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Roll of Honor:

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

 

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

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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.

 

 

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.

 

Shabbat: “Khi Tetse Machaneh” – “When you go out as an army”

 

 

Contents of the Torah Seder

 

·        Holiness In The Camp – Deut. 23:10-15

·        Fugitive Slaves – Deut. 23:16-17

·        Immorality – Deut. 23:18-19

·        Interest – Deut. 23:20-21

·        Vows – Deut. 23:22-24

·        In a Neighbor’s Field and Vineyard – Deut. 23:25-26

·        Divorce – Deut. 24:1-4

·        Exemption From War – Deut. 24:5

·        Millstone Not To Be Taken In Pledge – Deut. 24:6

·        Man Stealing – Deut. 24:7

·        Leprosy – Deut. 24:8-9

·        Taking And Restoring A Pledge – Deut. 24:10-13

·        Treatment Of Workmen – Deut. 24:14-15

·        Individual Responsibility – Deut. 24:16

·        Injustice to the Stranger, Orphan and Widow – Deut. 24:17-18

 

 

Reading Assignment:

 

 

JPS & Targum Pseudo Jonathan for: Devarim (Deuteronomy) ‎‎23:10 – 24:18

 

JPS	Targum Pseudo-Jonathan
10. When a camp goes out against your enemies, you shall beware of everything evil.	10. When you go forth in hosts against your enemies, beware of every evil thing, of strange worship, the, exposure of the shame, and the shedding of innocent blood.
11. If there is among you a man who is unclean because of a nocturnal emission, he shall go outside the camp. He shall not come within the camp.	11. Should there be a man among you who is unclean from accidents of the night, let him go without the camp, and come not among the tents. But at evening time let him wash with water, and on the going down of the sun he may come within the camp.
12. And it shall be, towards evening, he shall bathe in water, and when the sun sets, he may come within the camp.	12. ---- JERUSALEM: And at evening let him bathe with water.
13. And you shall have a designated place outside the camp, so that you can go out there [to use it as a privy].	13. Let a place be prepared for you without the camp where you may shed the water of your feet,
14. And you shall keep a stake in addition to your weapons; and it shall be, when you sit down outside [to relieve yourself], you shall dig with it, and you shall return and cover your excrement.	14. and insert a spade with your weapon in the place of oil which you bind your swords, and in your sitting without you will dig with it, and do what you need there, and turn and cover it.
15. For the Lord, your God, goes along in the midst of your camp, to rescue you and to deliver your enemies before you. [Therefore,] your camp shall be holy, so that He should not see anything unseemly among you and would turn away from you.	15. For the Shekinah of the LORD your God walks in the midst of your camp to save you, and to deliver your enemies into your hands; therefore, will the place of your camps be holy, and nothing impure be seen in it, that His Shekinah go not up from you.
16. You shall not deliver a slave to his master if he seeks refuge with you from his master.	16. You will not deliver up a stranger into the hand of the worshipper of idols; (the sojourner) who has escaped to be among you will be under the protection of My Shekinah; for therefore he has fled from his idolatry.
17. [Rather,] he shall [be allowed to] reside among you, wherever he chooses within any of your cities, where it is good for him. You shall not oppress him.	17. Let him dwell with you and observe the commandments among you; teach him the Law and put him in a school in the place that he chooses in one of your cities: employ (or, have business with) him, that he may do well, and trouble him not by words.
18. There shall not be a prostitute of the daughters of Israel, and there shall not be a male prostitute of the sons of Israel.	18. You will not profane your daughters to make them harlots; nor will any man of Israel debase himself by fornication.
19. You shall not bring a prostitute's fee or the price of a dog, to the House of the Lord, your God, for any vow, because both of them are an abomination to the Lord, your God.	19. You will not bring a gift of the hire of an harlot, nor the price of a dog to offer it in the sanctuary of the LORD your God for any vow, much less as any of the oblations; for they are abominable, both of them, before the LORD your God. JERUSALEM: There will not be a harlot among the daughters of the house of Israel, nor a whoremonger among the sons of Israel. You will not bring the hire of an harlot, nor the price of a dog.
20. You shall not give interest to your brother, [whether it be] interest on money, interest on food or interest on any [other] item for which interest is [normally] taken.	20. You will not make usury of that which is yours from your neighbor upon the loan which you lend, either of money, or food, or anything by which you may make usury.
21. You may [however,] give interest to a gentile, but to your brother you shall not give interest, in order that the Lord, your God, shall bless you in every one of your endeavors on the land to which you are coming to possess.	21. To a son of the Gentiles you may lend for usury, but to your brother you will not lend for usury; that the LORD your God may bless you in all that you put your hand unto, in the land into which you are entering to possess it.
22. When you make a vow to the Lord, your God, you shall not delay in paying it, for the Lord, your God, will demand it of you, and it will be [counted as] a sin for you.	22. When you vow a vow before the LORD your God, delay not to fulfill it in (one of) the three festivals; for the LORD your God requiring will require it. And in the oblation, there will not be any fault or blemish, for in the prescription of the LORD of the world it is so ordained. And you will not be guilty of keeping back (delaying) your vow:
23. But if you shall refrain from making vows, you will have no sin.	23. though, if you refrain from vowing, it will not be sin in you,
24. Observe and do what is emitted from your lips just as you have pledged to the Lord, your God, as a donation, which you have spoken with your mouth.	24. the oath which goes from your lips you will confirm. The precepts of integrity you will verily perform, but that which is not right to do you will not do; and according as you have vowed will you fulfill; sin offerings, trespass offerings, burnt sacrifices, and consecrated victims will you present before the LORD your God, and bring the libations and the gifts of the sanctuary of which you have spoken (in promises), and alms for the poor which your lips have declared.
25. When you enter your neighbor's vineyard, you may eat as many grapes as you desire, until you are sated, but you shall not put [any] into your vessel.	25. When you have come for hire into your neighbour's vineyard, you may eat there as you wilt, till you are satisfied; but you may not put any into your basket.
26. When you enter your neighbor's standing grain, you may pick the ears with your hand, but you shall not lift a sickle upon your neighbor's standing grain.	26. When you go to work for hire in the field of your neighbour, you may gather with your hands, but you are not to put forth the sickle upon your neighbour's grain (for yourself).
Ch24
1. When a man takes a wife and is intimate with her, and it happens that she does not find favor in his eyes because he discovers in her an unseemly [moral] matter, and he writes for her a bill of divorce and places it into her hand, and sends her away from his house,	1. When a man has taken a wife and gone unto her, if she has not favour in his eyes because he finds the thing that is wrong in her, then he may write her a bill of divorce before the court of justice, and put it into her power, and send her away from his house.
2. and she leaves his house and goes and marries another man,	2. And departing from his house she may go and marry another man.
3. if the latter husband hates her and writes her a bill of divorce, and places it into her hand and sends her away from his house, or if the latter husband who took her as a wife, dies	3. But should they proclaim from the heavens about her that the latter husband will dislike her, and write her a bill of divorce, and put it into her power to go from his house; or should they proclaim about him that lie the latter husband will die:
4. her first husband, who had sent her away, may not take her again to be his wife, since she was defiled [to him], for that is an abomination before the Lord, and you shall not bring sin to the land the Lord, your God, gives you for an inheritance.	4. it will not be in the power of the first husband who dismissed her at the beginning to return and take her to be with him as his wife, after that she has been defiled; for that is an abomination before the LORD: for the children whom she might bear should not be made abominable, or the land which the LORD your God gives you to inherit become obnoxious to the plague.
5. When a man takes a new wife, he shall not go out in the army, nor shall he be subjected to anything associated with it. He shall remain free for his home for one year and delight his wife, whom he has taken.	5. When a man has taken a new wife a virgin he will not go forth with the army, lest anything evil befall him; he will be at leisure in his house one year and rejoice with his wife whom he has taken.
6. One shall not take the lower or the upper millstone as security [for a loan], because he is taking a life as security.	6. A man will not take the millstones, lower or upper, as a pledge; for they are necessary in making food for everyone. Neither will a man join bridegrooms and brides by magical incantations; for what would be born of such would perish. JERUSALEM: You will not take the upper and lower millstones for a pledge; for the pledge is a necessity of life. Nor will there be unlawful conjoinment of bridegrooms and brides; for what such produce is denied the life of the world to come.
7. If a man is discovered kidnapping any person from among his brothers, of the children of Israel, and treats him as a slave and sells him that thief shall die, so that you shall clear out the evil from among you.	7. When a man is found stealing a person of his brethren of the sons of Israel, making merchandise of him, and selling him, that man will die by strangulation with the napkin; and you will put away the evil doer from among you.
8. Be cautious regarding the lesion of tzara'ath, to observe meticulously and you shall according to all that the Levite priests instruct you; as I have commanded them, [so shall you] observe to do.	8. Take heed that you cut not into flesh in which there is an ulcer; but make careful distinction between the plague of leprosy and ulceration; between the unclean and clean, according to all that the priests of the tribe of Levi will teach you: whatever, they prescribe to you be observant to perform.
9. Remember what the Lord, your God, did to Miriam on the way, when you went out of Egypt.	9. Be mindful that no one contemn his neighbour, lest he be smitten: remember that which the LORD your God did to Miriam, who contemned Mosheh for that which was not in him, when she was smitten with leprosy, and you were delayed in the way when coming out of Mizraim.
10. When you lend your fellow [Jew] any item, you shall not enter his home to take his security.	10. When a man has lent anything to his neighbour upon a pledge, he will not enter into his house to take his pledge;
11. You shall stand outside, and the man to whom you are extending the loan shall bring the security to you outside.	11. he will stand in the street, and the man to whom you have made the loan will bring out the pledge to you into the street.
12. And if he is a poor man, you shall not lie down [to sleep] with his security.	12. If the man be poor, you will not have his pledge all night with you;
13. You shall return the security to him by sunset, so that he may lie down [to sleep] in his garment, and he will bless you, and it will be counted for you as merit before the Lord, your God.	13. as the sun goes down, you will return the pledge, that he may lie in his garment and may bless you; and to you it will be righteousness/ generosity, for the sun will bear the witness of you before the LORD your God. JERUSALEM: You will certainly return the pledge to him as the sun goes down, that he may sleep in his garment, and may bless you and to you it will be righteousness / generosity before the LORD your God.
14. You shall not withhold the wages of a poor or destitute hired worker, of your brothers or of your strangers who are in your land within your cities.	14. You will not be hard upon your neighbours, or shift (or decrease) the wages of the needy and poor hireling of your brethren, or of the strangers who sojourn in your land, in your cities. JERUSALEM: You will not wilfully keep back the wages of the poor and needy of your brethren.
15. You shall give him his wage on his day and not let the sun set over it, for he is poor, and he risks his life for it, so that he should not cry out to the Lord against you, so that there should be sin upon you.	15. In his day you will pay him his hire. Nor let the sun go down upon it; because he is poor, and he hopes (for that hire) to sustain his life: lest he appeal against you before the LORD, and it be guilt in you. JERUSALEM: In his day you will pay his wages, nor let the sun go down upon them; for he is poor, and by means of his hire he sustains his life: that he may not cry against you before the LORD: so, beware that it become not guilt in you.
16. Fathers shall not be put to death because of sons, nor shall sons be put to death because of fathers; each man shall be put to death for his own transgression.	16. Fathers will not die either by the testimony or for the sin of the children, and children will not die either by the testimony or for the sin of the fathers: everyone will die, by proper witnesses, for his own sin.
17. You shall not pervert the judgment of a stranger or an orphan, and you shall not take a widow's garment as security [for a loan].	17. You will not warp the judgment of the stranger, the orphan, or the widow, nor will any one of you take the garment of the widow for a pledge, that evil neighbours rise not and bring out a bad report against her when you return her pledge unto her.
18. You shall remember that you were a slave in Egypt, and the Lord, your God, redeemed you from there; therefore, I command you to do this thing.	18. And remember that you were bondservants in the land of Mizraim, and that the Word of the LORD your God delivered you from thence; therefore, have I commanded you to observe this thing.

