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

His Honor Paqid Adon David ben Abraham

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

Her Excellency Giberet Sarai bat Sarah & beloved family

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

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His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Yaaqov ben David

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

Her Excellency Giberet Krysta Wallrauch & beloved family

 

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

 

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

 

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

 

Shabbat: “V’hayah Khi-Tavo” – “Then it will be when you enter”

Shabbat Mevarchim – Proclamation of the New Moon of Shevat

Rosh Chodesh Shevat – January 18/19, 2026

 

 

 

Contents of the Torah Seder

 

·        First Fruits and Acknowledgement of Divine Providence – Deut. 26:1-11

·        Triennial Distribution of Tithes and Prayer – Deut. 26:12-15

·        Formulation of the Covenant between G-d and Israel – Deut. 26:16-19

·        Procedure on Crossing Jordan – Deut. 27:1-4

·        Building an Altar – Deut. 27:5-8

·        Noblesse Oblige – Deut. 27:9-10

·        Manner of the Solemn Blessing and Doom – Deut. 27:1-14

·        The Solemn Dooms – Deut. 27:15-26

· The Blessings and the Warnings

o The Blessings: Deut. 28:1-14

o The Warnings: Deut. 28:15-68

·        Superscription: Deut. 28:69

·        Repentance Will Bring Return From Exile: Deut. 29:1-8

 

 

Reading Assignment:

 

 

JPS & Targum Pseudo Jonathan for: Devarim (Deuteronomy) ‎‎26:1 – 29:8

 

 

Rashi’s Commentary for Devarim (Deuteronomy) 26:1 – 29:8

 

1 And it will be, when you come... and you possess it and settle in it This [verse, which is immediately followed by the commandment of bringing the firstfruits,] teaches us that they were not obligated [to bring] “firstfruits” until they conquered the Land and divided it. - [Kid. 37b]

 

2 of the first but not all the first, because not all fruits are subject to [the mitzvah of] "firstfruits"—only the seven species [for which the land of Israel is noted]. Here, in our verse, it says the word אֶרֶץ , “land,” and there [in the verse describing the praise of Eretz Israel], it says, “A land (אֶרֶץ) of wheat and barley, vines and figs and pomegranates, a land of oil-producing olives and honey” (Deut. 8:8). Just as the earlier verse (Deut. 8:8) is referring to the seven species through which Eretz Israel is praised, here too, [the verse is dealing with] the praise of the Land. [Rashi proceeds to explain two expressions in Deut. 8:8, which are relevant to the mitzvah of firstfruits, in light of the connection taught by our Rabbis above:]

 

oil-producing olives [refers to] “אֲגוּרִי olives,” [see Sifrei 26:2, meaning superior quality] olives that retain their oil, keeping it gathered (אָגוּר) [as it were] inside it. [Hence, it is the superior fruits which must be brought here].-[Ber. 39a] [And in the same verse (Deut. 8: 8):]

 

honey That is the honey of dates. - [Sifrei 26:2]

 

of the first [of all the fruit] [What is the process of taking these fruits?] A man goes down into his field and sees a fig that has ripened. He winds a reed around it for a sign and declares: “This is the firstfruit (בִּכּוּרִים) .”-[Mishnah Bikkurim 3:1]

 

3 who will be [serving] in those days You have only the kohen in your days, whatever he is [and although he may not be as wise or holy as those of previous generations, you are obliged to address him with the respect due to his office as an agent of God]. - [Sifrei 26:3]

 

and say to him that you are not ungrateful [for all that God has done for you].

 

I declare this day [The expression, “this day,” teaches us that the one who brings the firstfruits must make this declaration] once a year, and not twice [even though he may return with more firstfruits later that same year].-[Sifrei 26:3]

 

4 And the kohen shall take the basket from your hand-in order to wave it. [How so?] The kohen places his hand under [the basket, beneath the level of] the owner’s hand [which is grasping the basket at the top, by its rim] (Sukk. 47b), and [in this position,] waves [the basket together with its owner].

 

5 And you shall call out Heb. וְעָנִית [Usually meaning to “respond.” However, in this context, this word] denotes the raising of the voice. - [Sot ah 32b]

 

An Aramean [sought to] destroy my forefather [The declarer] mentions [here] the kind deeds of the Omnipresent [by stating]: “An Aramean [sought to] destroy my forefather.” That is, Laban, when he pursued Jacob, sought to uproot [i.e., annihilate] all [the Jews], and since he intended to do so, the Omnipresent considered it as though he had actually done it (Sifrei 26:5), for [regarding] the pagan nations of the world, the Holy One, Blessed is He, considers the [mere] intention [of an evil deed] as [being equivalent to] the actual perpetration [of the deed itself].-[Yerushalmi Pe’ah 1:1 at end]

 

who then went down to Egypt And [apart from Laban,] still others came upon us to annihilate us, for after this, Jacob went down to Egypt ["and the Egyptians treated us cruelly..."].

 

with a small number of people [Namely,] seventy persons. - [Sifrei 26:5; see Gen. 46:27]

 

9 to this place meaning the Temple. - [Sifrei 26:9] [The expression הַמָּקוֹם הַזֶה must refer specifically to the Temple and not to the Land of Israel in general, because the following clause:]

 

and He gave us this land [is to be understood] literally.

 

10 Then, you shall lay [The repetition of the expressions וְהִנִּיחוֹ (verse 4) and here, וְהִנַּחְתּוֹ ] teaches us [that there were two procedures involving laying the hands on the basket and waving it, namely] that [the owner] takes [the basket] after the kohen has [completed] waving it; [the owner subsequently] grasps it in his hand during his declaration, and then repeats the waving procedure.

 

11 And you shall rejoice with all the good From here, [our Rabbis] said that the firstfruits declaration is recited only at the time of “rejoicing,” namely, from Shavuoth until Sukkoth, for [then] a person gathers in his grain, fruit, wine and oil [over which he rejoices]. However, from Sukkoth and onwards, he must bring [his firstfruits to the Temple], but he does not recite the declaration. - [Pes. 36b]

 

you, the Levite [From here, we learn that] the Levite is also obligated in [the mitzvah of bringing] firstfruits if they planted [trees] within their [forty-eight] cities. [Outside of these cities, they had no land.]

 

and the stranger who is among you [I.e., the proselyte.] He brings [his firstfruits], but he does not recite the declaration, since he cannot say “to our fathers” [in the introduction to the declaration (verse 3): “I have come to the land which the Lord swore to our forefathers to give us”]. - [Mishnah Bikkurim 1:4]

 

12 When you have finished tithing all the tithes of your produce in the third year When you have finished separating the tithes of the third year [of the seven-year shemittah cycle]. It fixes a time for the removal [of the tithes from the house] and for the [accompanying] confession [regarding their proper disposal] on the Eve of Passover [for the removal, and for the confession, in the afternoon of the last day of Passover] of the fourth year, as it is said, "At the end of (מִקֵּץ) three years, you shall take out [all the tithe of your crop] (Deut. 14:28), and later on, Scripture also uses this expression: “At the end of (מִקֵּץ) seven years” (Deut. 31:10), referring to the mitzvah of הַקְהֵל [assembling all the people in the Temple courtyard, to hear the king read the book of Deuteronomy]. Just as there, the mitzvah was to be performed on a Festival, here too [in the case of removing the tithes and reciting the confession, the mitzvah must be performed] on a Festival. But one could suggest that just as there [in the case of הַקְהֵל , the mitzvah was performed] on the Festival of Sukkoth, here too, [the mitzvah must be performed] on the Festival of Sukkoth. Therefore, Scripture states here: "When have you finished taking all the tithes in the third year"— [this refers to] a festival on which all tithes have been completely taken: this is Passover [not Sukkoth], because many trees have their fruits picked after Sukkoth [but not after Passover]. Consequently, the separating of tithes of the third year’s produce will conclude on Passover of [the following year, namely] the fourth year. And anyone who has delayed [in distributing] his tithes is ordered by Scripture to remove [any remaining tithes] from the house [on Passover of the fourth year of the shemittah cycle]. - [Sifrei 26:12]

 

the year of the tithe [The third year of each shemittah cycle is called “the year of the tithe” because] it differs from its preceding two years insofar as it is a year in which only one of the tithes separated in the two preceding years is separated. During the first and second years of the shemittah cycle, the tithes separated are: a) מַעֲשֵׂר רִאשׁוֹן , “the first tithe,” as the verse says, “[Speak to the Levites, and say to them,] When you take from the children of Israel the tithe...” (Num. 18:26) [referring to “the first tithe,”] and b) מַעֲשֵׂר שֵׁנִי , “the second tithe,” as the verse says, “And you shall eat before the Lord, your God... the tithes of your grain, of your wine and of your oil...” (Deut. 14:23) [which is a reference to “the second tithe”]. Thus, we have two tithes [being separated during the first two years of the shemittah cycle]. Now Scripture comes and teaches us that in the third year, only one of these two tithes is separated. And which one is that? It is “the first tithe.” ["The second tithe is not separated during the third year."] Instead of “the second tithe,” one must give “the tithe for the poor,” for it says here in our verse “you shall give [them] to the Levite” what belongs to him, namely “the first tithe”; [then our verse continues:] "the stranger, the orphan, and the widow"—this is “the tithe for the poor.” - [Sifrei 26:12; R.H. 12b]

 

so that they can eat to satiety Give them enough to satisfy them. Based on this, [our Rabbis] stated: One may not give the poor in the granary less than one-half a kav of wheat [or one kav of barley. [A kav represents the volume of twenty-four eggs]. - [Sifrei 26:12, Pe’ah 8:5]

 

13 Then you shall say before the Lord, your God Confess [i.e., declare] that you have given your tithes [as required]. - [Sifrei 26:13]

 

I have removed the holy [portions] from the house This refers to: a) “the second tithe,” and b) נֶטַע רְבָעִי , the fruit yielded by a tree in its fourth year of growth [both of which are termed קֽדֶשׁ , holy (portions)], they must be brought up to Jerusalem and eaten there in purity. [Accordingly,] the verse here teaches us that if one has delayed bringing these tithes up to Jerusalem for two years, he must take them up now [in the third year].

 

and I have also given it to the Levite This refers to “the first tithe.”- [ibid.]

 

and... also [This seemingly superfluous word, “also,”] comes to include terumah, [the part given to the kohen ] and the firstfruits [which is are also given to the kohen. Since Kohanim stem from the tribe of Levi, they are referred to here as Levites]. - [Yerushalmi Ma’aser Sheni 5:5]

 

the stranger, the orphan and the widow This refers to “the tithe for the poor.”- [Sifrei 26:13]

 

according to all Your commandment I have given them [the tithes] in their proper sequence (ibid). I did not give terumah before the firstfruits; I did not give tithes before terumah; I did not give the second tithe before the first tithe. For terumah is termed רֵאשִׁית , “the first one,” because it is the first portion to be separated when the produce has become [matured] “grain,” and it is written [regarding the separation of tithes]: מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר (Exod. 22:28), which means that one must not change the order [set out in Scripture for separating tithes]. - [Mechilta, Exod. 22:28]

 

I have not transgressed Your commandments I did not separate tithes from one species [of produce to fulfill the obligation of tithe-separation due] from another species [of produce], and I did not separate tithes from the new crop [of the year to fulfill the obligation of tithe-separation due] from the old crop. - [Sifrei, Ma’aser Sheni 5:11]

 

nor have I forgotten to bless You [on the performance of the mitzvah] of separating tithes. - [ibid.]

 

14 I did not eat any of it [second tithe] while in my mourning From here [our Rabbis derive the ruling that the second tithe] is forbidden to [be eaten by] an אוֹנָן [close relative of a deceased on the day of death]. - [Sifrei 26:14]

 

nor did I consume any of it while unclean Whether I was unclean and it was clean, or I was clean it was unclean. But where [in the Torah] is one warned against this? [The warning is alluded to in the verse: (Deut. 12:17),] “You shall not eat in your cities [the tithe...].” This refers to eating in a state of uncleanness, as it is said in reference to פְּסוּלֵי הַמֻּקְדָשִׁים , [animals dedicated as sacrifices, which subsequently became blemished and consequently unfit for that purpose (see Deut. 15:21-22) the Torah says,] “You may eat it within your cities, the unclean and the clean person together...” (Deut.15:22). This [the second tithe], however, you shall not eat in the manner of “eating in the cities,” mentioned elsewhere. -[Yev. 73b]

 

neither have I used any of it for the dead [using its value in money] to make for him a coffin or shrouds. - [Sifrei, Ma’aser Sheni 5:12]

 

I obeyed the Lord, my God [in that] I have brought [it] to the Temple. - [Sifrei, Ma’aser Sheni 5:12] [In fact, the second tithe was not brought to the Temple, but eaten in Jerusalem. If a person redeemed it, however, he was to bring the redemption money to Jerusalem and purchase food to be eaten in Jerusalem. Although all types of food could be purchased, it was customary to purchase animals and sacrifice them as peace offerings. In this respect, the tithe would be brought into the Temple (Malbim).]

 

I have done according to all that You have commanded me I have myself rejoiced and caused others to rejoice through it. - [Sifrei, Ma’aser Sheni 5:12]

 

15 Look down from Your holy dwelling We have fulfilled what You have decreed upon us. Now You do what is incumbent upon You to do (Sifrei, Ma’aser Sheni 5: 13), for You said, “If you follow My statutes... then I shall give [you] your rains in their [proper] time....” (Lev. 26:3- 4).

 

which You have given us, as You swore to our forefathers to give to us, and You have [also] kept [the promise You made to our ancestors who left Egypt, that You would give us] “a land flowing with milk and honey.”

 

16 This day, the Lord your God is commanding you Every day, you shall regard the commandments as if they are brand new, as though you are just today being commanded regarding them! - [Tanchuma 1]

 

You will observe and fulfill them A heavenly voice is blessing you: “You have brought the firstfruits today—[so] will you merit to bring them next year!”

 

17 You have selected… has selected you Heb. הֶאֱמַרְתָּ הֶאֱמִירְךָ We do not find any equivalent expression in the Scriptures [which might give us a clue to the meaning of these words]. However, it appears to me that [the expression הֶאֱמִיר ] denotes separation and distinction. [Thus, here, the meaning is as follows:] From all the pagan deities, you have set apart the Lord for yourself, to be your God, and He separated you to Him from all the peoples on earth to be His treasured people. [Notwithstanding,] I did find a similar expression [to הֶאֱמִיר], which denotes “glory,” as in the verse “[How long will] all workers of violence praise themselves (יִתְאַמְּרוּ) ?” (Ps. 94:4).

 

18 as He spoke to you When He said]: “And [out of all the nations,] you shall be to Me a treasure” (Exod. 19:5). - [Mechilta 12:78]

 

19 And so that you will be a holy people... as He spoke [When He said]: “And you shall be holy to Me” (Lev. 20:26). - [Mechilta 12:78]

 

Chapter 27

 

1 Observe all of the commandment Heb.שָׁמֽר [The word שָׁמֽר here denotes] continuous action [that is to say: “You must observe this commandment always”]. Gardant in Old French.

 

2 you shall set up for yourself in the Jordan, and after this, you shall take out other [stones] from there, and out of this [second set of stones], build an altar on Mount Ebal. Consequently, we find that there were three places [at which constructions] of stones [were set up]: a) Twelve [stones were put together] in the Jordan, b) the same [number of stones set up] at Gilgal [i.e., the Israelites’ first stop in the land of Israel,] and c) the same [number of stones set up] at Mount Ebal. The above is taught in Tractate Sotah (35b) [where the Talmud, citing Chapter 4 of Joshua, proves the above].

 

8 very clearly in seventy languages. - [Sotah 32a]

 

9 Pay attention Heb. הַסְכֵּת [To be understood] as the Targum [Onkelos] renders: אֲצֵת [meaning, “Listen!” or “Pay attention!”].

