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

 

 

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

 

Roll of Honor:

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

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

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

Her Excellency Giberet Leah bat Sarah & beloved mother

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

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

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

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

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

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

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

 

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

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

 

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

We pray for her Excellency Giberet Miriam bat Sarah, Mi Shebeirach… He Who blessed our holy and pure Matriarchs, Sarah, Ribkah, Rachel and Leah, may he bless and heal Giberet Miriam bat Sarah and may He send her a complete recovery to her 248 organs and her 365 sinews. Please heal her, please heal her, please heal her and strengthen her and return her to her original strength. May He send her a complete recovery of her body and her soul from the heavens among the other sick of Yisrael, and we will say Amen ve amen!

 

Shabbat: “V’khi-Yamukh Achikha” - “And when your brother”

 

 

Contents of the Torah Seder

 

·        Practical Love of Neighbour – Leviticus 25:35-38

·        No Permanent Servitude for Any Israelite – Leviticus 25:39-46

·        Israelites who are Slaves of Aliens – Leviticus 25:47-55

·        Idolatry Forbidden, and the Sabbath to be Observed – Leviticus 26:1-2

 

Reading assignment

 

 

 

Welcome to the World of Pshat Exegesis

 

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

 

The Seven Hermeneutic Laws of R. Hillel are as follows

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

 

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

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

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

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

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

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

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

 

Welcome to the World of Remez Exegesis

 

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

 

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

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

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

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

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

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

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

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

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

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

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

12. Deduction from the context.

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

 

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

Rashi & Targum Pseudo Jonathan for: Vayikra (Leviticus) 25:35 – 26:2

 

Rashi’s Commentary for: Vayikra (Leviticus) 25:35 – 26:2

 

Ketubim: Tehillim (Psalms) 89:1-19

 

 

Rashi’s Commentary for: Tehillim (Psalms) 89:1-19

 

1 of Ethan the Ezrahite He, too, was one of the five musician brothers. [See above 88:1.] But our Sages (B.B. 15a) explained it as referring to our father Abraham, based on (Isa. 41:2): “Who aroused from the East (ממזרח).”

 

2 I shall make known Your faithfulness, with my mouth What I know of You: that You keep Your promise and fulfill Your words.

 

3 For I said, “Forever will it be built with kindness” For I said, “Forever the throne of David will be built with kindness,” as it is said (II Sam. 7:13): “and I shall establish the throne of his kingdom, etc.” Another explanation: I thought that the world would be built with Your kindness and that You would establish Your faithfulness in the heavens, to be established and made permanent. Now what is the faithfulness? That promise You promised David through Nathan the prophet, saying, “I formed a covenant with My chosen one to establish his seed until eternity.”

 

6 And the heavens acknowledge Your wonder If You had kept Your promise.

 

and Your faithfulness in the congregation of the holy ones The realization of Your words they will acknowledge in the congregation of the holy ones.

 

7 is equal to the Lord Can be evaluated like Him.

 

8 in the great council of the holy ones In the great council of the angels.

 

10 when it raises its waves When its waves are raised.

 

You humble them Heb. תשבחם, You humble them, and similarly, (Prov. 29:11): “but afterwards a wise man will quiet it (ושבחנה) ”; and similarly (above 65:8): “Who humbles (משביח) the roaring of the seas.”

 

11 Rahab Egypt.

 

16 that know the blasting of the shofar Who know how to appease their Creator on Rosh Hashanah with the blasts, upon which they arrange the blessings of “malchuyoth” (manifestations of God’s dominion), “zichronoth” (remembrances), and “shofaroth.”

 

18 and with Your favor that You are appeased by them (apayement in Old French), propitiation.

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎89:1-19

Hakham Dr. Hillel ben David

 

I dedicated this study to my beloved teacher on the occasion of his birthday: Lag B’Omer 5774.

 

This composition unfolds the lengthy tale of bitter exile,^[4] not so much for the nation as a whole, but for its outstanding heroes. The very first Hebrew, Abraham, was a fugitive from those who sought to obliterate HaShem's Name. Powerful kings and hostile nations rose up to defy HaShem and to torment Abraham, HaShem's representative on earth.

 

Later, a king arose to lead the holy nation dedicated to HaShem. David, the model king, was also persecuted by those who wished to obliterate HaShem's Name.

 

This psalm records the pact that HaShem struck with David. The Almighty promised that if David and his offspring would remain true to Him, He would be true to them. But if the seed of David would betray the covenant, exile and suffering would be their lot.

 

The third Book of Psalms concludes with the heartening message expressed in the final verse of this psalm: Blessed is HASHEM forever, Amen and Amen.[5]

 

The superscription for this psalm indicates that it was written by Eitan the Ezrachite. Rashi says that Eitan was one of five brothers who were famous musicians in the Temple, as stated in:

 

1 Chronicles 2:6, And the sons of Zerach: Zimri and Eitan and Heiman and Kalkol and Dara.

 

Thus Ezrachite means 'of the family of Zerach'. Radak adds that Eitan the Ezrachite was one of the wisest men who ever lived; his wisdom was surpassed only by that of Solomon.^[6]

 

The Targum, based on the Talmud,^[7] identifies Eitan as the Patriarch Abraham, for he was eitan [lit. strong] in his faith.^[8] Since Abraham traveled from Chaldea in the mitzrach, east, in order to spread belief in HaShem, he was called the Ezrachite [lit. the easterner].

 

This first part of our chapter of psalms speaks about the heavens:

 

Tehillim (Psalms) 89:3 For I have said: 'For ever is mercy built; in the very heavens Thou dost establish Thy faithfulness.

 

Tehillim (Psalms) 89:6 So shall the heavens praise Thy wonders, HaShem, Thy faithfulness also in the assembly of the holy ones.

 

These two pesukim (verses) link the heavens and faithfulness. I would like to explore the implications of these two pesukim.

 

The faithfulness of the heavens is exemplified in the very first mitzva given to the Jewish people because it concerned time and it’s calculation, and by implication it concerned all of our appointments with HaShem:

 

Shemot (Exodus) 12:1-4 And HaShem spake unto Moses and Aaron in the land of Egypt, saying, This month [shall be] unto you the beginning of months: it [shall be] the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth [day] of this month they shall take to them every man a lamb, according to the house of [their] fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take [it] according to the number of the souls; every man according to his eating shall make your count for the lamb.

 

Such is the importance of time and the astronomical bodies that they merit to be included in the first mitzva^[9] given to the Bne Israel!^[10] This use of the celestial bodies for determining our time and festivals is spelled out in the creation of the objects of the fourth day.

 

Beresheet (Genesis) 1:14-19 And G-d said, “Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark seasons and days and years, And let them be lights in the expanse of the sky to give light on the earth.” And it was so. G-d made two great lights--the greater light to govern the day and the lesser light to govern the night. He also made the stars. G-d set them in the expanse of the sky to give light on the earth, To govern the day and the night, and to separate light from darkness. And G-d saw that it was good. And there was evening, and there was morning--the fourth day.