 

Rashi’s Commentary for Devarim (Deuteronomy) 23:10 – 24:18

 

10 When a camp goes forth [against your enemies], you shall beware for Satan accuses in time of danger [thus extra care must be taken in time of war, when danger prevails]. - [Yerushalmi Shab. 2:6; Tanchuma, Vayigash 1]

 

11 [If there is among you a man who is unclean] because of a nocturnal emission Scripture is speaking here in terms of that which usually occurs. [Emissions usually occur at night. However, the law applies equally if it occurs during the day.]- [Sifrei 23:120]

 

he shall go outside the camp This is a positive commandment.

 

He shall not come within the camp This is a negative commandment. He is forbidden to come within the camp of the Levites, and all the more so, to the camp of the Shechinah, [comprised by the Mishkan and its courtyard]. - [Sifrei 23:120, Pes. 68a]

 

12 And it will be, towards evening He should immerse [in the mikvah] close to sunset, since he does not become clean without the sunset. - [Sifrei 23:121]

 

13 And you shall have a designated place Heb. יָד , as the Targum [Onkelos] renders: [וַאֲתַר, a place], like “each man in his place (יָדוֹ) ” (Num. 2:17).

 

outside the camp [I.e.,] outside the cloud [which surrounded the camp].

 

14 in addition to your weapons Heb. עַל־אֲזֵנֶךָ . [I.e.,] besides your other items of equipment.

 

your weapons Heb. אֲזֵנֶךָ , like כְּלֵי זַיְנְךָ , your weapons.

 

15 so that He will not see [That is,] the Holy One, Blessed is He, [will not see] anything unseemly.

 

16 You shall not deliver a slave As the Targum [Onkelos] renders it [ עֲבַד עַמְמִין , a Jewish servant who had been sold to a gentile] (Gittin 45a). Another explanation: even a Canaanite servant of an Israelite who fled from outside the land to the Land of Israel. - [Gittin 45a]

 

18 There shall not be a prostitute Heb. קְדֵשָׁה , one who is unbridled, prepared (מְקֻדֶּשֶׁת) , and ready for prostitution.

 

and there shall not be a male prostitute Heb. קָדֵשׁ , one [i.e., a male] ready for homosexual relations. -[Kid. 68b] Onkelos, however, renders: “A woman of the daughters of Israel shall not become a wife to a slave.” [Nevertheless, Onkelos 's explanation does not contradict that given above, for] such [a woman] is also susceptible to illicit relations, since this sort of marriage [between a Jewess and a slave] is not legally binding. For [slaves] are compared to donkeys, as it says, “Stay here with the donkey (עִם־הַחֲמוֹר) ” (Gen. 22:5). [The choice of the word] עִם [rather אֶת [denotes] those compared to a donkey. -[Kid. 68a] [Abraham said this to his lads when he left them to take Isaac to offer him as a sacrifice. The lads were both slaves, both Eliezer and Ishmael, the son of his handmaid, Hagar. Similarly, the second half of the verse is rendered by Onkelos as follows:] “And no Israelite man shall take a maidservant as a wife,” since he too, becomes a קָדֵשׁ ["one reserved for illicit relations"] through her, because every time he cohabits with her, it is considered prostitution, since his marriage to her is not binding. - [See Pes. 88b]

 

19 a prostitute’s fee [For example,] if one gave her a lamb as her fee, it is unfit to be offered up as a sacrifice. - [Sifrei 23:127]

 

the price of a dog If one exchanged a dog for a lamb [this lamb is unfit for a sacrifice]. - [Sifrei 23:127; Temurah 29a]

 

because both of them [are an abomination to the Lord, your God] Heb. גַּם הֵם . [The extra word גַּם , lit. “also,” comes] to include [a prostitute’s fee or the price of a dog, which has been] converted [to another form]. For example, wheat, which he (sic) made into flour. - [Temurah 30b] [Sefer Yereim ch. 207 reads: which she made into flour.]

 

20 You shall not give interest Heb. לֹא־תַשִּׁיךְ . This is an admonition to the borrower that he should not pay interest to the lender. Afterwards is the admonition to the lender, [in the verse:] “You shall not give him your money with interest” (Lev. 25:37). - [See Sifrei 23:128] [In some editions, the word “afterwards,” is omitted, because that verse does not appear after this one, but in Leviticus (Leket Bahir).

 

21 You may [however,] give interest to a gentile But not to your brother. A negative commandment that is derived by inference from a positive commandment [such as this,] is considered a positive commandment. [Thus, in this passage we have the positive commandment (born out of the inference: “to a gentile,” i. e., but not to your brother, plus two negative commandments: 1) “You shall not give interest to your brother” (verse 20), and 2) “but to your brother you shall not give interest” (verse 21). Hence, one who borrows from a Jew with interest] transgresses two negative commandments and one positive commandment. - [B.M. 70b]

 

22 [When you make a vow...] you shall not delay in paying it for three Festivals. Our Rabbis learned this from a Scriptural verse [see Deut. 16:16]. - [R.H. 4b]

 

24 Observe [and do] what is emitted from your lips This adds a positive commandment [i. e., to pay one’s vows in time,] to the [aforementioned] negative commandment [expressed in verse 22, namely, “you shall not delay in paying it”].

 

25 When you enter your neighbor’s vineyard Scripture is speaking of a worker [who enters his employer’s vineyard to work there]. - [B.M. 87b]

 

as you desire As many as you wish.

 

until you are sated But not excessive eating. - [B.M. 87b]

 

you shall not place [any] into your vessel From here [we learn that] Scripture is referring only to the period of the vintage when you place [grapes] into the owner’s vessel (B.M. 87b). However, if the worker is entering [the vineyard] in order to hoe or cover the exposed roots [with earth], he may not eat [any of the grapes]. - [B.M. 89b]

 

26 When you enter your neighbor’s standing grain This [verse] too, is speaking of a worker [who enters his employer’s grain field, to work there]. - [B.M. 87b]

 

Chapter 24

 

1 [When a man takes a wife... that she does not find favor in his eyes] because he discovers in her an unseemly [moral] matter [In this case] he has an obligation to divorce her, lest she find favor in his eyes [and he might consequently wish to keep her, which he must not do, since she had committed an act of impropriety]. - [Gittin 90b]

 

2 [and goes and marries] another man who differs from her first husband, for that one sent the evil woman out of his home, whereas this [man] has taken her in [to his home]. - [Gittin 90b]

 

3 if the latter husband hates her Scripture informs him that eventually he will [come to] despise her, and if not, she will bury him, for it says, "or if the latter husband... dies."- [Sifrei 24:135]

 

4 since she was defiled [to him] [This unusual expression comes] to include a sotah [a woman suspected of adultery] because she secluded herself [with another man]. [Until her trial ceremony takes place (see Num. 5:11-31) and it is yet unknown whether she has indeed committed adultery, he may not have relations with her.] - [Sifrei 24:136]

 

5 [When a man takes] a new wife [i.e., one] who is new to him, even if she is a widow [i.e., she was previously married to someone else], but this excludes [a man who] remarries his divorcee. - [Sotah 44a]

 

nor shall he be subjected lit., nor shall it pass over him, [referring to] the order of the army.

 

to anything associated with it that is required by the army: [For instance,] he must not supply water and food or repair the roads [for the army]. However, men who return from the battlefield by the order of the kohen because they either built a house but did not yet dedicate it or betrothed a woman but did not yet take her [as a wife] [see Deut. 20:5-7], are required to supply water and food and repair the roads [for the army]. - [Sotah 43a]

 

He shall remain [free] for his home Heb. לְבֵיתוֹ , lit., “for his house,” [meaning] also for his house. If he built a new house and dedicated it, or if he planted a vineyard (see Deut. 20:6) and redeemed it [i.e., he just began to partake of its fruits in the fourth year by redeeming them and eating their value in Jerusalem], he does not move from his home for the needs of war.

 

for his home Heb. לְבֵיתוֹ . This refers to his house [as explained above].

 

must remain Heb. יִהְיֶה . [This] comes to include his vineyard [as explained above].

 

and delight Heb. וְשִׂמַּח . [The word אֶת in this phrase, וְשִׂמַּח אֶת־אִשְׁתּוֹ , can mean “with,” or it can introduce the direct object, namely, “his wife.” Thus, this phrase can either mean “he shall rejoice with his wife,” or it could mean “he shall delight his wife.” Here, Rashi decides that the meaning is] “He shall delight his wife” [that is, the verb is in the piel (intensive causative) conjugation]. Thus, the [correct] rendering is as it appears in the Targum [Onkelos]: וְיַחְדֵי יַת אִיתְּתֵהּ , “and he shall make his wife happy.” One who renders: אִיתְּתֵהּ וְיֶחְדֵי יַת , “he shall rejoice with his wife,” is mistaken, for this is not the translation of וְשִׂמַּח [in the piel, causative conjugation], but [the translation] of וְשָׂמַח , [the kal, simple intransitive conjugation].

 

6 One shall not take the lower or the upper millstone as security [for a loan] If [a creditor] comes to the court to demand security for a debt [for which no security had previously been required], he may not take as security articles used in the preparation of food. - [B.M. 115a]

 

the lower millstone Heb. רֵחַיִם . This is the lower [millstone].

 

the upper millstone Heb. וָרָכֶב . This is the upper [millstone].

 

7 If [a man] is discovered By witnesses, and after he was warned [not to kidnap] (Sifrei 24:139). Likewise, every [instance of] יִמָּצֵא , “[if someone is] discovered,” in the Torah. - [Mechilta 21:63]

 

and treats him as a slave The perpetrator is not liable [to the death penalty] until he uses [his victim as a slave]. - [Sifrei 24:139, San. 85b]

 

8 Be cautious regarding the lesion of tzara’ath that you do not remove any of the signs of uncleanness [e.g., by peeling off the skin], and that you do not cut off a bahereth, bright spot. - [Sifrei 24:140, Mak. 22a]

 

according to all that [the Levite kohanim] instruct you whether to quarantine [the person with tzara’ath], whether to make a decisive diagnosis [of tzara’ath], or whether to declare him clean. 9

 

 Remember what the Lord, your God, did to Miriam If you wish to take precautions against being stricken with tzara’ath, then do not speak לָשׁוֹן הָרַע [slander, derogatory remarks]. Remember what was done to Miriam, who spoke against her brother [Moses] and was stricken with lesions [of tzara’ath] (see Num. 12:1-16). - [Sifrei 24:141]

 

10 When you lend your fellow [Jew] Heb. כִּי־תַשֶּׁה , lit., when you obligate your friend.

 

any item Heb. מַשַּׁאת מְאוּמָה , lit., a debt involving anything.