 

This day, you have become a people [to the Lord, your God] Every single day, it should seem to you as though you are today entering into a covenant with Him. - [see Ber. 63b]

 

12 to bless the people As it is found in Tractate Sotah (32a): Six tribes ascended to the top of Mount Gerizim and [the other] six to the top of Mount Ebal; the kohanim, the Levites and the [holy] ark stood below in the middle. The Levites turned their faces towards Mount Gerizim and began with the blessing: “Blessed be the man who does not make a graven or molten image...,” and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] answered “Amen!” Then [the Levites] turned their faces towards Mount Ebal and began with the curse, saying: “Cursed be the man who makes any graven [or molten] image...,” and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] responded “Amen!” The Levites then turned their faces once again towards Mount Gerizim, and said: “Blessed be he who does not degrade his father and mother,” [and the tribes on Mount Gerizim and those on Mount Ebal responded “Amen!” The Levites] would then turn their faces once again towards Mount Ebal, and say: “Cursed be he who degrades his father and mother,” [and the tribes on Mount Gerizim and those on Mount Ebal responded “Amen!”]. Thus [it would continue] in this manner for all of them [the blessings and curses] until [the very last curse, namely (verse 26)]: “Cursed be the one who does not uphold [the words of this Torah].”

 

16 who degrades his father Heb. מְקַלֶה אָבִיו [The word מַקְלֶה means:] to treat cheaply [i.e., with disrespect]. It is similar to the verse, “ וְנִקְלָה אָחִיךָ , your brother will be degraded” (Deut. 25:3).

 

17 who moves back his neighbor’s landmark Heb. מַסִּיג גְּבוּל , moving it back and stealing the land. [The term מַסִּיג ] is an expression similar to, “has turned backwards (וְהֻסַּג אָחוֹר) ” (Isa. 59:14).

 

18 who misguides a blind person One [figuratively] blind regarding some matter [i.e., ignorant or inexperienced], and [knowingly] giving him bad advice.

 

24 who strikes his fellow in secret [Scripture] is speaking of [someone who causes harm to his fellow Jew through] slander (Pirkei d’Rabbi Eliezer 53). I saw in the Yesod of Rabbi Moshe Hadarshan that there are eleven curses here, corresponding to eleven tribes. [Each of eleven tribes was blessed by Moses before he passed away. Here, we learn that every tribe had an allusionary curse attached to it, as if in admonishment: “If you do God’s will, you will be granted the blessing, but if not, then there is a curse attached.”] But in allusion to [the tribe of] Simeon, [Moses] did not write “Cursed be he...,” for [Moses] did not intend to bless [the tribe of] Simeon [individually] prior to his passing, when he blessed the other tribes. Therefore, [Moses] did not wish to curse them [either. Moses did not deem the tribe of Simeon deserving of a direct blessing before he passed away, on account of the shocking incident at Shittim which involved the leader of the tribe of Simeon having illicit relations with a Midianite princess. See Num. 25:1-15].

 

26 who does not uphold [the words of this Torah] Here [in this curse,] Moses included the entire Torah, and they accepted it upon themselves with a curse and an oath. - [see Shevuoth 36a]

 

Chapter 28

 

4 the offspring of your cattle Heb. שְׁגַר אֲלָפֶיךָ , the young which are born from your cattle, [that is,] which the animal sends forth (מְשַׁגֶּרֶת) from its womb.

 

and the flocks of your sheep Heb. וְעַשְׁתְּרוֹת צֽאנֶךָ [This expression is to be understood] as it is rendered by the Targum [Onkelos]: “ וְעֶדְרֵי עָנָךְ , and the flocks of your sheep.” Our Rabbis, however, said: Why are [sheep] עַשְׁתְּרוֹת ? Because they enrich (מַעֲשִׁירוֹת) their owners (Chul. 84b) and maintain them, as עַשְׁתְּרוֹת , which are strong rocks.

 

5 Blessed will be your basket Your fruits. Another explanation of טַנְאֲךָ : liquids which you strain through baskets [used as strainers].

 

and your kneading bowl Heb. וּמִשְׁאַרְתֶּךָ Something dry, which remains (נִשְׁאָר) in the receptacle and does not flow through. [This interpretation follows the latter interpretation in the above Rashi. According to the former interpretation, this means simply “your kneading bowl.”

 

6 Blessed will you be when you come, and blessed will you be when you depart May your departure from the world be as free of sin as was your entry into the world. - [B.M. 107a]

 

7 but they will flee from you in seven directions Such is the way of those who flee out of fear: they scatter in all directions.

 

20 the curse of shortages Heb. הַמְּאֵרָה , “shortage,” similar to “ צָרַעַת מַמְאֶרֶת ,” "a lesion which causes loss [to the person stricken with it]" (Lev.13:51).

 

confusion Heb. הַמְּהוּמָה [Rendered by Onkelos as שִׁגוּשַׁיָא , meaning] confusion, the sound of panic.

 

22 consumption Heb. בַּשַּׁחֶפֶת [a disease] whereby one’s flesh wastes away and swells.

 

fever Heb. וּבַקַּדַּחַת as in the expression “For a fire burns (קָדְחָה) in My nose” (Deut. 32:22). [In this context, the term refers to] the feverish “fire” of the sick, malevei in Old French, which means intense heat.

 

illnesses with burning fevers Heb. וּבַדַּלֶּקֶת A feverish heat, more intense than קַדַּחַת . [All] these [terms listed in these verses, refer to] various types of diseases.

 

a disease which causes unquenchable thirst Heb. וּבַחַרְחֻר . This is a disease which heats up inside the body, causing him [the patient] to suffer continuous thirst for water, esardement in Old French, parching fever, as in the expressions: “and my bones dried out (חָרָה) from the heat” (Job. 30:30), and “The bellows is heated (נִחַר) from the fire” (Jer. 6:29).

 

and with the sword He will bring [hostile] armies upon you.

 

with blast, and with yellowing Diseases of the grain in the field.

 

blast Heb. שִׁדָּפוֹן , an easterly wind, hasled in Old French, [meaning that the east wind causes the grain to be blasted].

 

yellowing Heb. יֵרָקוֹן , drought, whereby the surface of the grain pales and turns yellow, chaume (?) in Old French.

 

until you perish Heb. עַד אָבְדֶךָ . [This phrase could be misconstrued to mean: “until you become lost” by God and found by others. Therefore, Rashi cites] the Targum [which] renders the phrase as: עַד דְתֵיבָד , “until you perish,” meaning, “you will perish, of your own accord.”

 

23 And your skies above you will be [like] copper These curses [proclaimed here at Mount Ebal] were pronounced by Moses himself [albeit through divine inspiration], whereas those [curses] made at Mount Sinai (Lev. 26:14-39) Moses pronounced from the mouth of the Holy One, Blessed is He (Meg. 31b). This is demonstrated by the verses themselves: The verse there says, “But if you will not listen to me” (Lev. 26:14), and, “And if you regard Me as coincidence” (26:21), [all referring to God in the first person]. Here, however, the verse says, “obey the Lord, your God ” (verse 15)," The Lord will make... “ (verse 21), and” The Lord will strike you" (verse 22) [all referring to God in the third person, demonstrating that Moses is speaking]. Moses made his curses milder [than those at Mount Sinai], for he expressed them in the singular form [as if spoken to an individual]. Furthermore, in this curse [in our verse here], Moses made his milder [than the corresponding curse at Mount Sinai by God], for in the first curses [in Lev.], God said, “[And I shall make] your skies like iron, and your earth like copper” (Lev. 26:19), [meaning that] that the skies will not sweat [i.e., be moist], just as iron does not sweat; consequently, there will be drought in the world. But the earth will sweat, just as copper sweats, thereby causing its fruits to rot. Here, however, Scripture says, “Your skies...copper, and your earth...iron.” [This means] that the skies will sweat [i.e., be moist], and thus, even though they will not pour down rain, there will not be a consuming drought in the world. Also, [this means that] the earth will not sweat, just as iron does not sweat; thus, the fruits will not rot (Torath Kohanim 26:28). [Although the curse here contains these milder elements as explained,] it is, nevertheless, a curse, for whether it [the earth] is like copper or whether it is like iron, it will not produce fruit. And similarly, the skies [whether they become like copper or iron] will not pour down rain.

 

24 [The Lord will turn] the rain of your land into powder and dust [How do these two opposites coincide, rain and dust? The Talmud answers] (Ta’anith 3b): “[The text is referring to] a wind which follows the rain.” Rain will fall, but insufficiently; moreover, there will not even be enough rain to cause the dust to settle. Then, a wind will come and raise the dust and cover the vegetation [sprouting] from the seeds, which are still moist from the water. [The dust] will adhere to them, forming [a layer of] mud, [which] will dry up [on the vegetation], causing it to rot. [This, then, is the meaning of the curse: “The Lord will turn the rain of your land into powder and dust.”]

 

25 a terrifying [example] [an example of] fear (אֵימָה) and trembling (זִיעַ) . [This means that] anyone who hears about your plagues, will “tremble in fear (יָזוּעוּ) ,” saying: “Woe to us! Let this not befall us, in the way in which it has befallen these [people]!”

 

27 The boils of Egypt This was a very severe [lesion]: it was moist on the inside and dry on the outside, as taught in tractate Bech. (41a).

 

oozing sores [This means] wet boils.

 

dry lesions [This means] boils dry as shards.

 

28 and with bewilderment Heb. וּבְתִמְהוֹן לֵבָב , lit. “clogging of the heart,” estordison in Old French.

 

29 oppressed Heb. עָשׁוּק , you will experience controversy regarding everything you do.

 

30 will lie with her Heb. יִשְׁגָּלֶנָּה . [This word stems] from the root שֵׁגָל , meaning a פִּלֶגֶשׁ [which refers to a wife without a Jewish marriage contract, i.e., a concubine. Nevertheless,] Scripture euphemizes the term [by having it read as יִשְׁכָּבֶנָּה instead], thus [giving it] a more delicate implication. This is [like] a modification made by scribes.-[see Meg.. 25b; and compare Rashi on Gen. 18:22]

 

redeem it [s fruits] Heb. תְחַלְלֶנּוּ [This is referring to the fruits of a tree, which must not be used for the first three years of the tree’s life. Then, the fruits of the fourth year take on holy status and are taken to Jerusalem to be eaten. If it is too difficult to take them to Jerusalem, they are redeemed with money, which is, in turn, taken to Jerusalem, where food is purchased for it. Here, then, the curse means that the person will plant his vineyard, but will not live to redeem it] in the fourth year to eat its fruits.

 

32 and long for them Heb. וְכָלוֹת אֲלֵיהֶם [Meaning: Your eyes] will longingly look out for the return [of your children], but they will not return. The expression עֵינַיִם כִּלְיוֹן refers to a hope which never materializes.

 

37 an object of astonishment Heb. לְשַׁמָּה . [This word is] similar to תִּמָּהוֹן [meaning, astonishment], estordison in Old French. [Thus, the meaning here is:] whoever sees you will be astonished about you.

 

an example When some terrible trouble befalls a person, [people] will say: “This is like the trouble that happened to so-and-so.”

 

and a topic of discussion Heb. וְלִשְׁנִינָה . An expression similar to “And you will teach them (וְשִׁנַּנְתֶּם) ” (Deut. 6:7) [... and speak of them. That is, people] will speak about you. The Targum [Onkelos] renders this [word] in the same way, [namely:] וּלְשׁוֹעִי , [which is similar to] וְאֶשְׁתָּעִי , [meaning to talk].

 

38 will finish it Heb. יַחְסְלֶנּוּ [meaning that the locusts] will completely destroy it. And because [the root חסל means to finish, the locust] is [also] called חָסִיל [see e.g., Joel 1:4], for it completely destroys everything [in its path].- [Yerushalmi Ta’anith 3:6]

 

40 will drop off [Meaning, the olive tree] will shed its fruit. This is similar to the verb, “and the iron flew off [or slipped off] (וְנָשַׁל) ” (Deut. 19:5).

 

42 the cicada will make destitute [The word יְיָרֵשׁ stems from the word רָשׁ , which means destitute or devoid. Thus, the verse here means that] the locusts will cause the tree to be devoid of fruit. [Therefore,] יִיָרֵשׁ [has the meaning of] יַעֲנִי , “making it destitute.”

 

the cicada Heb. הַצְלָצַל , a [particular] species of locust [which makes a loud sound (צְלִיל) ]. Now, [the word יְיָרֵשׁ ] must not be understood as denoting יְרוּשָׁה , “inheritance,” for in that case, the Scripture would have written: יִירַשׁ [i.e., with a different vocalization. Similarly,] it should not be understood to mean הוֹרָשָׁה , “driving out” for in that case, Scripture would have written: יוֹרִישׁ . [Rather, the word means “to make destitute, devoid,” as explained above.]

 

47 when [you had an] abundance of everything when you still had all good things.

 

49 as the eagle swoops down i.e., suddenly and successfully. The horses [of this enemy nation] will run swiftly.

 

whose language you will not understand Heb. תִּשְׁמַע . [Literally, “You will not hear his language,” i.e.,] you will not recognize its language. [We find a similar expression in Scripture:] “you understand (תִּשְׁמַע) a dream, to interpret it” (Gen. 41:15). Also, “[but they did not know] that Joseph understood (שֽׁמֵע) ” (Gen. 42:23), entendre in Old French, to understand.

 

52 until your... walls come down [The רֶדֶת here is [an expression of רִדּוּי וְכִבּוּשׁ ] subjugation and conquest.

 

53 And during the siege and desperation... you will eat the fruit of your womb, the flesh of your sons Because [the enemies] will besiege the city, and there will be caused desperation, the distress of famine.

 

54 The most tender and delicate man among you This is referring to the same person, who is both tender and delicate. These terms denote a pampered existence. [The fact] that these two expressions refer to the same person is proved [by their use together], when it says, “ וּמֵרֽךְ מֵהִתְעַנֵּג , because of delicateness and tenderness” (verse 56) [referring to the same person. And here, the verse tells us that] although he is so pampered and he [normally] cannot tolerate anything repugnant, the flesh of his sons and daughters will seem sweet to him as a result of his [intense] hunger. And it will reach a stage where he will begrudge his remaining children, by denying any of them the flesh of his sons, their brothers, which he is eating. Another explanation of הָרַךְ בְּךָ: The merciful and tenderhearted will become cruel because of the intense hunger, and they will not give the flesh of their slaughtered children to their remaining children.

 

56 will begrudge the husband of her embrace and her own son and daughter [referring to her] grown-up [children].

 

57 and the infants who emerge from between her legs i.e. the small children, she will begrudge all of them [the elder and the younger children] when she eats one by denying those beside her any of the flesh.

 

59 Then the Lord will bring upon you... plagues [The Lord will bring upon you plagues which are more] remarkable and different from any other plagues.

 

unyielding [Literally, “faithful.” I.e., these plagues will “faithfully”] chastise you in order to fulfill their mission.

 

60 [And He will bring back upon you all of the diseases of Egypt] which you dreaded [You dreaded] those diseases [not that you dreaded Egypt]. When Israel saw the extraordinary plagues that befell Egypt, they were afraid of them, i.e., they were afraid that these plagues would befall them too. You should know, [that the Israelites dreaded the plagues of Egypt,] because it is written, “If you hearken..., all the sickness that I have visited upon Egypt, I will not visit upon you” (Exod. 15:26) [implying that if you do not hearken, I will place them upon you! Since Israel feared those plagues, God used them as a threat, because] one can instill fear into a person only through something he fears.

 

61 will bring upon you Heb. יַעְלֵם . [This term is] an expression of עֲלִיּה , going up.

 

62 And you will remain few in number Instead of being numerous ["as the stars of the stars of the heaven"], you will be few [in number].

 

63 So will the Lord cause to rejoice [I.e., “so will He make] your enemies [rejoice] over you, to annihilate you.” But the Holy One, Blessed is He, Himself, does not rejoice. From here, we learn that the Holy One, Blessed is He, does not rejoice over the downfall of the wicked, for in our verse it does not say יָשׂוּשׂ [in the simple conjugation], “rejoice,” but rather יָשִׂישׂ in the causative conjugation, “cause to rejoice.” I.e., God will make others rejoice over your downfall, because you acted wickedly, while He Himself will not personally rejoice over your downfall. Nevertheless, when it comes to bestowing good upon the righteous, God Himself rejoices, as it is said: “just as the Lord rejoiced (שָׂשׂ) over you [to do good for you,” where the verb שָׂשׂ is in the simple conjugation, for God Himself rejoices here]. - [Meg. 10b]

 

and you will be uprooted Heb. וְנִסַּחְתֶּם , an expression of uprooting. Similar to this is the verse, “The Lord will uproot (יִסַּח) the house of the arrogant” (Prov. 15:25).