 

All the stars and spheres possess a soul, knowledge and intellect. They are alive and stand in recognition of the One who spoke and brought the world into being. According to their size and level, they all praise and glorify their Creator, just like the angels. And just as they are aware of the Holy One, blessed-be-He, they are also conscious of themselves and of the angels above them. The level of consciousness of the stars and spheres is less than that of the angels but greater than of humans. This suggests that their faithfulness is real and not the faithfulness of an inanimate object.

 

So, how faithful are the planetary bodies? Consider that HaChama (the sun) has been rising in the east everyday for the entire history of mankind. And dis-regarding miraculous stoppages, HaChama has been consistently providing it’s light and warmth for mankind.

 

Consider HaLevanah (the moon). Levanah has been faithfully counting out the days of our months for the history of mankind. Every 29.5 days levanah goes through a process of waxing for fifteen days, then waning for fifteen days.

 

Similarly, all of the stars have formed Mazzalot^[11] (constellations) that have been faithfully counting out our years for five thousand seven hundred and seventy-four years. One can look at the sky, on any clear night, and know immediately what month we are counting, and what day of the month, all from a simple perusal of the heavens. That is the very definition of faithfulness: Knowing what to do and consistently doing it day in and day out. Remaining true to that knowledge despite all the circumstances that come its way.

 

There is also a hidden aspect to this faithfulness. The stars are also called Mazzalot, from a root which means to flow down.^[12] This flowing down of the Divine will is what gives rise to the praise that we heap on the Creator at major life events when we shout Mazal Tov!^[13] With this expression, we acknowledge that all beneficence flows from HaShem through His servants, the planetary bodies. It is this flow that has caused many a selfish person to seek the beneficent flow while purposely failing to serve the Creator who brings us this flow.

 

These constellations are comprised of the sun, moon and the five visible planets, as well as the stars that form on the ecliptic.^[14] They don’t determine anything on their own but rather serve as the pipelines through which HaShem’s will flows down and is implemented in the world.

 

The two main ways upon which HaShem decides what will be sent down to each person on this earth are ‘mishpat’^[15] and ‘mazel’.^[16] Mishpat comes about as a heavenly reaction and response to our actions. That is what we expect from HaShem. Mazel, on the other hand, refers to that which flows down regardless of one’s actions. As it is said, “It rains on the just and the unjust alike”.

 

Jews are able to beseech the One who arranges the Mazzalot in their paths, and HaShem has regard for their prayers and changes the Mazzalot to reflect whatever beneficence that our changed behavior deserves. In other words, Jews are not ‘under’ the stars, rather they have direct access to the One who is above the stars.

 

It is important to differentiate between a source of power and a wielder[17] of power. To the intelligent mind the idea of idolatry is not in terms of the source of power but more in terms of the wielder of power.

 

The clerk in a store can serve as a good example of the difference between the two. The clerk is a wielder of power. However, in terms of the source of power, he is low in the hierarchy. His power is ultimately derived from the owner of the store. Although the owner is the source of power, he is not a wielder of power for the average customer who fronts the clerk during a purchase.

 

Idolatry generally concerns itself with the wielder of power rather than the Source of power.

 

It doesn’t make any difference to the customer how far removed the clerk of the store is from the source of power (the owner of the store). As long as the clerk is the one who decides how much to charge a customer, it is the clerk whom the customer is concerned with pleasing. The clerk then is the wielder of power, while the store owner is the source of power. Where the clerk’s power is derived from makes no difference to the customer. As far as he is concerned, he only has to deal with the clerk.

 

If the clerk wants to charge full price, then the customer pays full price. If the customer slips the clerk a bribe, he may only get charged pennies on the dollar.

 

In the same way, idolatry generally concerns itself with the wielder of power rather than the Source of power. In the eyes of idolaters, the idol was seen neither as the source of their existence nor as the source of their well-being. They understood that ultimately there was a god who was the source of their existence, but they thought that he had delegated power in much the same way as the owner delegate’s power to the clerk. In this situation, man imagines a god delegating authority so that it might be able to concentrate on, so to speak, higher policies. Thus, when man creates his own image of HaShem, he inevitably creates a god in the image of man.

 

All idolatry stems from a person’s desire to avoid committing his entire life to HaShem in acknowledgement that everything Tov (beneficent) flows from Him. They are willing to bribe the planetary body, or its angel, in order to receive beneficence without having a lifelong commitment to the One who controls the flow. That is why nearly all idols are created in the form of men.

 

What is avodah zarah (idolatry)?

 

The dictionary^[18] defines idolatry as the worship of a physical object as a god. Obviously, this is not a Torah perspective, yet it serves the vast majority of mankind as a working definition.

 

So, what is avodah zarah according to the Torah?

 

According to the Torah, idolatry can best be defined as the deification of any created thing, be it an object, concept, philosophy, or individual. The object of deification, therefore, becomes the focal point of one’s life. By focusing on the falsely deified thing, one thus loses focus of the True source of all – HaShem.

 

An interesting aspect of avodah zarah, that is discussed in Masechet Sanhedrin, is the fact that avodah zarah is forbidden not only to Jews but to all people of the world, as it is one of the seven Noachide laws. This impacts on Jews, as well, since they are commanded to destroy the idol worship in the land of Israel and, theoretically, throughout the world. Even if is not within the power of the Jewish people to accomplish this, nevertheless Jews are not allowed to support those who want to worship idols or assist them in doing so.

 

Similarly, participating in pagan holidays and festivals is forbidden. This suggests that if one is not using the calendar defined by the heavens (astronomical bodies), then one is already on the road to avodah zarah.

 

Kabbalistically, the second commandment,^[19] prohibiting idolatry, is the root of all the negative commandments; just as the first commandment is the root of all of the positive commandments. This is understood from the fact that HaShem listed them first before any other positive or negative commandments.

 

Rabbi Tatz^[20] explains idolatry as follows: “If idolatry is merely the worship of imaginary, dreamed-up ideas or human delusions then why does the Torah go to such pains to forbid it? The Torah could have simply said: “Don’t believe in falsehood” or “Don’t be a fool”. Obviously, the Torah is warning us about the existence of a very real danger.

 

On the one hand, Torah deals with idolatry as though it is real. Why does the Torah even countenance false gods if they do not exist?

 

Further, the Tanach^[21] deals with false gods by using the very names which we attribute to HaShem! As HaShem uses the name Elohim when He is exercising the attribute of strict justice, so also are false gods called “Elohim”. In fact, every other name that is used to refer to HaShem is also used to refer to false gods, except the name HaShem. The only name never associated with idolatry is the yod-hay-vav-hay (יְהוָה) name of HaShem.

 

On the other hand, the Tanach deals with Idolatry as though it was foolishness and amounts to nothing.

 

Yeshayahu (Isaiah) 44:13-19 The carpenter stretcheth out his rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house. 14 He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it. 15 Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto. 16 He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire: 17 And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god. 18 They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand. 19 And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?

 

So, is idolatry real or is it not real?