 

12 you shall not lie down [to sleep] with his security You shall not lie down [to sleep] while you have his security in your possession. - [Sifrei 24:144, B.M. 114b]

 

13 [You shall return the security to him] by sunset if it is a garment worn at night. And if it is a garment worn by day, return it in the morning. This has already been written in parshath Mishpatim, where the verse says, “until sunset you shall return it to him” (Exod. 22:25), meaning that you shall return it to him for the entire day, and when the sun sets, you may take it [back]. - [B.M. 114b]

 

and he will bless you And if he does not bless you, it will nevertheless “be counted for you as merit.”- [Sifrei 24:144]

 

14 You shall not withhold the wages of a [poor or destitute] hired worker But has this not already been written [in the verse, “You shall not withhold what is due your fellow [Jew]” (Lev. 19:13)]? However, this [negative commandment] is [repeated here] to [make one] transgress two negative commandments for [withholding the pay due] a destitute person: [First, here,] not to withhold the wages of a worker who is poor or destitute, and [secondly,] concerning [even] the well-to-do worker, one was already admonished (Lev. 19:13)], “You shall not [unjustly] withhold what is due your fellow [Jew, which includes the destitute as well].”- [B.M. 61a] [See Chavel and Yosef Hallel, who quote the Reggio edition, which is more correct.] destitute Heb. אֶבְיוֹן , one who longs for everything [because he has nothing. The word for longing (תאב) resembles the word for destitute (אֶבְיוֹן) ]. - [See Midrash Prov. 22:22]

 

of your strangers This [refers to] a righteous proselyte [who converts to Judaism out of genuine conviction and pure motives]. - [Sifrei 24:145]

 

within your cities This [expression refers to] a convert who [has undertaken not to practice idolatry, but] eats animals that have not been ritually slaughtered. - [Sifrei 24:145]

 

who are in your land This [expression] comes to include the hire of animals or utensils. - [Sifrei 24:145, B.M. 111b]

 

15 and he risks his life for it For this wage he risks his life. [For instance,] he climbed up a ramp or suspended himself from a tree. - [B. M. 112a]

 

so that there should be sin upon you in any case, [even if he does not cry out to the Lord against you]. However, punishment is meted out faster by virtue of one who cries out. - [Sifrei 24:146]

 

16 Fathers shall not be put to death because of sons [I.e.,] by the testimony of [their] sons. But, if you say [that it means that fathers shall not be put to death] because of the sins of their sons, it has already been stated, “each man shall be put to death for his own transgression.” However, one who is not yet a man may die on account of his father’s transgressions. [Therefore,] minors may die at the hands of Heaven on account of their parents’ sins. - [Sifrei 24:147, Shab. 32b]

 

17 You shall not pervert the judgment of a stranger or an orphan And concerning a wealthy person, [meaning anyone, not necessarily poor], one has already been warned, “You shall not pervert justice” (Deut. 16:19). However, [Scripture] repeats this prohibition here in reference to the poor man to [make one] transgress two negative commandments [for perverting the justice due a poor man]. Since it is easier to pervert the judgment of a poor man than that of a rich man, [Scripture] admonishes and then repeats [the admonition].

 

and you shall not take a widow’s garment as security [for a loan] not at the time of the loan, [but when the debtor has defaulted].

 

 

Ketubim: Tehillim (Psalms) 133-135

 ‎

JPS	Targum
133:1. A song of ascents of David. Behold how good and how pleasant it is for brothers also to dwell together!	1. A song that was uttered on the ascents of the abyss. Behold, how good and how pleasant is the dwelling of Zion and Jerusalem, together indeed like two brothers.
2. As the good oil on the head runs down upon the beard, the beard of Aaron, which runs down on the mouth of his garments.	2. Like the fine oil that is poured on the head, coming down on the beard, the beard of Aaron, that comes down to the hem of his garments.
3. As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever.	3. Like the dew of Hermon that comes down on the mountains of Zion; for there the LORD has commanded the blessing, life forevermore.
Ch34
134:1. A song of ascents. Behold, bless the Lord, all servants of the Lord who stand in the house of the Lord at night.	1. A song that was uttered on the ascents of the abyss. Behold, bless the LORD, all servants of the LORD who stand on watch in the sanctuary of the LORD and sing praise at night.
2. Lift your hands in the holy place and bless the Lord.	2. Lift up your hands, O priests, on the holy days, and bless the LORD.
3. May the Lord bless you from Zion, He Who made heaven and earth.	3. The LORD will bless you from Zion, He who made heaven and earth.
Ch35
135:1. Hallelujah, praise the name of the Lord, praise, you servants of the Lord,	1. Hallelujah! Praise the name of the LORD, praise, O servants of the LORD!
2. Who stand in the house of the Lord, in the courts of the house of our God.	2. Who stand in the sanctuary of the LORD, in the courts of the house of our God.
3. Praise God for the Lord is good; sing to His name because it is pleasant.	3. Hallelujah! For the LORD is good; sing to his name, for it is pleasant.
4. For God chose Jacob for Himself, Israel for His treasure.	4. For the house of Jacob the LORD chose for Himself, Israel, for His beloved.
5. For I know that God is great, and our Lord is more than all powers.	5. For I know, for great is the LORD, and our Master over all gods.
6. All that the Lord wished, He did in the heavens and on the earth, in the seas and all the depths.	6. All that the LORD desires, He has done in heaven and on earth, in the seas and all the deeps.
7. He raises the clouds from the edge of the earth; He made lightning for the rain; He finds wind [to send] out of His treasuries.	7. Who brings up clouds from the ends of the earth; He made lightning for the fall of rain, He who brings forth the storm from His storehouses.
8. He struck down the firstborn of Egypt, from man to beast.	8. Who slew the firstborn of Egypt, from man to beast.
9. He sent signs and wonders in the midst of Egypt, upon Pharaoh and upon all his servants.	9. He sent signs and wonders into your midst, O Egypt, against Pharaoh and all his servants.
10. He struck down great nations and slew mighty kings.	10. Who smote many Gentiles and slew mighty kings.
11. Sihon the king of the Amorites and Og the king of the Bashan, and all the kingdoms of Canaan.	11. Namely, Sihon the Amorite king, and Og, the king of Mathnan, and all the kingdoms of Canaan.
12. And He gave their land as an inheritance, an inheritance to Israel His people.	12. And gave their land as an inheritance, an inheritance for Israel His people.
13. O Lord, Your name is eternal; O Lord, Your remembrance is throughout all generations.	13. O LORD, Your name is forever; O LORD, Your memorial is for all generations.
14. For the Lord will judge His people and relent for His servants.	14. For the LORD by His Word will judge the case of His people and will turn in His compassion to all His righteous/generous servants.
15. The idols of the nations are silver and gold, the handiwork of man.	15. The idols of the Gentiles are silver and gold, the work of the hands of a son of man.
16. They have a mouth but do not speak; they have eyes but do not see.	16. They have a mouth, but do not speak; eyes they have, but do not see.
17. They have ears but do not listen; neither is there any breath in their mouth.	17. They have ears, but do not hear; nostrils, but there is no breath of life in their mouth.
18. Like them will be those who make them, all who trust in them.	18. Their makers will be like them, all who put their trust in them.
19. The house of Israel, bless the Lord; the house of Aaron, bless the Lord.	19. House of Israel, bless the LORD! House of Aaron, bless the LORD!
20. The house of the Levites, bless the Lord; those who fear the Lord, bless the Lord.	20. House of Levites, bless the LORD! You who fear the LORD, bless the LORD!
21. Blessed is the Lord from Zion, He Who dwells in Jerusalem. Hallelujah!	21. Blessed is the LORD from Zion, who has made His presence abide in Jerusalem. Hallelujah!

 

Rashi’s Commentary on Tehillim (Psalms) ‎‎133-135

 

 Chapter 133

 

 1 Behold how good and how pleasant it is for brothers also to dwell together When the Holy One, blessed be He, will dwell in the Temple with Israel, who are called brothers and friends, and He too will be together with them.

 

Soncino Books of the Bible – The Psalms

By Dr. A. Cohen

Soncino Press, London, 1965, p. 439.

 

good – Fine and beneficial, making for social happiness and national vitality.

 

dwell together in unity – lit. ‘the dwelling of brethren also together.’ What is advocated is not concord but co-habitation. The members of the restored nation should not be scattered but live together as a compact body.

 

2 As the good oil with which Aaron the priest was anointed.

 

which runs down from his head to his beard, to the mouth of his tunic, for the beard rests on the mouth of the tunic. So is the dew of Hermon, which is high, pleasant on the mountains of Zion. Just as the anointing oil is for greatness, so is the dew of Zion for glory and distinction for Israel. Just as the good oil is so, so is the dew of Hermon. Like this, so is that, like (Isa. 24:2): “as with the people, so with the priest.” Our Rabbis explained “for brothers to dwell” as concerning Moses and Aaron, regarding unlawful use of the anointment oil, in tractate Horioth (12a) the entire psalm. But [there is], in words of Torah and post- Mosaic Scriptures, an allegory and a figure, and [in the] words of the wise and their riddles, but the primary meaning of the song of ascents is that it was said regarding the Temple.

 

Soncino Books of the Bible – The Psalms

By Dr. A. Cohen

Soncino Press, London, 1965, p. 439.

 

the precious oil – Anointing oil was poured upon the head of the High priest at his consecration (Exodus 29:7) and would flow down to his beard. In like manner, the effects of living together would spread though the nation.

 

even A’aron’s beard – A lengthy beard was a mark of high dignity in the Orient. A’aron’s was so long that it covered the upper hem of his vestment.

 

Verse 3

Like the dew of Hermon – ‘Hermon is noted for the abundance of the dew that falls on its sloped (W.D.). This dew gives fertility to the soil; and similarly, the idea which the Psalm extols will invigorate the whole people. … The dew of Hermon is a phrase denoting exceedingly heavy dew; and as such moisture proves beneficial to the vegetation on the slopes of these hills, so will the dwelling together of the Jews be of great benefit to them.

 

Chapter 135

 

1 Hallelujah, praise, etc. 7 He made lightning for the rain They are the flashes in the sky, that flash and lighten before the rain: esloyde, esluyde, esludes, esloisdes, aleydonz in Old French.

 

He finds Heb. מוצא , an expression of finding. i.e., He prepared a treasury for the wind, and there they are accessible to Him to send them on His mission.

 

9 in the midst Heb. בתוככי , like בתוךְ in the midst.

 

13 O Lord, Your name is eternal Like Your greatness and Your authority then, so is it also now, and You have the power to judge and to avenge us.

 

14 For the Lord will judge His people He will judge their judgment from their enemies.

 

and relent He will have another thought.

