to all the beasts of the field, and were scattered.

 

However, this situation plagued the B’ne Yisrael and caused the Babylonian exile. Like the Knesset HaGadol (the Great Assembly) Yeshua addresses the situation. He gathers the scattered “sheep” and feeds them with the Torah to enliven their souls. Consequently, Yeshua has fulfilled the mitzvot of teaching on the Firstborn, Pesach and Tefillin. We also see another principle in this pericope in view of the previous idea of resting and debriefing. The sheep who are fed a positive Torah diet must be consistently fed or they will be scattered and go wandering. This means that while we can find periods of rest, reflection and refreshment we must not allow these amenities to be a lifestyle.

 

The principle of the Firstborn and the return of the Priesthood to the Firstborn was very much a practice of the P’rushim/Pharisaic. The Nazarean Codicil is replete with information on Priestly practices of the P'rushim (Pharisees). They argued questions like ritual purity for the laity and other ritual practices. This is very evident in the contemporary practice of Netliyat Yadayim.^[45] We will not argue this point at any length here other than to note that P’rushim noticed the defunct Priesthood of the Tzdukim (Sadducees) and were instrumental in guiding Judaism overall into the emergence of Rabbinical Judaism which in practice is very much a Priesthood of the Firstborn. Yeshua, the House of Hillel, and the P’rushim placed the Priesthood of the Firstborn back into the hands of the Jewish laity per se. With this paradigm shift, the role of responsibility became internal rather than external. The Bate Din accepted responsibility for their community and in turn, the community accepted their leadership.  No other system has stood the test of time like the present rabbinical system fostered by the House of Hillel, Yeshua and the P’rushim. Return of the Priesthood to the Firstborn was essential if the B’ne Yisrael were to survive in another exile.

 

Exile, the Place to be

 

Each exile has left its mark on the Jewish people.

 

1. The first exile into Mitzrayim brought forth a Theocratic Nation.
2. The Second exile into Babylon caused the Jewish people to learn that Torah literacy among all the Jewish people was an absolute obligation.

 

This leaves us with the question of what positive mark will the Great Exile leave upon the Jewish people. However, we do not believe that this is the essential question. The true question is what mark the Jewish people will leave on the world. Less than 1% of the world’s populations, the Jewish people have made greater improvements and advancements than any other ethnic people. Their contributions have been earth staggering. Why? This is because the Jewish people are a Theocracy within a diverse cultural system of conflicting governments. However, this “Theocracy” is one, which does not focus on kings, priests or prophets in the traditional sense. Rather G-d is trying to build a Theocracy founded upon communal trust and faithfulness. This thought aligns itself with the original “cultural mandate” given to Adam as well as the final words of Yeshua concerning the “talmudizing,” of all peoples (Gentile nations). However, in both cases the “cultural mandate” is universal. Haym Solomon,^[46] who designed the American One Dollar bill and financed much of the American Revolution, dreamed that the United States could be “One Nation Under G-d.” Hyam Solomon’s original theme was “one Nation under One G-d.” This statement was too “Monotheistic” for the fledgling Trinitarian country and therefore the statement was modified to what we read on the Dollar Bill to this day: “one nation under God.” Nevertheless, this vision was not relegated to one geographic region. These visionaries dreamed a greater dream, rather than “one nation under One G-d”, they dreamed of “one world under One G-d.”

 

A Talmid of Amos

 

The minor Prophet Amos^[47] set a standard for all the Prophets. Firstly, he taught that discrimination was a sin of gargantuan proportions. He also attacked aristocracy and neglect of the lower class. Interestingly, Amos was a “Shepherd.”  As a shepherd, like David he learned how to care for the people of G-d. He traveled from the Tekoa in southern kingdom on the eastern slopes of the Judean hills just below Beth Lechem. Amos heralded the destruction of the Northern Kingdom of Yisrael as well as the pending doom for Yehudah. Chronologically Amos is the earliest of these prophets, and his book offered a pattern for later prophetic books. Amos was frightening to the Priesthood because he ridiculed those who made sacrifices to G-d hypocritically while neglecting the Torah.

 

However, Amos was a Prophet and great visionary. He also saw and foretold the restoration of the Davidic – Messianic Kingdom and return of exiles. However, Amos was the first of the Prophets to posit a universal Judaism. To Amos, G-d/and Judaism were not limited to “one nation under G-d.” Amazingly, his predecessor Yonah, was sent to the Gentile city of Nineveh with a message of repentance. Why would G-d reach out to the Gentiles in Yonah’s day?

 

Be Disciples of Aaron

 

m. Abot 1:12 Hillel and Shammai received [it] from them (Shemaiah and Abtalion – sons of Proselytes). Hillel says, “Be disciples of Aaron, “loving peace and pursuing peace, loving people and drawing them near to the Torah.”

 

Hillel the predecessor to Yeshua taught that we are to be talmidim of Aaron. This means that we should consider ourselves Priests of the Firstborn like Aaron. Many scholars make the mistake of attributing the Kohanic Priesthood to Aaron. This anachronistic approach has led to a great confusion concerning the true nature of the Priesthood. Aaron was the firstborn son. As such, Aaron was a Priest of the Firstborn. With the sin of the Golden Calf, he parenthetically relinquished the priesthood of the Firstborn to his Kohanic successor.

 

Hillel furthers his analogy by saying “love peace” and love people drawing them near to the Torah.” Here we have two remarks. Firstly, shalom means wholeness not just “peace.” therefore, Hillel wanted to see the reparation of a humanity united under the Torah rather than a global rift. Secondly, Hillel wanted people to lay down their prejudices and draw near to the Torah. We taught last week that the method of drawing near to the Torah means drawing near to the Hakhamim. By returning the priesthood back to the Jewish firstborn, the universal mission of Tikun Olam now lay on their shoulders. Likewise, with the death burial and resurrection of Messiah, the cultural mandate of Adam was reestablished and now the Gentile must turn to G-d rather than follow the spheres in the heavens.

 

It was a mixed multitude that came to Har Sinai, the Mountain of G-d.  We need to bear in mind that the Torah is the universal mandate for the entire cosmos. And, as we learned last week there is “one Torah” for the Jew and Gentile alike.

 

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?

 

 

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,

 

Next Shabbat:

Tebet 18, 5784, December 29/30, 2023

Shabbat: “Ma-Titsa’aq Elai” – “Wherefore do you cry unto Me?”

 

 

 

 

 

 

Hakham Dr. Yosef ben Haggai

Rabbi Dr. Hillel ben David

Rabbi Dr. Eliyahu ben Abraham

 

 

Edited by His Honor Paqid Adon Ezra ben Abraham

A special thank you to HH Giberet Giborah bat Sarah for her diligence in proof-reading every week.