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

 

 

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

 

Roll of Honor:

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

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

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

Her Excellency Giberet Leah bat Sarah & beloved mother

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

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

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

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

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

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

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

 

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

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

 

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

We pray for his Honor Adon Tzuriel ben Avraham. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal His Honor Paqid Tzuriel ben Avraham, May the Holy One, Blessed is He, be filled with compassion for him to restore his health, to heal him, to strengthen him, and to revivify him. And may He send him speedily a complete recovery from heaven, among the other sick people of Yisrael, a recovery of the body and a recovery of the spirit, swiftly and soon, and we will say amen ve amen!

 

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

 

Shabbat: “And ye shall count unto you” - וּסְפַרְתֶּם לָכֶם

 

 

Contents of the Torah Seder

 

· The Feast of Weeks – Shabuoth – Leviticus 23:15-21

· When you reap – Leviticus 23:22-23

· Day of Memorial – Rosh HaShanah – Leviticus 23:24-25

· Day of Atonements – Leviticus 23:26-32

· Feast of Tabernacles – Leviticus 23:33-43

· Moses’ Declaration of the Feasts of the LORD – Leviticus 23:44

 

Reading Assignment

 

Welcome to the World of Pshat Exegesis

 

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

 

The Seven Hermeneutic Laws of R. Hillel are as follows

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

 

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

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

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

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

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

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

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

 

Welcome to the World of Remes Exegesis

 

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

 

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

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

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

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

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

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

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

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

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

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

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

12. Deduction from the context.

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

 

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

Rashi & Targum Pseudo Jonathan for: Vayikra (Leviticus) 23:15 – 23:44

 

 

Rashi’s Commentary for: ‎ Vayikra (Leviticus) 23:15-44

 

 

Ketubim: Tehillim (Psalms) 86:8-17

 

8. There is none like You among the godly, O Lord, neither is there any like Your works.	8. There is none besides You among the angels on high, O LORD, and there is nothing like Your deeds.
9. All nations that You made will come and prostrate themselves before You, O Lord, and glorify Your name.	9. All the Gentiles you have made will come and bow down before You, O LORD; and they will give glory to Your name.
10. For You are great and perform wonders, You, O God, alone.	10. For You are great, O God, and You do wonders You alone are God.
11. Teach me Your way, O Lord; I shall walk in Your truth. Unify my heart to fear Your name.	11. Teach me, O LORD, Your ways; I will walk in Your truth; unify my heart to fear Your name.
12. I shall thank You, O Lord my God, with all my heart, and I shall glorify Your name forever.	12. I will give thanks in Your presence, O LORD my God, with all my heart; and I will glorify Your name forever.
13. For Your kindness is great toward me, and You have saved my soul from the lowest depths of the grave.	13. For Your goodness towards me is great; and You have delivered my soul from lowest Sheol.
14. O God, willful transgressors have risen against me, and a company of mighty ones have sought my life, and they did not place You before themselves.	14. O God, arrogant men have risen against me, and mighty men have sought my soul; and they have not kept You in front of them.
15. But You, O Lord, are a compassionate and gracious God, slow to anger and with much kindness and truth.	15. And You, O LORD, are a God compassionate and merciful, putting away anger, and showing much favor and truth.
16. Turn to me and be gracious to me; grant Your might to Your servant and save the son of Your maidservant.	16. Turn unto me and pity me; give Your strength to Your servant, and redeem the son of Your handmaiden.
17. Grant me a sign for good, and let my enemies see [it] and be ashamed, for You, O Lord, have helped me and comforted me.	17. Perform for me a miracle for good; when my son Solomon will bring the ark into the sanctuary, let the gates be opened on my account and my enemies will see that You have forgiven me, and they will be ashamed and confess; for You are the LORD, You have helped me and comforted me.

 

Rashi’s Commentary for: Tehillim (Psalms) 86:8-17

 

8 like Your works Who places the heavenly beings before the earthlings.

 

10 and perform wonders, You, O God, alone Before the angels were created, heaven and earth were created. Therefore, all the nations will glorify Your name.

 

13 from the lowest depths of the grave It is customary for adulterers to be put into the depth of the grave, and from there You saved me, for Nathan the prophet said to me (II Sam. 12:13): “Also the Lord has removed your sin.”

 

14 willful transgressors have risen against me Doeg and Ahithophel.

 

and they did not place You before themselves They did not remember what they saw, that Samuel anointed me on Your orders.