 

The answer is … both!

 

An idol has no independent power so in this case it is worthless. On the other hand, the idol represents a real channel of power that is manifest in the physical world. It is not The Source, but it is a tool or channel of The Source.

 

We can get an idea of how strong the inclination for idolatry was before they conquered it. The Talmud tells us that the Men of the Great Assembly^[22] were encouraged by their success in conquering one of the two major passions of mankind, so they decided to turn their sights on the other major passion: the inclination for promiscuity. When the sages succeeded in capturing the passion for promiscuity, however, they came to the realization that if they destroyed this passion people would no longer procreate, so they released it.

 

The juxtaposition of the inclination for avodah zarah and the inclination for sex, by the Talmud, shows that these were equal inclinations. We are all aware of how difficult it is to control the inclination for licentiousness. Chazal teach us that people once had an equal passion to serve idols. This gives us all a clear idea about the passion for idols that plagued man throughout history until the time of the Men of the Great Assembly.

 

Why did prophecy end?

 

The reason prophecy ended is because the Men of the Great Assembly appealed to HaShem to remove the desire for idolatry and with it went the desire for HaShem (AKA the gift of prophecy).^[23]

 

The Gemara^[24] informs us that in the future, HaShem will slaughter the Yetzer HaRa^[25] in the presence of the righteous and the wicked. To the wicked, the Yetzer HaRa will appear as a strand of hair and the wicked will weep at not having been able to overcome a force as weak as that symbolized by a mere strand of hair.

 

R’ Yaakov Emden explains the reason for the depiction of the Yetzer HaRa as a strand of hair with a Gemara in Yoma. The Gemara^[26] relates that the Men of the Great Assembly^[27] prayed that the Yetzer HaRa of avodah zarah[28] be given over to them; HaShem answered their prayer. A fiery lion emerged from the Holy of Holies and as the Men of the Great Assembly seized the lion, a single strand of hair slipped from its mane; it is this remnant of the Yetzer HaRa that is shown to the wicked in the future.

 

Sefer Debarim is replete with warnings against idolatry, as the following example shows:

 

Debarim (Deuteronomy) 4:16 Lest you act corruptly and make for yourselves a carved image.

 

Truthfully, our utter disinterest in idol worship is not a credit to our advanced, developed intelligence or our purer faith in HaShem. The Men of the Great Assembly determined that the inclination to serve avodah zarah was too strong for mankind to withstand. The Talmud^[29] relates how the Men of the Great Assembly captured the Yetzer HaRa for idolatry and destroyed it.

 

Sanhedrin 64a Come and hear: And they cried with a loud voice unto the Lord their God.^[30] Now what did they say? — Rab Judah, or as others maintain R. Jonathan said: [They cried this:] ‘Woe, woe, it is that [sc. idolatry] which destroyed the Sanctuary, burnt the Temple, slew the righteous, and exiled Israel from their land; and still it sports amongst us! Hast Thou not set it before us that we might be rewarded [for withstanding its allurements]? But we desire neither temptation nor reward!’^[31] — That too was after they were seduced by it. [Continuing Rab Judah’s statement:] They fasted for three days, entreating for mercy; thereafter their sentence fell from Heaven, the word Emet [truth] written upon it. (R. Hanina said: This proves that the seal of the Holy One, blessed be He, is Emet.) The shape of a fiery lion’s whelp issued from the Holy of Holies, and the Prophet said to Israel, That is the Tempter of Idolatry. Whilst they held it fast, a hair [of its body] fell out, and his roar of pain was heard for four hundred parasangs. [In perplexity] they cried: ‘What shall we do? Maybe Heaven will pity him!’ The prophet answered: Cast him into a lead cauldron, and cover it with lead to absorb his voice, as it is written, And he said, This is wickedness; and he cast it into the midst of the ephah: and he cast the weight of lead upon the mouth thereof.^[32] Then they said, ‘Since the time is propitious, let us pray that the Tempter of Sin [may likewise be delivered into our hands].’ So they prayed and it was delivered into their hands. They imprisoned it for three days; after that they sought a new laid egg for an invalid in the whole of Palestine and could not find one.^[33] Then they said, ‘What shall we do? Shall we pray that his power be but partially destroyed?^[34] Heaven will not grant it.’ So they blinded it with rouge. This was so far effective that one does not lust for his forbidden relations.[35]

 

The demise of idolatry (drive towards a false god) in the world correlates to the end of prophecy (the drive to HaShem). This is no coincidence. An ability to relate to HaShem on an elevated level prods man to search for closeness to HaShem, but there is no guarantee that his effort will bear fruit. A slight distortion can corrupt his service, resulting in an avodah (service) that is ‘zarah’, foreign to the precise requirements of the Beit HaMikdash.

 

The men of the Great Assembly decided to cast out the Yetzer HaRa from all of Israel. Then they found, after a time, that “there was not an egg to be found” in the entire land. What this means is that without the urge to selfish gratification, no reproduction occurred. Other versions, of this incident, say that no business was done, either. Life cannot go on without the Yetzer HaRa; our task is to live with it and subdue it, to act according to the dictates of the Torah even when our selfishness would have us act otherwise.

 

When the drive, or urge, for idolatry was removed from the world, what was left in the human psyche?

 

Chazal teach us that what was left, when this inclination was removed, was … NOTHING! In the spot where this inclination lived, we now had an urge to do nothing. This has profound ramifications that affect everyone today.

 

Before the men of the Great Assembly excised the drive to idolatry, men valued their time and tried to make use of every moment. Only an animal would waste or kill time. A human would never waste time.

 

After idolatry was excised from the world, men now had a very strong urge to do nothing. We can now find great pleasure in games that take us nowhere and accomplish nothing. We can engage in a rambling conversation on meaningless topics, for hours, and it feels so good. This is what we have instead of a drive to idolatry.

 

Lest we get too impressed with ourselves, the Talmud reminds us that idolatry was an incredibly seductive force in the time of the first Temple. One of the most prolific idolaters was King Menashe. According to the Talmud,^[36] the sage Rav Ashi questioned Menashe: “If you are so wise, why did you worship idols?” King Menashe replied to the great Rabbi: “Had you been there you would have raised the skirt of your garment and run after me!”

 

Sanhedrin 102b In the college of R. Ashi the lecture [one day] terminated at ‘Three Kings.’^[37] ‘To-morrow, said he, ‘we will commence with our colleagues’.^[38] [That night] Manasseh came and appeared to him in a dream. ‘Thou hast called us thy colleagues and the colleagues of thy father; now, from what part [of the bread] is [the piece for reciting] the ha-motzi^[39] to be taken?’ ‘I do not know,’ he answered. ‘Thou hast not learned this,’ he jibed, ‘yet thou callest us thy colleagues!’^[40] ‘Teach it me,’ he begged, ‘and to-morrow I will teach it in thy name at the session.’ He answered, ‘From the part that is baked into a crust.’^[41] He then questioned him, ‘Since thou art so wise, why didst thou worship idols?’ He replied, ‘Wert thou there, thou wouldst have caught up the skirt of thy garment and sped after me.’ The next day he observed to the students: We will commence with our teachers [so referring to the Three Kings]. Ahab denotes that he was an ah [a brother]^[42] to Heaven, and an ab [a father] to idolatry. An ah to Heaven, as it is written, a brother [ah] is born for trouble,’^[43] and ab [father] to idolatry, as it is written, As a father loveth his children.^[44]

 

Thus we see that the urge for idolatry was akin to the urge for sex. In fact, that is why the Gemara links the drive to idolatry with the drive for sex in Yoma 69b, as we saw earlier in this study. That is how strong this urge was. In the same way that licentious sex causes many to sin, so also did idolatry cause many to fall.