 

64 and there you will serve other deities As the Targum [Onkelos] renders: [and there you will serve nations that worship idols. Thus, the verse is] not referring to actual idolatry, but rather paying customs and head taxes to idolatrous priests.

 

65 you will not be calm Heb. לֹא תַרְגִּיעַ , [meaning, as Onkelos renders:] “You will not rest.” Similar to this is the verse, “and this is the rest (הַמַּרְגֵּעָה) ” (Isa. 28:12).

 

a trembling heart Heb. לֵב רַגָּז , a trembling heart, as the Targum [Onkelos] renders: דָחֵיל , “fearful, trembling,” similar to “Gehinnom from beneath quaked (רָגְזָה) for you” (Isa. 14:9),"Peoples heard; they trembled (יִרְגָּזוּן) " (Exod. 15:14), and “The foundations of heaven trembled (יִרְגָּזוּ) ” (II Sam. 22:8).

 

dashed hopes [I.e.,] hoping for a salvation, but it never comes.

 

66 Your life will hang in suspense Heb. תְּלֻאִים , [meaning that they hang in suspense] because of uncertainty. Any doubt is denoted by the term תָּלוּי , “suspended.” [Here, the doubt is that you will constantly think:] “Perhaps I will die today by the sword that is befalling us.” Our Rabbis explain this verse as referring to one who purchases produce from the marketplace. [I.e., he relies directly on the marketplace for his sustenance, with the risk that if one time there is no produce in the market, he will not have provisions. Thus, his life “hangs in suspense.”]

 

and you will not believe in your life This refers to one who relies on the shopkeeper [for his sustenance. This curse, therefore, represents a level of trust far worse than the one who relies upon the marketplace. A person can take provisions from the marketplace to last a long time, but one who relies upon the middleman is at further risk of not receiving sustenance]. - [see Men. 103b]

 

67 In the morning, you will say, “If only it were evening!” [I.e.,] if it were only yesterday evening! [The trouble will be worse in the morning, so that you will yearn for the previous evening]. - [Sotah 49a]

 

and in the evening, you will say, “If only it were morning!” [I.e.,] if it were only morning of that day! Thus, the troubles will always progressively intensify; each hour, the curse will be more severe than the preceding one. - [ibid.]

 

68 in ships In ships of captivity.

 

And there, you will seek to be sold to your enemies You will wish to be sold to them as slaves and handmaids.

 

but there will be no buyer Because they will decree death and destruction upon you.

 

and you will seek to be sold Heb. וְהִתְמַכַּרְתֶּם , in Old French epor vandrez vos. [That is, the verb is in the reflexive conjugation. Accordingly,] it is incorrect to explain וְהִתְמַכַּרְתֶּם [as if in the passive conjugation, i.e.,] as וְנִמְכַּרְתֶּם , "and you will be sold"—sold by others—because the verse continues: “but there will be no buyer.” [Thus how could they be “sold by others” if there is "no buyer"?]

 

69 [The covenant, which the Lord commanded Moses] to make with the Children of Israel that they should accept the Torah upon themselves with a curse and an oath.

 

besides the covenant [Namely,] the curses [which appear] in Lev. (26:14- 39), which were proclaimed at [Mount] Sinai.

 

Chapter 29

 

3 Yet...the Lord did not give you a heart to know [I.e.,] to recognize the kind acts of the Holy One, Blessed is He, and [therefore] to cleave to Him.

 

until this day I heard that on the very day that Moses gave the Torah scroll to the sons of Levi—as the verse says, “And he gave it to the kohanim, the sons of Levi” (Deut. 31:19)—all Israel came before Moses and said to him: "Moses, our Teacher! We also stood at [Mount] Sinai and accepted the Torah, and it was [also] given to us! Why, then, are you giving the members of your tribe control over it, so that some day in the future they may claim, 'It was not given to you—it was given only to us!’" Moses rejoiced over this matter and it was on account of this, that he said to them, “This day, you have become a people [to the Lord your God]” (Deut. 27:9). [This meant:] “It is today that I understand that you cleave to the Omnipresent and desire Him.”

 

6 And then you arrived at this place Now you see yourselves in greatness and in honor; [but] do not rebel against the Omnipresent nor let your hearts become haughty; rather, “Observe the words of this covenant” (verse 8). Another explanation of “Yet... the Lord did not give you a heart to know” (verse 3): No one can fathom neither the depths of his teacher’s mind nor the wisdom of his studies before forty years. Hence, the Omnipresent was not strict with you until this day; but from now on [since today marks forty years for the people of Israel], He will be strict with you; and therefore: “Observe the words of this covenant...” (verse 8).

 

Ketubim: Tehillim (Psalms) 137:1- 139:24

 ‎

 

Rashi’s Commentary on Tehillim (Psalms) ‎‎137:1-139:24

 

Chapter 137

 

1 By the rivers of Babylon, there we sat when we went down into exile, and Nebuchadnezzar asked them to sing for him as they used to sing on the stage.

 

2 On willows Willows of the brook.

 

3 and our tormentors mirth Heb. ותוללינו , kinds of musical instruments that they hang up. This is how Menachem interpreted it (p. 184): וְתוֹלָלֵינוּ שמחה , and our musical instruments of joy. וְתוֹלָלֵינוּ can also be interpreted as: our enemies who would scorn and mock and joke with us, an expression of (102:9): “those who scorn me (מהוללי) swear by me.”

 

5 If I forget you, O Jerusalem The congregation of Israel says this.

 

6 If I do not bring up Jerusalem The remembrance of the mourning of its destruction I shall bring up to mention at the head of every joyous occasion of mine.

 

7 Raze it Heb. עָרוּ is an expression of destruction, and so (Jer. 51:58): “The broad walls of Babylon shall be overthrown (תתערער) ,” and so (Hab. 3:13): “baring (ערות) the foundation.” It is used only for something whose roots are uprooted from the ground.

 

Chapter 138

 

1 before the princes I shall sing Your praises before the eyes of the princes (kings).

 

2 for You magnified Your word over all Your names Your name is mighty, jealous, and vengeful, but You magnified Your word, so that You skip over Your standards, over all Your names, and You forgive us.

 

4 for they heard When they heard the words of Your mouth: “You shall not murder; You shall not commit adultery,” they acknowledged the words of Your mouth: “I am [the Lord your God]” and “You shall have no [other god].” It is proper to make them first accept the yoke of His kingdom, and then He should levy all His decrees.

 

6 He chastises Heb. יידע , chastises, like (Jud. 8:16): “and with them he broke (ויודע) the men of Succoth.”

 

8 May the Lord agree with me May He agree with my requests.

 

the works of Your hands The Temple, about which is stated (Exod. 15:16): “Your hands established.”

 

Chapter 139

 

2 You understand how to attach me from afar You understand from afar [how] to attract me to Your friendship and to Your love.

 

to attach me Heb. לרעי , to attach me to You.

 

3 My going about and my lying down You encompassed My way, my lying down, and my dwelling You have encompassed with a wall, for I can do nothing without Your knowledge.

 

You encompassed heb. זרית , an expression of (Exod. 25:24): “a gold crown (זר) .” Menachem associated it in this manner (p. 82). Our Sages, however, interpreted it (Nid. 31a, Mid. Ps. 139:3) as referring to the droplet of [semen, transmitted in] sexual intercourse, from whose choicest part the fetus is formed, and the meaning of זֵרִיתָ (זורה) is an expression of winnowing the grain to purify it of the refuse it contains.

 

You are accustomed Heb. הִסכנתה , you are accustomed.

 

5 From the rear and the front My face and my back.

 

Your pressure your coercion and your ruling, destroit in Old French.

 

6 Knowledge is hidden from me, etc. A place to escape from You is covered up and hidden from me. (I found this.)

 

8 and if I make my bed Heb. ואציעה , an expression of a spread (מצע) and a bed.

 

9 [If] I take up the wings of dawn If I take up for myself the wings of dawn, which shine at once from one end of the world to the other, so will I fly swiftly until I dwell at the end of the sea.

 

11 I said, “Darkness will darken me” If I said, “I will be hidden in the darkness, and the darkness will envelop me so that You will not see me.” יְשׁוּפֵנִי is an expression of נֶשֶׁף , evening.

 

“and the night will be dark about me” Heb. אור , lit. light. And the night will darken before me. This אוֹר is an expression of darkness, like (Job 37:11): “he spreads his clouds of darkness (אור) ”; similarly (below 148:3), “all stars of the night (אור) ”; similarly (Exod. 14:20), “and it darkened (ויאר) the night.”

 

12 Even there I have no asylum, for no darkness will obscure [anything] from You.

 

as darkness, so is the light Both are the same to You.

 

13 For You created my reins which think all my thoughts.

 

You covered me Heb. תסכני , [equivalent to] תסוֹככני .

 

15 I was made in secret In sexual intercourse.

 

in the lowest parts of the earth In the lowest compartment in my mother’s womb.

 

16 Your eyes saw my unformed body From the time that You created the world, Your eyes saw all the forms of the coming generations.

 

My unformed body Heb. גלמי . My splendor and the pattern of my form, before I was born and before I came into the world, Your eyes saw.

 

and on Your book they were all written And all the creatures of the world, like me, like them, even all of them, before they were created, were together revealed before You.

 

days have been formed and one of them All man’s deeds and the end of the days are revealed before You as if they were already formed, although not one of them was in existence, and not one was yet in the world. These are the wonders of God’s works and the way of His might, that future events are revealed to Him before they come. And so, Scripture says (Jer. 1:5): “When I had not yet formed you in the womb, etc.”

 

and on Your book, they were all written The book of the generations of man, which You showed to Adam.

 

written lit. all of them will be written, like נכתבוּ .

 

days were formed without one of them Ultimately, many days were destined to be created, but not one of them was yet created. According to the Masoretic text, in which לא is written, this is its explanation. And according to the reading for it is read לו this is its explanation: days have been formed He showed the days that were destined to be created, and for His share, He chose one of them, viz. the Sabbath day. Another explanation: This is the Day of Atonement, for forgiveness.

 

17 And to me, how dear are Your friends The congregation of Israel says, “How esteemed in my eyes are the righteous/generous in every generation!”

 

How great is their sum! The calculation of their counting, an expression of (Exod. 30:12): “When you take the sum (ראש) of the children of Israel.”

 

18 I shall count them...than sand If I came to count the good of their deeds, they would be more numerous than sand.

 

I have come to the end, and I am still with You Behold I have now come to the end of the generations that You allotted from then until today, and this generation is still with You and in fear of You, and I have not turned away from following You.

 

19 If only You would slay the wicked If only You would slay the wicked.

 

20 Who mention You with wicked thought They mention Your name regarding all the thoughts of their evil and call their deities with Your name.

 

took it up Heb. נשוא , like נשאו , they took up.

 

Your enemies...in vain Your enemies took up Your name in vain.

 

24 whether there is any vexatious way about me Whether there is a way of vexation and deterioration in me.

 

Meditation on Tehillim (Psalms)

Psalms 137:1-139:24

By Hakham Dr. Hillel ben David

 

Psalms chapter 137: The Talmud^[1] states: The Holy One, Blessed is He, endowed David with prophetic vision, and he foresaw the destruction of the First Temple: By the rivers of Babylon, there we sat and also wept, when we remembered Zion.^[2] He also foresaw the destruction of the Second Temple: Remember, HaShem, for the offspring of Edom, the day of Jerusalem, for those who say, ‘Destroy! Destroy! to its very foundation’.^[3]

 

This dirge like psalm vividly conveys the intense mourning of a once joyous nation shrouded in the gloom of exile. The memory of our former glory in Zion and the inescapable awareness of our present degradation casts a pall over every aspect of our existence on foreign soil.

 

There is a custom for the bridegroom to recite this verse under the wedding canopy as he awaits the arrival of his bride, to fulfill the Jew’s eternal vow not to fail to elevate Jerusalem above his foremost joy.^[4]

 

It is customary to recite this psalm before Bircat HaMazon, Grace after Meals, in order to keep the memory of the Temple’s destruction fresh in our minds even when our bodies are filled with contentment. It is omitted, however, on the Sabbath, festivals, and days when Tachanun[5] is not said, for it is improper to intrude upon the joy of festive days by dwelling upon the tragedy of the destruction.^[6] The Jewish holidays actually afford us a glimpse of the joy of our future national revival. Therefore, on those holidays, psalm 126, which describes the joy of the redemption, is recited.

 

Psalms chapter 138 captures the triumphant spirit that will pervade the Jewish nation at the advent of the Messiah. First, the Jews will witness the downfall of their enemies in the War of Gog and Magog. Then they will thrill to the sight of the renewal of Jewish sovereignty by the scion of the House of David. Since all the age-old aspirations of the people will be fulfilled, they will sing praise to God with full hearts.[7]

 

This psalm was written by King David to speak about the messianic future. Clearly David was settled in his kingdom and looking forward to the ultimate fulfillment of that settled kingdom.^[8]

 

Psalms chapter 137 is all about songs and music; the songs we could not sing.

 

Tehillim (Psalms) 137:3 For there they that led us captive asked of us words of song (shir - שִׁיר), and our tormentors asked of us mirth: 'Sing us one of the songs of Zion.'

 

Let’s take a deeper look at songs and see if we can understand this chapter of Psalms a bit better.

 

In this study I would like to begin to understand what the Torah has to say about music. This is a particularly hard study for me because I am not musically inclined. There is not a musical note anywhere in me. Never the less, it is a part of Torah and I need to understand it.

 

Music has played a significant role in the life of man. We see musical instruments and musicians shortly after the creation of the world. The first musician, and the inventor of music, was a man named Jubal:

 

Bereshit (Genesis) 4:21 And his brother’s name was Yubal[9]: he was the father of all such as handle the harp (kinor - כנור) and organ (ugav - עוגב).

 

Rashi tells us that Yabal used his music for idolatry.[10] Thus we see that the harp (kinor - כנור) was the first musical instrument in the Torah. Chazal understood that this harp had seven strings. This seven-stringed harp was the harp used in the Temple. It was made with seven strings because it resonated with this world, which is a world of seven. Thus, we see seven days in our week. Seven years in the shmita cycle. Seven shmita years before yovel (jubilee). The number seven, thus, represents the structure which HaShem created the natural world.

 

Arachin 13b NOR DID THEY JOIN IN THE SINGING WITH THE HARP AND LYRE, BUT WITH THE MOUTH ALONE etc. One would say therefore that harp and lyre are different instruments. Is this to say that our Mishnah is not in accord with R. Judah, for it was taught: R. Judah said, The harp of the Sanctuary had seven cords, as it is written: In Thy presence is fitness [soba’] of joy;[11] read not, fulness [soba’], but seven [sheba’]! The harp of the messianic days has eight cords, as it is said: For the leader on the Sheminith,[12] [i.e., the eighth string]. The harp of the world to come has ten cords, as it is said: With an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp.[13] Furthermore, it is said: Give thanks unto the Lord with harp, sing praises unto Him with the psaltery of ten strings. Sing unto Him a new song; play skilfully midst shouts of joy.[14] You could say also that [our Mishnah will be] in accord with R. Judah: Since, in the world to come, it will have more cords and its sound will be stronger, like that of a harp, he calls it ‘harp’.

 

Since our souls are now limited and can only contain the Divine light as it is constrained within nature, the harp has seven strings, to represent this level of that light. However, in the days of Mashiach, when we will be able to contain the light that is above nature, the harp will have eight strings.

 

* * *

 

Midrash Rabbah - Bamidbar (Numbers) XV:11 TAKE THE LEVITES (VIII, 6). Halachah: How many cords should there have been in the harp upon which the Levites played? R. Judah said: There were seven cords in the harp, as may be inferred from the text, Fulness of (soba’) joy in Thy presence, sweet melodies in Thy right hand (Ps. XVI, 11)^[15]: do not read ‘soba’’ (fullness of) but sheba’ (seven joys).^[16] Similarly, David says, Seven in the day^[17] do I praise Thee, because of Thy righteous ordinances (ib. CXIX, 164). In the days of the Messiah it will be made of eight cords; for so in fact says David in the melody, For the Leader; with string-music; on the Sheminith--eight- stringed (ib. VI, 1). In the time to come it will be made of ten; for it says, O God, I will sing a new song unto Thee, upon a psaltery of ten strings (ib. CXLIV, 9). Who ordained the instruments for them? Shmuel (Samuel) and David; as it says, Whom David and Shmuel (Samuel) the seer did ordain in their set office (1 Chron. IX, 22).^[18] It was they who established the divisions for the singing.