 

17 neither is there any breath in their mouth There is not even any breath in their mouth like an animal. Now, since they have no breath [in the mouth], he need not explain [that they do not have] the breath of the nose. This אף

 is vowelized with a “pattah,” whereas (115:6): “they have a nose (אף) but they do not smell,” is vowelized with a “kamatz.” (This is not found in all editions.)

 

20 those who fear the Lord These are the proselytes (I found this).

 

Meditation on Tehillim (Psalms)

Tehillim (Psalms) 133-135

By Hakham Dr. Hillel ben David

 

The final lines of the previous psalm read, There I shall cause pride to sprout for David; I have prepared a lamp for My anointed ... his crown will shine (132:17-18). It is the role and glory of the king to bring harmony and unity to his nation. His all-embracing personality knits together the many-colored fabric of the diverse people that make up a nation.

 

King David toiled to bind up the wounds of his strife-torn nation. His dream of harmony was realized during the reign of his son, Solomon, whose name means, He who is the master of peace. Solomon made peace with his royal brothers and transformed them from rivals into allies. This psalm extols the glory of such brotherly love (Ibn Ezra).

 

Moses and Aaron provide the quintessential example of fraternal love. These brothers were very different in nature and in action, yet each complemented the other and formed a perfectly balanced, forceful leadership for the Jewish nation. This psalm lauds the virtues of these spiritual giants and declares, Behold, how good and how pleasant is the dwelling of brothers in unity (v. 1).[1]

 

Psalms chapter 133 was written by David. In this chapter of psalms, the Levites ascend to the fourteenth step. The final lines of Psalms chapter 132 read:

 

Tehillim (Psalms) 132:17-18 There I shall cause pride to sprout for David; I have prepared a lamp for My anointed^[2] ... his crown will shine.

 

It is the role and glory of the king to bring harmony and unity to his nation. His all-embracing personality knits together the many-colored fabric of the diverse people that make up a nation.

 

King David toiled to bind up the wounds of his strife-torn nation. His dream of harmony was realized during the reign of his son, Solomon, whose name means, He who is the master of peace. Solomon made peace with his royal brothers and transformed them from rivals into allies. Psalms chapter 133 extols the glory of such brotherly love.^[3]

 

Moses and Aaron provide the quintessential example of fraternal love. These brothers were very different in nature and in action, yet each complemented the other and formed a perfectly balanced, forceful leadership for the Jewish nation. This psalm lauds the virtues of these spiritual giants and declares, Behold, how good and how pleasant is the dwelling of brothers in unity.^[4]

 

This psalm clearly expresses the effect of following our Torah portion which contains a number of mitzvot whose violation will bring much friction to the individuals of a community. On the other hand, if we follow the Torah’s good advice, then it will be like oil^[5] that negates the friction that occurs when brothers dwell together. This suggests that when King David penned this psalm that he had gotten past his exile and the problems he had with King Shaul. After all those years of strife, clearly, he was enjoying the unity of dwelling in shalom.

 

Radak explains that both the king and the High Priest are anointed with oil, which is a symbol of the smooth and pleasant.^[6] In the future, the King Messiah will live in total harmony with the High Priest of His day. The prophet Zechariah stated that such a relationship existed between the king and the High Priest who reigned in the beginning of the era of the Second Temple, saying: And the counsel of peace shall be between them both.

 

Psalms chapter 134 concludes the series of fifteen Songs of Ascents, which describe how Israel rises higher and closer to HaShem. HaShem responds with an abundance of blessing emanating from Zion, as we read in the final verse of Psalms chapter 133: Zion, from there HaShem has commanded the blessing.^[7]

 

In addition, the Psalmist now declares that the priests who serve the Temple in Zion must spread the blessings throughout Israel. It is the priests who stand in the House of HaShem in the nights,^[8] i.e., even after the Temple is destroyed and the Jews suffer in the dark night of exile; the priests will inspire them with a message of Divine encouragement.

 

Shiltei Gibborim (comm, to Berachot chapter one) observes that some communities have the custom of reciting this psalm before the nighttime prayer of Maariv because this psalm praises the servants of HASHEM who stand in the House of HASHEM in the nights (y. 1).[9] [10]

 

Debarim (Deuteronomy) 23:10-11 If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:

                                                                                                  

This issue can only occur when one is asleep (usually at night), whereas the ones in the Temple, in this psalm, are standing and never sleep. In v.15 we see an additional connection in the reason for cleanness in the camp: The Shekinah of HaShem is in the camp in the same way that the Shekinah was in the Beit HaMikdash.

 

In Psalms chapter 135 the Psalmist looks forward to the Messianic era when there will be an unprecedented outpouring of praise to HaShem. Then all men will study the annals of human history and realize that HaShem directed all events for the very best.

 

The prophet Isaiah (12:25) records the exultant lyrics which are destined to be sung: Behold, God is my help, I shall trust and not fear, for the strength and praise of God, HASHEM, has been my salvation. Now you can draw water in joy from the springs of salvation. And you shall say on that day: 'Praise HASHEM, call upon His Name declare among the people His deeds, make mention that His Name is exalted. Sing to HASHEM, for He has done excellent things, this is known throughout the earth.'

 

Yeshayahu (Isaiah) 12:25 Behold, God is my help, I shall trust and not fear, for the strength and praise of God, HaShem, has been my salvation. Now you can draw water in joy from the springs of salvation. And you shall say on that day: ‘Praise HaShem, call upon His Name, declare among the people His deeds, make mention that His Name is exalted. Sing to HaShem, for He has done excellent things, this is known throughout the earth’.

 

In this composition, the Psalmist looks forward to the Messianic era *when there will be an unprecedented outpouring of praise to Hashem. Then all men will study the annals of human history and realize that God directed all events for the very best.

 

In this chapter, the Psalmist singles out notable events of Jewish history, and he calls upon all segments of the Jewish people to join together in this climactic Messianic hymn.[11]

 

This Psalm is not a Psalm of ascent. That said, Psalms 135 and 136 stand as a single unit that is called “The Great Hallel”. Psalms 135 and 136 constitute a single unit that parallels the Egyptian Hallel.^[12] According to Rabbi Yochanan,^[13] this unit is the Great Hallel.^[14] Why is this Psalm called “The Great Hallel”? R. Johanan explained: Because this Psalm says that the Holy One, blessed be He, sits in the highest heaven of the universe and apportions food to every creature. ^[15]

 

Pesachim 118a What comprises the great Hallel? Rab Judah said: From ‘O give thanks’ until ‘the rivers of Babylon.’^[16] While R. Johanan said: From ‘A song of ascents’ until ‘the rivers of Babylon.’^[17] R. Aha b. Jacob said: From ‘for the Lord hath chosen Jacob unto himself’^[18] until ‘the rivers of Babylon.’ And why is it called the great Hallel? — Said R. Johanan: Because the Holy One, blessed be He, sits in the heights of the universe and distributes food to all creatures.^[19]

 

Berachoth 4b R. Eleazar b. Abina says: Whoever recites [the psalm] Praise of David^[20] three times daily, is sure to inherit^[21] the world to come. What is the reason? Shall I say it is because it has an alphabetical arrangement? Then let him recite, Happy are they that are upright in the way,^[22] which has an eightfold alphabetical arrangement. Again, is it because it contains [the verse], Thou openest Thy hand [and satisfiest every living thing with favor]?^[23] Then let him recite the great Hallel,^[24] where it is written: Who giveth food to all flesh!^[25] — Rather, [the reason is] because it contains both.^[26]

 

In this psalm, the Psalmist singles out notable events of Jewish history, and he calls upon all segments of the Jewish people to join together in this climatic Messianic hymn.

 

When David was studying our Torah portion, he noticed the proliferation of mitzvot and that these mitzvot generally involve the dealings between men. This was his inspiration to speak of the oil and of the pleasantness of dwelling in unity. Let’s look a bit deeper at the “oil” of Psalms chapter 133:

 

Tehillim (Psalms) 133:1 A Song of Ascents; of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! 2 It is like the precious oil upon the head, coming down upon the beard, even Aaron’s beard, that cometh down upon the collar of his garments.

 

The Midrash teaches us a couple of drashic meanings for oil (shemen - שמן):

 

Midrash Rabbah - Leviticus III:7 The Holy One, blessed be He, says to him: ‘‘My son, why hast thou not mingled thy doings with words of the Torah?’6 -for oil symbolizes the Torah, and oil [likewise] symbolizes good deeds, even as it says, Thine oils have a goodly fragrance; Thy name is as oil poured forth.^[27]

 

Torah is compared to oil: Just as oil is bitter at first and then becomes sweet, so too is it with Torah; just as oil is life for the world, so is Torah; just as oil brings light to the world, so too do the words of Torah.^[28] This is why the Talmud says that anyone who uses olive oil on a regular basis will be certain to have children who are talmidei Hakhamim.^[29]

 

Oil was regarded as a symbol of honor,^[30] joy,^[31] and favor.^[32] Therefore, oil was to be withheld from offerings associated with disgrace, sorrow, and disfavor, just as it was withheld from the body in time of mourning.^[33] Thus it is stated with reference to the special sacrifice offered when a man suspects his wife of adultery: “No oil shall be poured upon it and no frankincense should be laid on it, for it is a meal offering of remembrance which recalls wrong doing”.^[34] Likewise the choice flour of a sin offering is to be free of both oil and frankincense.^[35]

 

In the ritual purification of a person who has recovered from leprosy oil plays a major role. The sacrifice offered on the eighth day of the procedure includes an offering of choice flour mixed with oil and the presentation of a log of oil, the largest measure of oil called for in any Torah procedure. Some of the oil is sprinkled “before HaShem” seven times, as was blood. Some is placed on the right ear, right thumb, and right big toe of the recovered leper, where blood has already been placed; that which is left over is poured on his head. These procedures symbolize the restoration of HaShem’s favor and the return of honor and joy to a man who had previously been disgraced and who had observed rites characteristic of mourning.^[36] From the association of oil with vigor and fertility,^[37] as, for example, in the term “son of oil” (Heb. ben shemen) for “fertile”,^[38] it may be surmised that the sprinkling of the leper with oil is also symbolic of his restoration to life since the Talmud regards the leper as “a dead person”.^[39]

 

We see that oil is a symbol of wealth in Yaaqov’s blessing to Asher:

 

Bereshit (Genesis) 49:20 From Asher his bread will be fat (shemena).

 

And in the instructions Moshe gives to the spies who are sent to Canaan:

 

Bamidbar (Numbers) 13:20 Whether [the land] is fat (shemena) or thin.

 

Background

 

When Moshe Rabbeinu anointed Aharon (his brother) the Kohen Gadol, there were two droplets of the anointing oil ^[40] that would bead on the edges of his beard. (It actually describes a miracle that the two droplets would reabsorb to the root of his beard when he spoke so as not to fall off, and then redistribute into the two beads at the edge of his beard when he stopped talking.) The Gemara^[41] teaches that the Shemen that Aharon was anointed with remained on his beard as a sign of his holiness. Possibly, this was why Elazar carried it with the Mishkan, as a similar ongoing sign of the holiness of the Mishkan.