 

Sanhedrin 63b Rav Yehudah said in the name of Rav: Yisrael knew that idolatry was meaningless, they only served it in order to permit themselves sexual licentiousness in public.

 

With the removal of idolatry, and the positive side of prophecy, we no longer have a super strong desire to worship idols. The excision of this desire left an empty spot with a corresponding desire to go nowhere and do nothing. And when we do nothing…. It feels soooo good! We can have a meaningless conversation for hours, that goes nowhere and accomplishes nothing, and be eager to do it again the next night. We can make sports or games the focus of our life. We can spend every spare moment seeking the trivial and unimportant, and feel so good doing it. Such is the power of nothingness which remains of the excised idolatry!

 

This drive to do nothing is all that remains of the powerful force called idolatry.

 

The flip side of idolatry is prophecy. When prophecy was removed from the world by the men of the Great Assembly,^[45] all that remains are vestiges found in children, mad men, and dogs. The common denominator of these three is that they do not have coherent speech. Here we see vestiges only.

 

Now, one might well ask: What about the prophecies of Yochanan the Immerser? Since he came four-hundred years after prophecy was removed from the world, how is it that he had prophecy? Yohanan’s prophecy was specifically related to the Mashiach as an extension of the prophecy given to Elijah. Since Yochanan was a gilgul[46] of Elijah, he still had the prophecy that was given to him as Elijah. We will see that same prophecy return to the world with Elijah before the great and terrible day of HaShem. Consider also that is the task of Mashiach to “restore all things”. One of the things to be restored is prophecy!

 

The Mazzalot elements split the spiritual unified energy into various channels or pipelines that energize nature, giving the impression of separateness and division. There are always twelve channels (or thirteen entities). That is why there are twelve constellations in the Mazzalot. These twelve are mirrored in the twelve tribes, the twelve sons of Yaaqob (the thirteen entities are the tribes plus Yaaqob). It is this connection that these thirteen are what binds them into one. As we know, thirteen always means one.

 

Consider the head. Inside we see ourselves in a singular unified way. Outside, others always perceive us in a differentiated way. They see a father, a son, a husband, a doctor, etc. This outside differentiated view is reflected in the hair on the head. The hair would be the constellation and the head would be the sphere that contains the constellations.

 

Idolatry, is relating not to the Source of the unified energy, but to the pipelines. The idol worshipper focuses on the Mazzalot or natural elements. His idols are tangible representations of the energies, he prays to them thinking that they have independent power, and he ignores HaShem, the true Source of that energy and power.

 

When one worships The Source, he is concerned about what his obligations are. But one who serves the intermediaries is concerned about what they can do for him. The intermediaries represent human needs and he doesn’t have to look any further. It is interesting to note that idols are often human forms since idolatry is really worship of the self, and a removal of the responsibility to serve a Higher Power.

 

So idolatry is serious business, the elements of this worship are not made-up or foolish, they stand to transmit energy from the Source. That is why they share names with HaShem Himself. The emptiness in idolatry is the belief that the intermediaries are a source of power in themselves.

 

Ashlamata: Yeshayahu (Isaiah) 35:3-10

 

 

Rashi’s Commentary on Yeshayahu (Isaiah) 35:3-10

 

Strengthen weak hands (חַזְּקוּ) All the prophets who brought tidings of salvation consoled Israel and strengthened their weak hands. (The word) is in the intensive conjugation, and its meaning is (the causative, i.e.,) strengthen others. If he intended to say, “Be strong, you whose hands are weak,” it would be vowelized like (2 Chron. 32:7) “Be strong (חִזְקוּ) and be firm (וְאִמְצוּ).” Now that he says to them to strengthen others and to make others firm, it is vowelized, חַזְּקוּ, אַמְּצוּ. “Be strong (חִזְקוּ), do not fear” is vowelized חִזְקוּ, a form of the ‘kal’ conjugation, meaning ‘you be strong by yourselves,’ as one says to singular (Jos. 1:6), “Be strong and be firm (חֲזַק מָץ),” and he does not say, חַזֵּק.

 

35:4 to the hasty of heart Who hurry the redemption and are troubled by its delay.

 

35:5 the eyes of the blind shall be opened Those who were blind, not to recognize (lit., from recognizing) their fear (sic) ([Warsaw:] this fear;) ([mss.] My fear) upon them.

 

35:6 Then the lame shall skip like a hart, etc. Israel, who are now lame and weak. We find that he calls the weak with an expression of ‘lame,’ as the matter is stated (above 33:23): “The lame take the prey.”

 

shall sing in My salvation.

 

the tongue of the mute The tongue of Israel, who are among the nations as mutes, for they hear their scorn and do not respond.

 

for water has broken out in the desert For My salvation shall cheer them up, and they shall blossom like a desert wasteland, which thirsts for water, and springs break out into it; i.e., for salvation shall sprout for the crushed ones.

 

 

35:7 And the dry place shall become a pool He who longs for salvation shall be saved. The prophet spoke figuratively.

 

in the habitat of jackals, a resting place, etc. A place that was a desert wasteland, which is the habitat, the resting place of jackals, shall become moist, a place of grass, made for reeds and rushes, and it is not customary for reeds and rushes to grow except in a watery place, as the matter is stated (Job 8:11): “Can the rush shoot upwards without mire?”

 

a resting place (רִבְצָה) This is a noun like מַרְבֵּץ, since it has no ‘mappiq hey.’

 

35:8 לעוברים ושבים: And there shall be a highway for the travelers.

 

no unclean one shall traverse it No unclean one shall traverse that road; i.e., it will no longer belong to the heathens ([mss.:] nations).

 

and it shall be for them And that is the road of those blind, deaf, lame, and mute mentioned above. They shall travel on this road, and even if they are fools, they shall not go astray, for I will straighten it for them.

 

35:9 a profligate beast The boar out of the forest (80:14). There is none as profligate among the beasts as the boar, and also “the lions from his thicket” (Jer. 4:7), i.e., Nebuchadnezzar, shall not be found there.

 

 nor shall...ascend thereon On that road (הַדֶּרֶךְ). The word דֶּרֶךְ is used both as masculine and feminine gender, as it is written (Ex. 18:20): “The way (הַדֶּרֶךְ) upon which (בָּהּ) they shall walk.” (Lit., on her.) Thus it is feminine. Comp. (Deut. 28:7) “In one road (בַּדֶּרֶךְ אֶחָד) they shall come out to you.” Thus it is masculine.