 

According to the Mishna, the regular Temple orchestra consisted of 12 instruments, and the choir of 12 male singers.

 

Arachin 13b MISHNAH. There were never less than twelve Levites standing on the platform and their number could be increased into infinity. No minor could enter the court of the sanctuary to take part in the service except when the levites stood up to sing. Nor did they join in the singing with harp and lyre, but with the mouth alone, to add flavour to the music, r. Eliezer b. Jacob said: they did not help to make up the required number, nor did they stand on the platform. But they would stand on the ground, so that their heads were between the feet of the levites. And they would be called the tormentors of the levites. GEMARA. To whom did these correspond? — To the nine lyres, two harps, and the one cymbal, as it is said: He and his brethren and sons were twelve.

 

A number of additional instruments were known to the ancient Hebrews, though they were not included in the regular orchestra of the Temple: the uggav (small flute), the abbuv (a reed flute or oboe-like instrument).

 

Nehemiah formed the Levitical singers into two large choruses, which, after having marched around the city walls in different directions, stood opposite each other at the Temple and sang alternate hymns of praise to HaShem.[19]

 

The harp was closely followed by the organ (ugav - עוגב). Some have suggested that ugav means ‘to love’ and that in this context, ugav means an ‘instrument of love’. In our translation, ugav is called an organ. Many translate ugav as a flute. One can see that an organ is like many flutes playing (think of a pipe organ).

 

With the way that music affects our emotions it is not surprising that music played a major role in the service in the Temple. The Levites were both musicians and singers.

 

Zohar 2:19a Why were the Levites selected to sing in the Temple? Because the name Levi means cleaving. The soul of him who heard their singing at once cleaved to G-d.

 

Words speak to the intellect that must assemble them into ideas; music moves the soul. Ideas enter the mind; melodies suffuse the soul:

 

Targum Yonatan ben Uziel to Shemot (Exodus) 20:16 And the entire nation saw the voices, how they changed as they were internalized by every individual.

 

Perhaps they even saw the different notes which expressed the unique melodies specific to every soul.

 

Parshat Ki Tavo,[20] is highlighted by the long-winded section of tragedies and catastrophes to befall the Jewish nation for not being in line with HaShem’s Will. One of the stinging indictments against the nation deals with its failure to serve HaShem with joy and good heart.[21] An example, provided by our Sages[22], as to what is meant by “joy and good heart” is the oral commandment for the Levites to perform the shira (song – both vocal and instrumental) as part of the daily Temple activity.

 

The first reference, in Tanach,[23] to an organized Levitical choir, in the Beit HaMikdash,[24] is in the days of King Chizkiyahu (Hezekiah) during the first Temple period. II Divrei HaYamim (Chronicles) 29:25–30 relates how this righteous king “set the Levyim in the House of the Lord with cymbals, lyres and harps…”

 

Levitical Choir

 

“How do we know that the Leviim did not sing except ‘over wine’? In the account of Yotam son of Gideon it is written, ‘And the vine said to them, ‘Shall I leave my wine which rejoices G-d and man and go sway over the trees?’[25] And how may wine cause G-d to rejoice? When the Leviim sing Tehillim during the wine libation”.[26]

 

The Levitical Choir consisted of Meshorerim (singers) accompanied by instrumentalists playing lutes, harps, lyres, flutes, and a cymbal. “They did not have fewer than two lyres nor more than six, they did not have fewer than two flutes nor more than twelve, they did not have fewer than two trumpets nor more than 120, and there were no fewer than nine harps and their number could be increased without end. There was only one cymbal”.[27] The Mishna notes, “The flute was played on twelve days of the year… at the slaughtering of the first Korban Pesach (at the recitation of Hallel), the second Korban Pesach (which was offered on Pesach Sheini), Yom Tov Rishon of Pesach, on the festival day of Shavuot, and on the eight days of Succoth. They did not play on a bronze flute but on a reed flute because its tone was sweeter. (The music) was concluded with only one flute because it made a pleasant finale”.[28] But thoughtless tinkering could lead to problems. As a result of being overlaid with gold, a “smooth thin pipe” lost its sweet sound. When the gold was removed, its sweet sound returned. A similar tale told how a cymbal “from the days of Moses” was “repaired”.[29]

 

Every weekday, the Leviim sang Shir Shel Yom[30] twice; once during the Nisuch HaYayin,[31] which accompanied the morning Tamid,[32] and once again during the Nisuch HaYayin which accompanied the afternoon Tamid. During the Nischei HaYayin which accompanied the Shabbat musaf service, the Meshorerim sang selections from “Parshat Haazinu”[33] in a six-week cycle. On Shabbat afternoon they sang excerpts from Shirat Hayam (Shemot 15:1-18) and from the “Song of the Well”[34] in a three- week cycle.[35] The Meshorerim sang their Shabbat renditions unaccompanied by musical instruments because the vocal singing was considered an Avoda and therefore permissible on Shabbat whereas the musical accompaniment was not considered an Avoda and therefore was not permissible on Shabbat.[36] The voices of the Meshorerim were considered “sufficient” even if they were not accompanied by the musical instruments.[37] The Leviim sang Tehillim related to Rosh Chodesh and the festivals as the Musafin of these holidays were being offered.[38] Leviim residing outside of Jerusalem were also expected to participate when called.[39] Yalkut Shimoni quotes an ancient Midrash which almost “justifies” the judicial murder of Naboth the Jezreelite by Queen Jezebel wife of King Ahab.[40] The Midrash relates that Naboth was a Temple singer. When he went on pilgrimage to Jerusalem, he attracted many people to the Mikdash by the sweetness of his voice. Once he refrained from ascending to Jerusalem and then the wicked queen initiated her devious machinations which were to end in Naboth’s death.[41]

 

The Purpose of Music

 

The purpose of music at a wedding is in order to induce joy in the bride and groom.

 

The rejoicing in the Temple came from the beauty and holiness of the Temple service. The music was meant to express this joy, not to create it.

 

Archin 11a Which service is through joy and a glad heart? It is singing.

 

In this case the singing is primary, and the instruments are only an accompaniment.

 

Shira - Song

 

Rav Shimshon Pinkus[42] zt”l writes[43] that shira is when we relate praises in a detailed manner, as opposed to zimra, where we praise in a more general way. This fits well with the words of Maharal that shira is based on the word shir,[44] which is a circular item.[45] Shira occurs when we see something come to completion. At that point, all the pieces fit into place and the beginning connects with the end. Rav Moshe Shapiro explains that shir is a circle. He says that at the moment they sang shirah, Moshe and the Bne Israel perceived the perfect harmony of creation, how there is a beginning, middle and end to everything. They witnessed the realization of what was foretold to the Patriarchs, to Moshe and to them. When they saw that, they sang. When a person sees how all his questions are answered and what had appeared to be bad was really good, he becomes filled with joy. This motivates him to say shira and relate the different components of the miracle or kindness.

 

The midrash tells us[46] that until Shirat HaYam, the song at the sea sung by Moshe and the Bne Israel, no one had ever said shira. Of course, Avraham, Yitzchak, and Yaaqob praised HaShem, but not through shira. That may be because they had not seen the completion of the circle. They had no doubt that HaShem would redeem all Israel from Mitzrayim and punish the Egyptians, but until it actually happened, shira could not be said. With Kriat Yam Suf[47] the story came to a happy ending (for Klal Israel, that is), and our redemption was complete. When the sea flung out the dead Egyptians, the Bne Israel saw how each one had gotten the exact punishment he deserved. At the same time, they had received great reward. They experienced extreme pleasure during the actual crossing, and became fabulously wealthy from the spoils strewn on the shore. But most of all, they merited an extremely high level of prophecy, where even a simple maid saw more than what the Navi[48] Yehezekel (Ezekiel) had seen in his great vision of HaShem’s Holy Chariot. With this great revelation they saw clearly how all the pieces fit into place and spontaneously recited Shirat HaYam.

 

To understand, let us examine the root of the word shira, song. It comes from the word shir which can mean bracelet or collar.[49] A bracelet is a circle. What is unique about a circle? When standing at any point on the circumference of a circle one can see every other point in the circle. This is the root of shira, when a person gets to see the whole picture, when everything becomes clear, then one bursts into shira. Thus, at kriat yam suf, the Jewish People suddenly saw HaShem so clearly. The miracle of the Splitting of the Sea and the drowning of the Egyptians meant that the whole story became clear and thus it was a moment of shira. All songs are rooted in that sense of completion and being able to piece together all that has come before in one complete circle. Adam HaRishon[50] sings: Mizmor shir leyom haShabbat[51] on the first Shabbat, when he is able to look back and see the full picture of the entire creation. Similarly, at the time of Mashiach, we will be able to look back at history and comprehend why each event had to occur and we will see the hand of HaShem guiding us through it. We will sense coming ‘full circle’ back to the status of pre-sin Gan Eden. That will be the 10^th and greatest shir (masculine).

 

Now we can explain why it is that after a person experiences a nes, a miracle, he should sing shira, because the word nes also means a banner, a tall pole that everyone can see despite confusion at ground level. At a time of a nes a person is in a position above everything going on around him and can see the hand of HaShem clearly; he is in a position to see the full circle and therefore he can sing shira.

 

“Shira”[52] comes from the word “sharsheres”, which means “chain”. (Maybe that’s why women like to wear chains). This hints to us that a shira is sung when a certain “chain” is complete. For example, when Yosef was sold to Egypt, it seemed like the worst thing possible. But when we take a look at the later events, we see how this led to all the great miracles of the Jewish people. It brought about the eventual redemption from Egypt, in which we expressed our shira. Because when a person sees how the events of history are really all links in a certain chain, he sings.

 

 

Miriam’s name comes from the word “merirus”, ‘bitterness’. When she sang the shira, she was alluding to the fact that although the Jewish people first went through ‘bitterness’ in Egypt, now, they were singing. She revealed the chain of events, through revealing the stark contrast between the bitterness of Egypt with the miracles of the redemption and the splitting of the sea.

 

In a certain way, the “song of Miriam” is on a greater level than the Torah which Moshe gave. This is because it is written, “az yashir Moshe”, “then, Moshe sang”. We learn from this that the men only sing after the miracles are complete [whereas the women were already singing before, because they believed already in the miracles].

 

The Gemara also states that “Az Yashir” is a song of the future, in which Moshe will lead all the men to sing; whereas Miriam was singing with the women even before the miracles. “Vatashar Miriam”, “And Miriam sang”. The women, headed by Miriam, were already singing from before.

 

Tehillim is the ultimate Shira, because it is the all-inclusive song of the Jewish people. After we discover our own personal song in our life, we can connect ourselves to the songs we see in Tehillim. That is our ultimate goal, the ultimate level of shira. But even before we get to that level, we can at least discover our own personal song in our private lives.

 

Shir

 

Shir, normally translated as song, is the level of articulated emotion. When our feelings surface and become revealed, they connect with our powers of thought and cognition. They reach the level of language and speech. This is the level of shir, song and poetry. We can now articulate the outburst of emotion using our mental faculties of reason and language.

 

When we join together “mizmor shir”, we link our emotional and intellectual sides. This can help us understand that the Torah is called song. HaShem taught Moshe the song Haazinu:[53]

 

Devarim (Deuteronomy) 31:19 Now therefore write ye this song (ישיר) for you, and teach it the children of Israel: make them memorize it (lit. put it in their mouths), that this song may be a witness^[54] for me for the children of Israel.

 

The oral Torah explains that this verse refers not only to the song of Haazinu, but also to the obligation of each individual to write the entire Torah^[55]:

 

Sanhedrin 21b Rabbah said: Even if one’s parents have left him a Sefer Torah, yet it is proper that he should write one of his own, as it is written: Now therefore write ye this song for you.

 

From this we learn that all the Torah is considered song! We must sing the Torah to truly connect with it, as Chazal have stated:

 

Megillah 32a R. Shefatiah further said in the name of R. Johanan: If one reads the Scripture without a melody or repeats the Mishnah without a tune, of him the Scripture Says, Wherefore I gave them also statutes that were not good etc.

 

The Maharal teaches us that this passage, in Shemot, teaches us that song and music allude and teach about the time of Techiyat HaMeitim, the resurrection of the dead, and the time of the Mashiach. Haazinu is one of ten songs, nine have already been sung, and a tenth which will be sung in the days of the Mashiach. This tenth song is also bound up with Haazinu, as we learn in sefer Revelation:

 

Revelation 15:3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.

 

The Maharal says that this song begins with az yashir - אָז יָשִׁיר, and that the alef and zayin together have the numerical value of eight (א= 1, ז=7). The seventh millennium is the time of Mashiach and the resurrection of the dead. The alef then alludes to where music will take us beyond the seven, beyond the confines of this world. Music takes us to the world of eight in the same way that Brit mila is performed on the eighth day in order to take us beyond the seven days of creation.

 

The Maharal explains the use of the term ‘yashir’, ‘he will sing’. Although Moshe actually sang long ago, the Torah often uses future tense when describing an action that takes place over an expanse of time. That is, since the incident is not a split-second occurrence, but rather, one that extends from past to future, the reference to the future is an appropriate one. In contrast, the term ‘az’ refers to one particular moment, a frozen moment in time.

 

The Musician Becomes the Music

 

When you are with your fellows, as they pray, eat, or sing at some occasion, sing with them. Jeremiah describes one way to give voice:

 

Jeremiah (Yirmiyahu) 12:8 … She shouted out against me ...

 

The voice is harsh and accusing. You want to use your voice differently, to raise up your soul. Torah describes it this way:

 

Melachim bet (2 Kings) 3:15 But now bring me a minstrel.' And it came to pass, when the minstrel played, that the hand of HaShem came upon him.

 

Or trans­late it slightly differently: When the musician be­comes the music, the spirit of God is upon him. At this level, song is like a bridal canopy, under which the bride and groom unite.

 

The Torah considers music to be very important. The first mention of musical instruments is in:

 

Bereshit (Genesis) 4:20-22 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21 And his brother’s name was Jubal: he was the father of all such as handle the harp and organ. 22 And Zillah, she also bare Tubalcain, an instructor of every artificer in brass and iron: and the sister of Tubalcain was Naamah.

 

The Torah here describes some of humanity’s first great accomplishments and advances. Included in these advances are the breeding of cattle, the use of iron and brass implements, and the development of music. This shows that the Torah regards music as a core achievement of mankind.

 

In Chagigah 15b, the Gemara[56] asks how come the great Tanna, Rabi Elisha Ben Avuyah, lost his faith. Why did his great knowledge of Torah fail to protect and prevent him from abandoning the Torah? The Gemara answers:

 

Chagigah 15b Yet we have learnt: Three kings and four commoners have no share in the world to come. What then shall become of us? Said [Samuel] to him. O, keen scholar, there was impurity in their hearts. — But what of Aher (Elisha b. Abuyah)? — Greek song did not cease from his mouth.

 

The lesson is obvious. Music has a profound effect on both the individual and the community. Music can draw us closer to HaShem and His holy Torah or it has the potential, HaShem forbid, to lead us astray.

 

Music is central to the Judaic experience. We sing the words we direct toward heaven. We chant the weekly portion, each word with its own cantillation. Even rabbinical texts are never merely studied; we chant them with the particular sing-song known to all students of Talmud. Each time and text has its specific melodies. The same prayer may be sung to different tunes depending on whether it is part of the morning, afternoon or evening service, and whether the day is a weekday, a Sabbath, a festival or one of the High Holy Days. There are different cantillations for biblical readings, depending on whether the text comes from the Torah (Law), Neviim (Prophets), or the Ketuvim (The Writings).

 

The Torah is HaShem’s song, and we collectively are its singers. Our goal is for us as singers is to become the song.