 

16 the son of Your maidservant The son of the maidservant humbles himself before his master more than the slave purchased with money, because the son of the maidservant was born in the house and was raised in his master’s bosom.

 

17 Grant me a sign for good so it may be apparent to others that You have forgiven me.

 

and let my enemies see the sign and be ashamed. But the Holy One, blessed be He, did not listen to him to grant the sign during his lifetime. Instead, [it came] in his son Solomon’s lifetime when the gates clung to each other and did not open until he said (II Chron. 6:42): “Do not turn back the face of Your anointed; remember the kind deeds of David Your servant.”

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎86:8-17

By: Hakham Dr. Hillel ben David

 

I am going to repeat my opening remarks from last Shabbat, for the sake of continuity.

 

David composed this psalm when he was still in exile and fleeing from Saul. He prayed for divine deliverance from the power of those who sought his life.^[1]

 

This is no ordinary composition, for David himself describes it as a תפלה, prayer. Indeed, these verses describe the essential purpose of prayer, which should be not so much to obtain the desired assistance from God as to reassure the supplicant that G-d is near in all moments of distress and danger. The awareness of G-d’s intimate concern and close attention to a man’s troubles is itself the response to his supplications.^[2]

 

David composed this prayer as a supplication to G-d to save him from his many enemies.^[3] Specifically, it was the threat of King Saul which aroused David to express his feelings before G-d.^[4] But David did not seek mere safety from his foes. Rather he yearned for the opportunity to enhance the glory of G-d in the eyes of the entire word, for David recognized that the ultimate purpose of his existence was the glorification of G-d’s Name.

 

(Editors note: Our Torah seder, Vayikra (Leviticus) 23:15 – 44, is all about the festivals and their timing. This suggests that we glorify HaShem’s name to the whole world when we celebrate that festivals that He commanded. This thematic connection to our chapter of psalms helps us to appreciate David’s Psalm as it connects us to our Torah seder.)

 

From this psalm, we derive some of the most striking passages of our liturgy which proclaim this theme. One of them is: There is none like You among the gods, my Lord, and there is nothing like Your works.^[5] This verse is recited as the Torah scroll is taken from the Holy Ark to be read in public, for the Divine teachings contained in the Torah are the most splendid and impressive of all G-d’s works.

 

Ayalah Shelucha^[6] notes that it is significant that this psalm of David has been placed in the middle of a series of works composed by Korach’s sons (psalms 84, 85, 87, 88). [Indeed, this is the only work in the entire third Book of Tehillim that is ascribed specifically to David (Torat Chesed).] Ayalah Shelu­chah explains that in the previous psalm, Korach’s sons prescribe a formula for spiritual fulfillment: kindness and truth met together (85:11). In this psalm, David corroborates this formula, for he feels confident that HaShem will come to his aid, for a man who practices kindness am I.^[7]

 

One particular pasuk from our chapter of Psalms really struck me from the perspective of our relationship to Mashiach. To understand my remarks, we must know and understand that Torah and our Hakhamim insist that we must NEVER worship anything or person, other than HaShem!!! With this in mind, I was reading the Ryrie Study Bible looking at the reasons why many Christians consider Yeshua to be HaShem (YHVH). Ryrie had an entire section that he used to “prove” that Yeshua is HaShem. I recalled this study when I read the following pasuk from our chapter of Psalms:

 

Tehillim (Psalms) 86:9 All nations whom Thou hast made shall come and prostrate themselves before Thee, O Lord (Adonai); and they shall glorify Thy name.

 

Our chapter of Psalms is clearly directed to HaShem as we can see from the first pasuk:

 

Tehillim (Psalms) 86:1 A Prayer of David. Incline Thine ear, O LORD (יְהוָה), and answer me; for I am poor and needy.

 

Προσκυνέω (proskuneo) occurs 60 times in the Nazarean Codicil, and it generally has the idea of bowing down to pay homage. Such examples would be the Magi at the birth of Christ (Mat. 2:2, 2:8, 2:11) and the people who came to Jesus bowing and making a request (Mat. 20:20, Mark 5:6).

 

Most of time the 21 occurrences of λατρεύω (latreuo) in the Nazarean Codicil are translated as “serve.” This word would have been used in Greek contexts outside of Scripture to describe service of any workman or servant. In Jewish religious settings, it was used to describe the ministry of the priests in the temple worship of HaShem (Luke 2:37). latreuo means precisely to serve in a priestly and, or sacrificial manner.