 

it shall not be found any wild beast there.

35:10

 

with joy of days of yore (Heb. שִׂמְחַתעוֹלָם, joy that is from days of yore, which they already experienced on the way of their Exodus from Egypt, “and the Lord was going before them by day” (Ex. 13:21). shall flee The sadness and the sighing shall flee from them.

 

 Commentary on the Ashlamatah of Yeshayahu (Isaiah) 35:3 - 10

By: H.Ex. Adon Shlomoh Ben Abraham

 

This 35th chapter of Isaiah is an Oracle on the salvation and the future happiness of Israel. Its place here in the text of Isaiah presents a remarkable contrast with the desolation of Edom which is pictured in the preceding Chapter 34. After telling of the utter destruction and desolation of Edom and Bozrah, Isaiah now turns to the redemption and rejuvenation of Israel, both the land and the people.[47] Isaiah 34:5 tells us, “My sword has drunk its fill in the heavens; it descends for judgment upon Edom, a people I have devoted[48] to (destruction). A great sacrifice[49] in Bozrah[50], a great slaughter[51] in the land of Edom. (34:6) Ibn Ezra tells us that Isaiah is addressing the nations of the world in a pre-messianic time. His principal subject is Edom which represents the Roman Empire and its successors. Abarbanel, Ibn Ezra and Radak all agree this is speaking of the nations of the world and the great troubles that will befall them at the time of God’s judgement.[52]

 

Those leaders, and people from the nations which hate and fight against Israel will be compiled to once again come to battle, at the day of slaughter. The names of places and the face of leaders may change but the actions of the modern-day descendants are still the same as those of Edom, Moab, and Babylon. All those who forsake God fall into this camp. It seems in our world today; the faces change but the choices from one generation to another stay the same. In our torah reading we see the themes of redeeming the land, strengthening our brother who is impoverished, regardless, if he is a proselyte or resident stranger (Noahide) and practicing “fear of God”.[53]

 

While Edom becomes a desert, for God’s people, on the other hand, the desert places burst into bloom. The wilderness and the wasteland rejoice and are glad. Zion and Jerusalem were referred to by these names (wilderness and the wasteland) but when redemption comes, they will rejoice at the downfall of Edom and Bozrah.[54] We are told the desert shall rejoice or be glad (v.1). Malbim differentiates between desert and wasteland. Deserts and wastelands are intrinsically deficient, whereas wilderness is potentially fertile, but lacks cultivation. He goes on to say, the desert and wasteland symbolize the nations of the world, whereas Israel which lacks only the cultivation of good deeds is symbolized by wilderness.[55] When this happens Israel will blossom greatly and rejoice with joy and singing. (v.2) Rashi interrupts the glory of Lebanon as referring to the Temple and with they will see the glory of the LORD, the majesty of our God. (v.2)

 

In verse 3 and 4. We are told to strengthen weak hands and make firm the tottering, shaking knees. And not to be fearful of heart. But be strong if you're not. for God will come with vengeance, and with recompense. God will come to save you. This fearful heart is a panic-stricken mind. And it's interesting to note that here. You have the preposition, ‘with” and it's added to vengeance and the recompense God is coming to save you. That would be in keeping ‘with’ coming in vengeance. It seems to me we have two things happening simultaneously, ‘salvation and redemption’ and ‘judgement’ to those who are so deserving. This should behoove each of us to make sure we are living on the right side of this equation.

 

We learn when looking at these verses that we who are somewhat stronger are to strengthen those with “weak hands” and “failing knees”. Most of the time we fail to fully appreciate the struggles of our fellow man. Rashi said, ‘the intensive form of the verb, (strengthen) means to support and strengthen others. Those who have given up on redemption need encouragement. ‘Those whose hearts have become confused with the frequency and intensity of the suffering and sin in exile are to be strengthened’. To “be strong and fear not” is different here (v.4) than in the previous verse where it means to strengthen others. Here the word is vowelized and refers to the words of strength that are to be spoken.[56] Twice we are instructed; to strengthen others whose faith has become weakened and tell them to be strong for God will avenge their suffering and redeem them. In Job’s trouble Eliphas instructed him using the same words (Job 4:1-6). We must strengthen ourselves before we can strengthen others. Job had advised others to be patient under trial, but now that trouble had come to him, and he was discouraged. In fact, Job was dismayed (lit., “terrified, in panic”; also used in 21:6; 23:1-17). Job had been a great encourager, but he could not encourage himself. We must not fail to realize that one who is suffering cannot easily encourage themselves.

 

In chapter 34, a land inhabited by Judah’s enemies becomes a desert; in chapter 35, “the desert is transformed so that Judean exiles in Babylonia can pass through it with ease on their journey to back Zion. Normally, travelers from Babylonia to the land of Israel would move northwest along the Euphrates, then southwest through Syria, avoiding the route that went directly west through the impassable desert. But this prophecy insists that the exiles will be able to go directly and quickly through the desert, because the Lord will provide water and safety for them there.”^[57] In our reading for the fast of Tevet we see where the children of Israel stood and watched as Moses went to the tent of Meeting, and then they witness the ‘pillar of cloud come and stand at the entrance of the tent as ‘The LORD would speak to Moses’(Exo.33:7-10) Would something of this magnitude at the Temple mount, not be just an extraordinary event for the believing and unbelieving inhabitants of the earth to witness as we make our way through the wilderness back to Zion?

 

Our reading goes on to reveal to us that the defects will be removed. (v.5-7) The eyes of the blind will be opened, and the ears of the deaf will be unstopped, the lame will leap, and the tongue of the mute will sing for joy. Water will come to the wilderness and there will be streams in the desert. If we understood this in a spiritual sense, then eyes will be opened to see God’s way and those who have difficulty walking in “the way” will be strengthened to serve HaShem with joy and singing. But from a straight reading of the text, we see that there evidently is some healing coming to both the people and the land. The people are mentioned first and then the land. And I wonder if that is indeed the correct order that this is going to happen. I believe this probably will happen in this order, One, as we see people returning to Torah and Two, due to unrighteous living of others, their deeds will cause the land to vomit out its inhabitants. Therefore, we now see that walking according to Halacha will bring healing to the land. Rashi said those who are thirsty for salvation will have their thirst slaked[58] and Metzudos said the lowly will be transformed to royalty. I’m reminded here what HE Rabbi Joseph ben Haggai (may his memory be for a blessing) use to stress while teaching, that we were royalty and our lives should reflect that fact and we should live out our lives and conduct ourselves as children of Our Father in Heaven, Master of the Universe.