 

Each time we study Torah, we sing the song. And each time we sing the Torah song, our notions of it change, and we are changed by it. We have sung the Torah song many times before. But every time is new, because the Torah is beyond time.

 

The Torah is a song sung in harmony with the first singer, with HaShem Himself. Listen carefully and you will hear HaShem as He sings along with you!

 

Tehillim (Psalms 137:4 How shall we sing HaShem’s song in a foreign land?

 

The root of shira is when a person gets to see the whole picture, when everything becomes clear, then one bursts into shira. Conversely, while in exile and unable to see the completed picture, how shall we sing?

 

 

Was Adam Ha-Rishon (The First Adam)

a Jew or a Gentile?

By Hakham Dr. Yoseph ben Haggai

 

The Holy Zohar^[57] states with regards to the creation of Adam:

 

“AND THE L-RD G-D FORMED MAN. “Man” here refers to Israel, whom G-d shaped at that time both for this world and for the future world. Further the word “Vayizer” (and He formed) implies that G-d brought them under the aegis of His own Name by shaping the two eyes like the letter “Yod” and the nose between like the letter “Vav” … Forthwith at that time He planted Israel in the Holy Garden of Eden, as it is said: “and the L-rd G-d planted”.^[58]The two names here refer to the Father and the Mother; the “Garden” is the Shekinah on earth, and “Eden” is the supernal Mother; “the man” is the Central Column; the Shekinah was to be his plantation, his spouse who was never to depart from him and was to be his perpetual delight. Thus G-d at that time planted Israel as a holy shoot, as it is written, “the branch of my planting, the work of my hands, in which I glory”.^[59]

 

Again, concerning the “Tree of Life” in the Garden of Eden the Holy Zohar [26a] states:

 

“AND THE TREE OF LIFE.” This means that at that time the Tree of Life will be planted in the Garden, so that “he shall take also of the Tree of Life and eat and live for ever”.^[60] The Shekinah will no longer be in the power of the “evil influence,” i.e. the mixed multitude who are “the tree of the knowledge of good and evil,” and shall no longer receive into itself anyone unclean, to fulfill what it is written, “the L-rd alone shall lead him and there shall be no strange G-d with him”.^[61] For this reason proselytes will no longer be admitted in the days of the Messiah. The Shekinah will be like a vine on which there cannot be grafted any shoot from another species, and Israel shall be, “every tree pleasant to see,” and the former beauty shall be restored to them, of which we are told: “He cast from heaven to earth the beauty of Israel”.^[62] “The tree of knowledge of good and evil” shall be thrust from them and shall not cleave to them nor mingle with them, for of Israel it is said: “and the tree of the knowledge of good and evil ye shall not eat.” This tree is the “mixed multitude,” and G-d pointed out to them that through mixing with them they suffered two losses, of the first and second Temple, as it is said: “and on that day that thou eatest of it thou shalt surely die.” They caused the Zaddik to be left parched and desolate by the loss of the first Temple, which is the Shekinah in heaven, and by the loss of the Second Temple, which is the Shekinah on earth.”

 

Compare this, with Sefer Revelation 22:14-15

 

“Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. (v. 15) For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.”

 

Again, the Holy Zohar^[63] states:

 

“AND THE L-RD G-D COMMANDED THE MAN, SAYING.” It is agreed that the term “command” in the Scripture always has reference to the prohibition of idolatry. This sin has its root in the liver, which is the seat of anger, and it has been laid down that “to fall into a passion is like worshipping idols.” The expression “the man” designates bloodshed, on the analogy of the verse” by man shall his blood be shed”.^[64] This sin has its root in the gall, the sword of the angel of death, after the verse: “her latter end is bitter like gall, piercing like a two edged sword”.^[65] The expression “saying” refers to incest, which has its roots in the spleen, as it is written, “Such is the way of the adulterous woman, she eats and wipes her mouth” (Proverbs 20:20). Although the spleen has no mouth or suckers, yet it absorbs the black turbid blood of the liver; so the adulterous woman wipes her mouth and leaves no trace. The murderer is incited by the bile and sucks from the blood of the heart. All who see bile, recoil from it, but un-chastity is covered in darkness, in the black blood of the spleen. Whoever sins by murder, idolatry, and incest bans his soul through the liver, the gall and the spleen, and is punished in Gehinom in these three members, through three chief demons, Mashith (destroyer), Af (anger), and Hemah (wrath) … Before Israel went into captivity, and while the Shekinah was still with them, G-d commanded Israel: “thou shalt not uncover thy mother’s nakeness”,^[66] and this captivity is the uncovering of the nakedness of the Shekinah, as it is written, “On account of your sins your mother has been put away”,^[67] i.e. for the sin of un-chastity Israel has been sent into captivity and the Shekinah also, and this is the uncovering of the Shekinah. This un-chastity is Lilith, the mother of the “mixed multitude.” … In a word, when the “mixed multitude” are mingled with Israel, the letters of the Name YHVH cannot be joined and linked together; but as soon as they are removed from the world, then it is said of the letters of G-d’s Name that “On that day the L-rd shall be one and His Name One”.^[68] This is why Adam, who is Israel, is closely linked with the Torah, of which it is said, “it is a tree of life to those who take hold on it;” this tree is Matron, the Sefirah Malkhuth (Kingship), through their connection with which Israel are called “sons of kings.”

 

It is therefore quite clear, that Adam Ha-Rishon and his wife Chavah (Eve) were Jewish up to the point of their sin in eating of the fruit of the forbidden tree of knowledge of good and evil, at which point they were thrown into exile and lost among other things their Jewishness, and the right to enjoy Gan Eden the same which is Yerushalayim (Jerusalem), as well as eternal life which comes from partaking of the tree of life. It is no wonder then, that those who fully adhere to His Majesty King Yeshuah the Messiah and observe His Torah are given the right to convert to Judaism, and in so doing rectify the great sin of Adam. For Mashiach as the King of Israel embodies in himself all of Israel, so that he who adheres to Mashiach, of necessity it follows, also must fully adhere to Yisrael and Judaism.

 

So great was their sin that the Holy Zohar^[69] writes:

 

“AND THE L-RD G-D COMMANDED. According to our teachers, the word “commanded” here contains a prohibition of idolatry; “the L-rd,” of blasphemy; “G-d,” of the perversion of justice; “the man,” of murder; “saying,” of adultery and incest; “from all the trees of the garden,” of robbery; “thou mayest freely eat,” of eating flesh from a living animal; and so we agree. OFF ALL THE TREES OF THE GARDEN THOU SHALT SURELY EAT. This means that he was permitted to eat them all together, for, as we see Abraham ate, Isaac and Jacob ate, and all the prophets ate and remained alive. This tree, however, was a tree of death, in so far that he who ate it by itself was bound to die, since he took poison. Hence it says, IN THAT DAY THAT THOU EATEST THEREOF THOU SHALT SHURELY DIE, because thereby he would be separating the shoots. R. Judah asked R. Simeon: ‘What is the meaning of the dictum of the teachers, that Adam drew his foreskin?’ He said: ‘It means that he removed the holy covenant^[70] from its place; he abandoned the holy covenant and clung to the orlah and allowed himself to be seduced by the serpent.’”

 

Please note, that these are the Seven Heads of Law which were repeated to Noah. When Adam transgressed the command of G-d, he and his wife sinned against each of these Seven Heads of Law. Not content with this, he removed from himself any signs of circumcision from his membrum, i.e. he repudiated the covenant and Judaism altogether, and thus becoming a Gentile. It is then the task of the Second Adam (“Adam Sheni”) to undo the work of the serpent and restore mankind back their original relationship to G-d as Jews. But in this teaching of the Holy Zohar is contained a great mystery indeed and that is that observance of the Seven Laws of Noah must in the end, in its natural course, lead to the observance of all of the 613 mitzvot.^[71] This is made perfectly clear in the Gemarah of II Luqas (Acts) 15:19-21

 

“(v.19) Wherefore my sentence is (establishing courts of justice), that we trouble not them, which from among the Gentiles are turned to G-d (against blasphemy): (v. 20) But that we write unto them, that they abstain from pollutions of idols (idolatry), and from fornication (sexual immorality), and from things strangled (eating of the limb of a living animal), and from blood (murder and laws of family purity). (v. 21) For the rest you have Moses since old time in every city them that proclaim him, being read in the synagogues every Sabbath day (against robbery).”

 

Therefore, it is clear that the Seven Heads of Law of Noah are an introduction and summary of Judaism and not ends in themselves, but in fact leading to the wholeness of the 613 commandments which are as a whole the Tree of Life. Note that Hakham Luqas states quite clearly that “for the rest”, implying thereby a progression from the Seven Heads of Law of Noah to the whole of Torah Written and Oral. It is also envisaged that setting up any structure of worship which does not conform to the strict laws governing the functioning of a Synagogue and its worship services is absolutely and categorically forbidden to any Noachite and obviously to any Jew. There is only one form of Divine Service and of Divine Government and that is embodied by Jewish Orthodox Synagogues of whatever custom.

 

What is the sin of those who come to Judaism through the gate of mercy extended to them through His Majesty King Yeshuah the Messiah and then go on to deny him before a Jewish Orthodox Bet Din for the sake of being acknowledged as Jews?

 

Let us start by saying that the Halakhah as established by the Batei Din in Yisrael and confirmed by both Chief Rabbis of Israel does not see it as against Jewish Halakhah to believe that the Master of Nazareth is the Messiah nor that through him and his teachings a Gentile is not directed to come to Judaism. Anyone saying this is not so, is simply not telling the truth! What Jewish Batei Din are against is such pagan doctrines as the 3nity and making a Hakham (Rabbi) a G-d, and making him say such lies as the Torah is abolished. In other words, Jewish Orthodox Batei Din are not against the Master of Nazareth nor his teachings or the teachings of his Jewish Talmidim, all they do not approve nor condone are what latter on in history the Gentiles teach in his name by twisting his words and adding things which he nor his Jewish Talmidim never taught.

 

Those who are cavalier with the truth, deny or fail to acknowledge the fact that they came to the knowledge of the Torah and Judaism through His Majesty King Yeshuah the Messiah before a Bet Din, do commit a great and unpardonable sin, since they were not sincere before the Bet Din, and the Heavenly Bet Din will see that in the end their conversion be annulled and their children revert back to idolatry. For their entrance into the covenant was through the sin of simony and deceit and for which Sefer Revelation 22:15 states: “For without (outside the Heavenly Yerushalayim) are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” Therefore, anyone denying Yeshuah the Messiah as their gate of mercy by which they are lead to Torah and Jewish Orthodoxy is guilty of death and will be punished most severely in Gehinom, for it is on account of these that the light of the Torah is drawn away from mankind, and instead of drawing many close to the Torah their deeds of betrayal alienate many from the Torah and the true Mashiach, and are children of another father which obviously is not Avraham. Of these it is said:

 

Malachi 2:10 “Have we not one Father? Did not one G-d created us all? Why, then, is one person betrayed by another, in order to defile the covenant of our forefathers?”

 

A proselyte to Judaism is known in Hebrew as a “Ger Tzadiq” – A Proselyte of Righteousness/ Justice, and how can he/she be a proselyte of Justice whilst denying for convenience sake the gate of heavenly mercy opened to him/her by which in due course lead him/her to Torah and Jewish Orthodoxy? Such an act of gross betrayal obviously can’t be considered neither “Justice” nor “Righteousness” but deeds in consonance with the ethos of the “mixed multitude.”

 

Conclusion

 

Understanding Adam, and therefore Mashiach, is not so simple, as our psalmist (Adam) said:

 

Tehillim (Psalms) 139:14 I will give thanks unto Thee, for I am fearfully and wonderfully made; wonderful are Your works; and that my soul knows right well.

 

JPS and Targum Pseudo Yonaton for: Yechezkel (Ezekiel) 44:30 – 45:8

 

 

Rashi’s Commentary on Yechezkel (Ezekiel) 44:30 – 45:8

 

30 to bring enduring blessings into your home [Heb. לְהָנִיחַ,] aposer on O.F., (to cause) to rest, settle, as in (Exod. 10:14): “and it rested (וֳיָנָח) throughout all the borders of Egypt.”

 

31 Anything that has died of itself or is fatally wounded, etc. Since nipping the neck of the bird sin-offering was permitted, which is [tantamount to] an animal that died of itself or was fatally wounded [since it is not the normal method of slaughter], he had to warn them concerning [eating] other creatures that died of themselves or were fatally wounded. So our Sages explain.

 

Chapter 45

 

1 And when you divide the land by lot For they are destined to divide the land of Israel into twelve strips, not like the original division, in which the large [tribe] had [land] according to its number and the small [tribe] according to its number, and there were two or three tribes on one strip. Now the portions are equal and they are like rows in a vineyard, from the western side to the eastern side, as delineated at the end of the Book.

 

an offering to the Lord in which to build this Temple.

 

2 shall be closed Our Rabbis interpreted this verse as referring to the southern wicket, for the gate of the Heichal had a wicket, a small entrance. So we learned in Tractate Middoth (4:2): The Great Gate had two wickets, one in the south and one in the north. No one ever entered the one in the south, of which Ezekiel says, “This gate shall be closed.”

 

comes through it in the future.

 

3 And with this measurement [lit. from this measurement.] With the measuring rod by which the 500 by 500 square of the Temple Mount was measured, as is stated above (42:20): “To four sides he measured it; its wall all around, five hundred rods, etc.”

 

you shall measure the length of 25,000 rods and the width of 10,000 rods. Because he did not explain in the first verse what the 25,000 are, whether rods or cubits, he had to say, concerning the 25,000 measures that they were measured with the measuring rod by which the five hundred by five hundred of the Temple Mount were measured.

 

4 It is the holy portion of the land Rearrange the verse: “The remainder of the holy portion, which is from that land, shall be for the priests, the ministers of the Sanctuary, who come near, etc. The holy portion of the land is this offering.”

 

for the priests, the ministers of the Sanctuary The remainder over the 500 of the Temple Mount; 12,250 to the east and correspondingly to the west, the Sanctuary [being] in the center 4,750 to the north, and correspondingly to the south.

 

and it shall be for them a place for houses this remainder, which surrounds the Sanctuary.

 

and the hallowed part shall be for the Sanctuary And the middle five hundred by five hundred shall be hallowed for the Sanctuary, e sentije al sentuere in O. F., and consecrated for the Sanctuary.

 

5 And twenty-five thousand rods in length, and ten thousand in width, you shall separate as another strip beside this one, south of this one, for the Levites. It is explained at the end of the Book that it is in the south. Twenty chambers shall be for the Levites in the perimeter of the Sanctuary in order to guard the House and to provide beauty, and the remainder of the strip shall be used for their own needs.

 

6 And, [for] the property of the city The environs of the city; its properties meant for ordinary dwelling, in which the Israelites may build houses.

 

you shall give a width of five thousand in the south of the second one, and a length equal to the measurement of the two strips. It is found that the entire offering is square, twenty-five [thousand] by twenty-five thousand.

 

corresponding to the offering of the holy portion in the measurement of the length of the strips of the offering of the holy portion.

 

for the entire House of Israel it shall be That third strip shall be the dwelling place for non-priests.

 

7 And for the prince, on either side of the offering of the holy portion and of the possession of the city At the end of the section, he divides the land of Israel from east to west into thirteen strips: twelve as the number of the tribes each one twenty-five thousand rods wide, and its length equaling the length of all the land of Israel and one strip as an offering whose length is from the eastern border to the western border, and whose width is twenty-five thousand rods, just as each of the other portions. And from that strip he separated in its center the three strips stated above, which [all together] are twenty- five thousand by twenty-five thousand. And the remainder to the east until the end of the border of the land, and to the west, as well, shall be for the prince from either side to the east and to the west.

 

alongside the offering of the holy portion and alongside the possession of the city opposite the entire breadth of the three strips separated for the offering of the holy portion of the strips of the priests, the Levites, and the property of the city.

 

from the western side, westward from the west of the offering of the holy portion and the city until the west of the boundary.

 

and from the eastern side, east ward And from the east of the offering to the eastern boundary, opposite one of the portions of the tribes delineated at the end of the Book, which are from the western boundary of the land of Israel, until the eastern boundary.