Anyways Moshe feared that perhaps the droplets were a sign that somehow, he had misused the anointing oil. Therefore, the second two pesukim of the psalm were spoken aloud by a bat kol, a divine voice, informing Moshe that just as the dew of Mt. Hermon cannot be misused so too the oil of Aharon's beard was not misused.

Still Aharon feared that maybe the droplets signified something he had done wrong, at that moment the divine voice, the bat kol, spoke the first pasuk of the psalm, informing him that just as Moshe was free of taint, so too was his brother who dwelt with him.

 

Now the oil that Moshe prepared was never ending and would last throughout time.

 

Shemot (Exodus) 30:30-31 And thou shalt anoint Aaron and his sons, and sanctify them, that they may minister unto Me in the priest's office. 31 And thou shalt speak unto the children of Israel, saying: This shall be a holy anointing oil unto Me throughout your generations.

 

Krithoth 5b Is this the only miracle that occurred in connection with the oil of anointment? Was it not attended by many miracles from beginning to end! There were only twelve logs of oil and yet with it were anointed the Tabernacle and its vessels, Aaron, and his sons throughout the seven days of the consecration, and the high priest and kings, and yet it remained whole for the days to come, as it is written: This shall be a holy anointing oil unto Me throughout your generations.1 [The numerical value of] Zeh [this] is twelve, meaning that this quantity was preserved.

 

Midrash Tanchuma Yelammedenu for: Shemot (Exodus) 18:1 – 19:5

 

Another explanation. You gave to the earliest generations only the fragrance of the commandments. To Adam You gave one commandment,^[42] and to Noah and his sons, six commandments,^[43] are collectively designated the Noachide laws), but when we reached Sinai, You poured upon us all the commandments, as men pour ointment from a barrel.^[44] Your name is an ointment (shemen) poured forth. R. Berechiah said: Oil (shemen) is a light to the one who occupies himself with the oil of the Torah.^[45] Therefore do the maidens love you - alludes to the people of the world who come and convert. Who was one of these? It was Jethro. After he heard of the many miracles that had been performed for Israel, he came to them and converted. Now Jethro heard. What is written before this? It is the chapter describing the destruction of Amalek, and that is followed by Now Jethro heard. Scripture says elsewhere in allusion to this: When you smite a scorner the simple will become prudent.^[46] When you smite a scorner refers to Amalek, and the simple will become prudent alludes to Jethro.

 

The brothers who were truly “brethren to dwell together in unity” were Moshe and Aharon. The continuation of the pasuk is “Like the precious oil upon the head running down upon the beard, the beard of Aharon”. Why the repetition of the term “beard”, first it is written “hazakan” and then “zakan Aharon”.^[47] Chazal say that Aharon actually had two “zekanim”, beards. Moshe’s elation over Aharon’s being appointed the Kohen Gadol, the high priest, made the anointment oil, flowing down Aharon’s beard appear to Moshe as if it were flowing down his own beard. Moshe is “more humble than any person”,^[48] and therefore wishes for only what is good for Aharon. If HaShem wishes that Aharon become the Kohen Gadol, then Moshe is automatically happy with that choice.

 

Moshe does not wish to receive any honor but only to bestow honor on the one that HaShem feels is deserving of this honor. The Rav^[49] said that man must realize that honor is “futility of futilities” when it comes to one’s own honor. When it comes to the other person one must bestow them with as much honor as possible. We see that Moshe does not wish any honor for himself, what about Aharon, does he wish honor for himself? Aharon also does not wish to be the recipient of any honor; Moshe and Aharon together said, “for what are we?”^[50] Moshe and Aharon both feel themselves as being nothing; Aharon is only agreeing to be anointed as the Kohen Gadol because that is the wish of HaShem.

 

Chazal say based on the pasuk:

 

Tehillim (Psalms) 133:3 Like the dew of Hermon descending upon the mountains of Zion…

 

That when Moshe poured the anointment oil on Aharon’s head, two drops fell on Aharon’s beard. Moshe Rabbeinu began to worry, perhaps he profaned the anointment oil, a holy object and therefore forbidden for any other use. A voice came out and said that just like the “dew of Hermon” cannot be profaned for it is ownerless, so too the oil on Aharon’s beard cannot be profaned. Aharon was still worried, perhaps Moshe was not guilty of profaning the oil because Moshe derived no benefit from it, Aharon however did derive benefit from the oil. A voice then came out from Heaven, “Behold, how good and how pleasant it is for brethren to dwell together in unity”, just as Moshe was not guilty of profaning the oil, so too was Aharon not guilty.

 

Moshe and Aharon are equal, both are searching for ways not to benefit from and thus not profane something holy; neither is looking for honor, neither harbor any form of jealousy. Aharon did not complain when his sons died “and Aharon was silent”,^[51] he did not utter a sound. Chazal tell us that Aharon had every right to say something, yet he did not. When the decree was issued that Moshe Rabbeinu not enter the land of Israel, Moshe said “whom You tested at Masah, and whom You challenged at the waters of Meribah”.^[52] Moshe is claiming that his sinning should not render Aharon punishable as well by barring him entry into the land of Israel. Aharon is silent, he does not complain.

 

Mashiach – The Anointed One

 

Jewish kings are inaugurated by having the Prophet pour a large quantity of oil on their head. Jewish kings are anointed with oil to indicate their connection with the higher world. The oil is poured on the King’s head, the highest part of a man, and the place of the crown. Oil is always a symbol of connection, of Torah and mitzvot.

 

Shemot (Exodus) 29:4-7 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. 5 And thou shalt take the garments, and put-upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod: 6 And thou shalt put the mitre upon his head and put the holy crown upon the mitre. 7 Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.

 

And Mashiach is one who has oil poured on his head. We learn this from the very name Mashiach. This word means The Anointed One. He will be the one who makes the connection between us and the higher world. That is why He is anointed with oil.

 

1 Shmuel (Samuel) 15:1 Samuel also said unto Saul, HaShem sent me to anoint thee [to be] king over his people, over Israel: now therefore hearken thou unto the voice of the words of HaShem.

 

1 Shmuel (Samuel) 16:1 And HaShem said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? Fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.

 

1 Melachim (Kings) 1:39 And Tzadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, G-d save King Solomon.

 

Why do Jews, alone, make their kings by pouring oil on them?

 

Shemen, oil, is always the symbol of connection to a higher being. When a man reaches an exalted status relative to other men, the prophet pours oil on the head, which is a symbol of the higher world. The head is also a symbol of connection. This oil is the Jewish crown!

 

The ultimate king has the title of Anointed One; He is called The One who has oil poured on his head - Mashiach. The Mashiach is the ultimate connection between us and the higher world. Now we can understand why oil is associated with The Living Torah.

 

Tehillim (Psalms) 133:1-3 A Song of Ascents; of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! 2 It is like the precious oil upon the head, coming down upon the beard; even Aaron's beard, that cometh down upon the collar of his garments; 3 Like the dew of Hermon, that cometh down upon the mountains of Zion; for there, HaShem commanded the blessing, even life forever.

 

Ashlamatah: Yeshayahu (Isaiah) 1:16-26

 

 

Rashi’s Commentary on Yeshayahu (Isaiah) 1:16-26

 

 16 Wash, cleanse yourselves Vowelized with a ‘patach,’ the imperative form, since it is derived from רְחַץ, but רָחֲצוּ, [in the past tense, is vowelized with a ‘kamatz’ because it is derived from רָחַץ].

 

Wash, cleanse yourselves, remove, learn, seek, strengthen, perform justice, plead, go Ten exhortations of the expression of repentance are [listed] here, corresponding to the Ten Days of Penitence and to the ten verses of Kingship, Remembrances, and Shofaroth [in the musaf service of Rosh Hashanah].

 

cease to do evil Desist from your evil deeds.

 

to do evil Heb. הרע, like לְהָרֵעַ, to do evil. [Rashi explains this because the preposition is absent in Hebrew.] Scripture does not have to write מֵהָרֵעַ, desist from doing evil, for so does the Biblical language treat the expression of חֲדָלָה, stopping, [e.g.,] “and he failed to make (לַעֲשׂוֹת) the Pesach” (Num. 9: 13); “until he stopped counting (לִסְפֹּר) ” (Gen. 41:49). That is to say, the counting stopped, the making failed, here too, stop the evildoing.

 

17 Learn It is punctuated ‘raphe,’ weak, without a dagesh. This is from the form לָמֹד, learn to do good. One who teaches himself is of the ‘kal’ form. Therefore, its imperative plural is vowelized with a ‘chirik’ like אִמְרוּ, שִׁמְעוּ, but one who teaches others is of the form of the ‘heavy conjugation’ (pi’el) with a ‘dagesh,’ and if one comes to command a number of people, the word is vowelized לַמְּדוּ. And so, דִּרְשׁוּ, from the form דְרשׁ, but אַשְּׁרוּ in which the ‘shin’ has a ‘dagesh,’ is from the ‘heavy conjugation,’ and from the form אַשֵּׁר ; therefore, the imperative plural is vowelized with a ‘patach’ like בַּשְּׂרוּ, סַפְּרוּ, דַּבְּרוּ.

 

strengthen the robbed Heb. אַשְּׁרוּ חָמוֹץ. This is a Mishnaic term, אֲשַׁרְנוּהִי, “we have verified it” (Ketuboth 21a); “if I had strength (אֲיַשֵּׁר) ” (Gittin 30b); “May your strength be strengthened (יִישַׁר) ” (Shabbath 87a). Another explanation is: Lead him in the path of truth to acquire what rightfully belongs to him. An expression of: (Job 23:11) “My foot held its path (בֲּאֲשׁוּרוֹ) ” ; (Prov. 23:19) “And go (וְאַשֵׁר) in the way of your heart.”

 

perform justice So-and-so is innocent and so- and-so is guilty.

 

plead the case of the widow Endeavor in their quarrel to plead for her, for she cannot go out to pursue her opponents.

 

the robbed Heb. חָמוֹץ, similar to (Ps. 71:4) “from the hand of the unrighteous and the robber

 

18 Come now, let us debate together, I and you, and we will know who offended whom, and if you offended Me, I still give you hope to repent.

 

If your sins prove to be like crimson Stained before Me like crimson red, I will make them as white as snow.

 

says the Lord [The verb is in the future form to denote that] He always says this to you, like: (Num. 9: 20) “By the word of the Lord they would camp (יַחֲנוּ),” also a future form. Another explanation is: Come now, let us debate. What is written above this? “Cease to do evil; learn to do good.” And after you return to Me, come now, and let us debate together, to notify Me, “We have done what is incumbent upon us; You do what is incumbent upon You;” and I say, “If your sins prove to be like crimson, they will become white as snow...”

 

as crimson dye Heb. תּוֹלָע, lit. a worm. Dye with which they dye fabrics red. They are kernels, each one of which has a worm inside it. Hence the name

 

20 for the mouth of the Lord spoke Where did He speak? (Lev. 26:25) “And I will bring upon you a sword.”

 

21 a harlot Astray from her God. city which was faithful and full of justice, and righteousness would lodge therein, but now murderers.