 

“This passage borrows from Jeremiah’s prediction of the exiles’ return in Jer. 31:7–9, It amplifies that prediction, while changing its historical referent from northern (Israelite) exiles in Assyria to southern (Judean) exiles in Babylonia. It also deliberately recalls the vocabulary of Isaiah 32:1–8: The return to Zion is portrayed as a new exodus, a major theme in Deutero-Isaiah: Like the Israelites fleeing slavery in Egypt, the returning exiles will receive water and protection in the desert as they go to the land of Israel. No one unclean: (v.8) Since God would personally accompany the exiles (v. 4), they would have to be in a state of ritual purity.”^[59] Why or where is this commentator getting this ideal of purity?

 

If we look just a little deeper into our passage, we see there is a highway by which the exiles will return through the desert. This road is used for those returning and it is a called ‘a highway (מַסְלוּל maslûl) [60] (דֶּרֶךְ Derek) ^[61] of Holiness’ (קֹדֶשׁ qōḏeš).[62] We're told that this highway which will lead us home was designed for the returning of the redeemed, it shall be for those - the redeemed exiles, and he shall be for them a guide. Isaiah 51:11 is an echo of our (v.10) which tells us “The ransomed of the Lord shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away”. The reference in (v.8) “It shall belong to those who walk (הָלַךְ hālaḵ) on the way (דֶּרֶךְ Derek)” is most interesting. A. B. Ehrlich a Bible exegete connects the phrase with what follows and translates it as “he shall be to them a guide” or literally: a walker in the way.[63] In 2 Chronicles 30:6 we are instructed to “return to the LORD, the God of Abraham, Isaac and Israel, that he may turn again to the remnant of you who escape from the kings of Assyria. Do not be like your fathers and your brothers who were faithless to the LORD God of their fathers. (v.7)

 

We commented earlier that the wilderness and the wasteland rejoice and be glad. Zion and Jerusalem were referred to by these names (wilderness and the wasteland) but when redemption comes, they will rejoice at the downfall of Edom and Bozrah.^[64] We are told the desert shall rejoice or be glad (v.1). Malbim differentiates between desert and wasteland. Deserts and wastelands are intrinsically deficient, whereas wilderness is potentially fertile, but lacks cultivation. He goes on to say, the desert and wasteland symbolize the nations of the world, whereas Israel which lacks only the cultivation of good deeds is symbolized by wilderness.^[65] So here we see both the wilderness and wastelands (Jerusalem and Zion) along with the desert and wastelands (nations of the world) rejoicing and blooming as a rose. What an interesting thought! In the last 40 years I have witnessed rain (Torah) coming into the desert-wilderness and wasteland and this water has caused the desert to begin to bloom forth.

 

For some time, while the world has been screaming, “we are all going to die” due to climate change. I have thought, yes, the climate must change for the desert to blossom like a rose. For the land of Israel to bloom and blossom, they will need their annual rain fall to increase by more than a 2- or 3-fold. Currently Israel only averages 20 to 50 centimeters per year, that’s only 8 to 20 inches. Not enough to make a desert bloom. Israel got more rain the first 20 (1901-1922) years of the 20^th century before they became a nation then they have gotten in the last 20 (2001-2022) years of the 21^st century while being a nation. While I still hold this notion, maybe we have overlooked a more revealing way Hashem is going to cause the desert to bloom and the nations to proclaim his glory alongside his people Israel.

 

Our passage (Isa.35) speaks of the desert and wilderness being glad and blossoming like a rose. Isaiah speaks of this same ideal in(43:20) in putting water in the desert and using the metaphor of beast in the field as speaking of the nations of the world.[66] Through the practice of the Torah and a diffusion of its ideals(knowledge) in the desert, Hashem will give drink to his people.[67] Again, Isaiah 51:1ff, shows us that when Gods program will have come full circle and mankind is redeemed then they will returned to the garden of Eden, Israel will be redeemed and the nations will receive rest. Those who are pursuers of righteousness, seekers of Hashem. Listen to me, you who know righteousness, the nation with my Torah in its heart. (v.7). Each of us now with raised voices sing: And the ransomed of the Lord shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away. ^[68]

 

 

Verbal Tally

By: Hakham Dr. Hillel ben David

 

Vayikra (Leviticus) 25:35 – 26:2, Tehillim (Psalms) 89:1-19, Yeshayahu (Isaiah) 35:3-10, 2 Pet 1:8-11, Lk 15:1-10

 

The verbal tally between the Torah and the Ashlamata is hand <03027>.

 

Leviticus 25:35 If your brother becomes destitute and his hand <03027> falters beside you, you shall support him [whether] a convert or a resident, so that he can live with you.

 

Yeshayahu (Isaiah) 35:3-10 Strengthen weak hands <03027>, and make firm tottering knees.

 

Hands represent actions or "doing". Symbolically, that's one of the reasons why the very first thing we do in the morning is to purify our hands, to demonstrate that all of our actions every day and all day, should be pure. Hands symbolize the performance of the mitzvot, HaShem’s commands.

 

A question:

Why is it that if we smear mud or wipe a shoe on our back or face we can still learn Torah, but if we touch a shoe with our hand we cannot? What's with the hands?!

 

An answer:

Hands symbolize action. "Hands being dirty" symbolizes that they are not created for asiyah,[69] the world of action - i.e. there is an inherent lack in our ability to implement HaShem's Will.

 

And one who is not in a state to put the Torah into action is unfit for learning because it is as though they are saying "I'll just learn it". And apparently, that's not what Torah was made for. Our hands have to be clean, even though our world will not be perfect. They need to be ready for HaShem to work through them.

 

 

The thematic connection between the Torah seder and our chapter of Psalms is found in Tehillim (Psalms) 89:16 and Vayikra (Leviticus) 25:23, where the psalmist speaks of the rigors of exile versus what Moshe teaches about the fact that Jews are strangers and settlers in in Eretz^[1] Israel. At the end of this long and final exile, HaShem will cause the shofar to be blown with a teruah sound. The shofar was also sounded on the Jubilee Year, heralding freedom from slavery.[70] The giving of the Torah at Mount Sinai was accompanied by the sounding of the shofar.[71] The proclamation of the Jubilee was heralded by the blast of the shofar;[72] and the commencement of the Messianic age is to be announced by the sound of the great shofar.[73]

 

HaShem owns the Jews and He desires that slavery be a merciful thing which benefits the slave. Note 89:4, 6, 7, 8. The fear of God is also a common theme.

 

Tehillim (Psalms) 89:16 Fortunate is the people that know the blasting of the shofar blast (Teruah - תְרוּעָ֑ה); O Lord, may they walk in the light of Your countenance.

 

Vayikra (Leviticus) 25:40 As a hired servant, and as a settler, he shall be with thee; he shall serve with thee unto the year of the  jubilee (Yobel - הַיֹּבֵל).[74]

 

Our chapter of Psalms also contains a kri & ktiv. The ktiv is what is written in the scroll; and the kri is what we actually say when we read the verse.

 

Tehillim (Psalms) 89:17

 

One of the most common examples of a word that is written one way and read a different way is the yod-hay-vav-hay name of HaShem. We read “Adonai”, but what is written is the yod-hay-vav-hay name. Our Sages teach^] that in future time the Name of the Holy One, blessed be He, will be read as it is written, whereas now its pronunciation (the kri, viz., Adonai) differs from its spelling (the ktiv, viz., yod-hay-vav-hay).