 

8 In the land he shall have it for a possession [Heb. לָאָרֶץ Jonathan renders: This land shall be for the prince as a possession.

 

shall no longer defraud [Heb. יוֹנוּ,] an expression for monetary fraud; they take away their inheritance forcibly for they rob them of their inherited property.

 

JPS and Targum Pseudo Yonaton for: Yeshayahu (Isaiah) 61:1-2

 

 

Rashi’s Commentary for Yeshayahu (Isaiah) 61:1-2

 

1. since the Lord anointed me. This anointing is nothing but an expression of nobility and greatness.

 

to declare freedom for the captives. That is to say, to bring them the tidings of the redemption.

 

to free from captivity. Heb. פְּקַח קוֹחַ. Open their imprisonment and their captivity and release them.

 

2. a year of acceptance. A year of appeasement and good will.

 

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

 

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

the second: on the second day of the month.

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

until David exceeded: He cried more.

 

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

 

Commentary on the Ashlamatah

of Yechezkel (Ezekiel) 44:30 – 45:8 +

Yeshayahu (Isaiah) 61:1-2

By: H.Ex. Adon Shlomoh Ben Abraham

 

The haftorah from Ezekiel 44–45 is traditionally paired with Deuteronomy 26–27 because they both deal with first fruits, tithes, and sacred gifts. The most direct textual links are (Deut. 26:1–15) - laws of first fruits and tithes. (Ezek. 44:30) - priests receiving first fruits. (Ezek. 45:1–8) - sacred land allocations. The haftorah reinforces the Torah’s message by showing how these laws reappear in the prophetic vision of the future Temple. Both describe a covenantal “reset.” In Deuteronomy, Israel is about to enter the land, and in Ezekiel, Israel will one day return to the land after exile. In both cases, God re-establishes: Both emphasize the role of priests and Levites in proper worship and proper priesthood. Both insist that the land belongs to God in proper land distribution and proper justice. The haftorah shows that the covenant ideals of Deuteronomy remain binding even after the catastrophe of the temple’s destruction and the people's exile. Israel must bring first fruits and tithes to the sanctuary, and by doing so, these gifts affirm: God’s ownership of the land, Israel’s gratitude, and Israel’s covenant loyalty. The shared theme of our reading in the Torah and Ashlamatah is that holiness is not abstract — it is lived through: our ritual, sacred holy space, our personal behavior, and our social justice toward others as rooted in God’s character and commands and not according to some distorted anti-torah understanding as expressed through the communist and socialist malcontents who do not even believe in God much less understand anything about his character. As King David told Solomon, be kind to those who draw near to me (1 Kings 1:27), and this is similar to what HaShem promised the sons of Tzadok in (Ezek. 44:15).

 

In our reading, we are told of the duties and the concerns of the Kohanim who are to serve in God's New Temple. They were to teach the people the difference between the holy and the common, to cause them to discern between the unclean and the clean. If a controversy arose amongst the people, the priests were to stand and to judge among the people, and the decisions of the Levite judges were not to be arbitrary. They were to be based upon the law of God, and they were to judge and decide according to God's ordinances. The priest (Kohanim) was to teach and to keep my laws and my statutes in all my appointed seasons. They shall hollow my Sabbath as recorded in v. 23-24. Malbim noted, That holiness was the primary Providence of the covenant and therefore their job was to instruct, teaching the difference between the holy and the ordinary, but he goes on to say the entire nation was equally responsible for the laws and the observance and the differentiation between the ritual and clean and contaminated, it was not just for the Priest(Kohanim).^[72]

 

It is understood that the men of the great assembly wrote the book of Ezekiel, whose name means “May God strengthen”, and it is believed they had written the 12 minor prophets, Daniel, and the Scroll of Esther^[73], or at least compiled them. Ezekiel was a Judaean priest and prophet who was taken into exile by the Babylonians in 597 BCE, and the son of a Zadokite priest named Buzi. Ezekiel chapters 44 - 46 record a vision experienced by the prophet in Chebar.^[74] It was set in Jerusalem, and this event occurred 14 years after the fall of Jerusalem and the 25th year of the Babylonian exile. Ezekiel saw a future temple and was given instructions on worship in this new temple; he expresses familiarity with the first temple in Jerusalem. He was a prophet whose ministry was characterized by graphic depictions of Israel’s sin, dramatic behavior, ecstatic visions, and a message of divine judgment and restoration. Ezekiel 45 describes a renewed covenant order in the future Temple. Land is redistributed justly. Priests and princes (leaders) are warned not to oppress the people. The entire system is re‑established on justice, holiness, and obedience. It seems that under the Zadokite priests of the future temple, the rules will be more restrictive as to who enters and who is allowed to serve at the altar. Part of the discussions at this time was the transference of ritual purity to and from the priest, which thereby would render the people unfit for their normal activity and possibly bring impurity into the temple area. The concern was to avoid the transfer of holiness of the investments and garments of the priest to the laity, and if not actual transference, at least to avoid the appearance and to distance the idea that the people were holy just like the priest. We see a similar discussion along these same lines in Haggai 2:11-13, when they discussed the transfer of the sanctity, purity of bread, meat, and one who had been in contact with a human corpse.^[75] Another interesting point of the discussion in Haggai is the date of the rebuilding of the temple on the 24th day of the ninth month (Kislev).

 

The context leading to our passage goes on to say that after the cleansing, they shall count seven days. Rashi mentioned these days are part of the normal 7 days required as recorded in Num. 19:11 for the cleansing of someone who comes in contact with a dead body. And then in (v.27) he is to bring his sin offering. This verse teaches that any priest, when he first comes to serve in the temple, must bring an offering as a consecration offering.^[76] There's also some discussion as to whether, in the future temple, there would be an extra 7 days added to this waiting period, than what was observed in the first temple period. And Radak interprets verse 27 as a continuation of the previous one, and that after he becomes cleansed, the Kohen must bring a sin offering. Once again, this law is not found in the Torah but will be a result of an increased sanctity that will apply to the Third Temple. Our passage goes on to state that the priesthood will be a heritage for the Kohanim, and then it says I am their heritage, and they shall not have a possession in Israel because I am their possession. This phrase echoes (Num. 18:20) where God told Aaron his descendants would not have a part in the land of Israel like the other tribes, for God would be their portion. And they are to be his legions. Deut. 33:11.^[77]

 

The reality that God was the Levites’ inheritance primarily refers to physical provision in the Pentateuch. Nevertheless, even in the Pentateuch, the genesis of a relational nuance emerges. The passage in (Deut. 10:8–9) discusses the Levites’ portion and inheritance in a context that appears to entail spiritual overtones. Moses notes the Levites’ special relationship with God: “At that time the Lord set apart the tribe of Levi to carry the ark of the covenant of the Lord, to stand before the Lord, to minister to him, and to bless his name.” Moses then adds, “Therefore, Levi has no portion or inheritance (חלק ונחלה) with his brother. The Lord himself is his inheritance (נחלתו).”^[78] Inheritance is defined as receiving something that others are not entitled to.^[79] The corpus of Deuteronomy is replete with relational language, where God appeals to the affections and heart of humanity. (Deut. 5:10; 6:5, 7:7, 9, 12–13, 10:12,15, 11:1,13, 13:3, 30:6). The greatest commandment comes from Deuteronomy: “You shall love the Lord your God with all your heart and with all your soul and with all your might” Deut. 6:5. The idea of commanding a feeling is not foreign to the Torah, which assumes that people can cultivate proper attitudes. In Hebrew, ‘heart’ (lev or levav) usually refers to the interior of the body, conceived of as the seat of thought, intention, and feeling, and ‘soul’ (nefesh) refers to the seat of emotions, passions, and desires. Moreover, the greatest commandment precedes the Levitical rite in (Deut. 10:9) and thus, when we read (Deut. 10:8–9), it is reasonable to understand that “the Lord is his inheritance” entails relational overtones.^[80]

 

In the above passages, an extraordinary reality surfaces: God is the Levites’ property. As Christensen states, “Theirs was the noblest inheritance of all, for Hashem himself is declared to be Levi’s family property (נחלה).”^[81] In (Ezek. 44:28), as in (Num 18:20), God asserts that he is the Levites’ property. Ezekiel 44:28 makes this plain with the use of אני, a first-person pronoun:אני נחלתם (“I am their inheritance”) andאני אחזתם (“I am their possession”). Zimmerli adds, “The proximity in form of the statementאני נחלתם (‘I am their property’) and אני אחזתם (‘I am their possession’) to the momentous sentence of self-presentationאני יהוה (‘I am Hashem’) can certainly not be ignored.”^[82] The Ramban states as much when speaking of Levites. However, when speaking of the other tribes, Rashi, Ramban, and Sforno all emphasize that the covenant is incomplete without the land. Ramban goes further: dwelling in the land is a mitzvah in its own right (commentary to Numbers 33:53).

 

The next verses (29-30) list some of the twenty-four (24) gifts of the Kohanim, most of which are enumerated in Numbers 18:8-20. Any consecrated property is forbidden for use and reverts to the ownership of God, who then gives it to the priest as a gift. (Lev 27:21, Num. 18:14). This separated portion is a Terumah.^[83] Literally, it means that which is elevated, it refers to a portion of the produce that must be given to the Kohanim and as in the first portion of the dough in the challah. In Numbers 15:18, God told the children of Israel. When you come to the land for which I am bringing you, and you eat the land's produce, you must separate an elevated gift for God. You must separate the first portion of your need as a dough offering. It must be separated like the elevated gift that is taken from the threshing floor. And in future generations, you must thus give the first of your needs as an elevated gift to God. The noun Terumah can refer only to that which is set apart or dedicated. Hence, it must be rendered “dedication, contribution.” This rendering is confirmed by the Targums and the Septuagint. The function of the Terumah is to transfer the object from its owner to the deity. In the discussion of the Terumah, it is asked, is this given 'before the Lord’? Or is it ‘given to the Lord’? The conclusion is: Terumah is “given to the Lord”. This is due to a dedication without ritual outside the sanctuary,^[84] meaning it is not a service of the priest necessarily, but of every Israelite when he separates his first fruits, offerings, tithe, or other gifts.

 

“In Israel, the priest’s only mission was to conduct the sacrifices and to preserve the integrity of the text of the Torah. As for property, he had none. He lived from the tithe and the sacrificial animals…. Who, then, was the priest in Israel? To answer this question, we must go back to the origins of the institution. It is beyond doubt that up to a certain time after the exodus from Egypt, priestly functions were entrusted to the firstborn of each family. According to some sages, it was thus until the erection of the Tabernacle. The Mishnah is of this opinion.^[85] But other rabbis believe that Aaron and his sons assumed the priesthood at the time of Sinai.^[86] As long as Israel consisted only of families, the role of priest belonged to the firstborn…. the portion of Israel specially consecrated to God, dedicated to the divine service—in effect, the representative before the Lord of the entire group, as well as of every family. “Analogously, the firstborn of the animals was offered up as a sacrifice to God, like the first fruits of the field and tree, and like the tithe set apart from the produce of the land. This harmonious correspondence of all phases of Israel’s historical evolution, of Mosaicism itself, is found also in Israel’s relation to mankind. In a famous passage in Jeremiah, the chosen people are actually called the terumah, or consecrated part, of mankind: the portion of Israel specially consecrated to God, dedicated to the divine service --- (Jer. 2:3), in effect, the representative before the Lord of the entire group, as well as of every family. The priest, rather than being God’s representative to the people, was the people’s representative before God…. The functional, representative role of the Levites, by Moses’ authorization, was to take the place of the firstborn in the ritual of worship. No one ever claimed that the firstborn son was God’s representative in the family, rather than the member who was consecrated by the family to the worship of God. He who offered up the sacrifice was also himself a sacrifice: the two roles are inseparable. Some historical critics have even suggested that this consecration of the firstborn represents what at one time was a genuine sacrifice.”^[87] Note the underlined text above, and Rabbi Elijah Benamozegh goes on to say, “In Israelite society, functions and powers which were once concentrated in the same persons tend later to be divided and separated. Priesthood and the monarchy are instances of this. In the ancient family, these two roles were joined in the same individual, as they were in the person of Moses at the dawn of Israelite nationality.^[88]

 

The Terumah^[89] is a part of one's property, a sacred portion dedicated to HaShem from the land. The part that was to be separated and made holy was called Terumah for HaShem, similar to the Terumah given to the Kohen from all the produce (44:30), testifying to the essential holiness with which one must imbue^[90] His property by sanctifying part, thereby one acknowledges the inner sanctity of the whole. (R’ Breuer).^[91] Our last verse speaks of one lamb out of 200. I wonder if the Nazarene Codicil writers had these passages in mind: By his sovereign plan, he gave us birth through the message of truth, that we would be a kind of first fruits^[92] of all he created. (Jam. 1:18) If the dough offered as first fruits is holy, so is the whole lump, and if the root is holy, so are the branches. (Rom.11:16) The concept of giving of the first-fruits or offerings to HaShem was an act of mental obedience to the system God has set up, both the revelation at Sinai and an acknowledgement of the Priesthood. The actual giving to the Priesthood was a physical act of obedience and acknowledgement that Hashem was God, and you honored him as such when something is set aside as an offering, consecrated to God, given back to God. Its use becomes forbidden, and its ownership reverts to God. Who (God) in turn gives it to the Priest as a gift. We can all strive to make the same mental and physical “dedication, contribution,” and connection today in our service and walk with God.

 

At the time of the third Temple here in Ezekiel, if we jump ahead to (45:1-8), we learned that the land is divided into thirteen (13) strips of equal size. Twelve strips given to the twelve (12) tribes, Joseph is counted as two, Manasseh and Ephraim. Levi's not included; his living area is included with the thirteen (13), which is given to the Prince, the Nasi.^[93] According to Ezekiel's division of the land in chapter 45, you have the Levites' area and the temple in the middle. Above that, to the north, you have seven (7) tribes: Dan, Asher, and Naphtali. Manashi, Ephraim, Reuben, and Judah, and then to the South you have five (5) tribes, Benjamin, Simeon, Issachar, Zebulon, and Gad. This area was not considered as an inheritance to the Levites but similar to the cities scattered around the land, as told in Numbers 35:1-8.^[94] Rashi, Ramban, and Sforno all emphasize that the covenant is incomplete without the land. Ramban goes further and says: dwelling in the land is a mitzvah in its own right (commentary to Numbers 33:53).