 

full of justice Heb. מְלֵאֲתִי מִשְׁפָּט [equivalent to מְלֵאַתמִשְׁפָּט, the ‘yud’ being superfluous,] as in (Lamentations 1:1) רַבָּתִי עָם, “great in population” [equivalent to רַבַּתעָם].

 

in which righteousness would lodge The daily dawn sacrifice would atone for the sins [committed] at night, and the daily afternoon [sacrifice] would atone for those of the day. Another explanation is that they would allow capital cases to rest overnight when they could find no merit for him, [i.e., for the defendant;] they would not conclude his verdict until the morrow, perhaps they would find a merit for him, and now they have become murderers. [We find in] Pesikta [d’Rav Kahana p. 121a]: Rabbi Menahem bar Oshia [according to Parshandatha,] Rabbi Phinehas in the name of Rabbi Oshia said: Four hundred eighty-one synagogues were in Jerusalem, corresponding to the numerical value of מְלֵאֲתִי.

 

and now murderers They killed Uriah; they killed Zechariah.

 

22 Your silver has become dross They would make copper coins and plate them with silver, in order to cheat with them.

 

your wine is diluted with water Your drinks are mixed with water, as is stated in Pesikta (122b). [The word] means ‘mixed,’ although there is no similar word in Scripture to prove it, but the Midrash Aggadah explains (Ecc. 2:2): “Of laughter I said, it makes one mad (מְהוֹלָל) ” to mean that it is confused or mixed up.

 

23 rebellious Deviating from the straight path.

 

and runs after payments This word is similar to the Talmudic תַּשְׁלוּמִין. Jonathan paraphrases: One man says to another, Do me a favor in my case, and I will repay you in your case. This refers to a judge who was a robber, and the robbery victim complains about him before another judge. This one says to him, Declare me innocent today, and I will repay you when they complain about you before me. This is the meaning of running after payments.

 

and the quarrel of the widow does not come to them The widow comes to complain, and the orphan is coming out, when this one meets him and asks him, What did you accomplish in your case? He replies, All day long I toiled at work, but I did not accomplish anything. And this one turns around and says, If this one, who is a man, did not accomplish anything, surely, I will not. This is the meaning of, “the orphan they do not judge, and the quarrel of the widow does not come to them” at all.

 

24 says the Master Who possesses everything, and in Whose power, it is to uproot you from your land and to settle others in it.

 

the Mighty One of Israel the strength of Israel.

 

Oh Heb. הוי. An expression of preparation and announcement, and similar to this is (Zech. 2:10): “Ho, ho, (הוי הוי) flee from the land of the north.” And let all know that I will console Myself of My adversaries, who angered Me with their deeds.

 

25 And I will return My hand upon you One blow after another, until the transgressors have been completely destroyed.

 

as with lye This is an expression meaning soap [sbon in O.F., savon (in modern French)]. Its deviation is an expression of cleanliness, similar to (Ps. 24:4): “and pure (בַּר) of heart,” since it cleanses the garment of its stains.

 

your dross mentioned above, as: “Your silver has become dross”; a mixture of silver with copper is called dross. Here too, a mixture of the wicked with the righteous. I will destroy the transgressors, who are all dross.

 

all your tin The tin mixed with silver, that is to say, the wicked among you. בְדִיל is called estejjn [etain] in O.F. [tin].

 

26 as at first I will appoint for you pious judges.

 

City of Righteousness As in the beginning, righteousness will lodge therein.

 

Commentary on the Ashlamatah of (Yeshayah) Isaiah 1:16-26

By: H.Ex. Adon Shlomoh Ben Abraham

 

The first half of Isaiah chapter one is an indictment of the people's sin, but also a message of hope. The formal accusation is laced with complaints, threats, and the call for repentance. The date is assumed to be at the time of Sennacherib’s campaign in approximately 701 B.C.E. or of the invasion of Judea in 735 B.C.E.^[53] The two greatest superpowers of the time, Assyria from the north or northeast and Egypt from the south or southwest, were struggling for dominance.^[54] Isaiah has been described as the prophet of faith and hope, and he worked to convince the people that the divine government of the world was based on morality, justice, and equity.^[55] The nation has failed to carry out its mission as given at Mt. Sinai, and Isaiah opens with “the LORD has spoken” (v. 2). When Isaiah uses this language, he implies that judgment is inevitable, and this seems to be the language of all the prophets.^[56]

 

Our opening verse refers only to the vision of this chapter, not to the entire book. As we know, scripture is not written as a chronological history. The first time this prophecy was said was before the destruction of the Kingdom of Israel and the exile of the ten tribes; Isaiah was retelling it here.^[57] “Isaiah has painted a sad picture of Judea's internal conditions. The sins of our Idolatry, superstition, drunkenness, the selfish greed of the rich, bribery, and corruption of the judges were some of the evils the Prophet denounced. The children of Israel were being misled by their intoxicated prophets and leaders, and they disregarded the appeals of the true messengers of God and relied for their safety on warlike preparations and military measures. The sanctuaries were crowded with worshippers. The altars were piled high with sacrifices, while injustice, oppression, adultery, and even murder were rife and unchecked. Religion did not affect their conduct, and the people failed to understand that public as well as private life must be based on the religious belief and right conduct if stability was to be secured.” ^[58] See your local evening news for more details on our world, the current state of sin and corruption.

 

The themes in our chapter are the unfaithfulness of the covenant people, the announcement of both doom and salvation, the significance of Jerusalem (or Zion) in God’s plan, and the role and future of the remnant, those who will be saved…. the message of the prophet is twofold: judgment against God’s people, but also the offer of hope beyond the judgment. ^[59] I would interject that although this message given to the house of Israel 2700 years ago is in some way just as relevant to all the nations of the world, to whom much is given, much is required. “The one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.” ^[60] Memo to the citizens: The beatings will continue until true repentance has been achieved!

 

The general tone and expression would seem to suggest all the people were guilty of gross sin; however, this was not the case then, nor is it now. All Jews share a joint responsibility for the conduct of even a small minority of sinners. This follows the principle that all Jews are responsible for one another.^[61] The Talmud teaches that this applies when one can protest and prevent sinful conduct, yet refrains from doing so.^[62] We are witnessing so many of our religious leaders and our secular leaders completely ignore and then openly condone sin today. This is not good for our nation; judgment will soon follow.

 

Isaiah was a prophet of the southern kingdom who prophesied to both houses of Israel. Uncannily, Isaiah’s day sounds just like our day. This should cause us to pause, repent, and ponder if Isaiah’s prophecy will reach this far into the future and how it could play out in our day. The ten tribes had been taken out of the land, and standing in Judea, Isaiah tells all Judea and Jerusalem what they will experience if they fail to repent. If this prophecy is open-ended and the twelve tribes are still not in the land, then one should conclude it is still operative today and will bring judgment to each generation until all of Israel repents and returns to HaShem’s ways. The bible we read is not just a history book.

 

In the historical setting at and during the reign of Ahaz, the kingdom of Judah was attacked and pillaged by Israel, Syria, Edom, the Philistines, and Assyria. The “Edomites made raids and carried away captives.” The Philistines did the same, and even Ahaz took a portion from the temple. The king and the princes paid tribute, but it did not help. For the LORD brought Judah low because of Ahaz, king of Israel, for he had encouraged moral decline in Judah and had been continually unfaithful to the LORD. (2chr.28:19) Judah still would not repent. Their sin brought them many troubles, as they were put through the fires of the smelter, but they preferred their sin, with all its impending doom, rather than submitting to the LORD (HaShem) their God; they continued in their unfaithfulness. Now in the time of his distress, King Ahaz became increasingly unfaithful to the LORD. (2 Chr. 28) How many people do we know that the more distress they suffer, the farther they walk from HaShem's ways? A simple reading of scriptures should convince a person of average intelligence that ordering one's life and actions in line with God's word to the best of our ability will bring a much more enjoyable experience while here on this earth.

 

The prophet Isaiah now turns his attention to the leaders and calls them officers of Sodom and people of Gomorrah. He demands they give ear unto the Law, the Torah of our God. (v.10). He then directs their attention to the following four verses (v.16-20). There is no attack on the sacrifices that are made in the temple. The problem is not with the sacrifices. The problem was with the servants. They were observant in the Temple, but they had neglected the Torah in their daily lives. If one neglects the Torah, what use are the sacrifices? That was the striking conclusion, which they missed then, and so many bible teachers miss today. The prophet succinctly sums it up in (v.17) learn to do well: seek justice. Another of the metaphorical expressions that Isaiah uses. When you spread your hands forth, I will hide my eyes from you. And when you make many prayers, I will not hear, for your hands are full of blood. (v.15)

 

Following this logic, according to this verse, there is no need to pray, because God has hidden his face from us, and he will not hear our prayers! How could one correct this problem? The people are encouraged to cleanse themselves, purify themselves, and remove the wickedness of their actions. (v.16) Do good! Insist on justice! Set straight that which is wrong! (v.17) Sounds like the correction is in keeping, following, and practicing the ways of the Torah, and by the time we get to verse 20, if you are willing and ready to listen, you shall eat the fat of the land. But if you are unwilling and rebellious, you will be eaten by the sword. There are no two ways about it, become willing and obedient and not rebellious, or receive death. Radak sums it up well when he says, The only way to survive is to repent.^[63]

 

Isaiah begins to reflect on Judah and Jerusalem and the unlikelihood that the rulers will turn back to HaShem and repent. He goes on to draw several examples. He said they were once a faithful city, but they are now a harlot. They were once filled with justice, and they had righteous deeds or “righteousness dwelt there.” Now you are just murderers, and your silver has turned to dross. Your wine has been cut with water. Isaiah goes on to tell the people how God will bring vengeance on them, and He is going to turn His hand against them if they do not repent. I will smelt out the dross as with lye… I will remove your slag (v.25). The imagery is of a smelting furnace; Israel ^[64] will be put through the furnace till the impurities are burnt out and skimmed off, implying a slow process of correcting OUR unrighteous and faithless behavior. Isaiah is here speaking of sanctuary cities, where they go out of their way to protect the evil doer, the murderer, and the behavior of the lustful sinner. As any good Metallurgical engineer will tell you, smelting metal is just a function of ‘time and temperature,’ and it is the same with your soul, if you choose to listen and choose life. If not, you will spend your time in the furnace of affliction until HaShem has burned all the dross and impurities out of your soul.