 

There are a number of words in the Tanakh which are read differently from the way that they are spelled in the text. These words are called, in Aramaic, “Qere or kri - קרי” in their reading version and “Kethib or ktiv - כתיב” in their written version. This phenomenon occurs roughly thirteen hundred times in the Tanakh.

 

In general, a kri is the logical meaning of the word, given its context. The meaning of the ktiv however, is often beyond logic, and may even seem to be out of context, yet it reveals unexpected mystical implications. When we encounter a kri-and-a-ktiv we are invited into contemplation: how can we embrace this conflict in meaning?

 

ktiv always indicates the inner meaning, accessible only to those who can understand the deeper aspects of a word. Malbim in his introduction to Jeremiah boldly claims that the ktiv represents the simple meaning - the pshat - and the kri represents the exegetical meaning - the drash.[75] Malbim follows through with this in his commentary and demonstrates this difference between pshat and drash.

 

The ktiv represents the realm of Divine self-concealment; the kri represents the realm of Divine self-revelation. In the future, when the Name of HaShem will be read as it is written, these two realms will unite.

 

 

 

Nazarean Talmud

Sidrot of Vayikra (Lev.) 25:35– 26:2

“V’khi-Yamukh Achikha” “And when your brother”

By: Hakham Dr. Eliyahu ben Abraham

 

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

To the Assembly of the Faithful

With the single thematic idea behind the Torah Seder, those who are faithful in G-d will find restoration and elevation.

 

Do not stumble on the Highway of Holiness and the end of Edom.

Hakham Tsefet (Peter) portrays the ultimate destination of the faithful as the “Eternal Kingdom,” which is the governance of G-d through Messiah and His plenipotentiary agents. This Kingdom, accessed through adherence to the Mesorah (the transmitted Jewish tradition and way of life), is not merely a distant eschatological promise but a living reality experienced through spiritual diligence. The virtues cultivated by those walking in the “Lights of Messiah,” as described in the preceding verses, lead to fruitfulness and righteousness, ensuring their entry into the governance of G-d through Messiah Yeshua. This framework resonates deeply with the themes expressed in Tehillim 89:15-16 and Yesha’yahu 35:8-10, which emphasize the inseparable connection between Divine righteousness, covenantal faithfulness, and the Spiritual Path leading to ultimate redemption.

 

Tehillim 89:15-16 celebrates the foundational nature of righteousness and judgment in G-d’s throne, underscoring that His governance is rooted in the moral perfection of Torah truth. This Psalm highlights the blessedness of those who “know the blasting of the shofar,” referring to those attuned to G-d’s covenantal call. The shofar’s sound, deeply symbolic in Jewish thought, serves as a clarion for self-examination, repentance, and alignment with the Divine will. The psalmist proclaims that those who walk in the “light(s) of G-d’s countenance” experience His ongoing guidance and favor, aligning their lives with His covenant. Hakham Tsefet echoes this theme in his emphasis on grounding oneself in one’s calling and selection, which parallels the blessed state of those who respond to G-d’s call in Tehillim. For those who hear and obey the call—whether the shofar blast or the teachings of the Mesorah—the result is fruitfulness, righteousness, and inclusion in the Eternal Kingdom.

 

Yesha’yahu 35:8-10 vividly describes the “Way of Holiness,” a spiritual and literal path leading to Tz’ion, where the redeemed experience everlasting joy and freedom from sorrow. “The Way, The Highway of Holiness” is often called the “Highway in the Wilderness.” It receives this name from verse 1 of Yesha’yahu 35. The prophetic vision of a maslul (Highway) running through once-barren lands is imbued with rich symbolism. It recalls the Exile from Mitzrayim – Egypt, and prophecies of the eventual final redemption from the Exile of the Divine Presence and our estrangement from the true spirituality of the Torah. This Highway is not merely a physical road but a “Spiritual Way” of transformation, restoration, and redemption, open only to those who purify themselves through faithfulness to G-d’s covenant and repentance. The passage highlights the accessibility of this path: even the foolish, once despising Hokhmah - wisdom will no longer err upon it. This transformation reflects the redemptive work of G-d through Messiah Yeshua, who, as the “Way, the Truth, and the Life” (Derekh, Emet, v’Chayim), provides clarity and guidance for those seeking righteousness.

 

Fidelity and The Way and The Highway of Holiness

Hakham Tsefet’s description of the Eternal Kingdom aligns with the prophetic vision of the “The Way, The Highway of Holiness.” The “Highway in the Wilderness” also takes on the prophetic tone that tells us we live in a place destitute of spiritual life and exposed to spiritual death. And an Adversary is seeking to destroy us with a lack of “Mayim Chayim – living water.” Thus, water is abundant in a barren place. The Kingdom is accessible only to those who embody the virtues of the Mesorah, which mirrors the moral and spiritual purity required to walk upon the Highway of Spiritual Purity described by Yesha’yahu - Isaiah. In this sense, “Spiritual Purity” symbolizes the Mayim Chayim of spiritual truth and integrity. The redeemed in Yesha’yahu’s prophecy are those who have returned to G-d through His redemptive work, paralleling the transformative journey of those who enter the eternal kingdom through Messiah in 2 Tsefet - Peter. The repeated phrase in Yesha’yahu, vaderekh vederekh ha-kodesh (“and a way, and the Highway of Holiness”), underscores the dual nature of the path: it is both a physical return for the exiled and a Spiritual Highway of alignment with Divine purposes. This duality mirrors Hakham Tsefet’s focus on the present spiritual work of embodying the “Lights of Messiah” and the ultimate reward of entering the Eternal Kingdom.

 

Yesha’yahu’s imagery of an unmistakably clear “Highway” free from obstacles that hinder Torah faithfulness resonates with the promise in 2 Tsefet that those who practice the virtues of the Mesorah “will never stumble.” Just as Yesha’yahu assures that even the foolish will not wander off this path due to its clarity, Hakham Tsefet guarantees that diligent adherence to the spiritual path ensures steadfastness and prevents missteps. This idea speaks to the transformative power of G-d’s guidance through Messiah and his Hakhamim, which removes barriers and illuminates the Highway of the faithful.

 

The “Way of Holiness – Derek HaKodesh” exclusivity in Yesha’yahu—reserved for the redeemed and untainted by moral or ritual impurity—finds its counterpart in Hakham Tsefet’s description of the Eternal Kingdom. Both texts emphasize the necessity of purity and covenantal faithfulness as prerequisites for inclusion. Yesha’yahu’s assertion that “no unclean thing” (Edom) will pass over the Highway extends beyond ritual purity to encompass moral righteousness, aligning with Tsefet’s call for believers to cultivate the virtues of the Mesorah. This shared emphasis on ethical and spiritual integrity highlights the transformative power of Divine redemption, which equips the faithful to walk this path without fear of error or impurity.