 

In (45:1), Rashi points out that the division of the land here for the third temple is different from that in Joshua’s day. Then it was based on the size and population of each tribe. In the future, the division will be of equal shares for each tribe. ^[95] The Ramban disagrees, and it is interesting to note that all this discussion is centered around the tribe of Joseph’s complaints of being too large and not enough land, in Joshua 17. Coming out of Egypt, Judah numbered 76,500, and Joseph numbered 72,700, so the complaint points to something else and not just being too numerous for his area. I surmise it is about Joseph knowing he would need much more room in the future.^[96] Joshua, according to the Talmud, said to them: Go and conceal yourselves in the forests so that the evil eye will not have dominion over you.^[97] This seems to be exactly what Joseph has done, concealing himself in the forest among the nations, and part of his mission could be to rescue some of those from the realm of the dead. Needless to say, Joshua told Joseph If you want more land, go to the hill country and clear it of the Perizzites and the Rephaim. It’s argued that the Perizzites were non-Semitic people living in the land promised to Abraham and living between Judah and Ephraim.^[98] The Rephaim, a term in the Hebrew Bible whose uses fall generally into two categories: (1) descriptions of the dead in the underworld, or (2) references to a group or nation of giants or warriors. The concept of the Rephaim in (Isa 14:9) is similar to the Ugaritic notion of the Rephaim as the ancestral line of dead heroes and kings. The Rephaim were various “ethnic” groups that inhabited the areas between the Nile and the Euphrates. According to (Deut. 2:11), they were also known as the Rephaim; the Moabites called them Emim. Deuteronomy 2:20 relates that the territory of Ammon, like that of Moab, was known as the land of the Rephaim, but that the Ammonites called them Zamzummim. From the perspective of Deuteronomy, the Rephaim were a legendary race of giants existing in the distant past^[99] Other passages in Deuteronomy and Joshua also have a vague view of the Rephaim. In Deuteronomy 3:11, 13, as well as (Josh 12:4) and (13:12), recall Og of Bashan as a remnant of the Rephaim. All of these passages describe the Rephaim as some type of group or nation living in the distant past.^[100] The realm of the dead, Sheol, is described by Ezekiel as the place where the uncircumcised warrior kings and enemies of Israel find themselves. (Ezek. 32:21, 24-30,32, Isa.14.9)

 

In this division of the land and each tribe receiving its inheritance, we notice there is a division of two in both the house of Joseph of Ephraim and Manasseh, and in the house of Levi in the mention of the house of Amram(Moses and Aaron's father) as both Levites and Priests.^[101] The Levites, having their inheritance in HaShem, were assigned the six cities of refuge and forty-two more for a total of forty-eight, and these cities were dispersed among the other tribes. (Num.35:1-7) “The mountain that God desired for His abode” (Psalms 68:17). Mount Ḥorev, because a sword [ḥerev] was wielded upon it, as it is said: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10); the murderer shall be put to death” (Numbers 35:16). Mount Sinai, where the nations of the world became hated [nisne’u] to the Holy One blessed be He, and he issued a death sentence against them, as it is stated: “The nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12).^[102] Midrash Lekach Tov, Exodus 3:1:7 states that the reason for this destruction is that they did not receive the Torah.^[103]

 

The Torah anticipates exile—but also promises return. Exile and return are built into the program. The Key texts are Leviticus 26 — Exile as consequence; return as restoration. Deuteronomy 30:1–10 — God gathers Israel “from the ends of the earth.” Amos 9:14–15 — The return is permanent. The Jewish view and understanding is that the land is the stage for redemption. Exile is a deviation, and the return is the restoration of the intended order. The above verse in Amos at first glance seems out of place to quote in the Nazarene codicil (NT), but this is the very passage James takes up after hearing from the brethren about what HaShem was doing among the Gentiles in turning them to HaShem and toward the Jewish people. (Acts 15). It’s easy to grasp that by sending Israel into exile, they, by association would bring others to their way of thinking about God. If part of their mission in exile was to find the hidden or lost sparks from earlier times, it could be presumed that when the exile ends, they would bring many friends and converts similar to those of the nation of Egypt who came out into the desert under Moses.

 

Yeshayahu (Isaiah) 61:1-2: The prophet Isaiah tells us that the Spirit of the LORD GOD (HaShem Elohim) was upon me. He anointed me. This word anointed^[104] is used for the prophetic office and divine message Isaiah was to deliver as (1 K 19:16), yet the mission and outcome were different for the office of the King versus the office of the Prophet. Ibn Ezra says the interpretation here is that ‘he was anointed to deliver a message to the people.’^[105] The mission here spoken of (Isa. 61:1-2) is identical with the mission of the Servant as Isaiah already indicated earlier: to bind up (42:3,7), and, again, proclaim liberty (49:9). This phrase is taken from the law of the year of jubilee (Lev 25:8–10). Yeshua applies the passage to the beginning of His own work in (Lk 4:16-21), and it is in this spirit and understanding that Yeshua was operating. He was chosen from birth, similar to the Prophet Samuel. Although Isaiah was called later in life, he was given a divine mission and message that had to be delivered to the people. There is a tradition that Isaiah was the son of the prophet Amos, and he was of the tribe of Judah. He lived in a very critical and pivotal period of Jewish History.^[106] Yeshua was also chosen to live in such a time of critical importance for the Jewish nation. The people of Israel and Yeshua, as an anointed servant, both serve in the role as a witness, and this witness was to be to the nations.

 

The Jewish writers describe Eretz Yisrael as uniquely receptive to God’s presence, the place of his divine abode. Deuteronomy 11:12 — “The eyes of the Lord your God are always upon it. Talmud (Ketubot 110b–111a) — Living in the land is spiritually superior; the Shechinah is more manifest there. Even the Midrash Tanchuma (Re’eh 8) — says Prophecy flows primarily in the land. We can conclude that the land is not just geography—it is a spiritual ecosystem. Judaism is not only a religion of individuals; it is a national covenant. Exodus 19:6 — Israel is to be a “kingdom of priests and a holy nation.” Deuteronomy 4:5–8 — The laws are meant to be seen by other nations, and they are to learn from them as expressed in Isaiah 2:2–4 — The nations stream to Zion to learn God’s ways. The Jewish commentators (Rambam, Abarbanel, Malbim) all agree: Israel’s ethical, social, and spiritual model must be lived out as a society, and that requires a land.

 

Why is the Land so paramount, and why is it the Arena for the Mitzvot? Many commandments can only be fulfilled in Eretz Yisrael: Shemitah,^[107] Yovel,^[108] Terumot,^[109] and Ma’asrot Bikkurim^[110] Pe’ah^[111]and Leket^[112] (in their full biblical form)—and others, such as the judicial system tied to the Sanhedrin, National offerings and festivals centered on the Temple. The Sifrei (Eikev 43) teaches that mitzvot outside the land are like “practice,” so Israel will not forget how to perform them when they return. The full Implication is that the Torah must have the land to operate correctly as HaShem designed: The Torah’s full system is designed to operate in the land. Outside the land, Israel can survive; but inside the land, Israel can fulfill its mission for both itself and for the nations that stream to it to learn the Torah.

 

Isaiah's mission, according to Classical Jewish commentators (Radak, Malbim), is seen as the redemption of Israel and the renewal of covenantal life, not a break from the Torah but its fulfillment in history. And with this comes Liberation: good news to the poor(humble), binding of wounds, release to captives, (Liberty-Jubilee), and the opening of eyes. The ‘humble’ is a term often used to denote the faithful minority in Israel who remained faithful in obedience.^[113] The term ‘Liberty’ is used with the Jubilee, as in (Lev. 25:10), and the “opening of eyes” is understood to be able to see clearly as contrasted with the gloom of a prison.^[114] A Jubilee-like restoration: “year of God’s favor,” on his people, a social and spiritual reset. And a day of vengeance on his enemies and the enemies of his people. Some commentators place this all as speaking to Israel, but I understand it speaking more broadly to Israel's mission, and therefore it applies to all people who “mourn for Zion”. This seems to be the way Yeshua’s first-century followers took it. It would seem Yeshua was in complete agreement with the Classical Jewish commentators (Radak, Malbim, and others), who saw this liberation and the opening of the prison house and the proclaiming the year of the LORD’s favor (Jubilee) as the redemption of Israel and the renewal of covenantal life, not a break from the Torah but its fulfillment in history. Looking back two thousand years, we can see where the process began, and today we are living in the time of its soon completion.

 

The theme of the first fruits in our opening passage is for the priest. Because the priest has no inheritance in the land, their inheritance is in / is HaShem, and this creates a very unique relationship between the Priest and God. For the first fruit to be brought and presented to HaShem, the people, and the Priest, Israel must be in the land. The (bikkurim) as understood in Zohar, Lurianic Kabbalah, and Chassidut is a cosmic principle, not just an agricultural ritual. It is the first stirring of consciousness toward God. The earliest spiritual energies that must be elevated or the highest point of the soul, and it's spoken of as the cosmic repair of the “first sparks” that fell in creation.^[115] Etz Chaim in Sha’ar HaMitzvot, Parashat Ki Tavo in the commentary on the mitzvah of bikkurim, explains that elevating the first elevates the whole (root–branch principle).

 

James, the brother of Yeshua in (1:18), spoke of being a kind of first fruit of all of HaShem’s creatures. His remarks are spoken to the nation of Israel, his brethren, and the twelve tribes of the dispersion. John, in the book of Revelation, uses images from the Tanakh, one from the Passover (Exo. 12:1-13) showing those sealed, protecting them from the judgment, and the second is from Ezekiel (9) showing those sealed in their foreheads against the coming judgment. John goes on to mention the 144,000 sealed from among mankind, as first fruits for God and the Lamb. (14:1-4) Paul (Rabbi Saul) has both Israel and Gentile believers (those coming from the nations) in view and all in relation to the full repentance and restoration of the tribes of Israel. (Rom. 11:16) No one claims to fully understand who these numbers represent. They are a large group of people who have the name of Yeshua and the Father written on their foreheads. They are introduced in (Rev. 7:4) as being sealed from all the tribes of Israel, showing their special status and protection during the tribulation. They are portrayed as standing with the Lamb on Mount Zion, symbolizing their victory and role in the eschatological events of the end time. Just as all of the tribes of Israel were present in Jerusalem (the last stand of Judaism before the exile) were included then, so all of the tribes of humanity will be included in the end. The 12 X 12 X 1000 (editors note: The word ‘thousand’ is a plural word and should be understood as ‘thousands’.) stresses the completeness of this number; all of God’s servants from all of humanity are sealed. The purpose of their sealing is to protect them not from temptation or martyrdom, but from the judgment of God. ^[116] As James surmised, “all good things come from the father of lights…. as a kind of first fruits of all God's creatures.”

 

As we have come to learn, the time for bringing the Bikkurim is between Shavuot and Sukkot, a most pivotal time on God's calendar, and having just passed through this time of first fruits, may this entire new year be animated with the spiritual sparks that the bikkurim symbolize. “I am HaShem, in its time I will hasten it.” (Isa 60:22)

 

Verbal Tallies

By: Hakham Dr. Hillel ben David

Devarim (Deuteronomy) 26:1 - 29:8

Tehillim (Psalms) 137:1-139:24

Yechezkel (Ezekiel) 44:30 – 45:8 + Yeshayahu (Isaiah) 61:1-2

 

Looking at the Hebrew of Devarim 26:1 and Ezekiel 44:30, what is the verbal / lexical tally that connects these two passages?

 

The verbal and lexical tally connecting Devarim 26:1 and Ezekiel 44:30 is found in the root word נוּחַ (Strong's H5117), meaning to rest, settle, or cause to rest.

 

In Deuteronomy, the verb appears as וְיָשַׁבְתָּ (and thou shalt dwell/settle), while Ezekiel uses the causative form לְהָנִיחַ (to cause to rest). This linguistic link emphasizes that the physical "settling" in the Land is spiritually completed only when the "blessing" is caused to "rest" upon the home through the giving of the first-fruits.

 

Devarim (Deuteronomy) 26:1 And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell [וְיָשַׁבְתָּ / Strong’s H5117 (nuach - to settle)] therein;

 

Yehezchel (Ezekiel) 44:30 And the first of all the first-fruits of every thing, and every heave-offering of every thing, of all your offerings, shall be for the priests; ye shall also give unto the priest the first of your dough, to cause a blessing to rest [לְהָנִיחַ / Strong’s H5117 (nuach - to cause to rest)] on thy house."

 

* * *

 

What is/are the thematic connection(s) between Devarim (Deuteronomy) 26:1 - 29:8, and Tehillim (Psalms) 137:1-139:24?

 

The thematic connections between Deuteronomy 26:1 – 29:8 and Psalms 137–139 center on the journey from covenantal blessing in the Land to the agony of exile, and finally to the inescapable reality of Divine oversight.

 

Devarim (Deuteronomy) 26–28: Begins with the joyous ritual of First Fruits, where the Israelite declares HaShem’s faithfulness in bringing them to the Land. It concludes with the Tokhehah (Chastisement), a terrifying list of curses, including the prediction that Israel will be uprooted and scattered among the nations (Deut. 28:64).

 

Tehillim (Psalms) 137: Represents the literal fulfillment of those curses. It is the iconic lament of the exiles "by the rivers of Babylon," experiencing the very homelessness and "trembling heart" warned of in Deuteronomy 28:65.

 

Devarim (Deuteronomy) 26:5-10: Establishes a liturgical requirement to remember historical origins ("A wandering Aramean was my father...") to maintain a connection to HaShem while in a state of prosperity.

 

Tehillim (Psalms) 137:5-6: Flips this requirement into a vow of survival in a state of adversity: "If I forget thee, O Jerusalem, let my right hand forget her cunning." Both texts insist that Israel's identity is predicated on collective memory and the refusal to forget their spiritual home.

 

Devarim (Deuteronomy) 27–28: Features a public liturgy of curses against those who violate the covenant and enemies who will oppress Israel as a divine instrument.

 

Tehillim (Psalms) 137:7-9 & 138:7: Contains some of the most intense imprecatory language in the Bible, calling for the destruction of Babylon and Edom. This echoes the "measure-for-measure" justice (Middah K’neged Middah) inherent in the covenantal warnings of Deuteronomy, that HaShem will repay the enemies who overstepped during Israel's punishment.

 

Devarim (Deuteronomy) 29:3/29:17: Moses laments that despite seeing miracles, the people lacked "a heart to know, and eyes to see. "He warns against the "root bearing gall" (Deut. 29:17), the person who thinks they can sin in secret and still have peace.

 

Tehillim (Psalms) 139: Provides the theological answer to that "secret sinner." It is the ultimate exposition on Divine Omniscience. The Psalmist acknowledges that HaShem has "searched me and known me" (Ps 139:1). It concludes with a plea for HaShem to "Search me... and see if there be any wicked way in me" (Ps 139:23-24), essentially asking HaShem to prune the very "root of gall" Moses warned about.

 

* * *

 

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 Yechezkel (Ezekiel) 44:30 – 45:8 ?

 

The eschatological message of Ezekiel 44:30 – 45:8 focuses on the transition from a state of national exile to a perfectly ordered, holy society in the Messianic era. Jewish sources, including the Talmud, Rashi, and Radak, emphasize that these laws are not merely administrative but represent the ultimate blueprint for the third Temple and the restoration of Divine favor.

 

In Ezekiel 44:30, the requirement to give the "first of your dough" and all "contributions" (Terumah) to the Priest is linked to the promise: "that a blessing may rest on thy house".

 

Lexical Link: This uses the root nuach (Strong's H5117), the same word we found in Deuteronomy 26:1.

 

In the future era, the act of giving is no longer a "tax" but a spiritual mechanism. By acknowledging the Priest (the representative of the Divine), the homeowner creates a "resting place" for the Shekhinah (Divine Presence) within their personal home.

 

Ezekiel 45:1-6 describes a massive section of land set apart for HaShem before any tribes receive their inheritance.

 

Radak’s Interpretation: The Land is divided into twelve tribal strips, but the thirteenth part is the "Holy Allotment". This creates a geographic "center of gravity" for the nation, where the sanctuary, the priests, and the Levites dwell in the immediate presence of HaShem.

 

The division creates concentric circles of sanctity:

 

The Sanctuary: The most holy center.

 

The Priests (Zadokites): Serving in the inner sanctum.

 

The Levites: Maintaining the outer operations.

 

The City: A common area for all of Israel.

 

Ezekiel 45:7-8 details the land given to the Prince (Nasi), often identified as the Messiah or a Davidic leader.

 

Historically, Israelite kings often seized land from the people (e.g., King Ahab and Naboth). Rashi and the Metzudat David explain that by giving the Prince a massive, defined territory on either side of the Holy District, God removes the motivation for corruption.

 

Eschatological Message: The "princes of Israel" will finally have "enough," leading to a society where property rights are divine and the leadership is entirely dedicated to justice (Mishpat) and righteousness (Tzedakah).

 

Nazarean Talmud

Sidra of Devarim (Deuteronomy) 26:1 - 29:8

 “Sabbath “V’hayah Khi-Tavo”” - “Then it will be, when you enter”

By: Hakham Dr. Eliyahu ben Abraham

 

School of Hakham Shaul’s Tosefta Luqas (LK)

School of Hakham Tsefet’s Peshat Mordechai (Mk)

¶ Now there was a member of the Sanhedrin named Yosef, a good and righteous/generous man who did not consent or agree with the council of the Tz’dukim (Sadducees) and their decisions or actions. He was from Ramatayim, a city of Judea, and he was waiting for the kingdom (governance) of God through Hakhamim and Bate Din. Yosef went to Pilate and requested the body of Yeshua. He (Yosef) took it (Yeshua’s body) down from the cross, wrapped it in linen, and placed it in a tomb hewn in rock in which no one had been buried. The day was the preparation day (for Pesach and the Festival of unleavened bread of the P’rushim - Pharisees), and the weekly Sabbath was approaching. The women followers who had accompanied Yeshua from Galil observed where the tomb was and how his body was placed there. They returned to the city and prepared ointments containing spices and embalming perfumes. During the weekly Sabbath, they were resting (observing the Shabbat) according to the mitzvot (commandments i.e. written and oral).   At early dawn on the first of the week, they came to the tomb, carrying the aromatic ointments they had prepared. They found the stone rolled back from the entrance of the tomb. Upon entering, they did not find the body of the Master Yeshua. And, they were perplexed about these things. Suddenly, two men in luminescent clothing stood beside them. The women became afraid and bowed their faces to the earth. The men said to them, "Why do you seek at the gravesite? Of one who is risen? He is not here; he has been raised. Remember how he said to you while he was yet in the Galil, that the son of man must be betrayed into the hands of sinful men, be crucified, and on the third day be raised?" And they did remember his words.