 

Then “Therefore the Lord declares, the Lord of hosts, the Mighty One of Israel:^[65] I will restore your magistrates as of old… and your counselors. After that, you shall be called the city of righteousness, the faithful city. Zion shall be saved(redeemed) in Judgement, (justice) מִשְׁפָּט mišpāṭ^[66] and her repentant ones in retribution, צְדָקָה ṣ^eḏāqāh ^[67] righteousness (V.26-27). The Prophet Zephaniah tells us; Seek ye the Lord, all ye humble of the earth, that have executed His ordinance; seek righteousness, seek humility. It may be ye shall be hidden in the day of the Lord’s anger.^[68]

 

HaShem is pleading with His people, if only they will follow Him in faithfulness. Israel and Judah are still scattered to the four corners of the earth, and the call has gone forth to return and repent. If this message was active thousands of years ago, what makes one think it does not apply today? Currently, there are about 9 million of Judea living in the land of Israel and an equal number in America. Those of Israel, the ten tribes, are scattered throughout the world. The largest numbers of those are possibly in the western world, with many not knowing who they are, and the call to return and repent is still in operation. Are all God's children righteous and obedient? Have the nations submitted themselves to HaShem's rule? Has the whole house of Israel, both the Northern and Southern tribes, reunited in the land? The only conclusion is that judgment is still pending unless the people repent and return to HaShem’s ways. Assemble the people, men, women, and little ones, and the sojourner (stranger/gentile) within your towns, that they may hear and learn to fear the Lord your God, and be careful to do all the words of this law, and that their children, who have not known it, may hear and learn to fear the Lord your God. (Deut. 31:12) And consider today (since I am not speaking to your children who have not known or seen it), consider the discipline of the Lord your God, his greatness. His mighty hand and His outstretched arm, His signs, and His deeds that he did in Egypt to Pharaoh, the king of Egypt, and to all his land. (Deut. 11:2-3)

 

 

Verbal Tallies

By: Hakham Dr. Hillel ben David

Devarim (Deuteronomy) 23:10 – 24:18

Tehillim (Psalms) 133:1-135:21

Yeshayahu (Isaiah) 1:16-26

 

Looking at the Hebrew of Devarim 23:10 and Isaiah 1:16, what is the verbal / lexical tally that connects these two passages?

 

The verbal and lexical connection between Devarim (Deuteronomy) 23:10 and Isaiah 1:16 centers on the Hebrew root רעע (ra’a’), specifically the word רָע (ra), meaning "evil" or "wickedness."

 

The Lexical Tally: Ra (רָע)

Hebrew Word: רָע

 

Strong’s Concordance: H7451: Primary Meaning: Bad, evil, or wicked (adj.); misery or distress (n.).

 

Devarim (Deuteronomy) 23:10 When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil [רָע] thing.

 

In this context, the word refers to an "evil thing" or "impurity" that a soldier must avoid while in a military camp.

 

Yeshayahu (Isaiah) 1:16 Wash you, make you clean; put away the evil [רָע] of your doings from before Mine eyes; cease to do evil;

 

In this context, the word refers to the "evil" actions of the people of Israel that they are commanded to cease.

 

The tally suggests a thematic link between ritual/physical purity in the camp (Deuteronomy) and moral/ethical purity in the life of the nation (Isaiah). While Deuteronomy focuses on avoiding a specific "evil thing" to maintain the holiness of the camp where HaShem dwells, Isaiah uses the same root to demand the removal of the "evil of your doings" to restore the relationship between HaShem and His people.

 

* * *

 

What is/are the thematic connection(s) between Devarim (Deuteronomy) 23:10 – 24:18, and Tehillim (Psalms) 133:1-135:21?

 

The thematic connections between Devarim (Deuteronomy) 23:10 – 24:18 and Tehillim (Psalms) 133:1 – 135:21 focus on the preservation of communal holiness through social justice, ritual purity, and the recognition of HaShem’s sovereignty over history. Both passages emphasize the ethical treatment of those on the fringes of society as a prerequisite for HaShem’s blessing.

 

Devarim 24:10–18: Explicitly forbids the exploitation of the poor, such as keeping a laborer’s wages overnight or taking a widow’s garment as a pledge. It commands the community to leave gleanings for the "stranger, the fatherless, and the widow".

 

Tehillim 135:14: Reaffirms that " HaShem will judge His people, and repent Himself for His servants," acting as the ultimate protector of those who serve Him, reflecting the Torah's legal protections.

 

The legal statutes in Deuteronomy provide the framework for the organic unity celebrated in the Psalms. Devarim 23:20–21: Differentiates between a "brother" (fellow Israelite) and a "foreigner" regarding interest on loans, reinforcing the bond of the national family.

 

Tehillim 133:1: Famous for the declaration, "Behold, how good and how pleasant it is for brethren to dwell together in unity!" This "dwelling together" is only possible when the social laws of Devarim (fair wages, honest weights, and respect for privacy) are upheld.

 

Both texts link the physical or ritual state of the community to the indwelling of the Divine.

 

Devarim 23:10–15: Commands the "purity of the camp", ensuring that nothing unseemly is seen by HaShem so that He may walk among them and deliver them.

 

Tehillim 133:2 / 134:1–2: Likens unity to the "precious oil upon the head" of Aaron the priest. This priestly imagery connects the social harmony of the people to the ritual holiness of the Temple, where "the servants of HaShem... stand in the house of HaShem" (Ps 134:1).

 

The motivation for both the law and the praise is the shared history of redemption.

 

Devarim 24:18: The recurring "motive clause" for social justice is: "But thou shalt remember that thou wast a bondman in Egypt, and HaShem thy God redeemed thee."

 

Tehillim 135:8–12: Recounts this exact history, praising HaShem for "smiting the first-born of Egypt" and giving their land as a "heritage [inheritance] unto Israel His people."

 

* * *

 

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

 

What is the eschatological message of Yeshayahu (Isaiah) 1:16-26? 

 

In Jewish tradition, the eschatological message of Isaiah 1:16-26 centers on the transition from a state of national corruption to a refined Messianic era through a process of divine purgation and the restoration of justice.

 

Jewish commentators (like Rashi and Radak) emphasize that the "washing" and "cleansing" commanded in verses 16–17 are not ritual but ethical. The eschatological prerequisite for redemption is a return to social justice: seeking justice, relieving the oppressed, and protecting the orphan and widow. Without this moral "turning" (teshuvah), the "Day of the Lord" remains one of judgment rather than comfort.

 

In verses 24–25, HaShem declares, "I will turn My hand upon thee, and purge away thy dross as with lye”. Malbim explains this as an eschatological process: HaShem will not destroy the nation but will "smelt" it, removing the "dross" (the wicked and unrepentant) to leave behind a holy remnant. This represents the "birth pangs of the Messiah," where the trials of history serve to refine the character of the Jewish people for the final redemption.

 

The climax of the passage is verse 26: "And I will restore thy judges as at the first, and thy counsellors as at the beginning". Maimonides (Rambam) and other Sages view this as a primary Messianic prophecy. The "end of days" is characterized not just by peace, but by the restoration of the Sanhedrin (the supreme judicial body) and righteous leadership that reflects the era of Moses and Joshua. According to the Talmud (Sanhedrin 98a), this restoration of justice is the "anchor" that allows the Divine Presence (Shekhinah) to return to Jerusalem.

 

The passage concludes with the transformation of Jerusalem's identity: "Afterward thou shalt be called The city of righteousness, the faithful city." Jewish sources teach that in the eschatological future, Jerusalem will serve as the moral and spiritual center for all of humanity, fulfilling its original purpose which had been "harloted" by sin.

 

Nazarean Talmud

Sidra of D’varim (Deuteronomy) 23:10 – 24:18

 “Sabbath “Khi Tetse LaMilchamah” - “When you go out to battle”

By: Hakham Dr. Eliyahu ben Abraham

 

 

And by this time it was about the sixth hour, and darkness came over the whole land until the ninth hour because the light of the sun failed. And the curtain of the temple was torn apart down the middle. And Yeshua, calling out with a loud voice, said, “Father, into your hands I entrust my spirit!” And after he said this, he expired. Now when the centurion saw what had happened, he began to praise God, saying, “Certainly this man[80] was a Tsaddiq!”[81] And the whole group that had come together for this spectacle, when they saw the things that had happened, returned home beating their breasts.

And, when the sixth hour (mid-day) came, darkness came over the whole land[82] until the ninth hour (mid-afternoon – about 3:00 PM).[83] And at the ninth hour[84] Yeshua cried out with a loud voice, "Eli Eli, Lemana Shabaqthani?" (which is translated, "for this reason I was spared" or possibly “for this moment I was spared”)[85] And when some of the bystanders heard[86] him, (they) said, "Behold (hear - listen), he is calling (for) Eliyahu!"[87] And someone ran and filled a sponge with sour wine, put it on a reed, and gave it to him to drink,[88] saying, "Leave him alone![89] Others said Let us see if Eliyahu will come to take him down." And Yeshua breathed (out his last breath) reciting the Shema with a loud (voice).[90] And the curtain[91] of the temple was torn in two from top to bottom. And when the centurion who was standing facing him (Yeshua) saw that he expired, he said, "Truly this man[92] was god's son! (A King of Yisrael - a Tsaddiq)"

 

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

 

 

Commentary on Hakham Tsefet’s School of Peshat

 

Introduction

Isaiah 66:1 Thus says the LORD, "Heaven is My throne and the earth is My footstool. Where then is a house, you could build for Me? And where is a place that I may rest? ² "For My hand made all these things, thus all these things came into being," declares the LORD. "But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word.

 

The words of the Prophet Yesha’yahu (Isaiah) echo in the ears of those who would rebuild the Temple after the Babylonian exile. Conversely, the LORD tells us that the Heavens are His abode. Can a “House” built by human hands contain G-d? For that matter, can the “heavens” contain Him?

 

Furthermore, how can we take the materials that G-d created and make an abode for the Almighty?

After citing the Prophet above, Stephen gave the following discourse…

 

Act 7:51-52 "You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Ruach HaKodesh (Holy Spirit); you are doing just as your fathers did. ⁵² "Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One,^[93] whose betrayers and murderers you have now become.

 

While some would use these texts against the Jewish People of the First century as a whole, Stephen addresses an audience with “uncircumcised hearts.” Furthermore, Stephen addresses those who are primarily Sadducean. Stephen’s allegation is against those who hold preconceived ideas about what G-d must do to bring about the redemption of the B’ne Yisrael, which they expected during the treacherous times of Roman occupation. However, others held a contradictory mindset. They embraced Rome and found solace in the regime of “Pax Romana.” It was never G-d’s plan for the B’ne Yisrael to be subject to foreign powers while living in Eretz Yisrael (the land of Israel). When G-d permitted these circumstances, it was to awaken repentance. By “repentance,” we refer to a change of ways as well as a change of heart, and most emphatically, a “return to G-d.” However, sin is never without consequence, and we must, in essence, do more than repent. When addressing the Gentiles, the language should be understood differently. The Jew must “return” to G-d, while the Gentile must “turn toward G-d.”

 

m. Abot 4:2 Ben Azzai says, “Run after the most minor religious duty as after the most important and flee from transgression. “For doing one religious duty draws in its wake doing yet another and doing one transgression draws in its wake doing yet another. “For the reward of doing a religious duty is a religious duty, and the reward of doing a transgression is a transgression.”^[94]

 

How are we to understand this Mishnah?