 

Yesha’yahu’s mention of abundant water, Mayim Chayim, a blessing and comfort rather than an obstacle, provides a rich metaphor for spiritual sustenance and preparedness. This abundance reflects the provision of G-d for His people, ensuring their journey to Tz’ion is unimpeded. Similarly, in 2 Tsefet, the “Lights of Messiah” symbolize spiritual abundance, enabling the faithful to abound in “Godly activity and fruitfulness.” The clarity and support offered by G-d’s provision in both Hakham Tsefet and Yesha’yahu underscore His faithfulness to His covenant and His commitment to guiding His people to their ultimate destination.

 

The connection between Yesha’yahu’s prophecy and Hakham Tsefet’s message also extends to the Messianic role in redemption. Yesha’yahu’s “Way of Holiness” foreshadows the Spiritual Path provided by Messiah Yeshua, who fulfills the redemptive promises of the prophets. (Rom 1:1) Hakham Tsefet explicitly identifies Messiah as the means by which the faithful access the Eternal Kingdom, reinforcing the centrality of Yeshua’s atoning work and resurrection in both texts. The Highway in Yesha’yahu, leading to Tz’ion and the presence of G-d, parallels the Eternal Kingdom (Everlasting Kingdom intimating G-d’s Eternality) in 2 Tsefet, where the faithful live under the governance of the Eternal G-d through Messiah, looking forward to the Y’mot HaMashiach.

 

Finally, the joyous culmination of Yesha’yahu’s prophecy, where the redeemed enter Tz’ion with gladness and singing, resonates with Hakham Tsefet’s assurance of a “generous entrance” into the Eternal Kingdom, The Olam HaBa. This entrance is marked by celebration as the faithful are welcomed into the fullness of G-d’s presence. The themes of restoration, joy, and freedom from sorrow in Yesha’yahu echo the spiritual rewards promised in 2 Tsefet, creating a unified vision of redemption that spans the books of the Prophets and Nazarea Codicil.

 

The End of Edom

From the Jewish perspective, Edom symbolizes Rome (the great Adversary) and its cultural and theological legacy of fallacy, characterized by a departure from Torah-centered fidelity. The prophetic vision emerging from 2 Tsefet 1:11, Tehillim 89:15-16, and Yesha’yahu 35:8-10 subtly reflects the eventual destruction of Edom’s influence, heralding the return to the enduring principles of the Torah and the collapse of systems that diverged from its foundational truths.

The “Way of Holiness” described in Yesha’yahu 35:8-10 represents a redemptive path accessible only to the purified and the faithful. Historically, Edom has embodied the elevation of a-nomos, Lawless frameworks, often in tension with the Torah’s eternal covenantal principles. Yet the prophetic Highway described by Yesha’yahu, clear and unmistakable, serves as both a literal and spiritual route for the return of the redeemed and repentant. Therefore, this “Way” envisions dismantling ideological constructs obscuring the Torah’s centrality, drawing all who seek redemption back into alignment with Divine truth. It signifies a time when the destruction of the Adversary of  Edom’s system is transformed into a recognition of the eternal validity of the Torah.

Tehillim 89:15-16 underscores the eternal foundations of righteousness and justice, with the shofar’s sound symbolizing the call to return to the covenant. Historically, Edom’s legacy has been marked by blatant deviations from Torah truth and life, establishing systems that destroyed the path for humanity of the Torah’s moral and spiritual clarity. Yet Tehillim’s imagery of those walking in the “light of G-d’s countenance” suggests that some have not endured. The shofar’s blast prophetically calls even those entrenched in other paradigms to return to the Torah’s enduring light, highlighting the eventual realignment of nations with G-d’s covenant.

Hakham Tsefet’s message in 2 Tsefet 1:11 adds depth to this prophetic vision by describing the “eternal kingdom” governed by G-d through Messiah. This kingdom, accessible to those who embody the virtues and truths of the Mesorah, reflects the ultimate triumph of Torah fidelity over systems that deviated from its principles. The “Lights of Messiah” illuminate a path of spiritual transformation and covenantal restoration, subtly pointing to the eventual dissolution of Edom’s influence as its structures give way to the eternal truths of the Torah. This shift represents a return to a universal acknowledgment of the Torah’s moral and spiritual governance under the Messiah.

In these texts, the trajectory of Edom is temporal, with its influence ultimately yielding to the enduring truth of the Torah. The “The Way, The Highway of Holiness” and the “Eternal Kingdom” illustrate a vision of restoration, where the Torah serves as the only universal standard for all humanity. This transformation is not merely a rejection of Edom’s legacy but a restoration, inviting all who recognize the redemptive path, “The Way,” to return to the light of G-d’s countenance and walk in alignment with His eternal covenant. Through this subtle but profound prophetic framework, Edom’s theological and cultural constructs collapse and pave “The Way” for the ultimate redemption of Divine truth and the unity of all peoples under the Torah.

Summary:

Hakham Tsefet’s description of the “Eternal Kingdom” in 2 Tsefet 1:11 finds profound resonance with Tehillim 89:15-16 and Yesha’yahu 35:8-10. These texts form a cohesive picture of G-d’s covenantal faithfulness, the transformative “journey of the redeemed” on  “a Way and a Highway of Holiness,” and the ultimate reward of entering His “Eternal Governance” through Messiah. The “Way of Holiness, The Highway in the Wilderness ” in Yesha’yahu, the joyful sound of the shofar in Tehillim, and the spiritual virtues in 2 Tsefet-Peter all point to the same path of righteousness and redemption, accessible to those who align themselves with G-d’s purposes and live in the light of His countenance. This unified vision underscores the enduring relevance of the Mesorah and the Messiah’s central role in guiding the faithful toward their eternal inheritance.

 

Amen v Amen

 

 

Questions for Understanding and Reflection

 

1. From all the readings for this Shabbat which verse, or verses impressed your heart and fired your imagination?

 

2. From all the Tanakh: which particular verse or passage taught you about the role of Messiah as described in the Nazarean Codicil readings for this week?

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

 

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

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

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

 

“Now unto Him who is able to preserve you faultless, and spotless,

and to establish you without a blemish,

before His majesty, with joy, [namely,] the only one God, our Deliverer,

by means of Yeshua the Messiah our Master, be praise, and dominion,

and honor, and majesty, both now and in all ages. Amen!”

 

Next Shabbat: “Im B’Chuqotai” “If in My Statutes”

 

 

 

Contents of next week’s Torah Seder

 

·        Blessings in the Wake of Disobedience – Leviticus 26:3-13

 

·        The Wages of Disobedience – Leviticus 26:14-39 

a. Sickness and Defeat – Leviticus 26:16-18

b. Famine and Wild Beasts – Leviticus 26:19-22

c. The Horrors of Siege – Leviticus 26:23-26

d. National Destruction and Exile – Leviticus 26:27-39

 

·        Repentance Will Bring Restoration – Leviticus 26:40-46

 

Reading assignment for next week

 

 

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by Paqid Adon Ezra ben Abraham

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