¶ When evening came, because the previous day was the preparation day (for Pesach and the Festival of unleavened bread of the P’rushim - Pharisees) before the (weekly) Sabbath, Yosef of Ramatayim, a respected member of the Sanhedrin, who, himself was waiting for the kingdom (governance) of God through Hakhamim and Bate Din boldly approached Pilate to ask for the body of Yeshua. Pilate was surprised he (Yeshua) was already dead.[117] So he summoned the centurion and asked him to verify the (time of) death. When he knew for sure of his (Yeshua’s) death from the centurion, he gave the corpse (of Yeshua) to Yosef. Having bought a linen wrapping for a burial garment, Yosef took him (Yeshua) down from the cross, wrapped him in the linen (wrapping), and placed him in a tomb hewn out of rock, and rolled a stone upon its entrance. Miriam Migdalah and Miriam the (mother) of Yosi were taking note of where they placed him.   When the (weekly) Sabbath was over, Miriam Migdalah and Miriam, the mother of Ya’aqov, and Shlomit bought aromatic ointments that, upon arrival, they might anoint him. Very early at the first of the week[118] at sunrise, they came to the tomb. They were saying to themselves, "Who will roll back the stone from the entrance of the tomb for us?" Looking up, they observed that the enormous stone had been rolled back. When they entered the tomb, they saw a young man clothed in a white robe, seated to their right, and they were alarmed. He said to them, "Do not be alarmed. Yeshua the Nazarean, whom you are looking for — the crucified one — was raised! He is not here. Look at the place where they laid him. But go and say to his talmidim (disciples) and to Tsefet (the capital of the Pillar), 'He goes before you into the Galil. You will see him there just as he told you." When they came out, they ran from the tomb, for they were trembling and amazed. They said nothing to anyone because they were awestruck.

 

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

 

 

Commentary on Hakham Tsefet’s School of Peshat

 

Miriam again?

Again, Jewish women take the forefront of our Peshat pericope. These words should bring the Jewish men to a place of shame. Why? Because they have failed to be as faithful to the Master as the women of valor are. Therefore, this in no way is aimed at denigrating the Jewish men who are also men of valor and tenacity. We also note here that the continuity of thought from the Torah Seder permeated the Nazarean Codicil. The ideal of giving tithe, first-fruits, and offerings to G-d relates to Yeshua being the firstborn from the dead. While many Midrashim describe those who rose from the dead, the Master’s resurrection sets a precedent for us and testifies to G-d’s faithfulness to the Tsadiqim.

 

Miriam appears for the second time in these final chapters of Mordechai (Mark). The name Miriam can have multiple meanings. Therefore, this shows that a person’s name can be their mission in life, or it can define the opposition and challenges that they face. Hakham Tsefet makes a word play on “Miriam” being the “fearful” one. According to some, Miriam means “the one who raises up, elevates, and brings up.” Therefore, this Talmudic passage may be based on Miriam encouraging her father to allow the Jewish people in Egyptian captivity to procreate (Sotah 12a). Shemot 2:4 tells us that Miriam “stood,” “His (Moshe’s) sister stood.” According to the Mekhilta, the expression “standing” (yezibah) suggests the presence of the Ruach HaKodesh.^[119] Consequently, this means that Miriam possessed the spirit of prophecy.^[120] We also recall that Miriam stood “afar off” in the book of Shemot and in the recent pericope of Mordechai (Mark.) The Mekhilta tells us again that this means that Miriam possessed the Ruach HaKodesh. Now, in nearly every word of Shemot 2:4, the Mekhilta concludes that the Ruach Hakodesh fills Miriam; here, we make a connection to Aboth, where the Hakhamim are giving the task of making Talmidim “stand.” From this, we conclude that it is the occupation of the Hakhamim is to bring their Talmidim to the capacity of being full of the Ruach HaKodesh.

 

In the present pericope of Mordechai (Mark), we see that Miriam is not bitter or fearful. In fact, she is leading the other women in duties with respect to the dead. Hakham Tsefet plays on the understanding of Miriam, the “sister of Aaron,” in reading about Miriam Migdalah. As a Talmidah of the Master, the Ruach HaKodesh fills her. However, Hakham Tsefet may also be giving us further clues into the nature of Miriam in the school of Yeshua’s talmidim when we realize that “Miriam” also can mean “beloved” or “love.”^[121] The wise will understand.

 

So once again, we face the dilemma of why Hakham Tsefet chooses to speak about Miriam. The Theological Wordbook of the Old Testament gives the following definition of Miriam based on the root “marar.”

 

Theological Wordbook of the Old Testament reports that the Ugaritic, Arabic and Aramaic cognates of this root mean to bless, strengthen, or commend. And since these languages are most often very similar to Hebrew, any Hebrew audience would surely be aware of this secondary meaning. TWOT^[122] lists four texts in which this verb may be more appropriately be translated with strength/strengthen rather than with bitterness/being bitter: Exodus 1:14, Judges 18:25, Ecclesiastes 7:26, and Ezekiel 31:4.^[123]

 

Miriam Migdalah

We can easily see the temporal connection to our present place on the Biblical Calendar. However, the circumstances laid out for the Nazareans call for men and women of great strength and the ability to “comfort.” We also take notice that Miriam Migdalah, Miriam’s mother of Ya’aqob and Shlomit, all merit the visitation of a Heavenly messenger who is there to comfort and console these faithful Deaconesses.

 

"Do not be alarmed, (i.e., be comforted) Yeshua the Nazarean, who you are looking for — the crucified one — was raised! He is not here.”

 

These messengers did not leave the women questioning what had happened to the “body” of the Master. The Divine messengers tell women directly and give them a message to relay to Hakham Tsefet. Now, these women become the messengers (angels) to the rest of the talmidim. They herald the message of the resurrection to the Nazareans.

 

Having given a brief etymology of “Miriam,” we also need to look at “Migdal,” which means "tower", "fortress.” In Aramaic, "Magdala" means "tower" or "elevated, great, magnificent.” “Migdal” can also be broken down further to the root idea of “Migdal El,”^[124] “The Tower of G-d.” Migdal is rooted in the idea of being great or strong, or the idea of strengthening. We could also say that the name Migdal-El means to be strengthened by G-d (El). Thus, we see that there is a further connection to the special place on the Calendar.

 

However, we see that “Migdal” as a “tower” or “Migdal-El”, the “tower of G-d” is a direct connection to the special spiritual elevation and ultimate protection in that the “tower of G-d” represents the ability to look out and protect the people, bringing them comfort.

 

Just what are we to glean from Hakham Tsefet’s narrative on Miriam Migdalah?

 

What should be self-evident is that Hakham Tsefet repeatedly mentions Miriam Migdalah, that she is compared to Miriam, “the sister of Aaron.” Thus, we see that both women had great strengths and weaknesses. We will also see that Miriam Migdalah makes a tikun for Miriam, “sister of Aaron,” and women in general.

 

Miriam Migdalah comes to perform a mitzvah for the Master. In a matter of speaking here, we see Miriam Migdalah being Shomer Shabbat. From this, we gather that Hollywood’s drama is nothing more than cinematic hype. In the coming pericope, we will see that Yeshua cast “seven demons” out of Miriam Migdalah. We find this quite interesting as it points to the seven weeks of Nahamu.

 

What we find in Miriam Migdalah is a woman who is faithfully obedient to the Torah, one who is Shomer Shabbat and wholly devoted to her Hakham, Yeshua. And, as such, a model of spiritual magnitude.

 

Commentary to Hakham Tsefet’s School of Peshat

 

Resurrection of Yeshua

In a previous pericope, we discussed the appropriate Halakhah for the “Kingdom” (governance) of G-d through Hakhamim and Bate Din as one world under “One G-d” in accordance with the Rambam’s Mishneh Torah, Hilchot Melachim U'Milchamoteihem - THE LAWS OF KINGS AND THEIR WARS)^[125] Chapter 10.

 

The Rambam’s eleventh Halakhah for this chapter is as follows…

 

The Jewish court is obligated to appoint judges for these resident aliens to judge them according to these statutes so that the world will not become decadent. If the court sees fit to appoint the judges from the resident aliens themselves, they may. If it sees fit to appoint them from among the Jews, they may.

 

The courts mentioned above deal with the Gentile in the land of Yisrael. However, in dealing with the Diaspora, we must believe that similar laws exist for the sake of global tikun.

 

Gen 2:7 the Lord God formed man (Adam) from the dust of the earth. (adamah) He blew into his nostrils the breath of life, and man became a living being.^[126]

 

Hakham Shaul derives the following principle from the above-cited passage.

 

1Co 15:46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

 

Hakham Shaul notes a logical order to the life of man. The Creator formed man from the dust (adamah) of the earth; therefore, he named him Adam. Only when G-d breathes into the adamah (dust) does man become a living creature. Consequently, we have an order of the “natural” coming before the spiritual. This perspective is from the temporal and limited perspective of man’s viewpoint.

 

From the vantage point of man’s view on earth, the natural body came first. From the vantage point of G-d, the reverse is true. Furthermore, Hakham Shaul’s address to the Congregation in Corinth addresses a Gentile perspective.

 

As Sholomo (Solomon) wisely notes, the body, which G-d generated from dust, must be given back to the dust.

 

Koheleth (Ecc)12:7 And the dust returns to the ground as it was, and the life-breath returns to God who bestowed it.^[127]

 

The “life-breath,” as the Jewish Publication Society version of Tanakh translates the Hebrew word “Ruach,” is that piece of the enlivening force, which must return to G-d upon the completion of our present mission. Consequently, this corresponds with the words of Ya’akov (James) when he says the body without the spirit is dead.^[128]

 

D’barim 28:1. And it will be, if you will diligently hearken to the Word of the LORD your God, to observe and perform all the commandments which I command you this day, that the LORD your God will set you on high, and exalt you above all the nations of the earth; ^{(Targum pseudo-Jonathan)}

 

Our Torah portion (Deuteronomy) 28:1–29:8 “V’Haya Im Shamoa”‎ (“And will be if carefully”) discusses material resources requisite for natural life. This Torah Seder demonstrates that natural resources are directly related to spiritual conduct.

 

Hakham Tsefet looks at the Torah portion and illustrates Yeshua’s resurrection as the reward for his (Yeshua’s) righteous/generosity. Furthermore, it names Miriam for her acts of righteous/generosity towards Yeshua her Rabbi/Hakham. Hakham Tsefet does not try to defend the resurrection of Yeshua, as Hakham Shaul must do when speaking to Gentiles. We must realize that the audience Hakham Tsefet is talking to is primarily the P’rushim (Pharisees).^[129] The P’rushim (Pharisees) readily accepted the resurrection from the dead.^[130] While we realize that the materials concerning El’azar’s (Lazarus) being raised from the dead by Yeshua is written in the So’od hermeneutic, we can find literal truth in Yeshua’s actions. Yeshua, on more than one occasion, raises someone from the dead. Yeshua’s talmidim (disciples) have seen these things firsthand.

 

On the other hand, seeing the Master accomplish these things and witnessing his own resurrection introduces an entirely different subject. To “believe” something as a “tenet of faith” is one thing; to see it with your own eyes is quite another matter. Indeed, Yeshua’s talmidim (disciples) believed what Yeshua said about his resurrection.

 

Hakham Shaul’s related Tosefta demonstrates the attitude of Hakham Tsefet. I cannot accept that Hakham Tsefet was entirely skeptical of Miriam’s assertion.

 

But Tsefet got up and ran to the tomb. He bent over and saw only the linen wrapping and left amazed at what had happened.

 

We cannot look at these details with smug conceit. Encountering a resurrected person would overwhelm the senses. History is replete with stories of “near-death” experiences. Even these “near-death” stories are barely believable. Hakham Tsefet and Hakham Shaul will produce in their accounts as many as five hundred people who claimed to have seen the resurrected Yeshua at one time.^[131] The present materials of Hakham Tsefet cause us to remember the words of the Sage Rambam, of blessed memory, in his declaration of the Ani Ma’amin (I believe in perfect faithfulness). Maimonides, in his commentary on the Mishnah, compiles what he refers to as the Shloshah-Asar Ikkarim, the Thirteen Fundamentals of Faith, compiled from the Torah’s 613 mitzvot (commandments). I have included the final two principles of the Ani Ma’amin, which illustrate our point.

 

12. I believe with complete faith in the coming of Mashiach, and although he may tarry, nevertheless, I wait every day for him to come.

13. I believe with complete faith that there will be resurrection of the dead at the time when it will be the will of the Creator, blessed be His name and exalted be His remembrance forever and ever.

 

The Rambam’s articles look forward to the coming of Messiah as do the Nazarean Jews. However, Hakham Shlomo (Solomon the wise) teaches us that the past reveals the future and the future shows the past.^[132]

 

Yeshua’s Resurrection & G-d’s promise to the Patriarch Abraham

The resurrection of Yeshua is complex and raises a plethora of questions. I will not try to address all these questions here. By placing this section of Mordechai (Mark) within the weekly readings, we address issues of preeminence. Thus, Yeshua’s resurrection is linked to the ‘salvation’ of the Gentiles.

 

Why is the redemption of the Gentiles associated with Abraham?

 

Rom 4:17 as it is written, "And you will no longer be called Abram, but your name will be Abraham, for I make you the father of a multitude of gentiles” (Gen. 17:5). Abraham is also the father of the Gentiles in the sight of God whom he (Abraham) believed, even God, who gives life to the dead and calls into being that which does not exist.^[133]

 

The words of Hakham Shaul from our previous pericope further illustrate my point.

 

Romans 15:8 For I declare that Messiah became a servant of circumcision following the Jewish halakhah, both written and Oral on behalf of God's truth (Torah, written and Oral). His task was to establish that which was promised (to) the patriarchs,^[134] in order to be merciful to the Gentiles for God's glory…

 

Note here that resurrection is associated with G-d’s promise to Abraham. Why do we find the resurrection related to Abraham? And, what does this have to do with the Gentiles? In essence, we find that Abraham was from the lineage of pagan idol worshipers. Yet Abraham logically deduced that there was ONE G-d! Furthermore, Abraham demonstrated that the path of halakhah was not too hard for men of honesty and integrity to follow. Therefore, we learn from this association of Abraham with the Gentiles and the resurrection that the observance of the Torah is neither complex nor laborious for any man.

 

Peroration

b. Berachot 34b For Shemuel said: "There will be no difference between the current age and the Messianic era except the emancipation from our subjugation to the Gentile kingdoms."^[135]

 

The present Diaspora has only partially realized the “redemption and salvation” of the Gentiles. "Furthermore, scholars have only superficially explored the truth of Gentile redemption through the Master’s death, burial, and resurrection." This area needs some honest exploration and in-depth research. When scholars realize that the Gentile has a place in the community through acceptance of Torah and Yeshua, the Gentile “kingdoms” will take their rightful place. That rightful place is looking to the Jewish people for their spiritual resources and nourishment.

 

Only when the completed and final redemption has occurred will we have respite in Eretz Yisrael (the Land of Yisrael), free from the subjugation of Gentile Kings.

 

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: Shevat 6, 5786 “Atem Nitsavim” -” You stand”

 

 

 

Contents of the Torah Seder

 

·        Introduction to Third Discourse of Moses– Deut. 29:9-12

·        Israel: Past, Present & Future Is a Unity – Deut. 29:13-28

·        Conclusion To Third Discourse: Deut. 30:1-20

·        Appointment of Joshua – Deuteronomy 31:1-8

·        Public Reading of the Torah – Deuteronomy 31:9-13

 

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.