 

The Torah, as a normative order, a nomos, is the plan of the cosmos. Therefore, Torah study is not simply the study of a peculiar positive nomos-cum-narrative, but in the inner truth of the world as such. A premise such as this informs Abot as well. Torah is more than story and law; it is the inner pulse of reality.^[95]

 

Therefore, we inhabit a “nomos – a normative universe.” Torah is not only a “system of rules” but also the structure of the world in which we live. The Torah is the fabric and infrastructure of all life. As such, the present world is structured by the nomos of the Torah; G-d’s law is maintained through dynamic, active Torah observance. If we violate that structure and order, we damage the fabric of the universe. When we conform to the dynamic, normative nomos of Torah, we build the universe or repair the damage caused by sin. If we are to understand the world in which we live, we must study its nomos, Torah. Of course, this develops into a bifurcated approach to Torah, static and dynamic. Herein, legal hermeneutics becomes the fundamental contrivance for life’s directive. As such, each mitzvah is an opportunity to build or destroy the world. The positive mitzvot (commandments) demonstrate our devotion to G-d and our determination to collaborate with Him in the creative and reparative process. “The performance of a mitzvah transforms the overall character of one’s life.”

 

 As such, the transformation of a single life is the reparation of the world, Torah – nomos. The static practice of mitzvot sustains the universe. While we may often think in terms of our individual practices, we must realize that the practice of Torah is a universal singularity. As Yeshua was “one” with G-d and Torah, we must abandon our individuality for the sake of the one G-d and Torah. The acceptance of the Yoke of the Kingdom in the Kiriat Shema (recital of the Shema, Deut. 6:4) is not only for the sake of G–d’s unity; it is also to forge our existence into that unity. The fragmentation of the world (Gen. 1:6ff) is repaired through our unification of G–d and His Torah. If the “mitzvot are vehicles for enlivening and refining the consciousness of the Divine.”

 

 We must engage in this practice on a universal level. Or we might opine that the practice of the Torah – nomos has cosmic effects. The practice of the Torah – nomos within a society is not only the realization and healing of the world; it is becoming one with G-d. For this reason, the Kiriat Shema (recital of the Shema) has precedence as a Halakhic norm in Jewish life.

 

Defining nomos as a “plan for the universe,” we can see why G-d gave the Torah – nomos in the wilderness. By giving the Torah – nomos in the wilderness, G-d demonstrated that the Torah – nomos is universal and eternal. Therefore, we can see how Hakham Shaul understood nomos as a “law” for the Gentiles and Torah for the Jewish people. The nomos of the Gentile is NOT the Torah of the Jew. Through acceptance of the Torah, the Gentile embraces Judaism and comes under the canopy of righteousness/generosity as presented in Torah. The nomos of the Gentile is the “law” of subservience to the varied intermediaries that govern their territories under the authority of G-d. Each intermediary is matched to the disposition of the nation and peoples it governs. Furthermore, the disposition of the intermediary may change to match the changing disposition of the subordinate nation. However, when the Gentile embraces Torah in the same manner as the Jew (i.e., through conversion to Judaism), he no longer lives under the nomos of the universe and intermediary in the way other Gentiles do.

 

Hearing the Voice of G–d through His agents

Hearing the voice of G-d was an overwhelming challenge for the Gentile nations, which were ruled by G-d through intermediaries. However, the B’ne Yisrael are not governed in this way. G-d and His direct intermediaries (Prophets, Priests, and Kings) govern the B’ne Yisrael.

 

Mic 6:2 "Listen, you mountains, to the indictment of the LORD, And you enduring foundations^[96] of the earth…

 

The problem of interpreting G-d’s voice for the Gentile is one of clarity. We, the Jewish people, have heard the voice of G-d from Moshe Rabbenu, who received it from the mouth of the Divine, blessed be He. Because we have a Torah from the mouth of G-d, we can clearly determine our path and assignment. The words of our Prophets, who saw through nine Ispaqlarya, are readily discerned when weighed against the Torah. Hakham Shaul’s “dark glass” describes the “Gentile Predicament.” The Gentile approach to the Torah is usually narrative rather than Torah – nomos (law). Consequently, Gentile hermeneutics do not include a halakhic hermeneutic, and the rabbinical system of hermeneutics is foreign to them. There is no desire to develop such a hermeneutic, since the Gentile worldview is primarily antinomian. Gentile courts, as we discussed in the previous parsha, are to be Torah-based. Therefore, any system that is void of Torah – nomos is not a “just legal system” or a court and is thereby antinomian. As we saw in the previous pericope, the court that condemned Yeshua was unjust. This is because the court did not recognize the authority of the Torah as a nomos applicable to the Gentile. Pilate functioned as a solitary judge, condemning Yeshua without the appropriate witness or the appropriate debriefing of the witnesses who testified against Yeshua. Furthermore, as a solitary judge rather than a Bet Din, Pilate demonstrated his antinomian contempt for the Torah. His condemnation of a Hakham/Rabbi is a further demonstration of his contempt for Torah – nomos. Only Jewish Hakhamim can enact Jewish halakhah. Consequently, Yeshua, a representative of Jewish Hakhamim in their mind, must be destroyed in order to allow the antinomian courts of the Gentile injustice to continue. The Rome – Christianity antinomian system still permeates the Gentile world. Pilate’s antinomian system set the tone for the coming Rome – Christianity system. Yeshua’s abandonment by his talmidim illustrates the Jewish abandonment of Messiah when portrayed as a Gentile “King of the Jews.” Three groups demonstrate contempt for the Torah – nomos system in the present pericope. The table below shows the three groups and their claims against Yeshua.

Table 1^[97]

 

Scholars have looked at the fierce nature of the mocking on the cross and their dramatic character.^[98] While it may seem difficult for some to determine the identity of these “passersby,” we have deduced that the passersby were the Tz’dukim – Sadducees because of the time of the crucifixion. The P’rushim – Pharisees would have been preparing their Pesach ­– Passover Seder at that time leaving the Tz’dukim to wander the highways etc. Donahue^[99] suggests that the passersby knew little of Yeshua and that they mocked Him because of the accusation written above his head, “the King of the Jews.” This may be a further attestation that the passersby were Tz’dukim – Sadducees.

 

Furthermore, three reactions to the Jewish Tz’dukim (Sadducees) are present in this pericope.

 

• Shaking (bowing in a mocking manner) ^[100]
• Insults
• Mocking^[101]

 

So long as Yeshua, a Jewish Hakham, remains on the cross, he is powerless to enact Jewish Halakhah. Note the Prophet Micah's reaction.

 

Mic 5:15 "And I will execute vengeance in anger and wrath on the nations (Gentiles) which have not obeyed."

Prophet Like Moshe

 

Continuing the thought from our previous Torah Seder, we see that Messiah must be a Prophet “like Moshe,” who presented the “Torah” along with the Oral Torah. Yeshua’s Oral Torah (Mesorah) is the presentation of the Torah through Messianic eyes. Any figure that does not fit the Mosaic prototypical pattern cannot be Messiah. In other words, Messiah must be…

 

• Jewish                            D’barim 18:15,18
• Prophet                          D’barim 18:14, 18 – 22
• Pro–Torah                      D’barim 18:18
• Pro–Oral Torah

 

Moshe brought the B’ne Yisrael out of Egypt to worship and serve G-d through Torah. Moshe prepared the Jewish people for entrance into the Holy Land of Eretz Yisrael (The Land of Israel). Yeshua prepared the Jewish people for exile.

 

Therefore, we must conclude that Yeshua was equally concerned about the Jewish people. Many scholars have never fully addressed what Yeshua has done for the Jewish people. Antinomian scholars have used Yeshua as a Roman–Christian god, and therefore it is impossible to see what Yeshua has really done on behalf of the Jewish people. Only in recent years has his “Jewishness” been researched and taught by Jewish and Christian scholars alike.

 

Mockery

The subliminal message of the mockery presents an undertow in our present pericope. This undertow is not fully developed by Hakham Tsefet. However, it aligns with the Torah Seder. The words of that Torah Seder echo, and we can see their relevance in the present context.

 

Deu 18:22 "When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.

 

In other words, the veracity of the “Prophet’s words are the mark of a true Prophet, not signs and miracles.”

 

Mar 15:30 Save yourself by coming down from the cross."

 

These words echo the adversary’s temptation of Yeshua. Cf. Luke 4:1–13. This suggests that the generation of the crucifixion may have believed the Messiah would perform miracles that would undeniably demonstrate his “Messiahship” (v.32). History has shown that the Messiah is not interested in performing “miracles” as proof of his Messiahship. Likewise, the so-called “Messianic secret” indicates that Yeshua was not preoccupied with the fame associated with being the Messiah. Yeshua never told his talmidim to go and preach “Messiah” or “Yeshua.” His message was to proclaim the “Mesorah” and talmudize the nations (Gentiles). The miracles performed by Yeshua in the Nazarean Codicil are demonstrations of chesed (loving-kindness), NOT proof of being Messiah. Furthermore, while the mockers jeer at Yeshua, making accusations concerning the Temple, they do not realize what they are saying. The Temple will be destroyed in the very near future, rather than rebuilt as a physical Temple. Yeshua builds, through his talmidim (disciples), a living temple, made of living stones.

 

Peroration

One core principle of our present Torah Seder is the “Prophet like Moshe.” However, we have also established the relationship between Moshe and the Torah and the Torah’s place as the fabric of the cosmos. In this, Moshe taught the Jewish people how to relate to G-d and the world in which we live. Yeshua’s “Mesorah” not only benefited the Jewish world by serving as a prototype for the didactic Oral Torah; it also gave the Gentile an avenue of connection that did not exist before. Yeshua and his talmidim changed the interface between G-d and the Gentile. So long as the Gentile remains without the agent, Yeshua HaMashiach, he is governed by G-d’s intermediaries, as noted above. In turning to Yeshua, the Gentile has a more direct path to the Torah. If the Gentile does not embrace Torah through conversion to Judaism or through the path of conversion through Yeshua, he remains governed by the intermediaries and the nomos – Torah. Life in Yeshua awakens the Gentile to the Torah and to Torah observance. Therefore, “acceptance” of the master initiates the path toward faithful obedience to the Torah and the Oral Torah.

 

Rom 13:11-14 And you know it is already time to wake up from sleep, because the awakening hour has arrived. For our redemption is nearer now than when we thought. The night is nearly gone, and the light (day) has drawn near. Therefore, let us lay aside the works of darkness and put on the weapons suited for the light. Let us respectfully follow the halakhot of our Torah Teachers, as in the light (day), do not participate in drunken pagan festivals, do not be impregnated with excessive wants, nor engage in contentious or jealous rivalry. But put on the Master Yeshua the Messiah as if a garment and do not make plans for a life of luxurious living.

 

Why did Yeshua have to die? So, the Gentile seeking G-d could hear the “Word of G-d” (Torah) through an agent, like Moshe, rather than through the intermediaries that govern the nations (Gentiles) without G-d or Torah observance.

 

 

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: Tevet 21, 5786

Shabbat “Khi Tiq’tsor” – “When you reap”

 

 

Contents of the Torah Seder

 

·        Generosity to the Landless – Deut. 24:19-22

·        Excessive Punishment – Deut. 25:1-3

·        Kindness to Animals – Deut. 25:4

·        Levirate Marriage – Deut. 25:5-10

·        Flagrant Immodesty – Deut. 25:11-12

·        Honest Weights and Measures – Deut. 25:13-16

·        Remembering Amalek – Deut. 25:17-19

 

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.