 

First and foremost, Yeshua was Torah observant and He adhered to the Halakha i.e. the Oral Torah. He taught nothing new but the Torah and He pointed to HaShem as the focus of worship, not to Himself. Further, we need to understand the relationship between HaShem and Yeshua in that Yeshua is NOT HaShem in the flesh, but is the AGENT of HaShem, i.e. a judge – a God. Yeshua was a judge, just as HaShem is a judge. One who judges is a God (Elohim). Thus, we would say that Yeshua is God, but He is NOT HaShem.

 

1.     Is Yeshua God / Elohim? (Yes!)

2.     Is Yeshua HaShem (yod hey vav hey - יהוה)? Impossible!

 

The conundrum of this issue stems from one of the thirteen articles of Jewish faith, as stated by Maimonides:

 

1. Belief in the existence of the Creator, be He Blessed, who is perfect in every manner of existence and is the Primary Cause of all that exists.

2. The belief in HaShem’s absolute and unparalleled unity.

3. The belief in HaShem’s non-corporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling.

4. The belief in HaShem’s eternity.

5. The imperative to worship Him exclusively and no foreign false gods.

6. The belief that HaShem communicates with man through prophecy.

7. The belief that the prophecy of Moses our teacher has priority.

8. The belief in the divine origin of the Torah.

9. The belief in the immutability of the Torah.

10. The belief in divine omniscience and providence.

11. The belief in divine reward and retribution.

12. The belief in the arrival of the Messiah and the messianic era.

 

Ryrie uses worship to prove that Yeshua is HaShem, but his ‘proof’ only proves that Yeshua is God and that He is NOT HaShem:

 

By angels:

Bereans (Hebrews) 1:6 And again, when God brings his firstborn into the world, he says, “Let all God’s angels prostrate themselves in homage to him.”

 

Prostration is not the same as worship! When ever we see “worshipped” as it applied to Yeshua, it is always:

 

4352 proskuneo, pros-koo-neh’-o; from 4314 and a prob. der. of 2965 (mean. to kiss, like a dog licking his master’s hand); to fawn or crouch to, i.e. (lit. or fig.) prostrate oneself in homage (do reverence to, adore):-worship.

 

Keep in mind that Strong’s uses the colon (:) to terminate the definition and begin displaying the English translation as used in the KJV. So, worship is the translation, in the above definition, not the meaning!

 

This bowing down was something one did to HaShem and men. What one did ONLY to HaShem was:

 

3000 latreuo, lat-ryoo’-o; from latris (a hired menial); to minister (to God), i.e. render religious homage:-serve, do the service, worship (-per).

 

The word latreuo is defined as “religious homage” as opposed to just prostration.This word, latreuo, is used in all of the following verses. I have underlined the translation to call it to your attention:

 

Matityahu (Matthew) 4:7-11 Yeshua answered him, “It is also written: ‘Do not put the Lord your God to the test.’” 8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. 9 “All this I will give you,” he said, “if you will bow down and serve (proskuneo) me.” 10 Yeshua said to him, “Away from me, Satan! For it is written: ‘Bow to the Lord your God, and worship (latreuo) him only.’” Then the devil left him, and angels came and attended him.

 

Notice that the word “only” is applied to latreuo and that proskuneo is also used in the same verse. Notice also that Yeshua does not tell us to bow to Yeshua or to worship Yeshua. It was the perfect opportunity, but Yeshua pointed us to HaShem.

 

Notice in this next verse that worship (latreuo) belongs to HaShem:

 

Luqas (Luke) 1:67-75 His father Zechariah was filled with the Holy Spirit and prophesied: “Praise be to the Lord, the God of Israel, because he has come and has redeemed his people. He has raised up a horn of salvation for us in the house of his servant David (As he said through his holy prophets of long ago), Salvation from our enemies and from the hand of all who hate us-- To show mercy to our fathers and to remember his holy covenant, The oath he swore to our father Abraham: To rescue us from the hand of our enemies, and to enable us to worship him without fear In holiness and righteousness before him all our days.

 

Luqas (Luke) 2:36-38 There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, And then was a widow until she was eighty-four. She never left the temple but worshiped night and day, fasting and praying. Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem.

 

Luqas (Luke) 4:4-8 Yeshua answered, “It is written: ‘Man does not live on bread alone.’” The devil led him up to a high place and showed him in an instant all the kingdoms of the world. And he said to him, “I will give you all their authority and splendor, for it has been given to me, and I can give it to anyone I want to. So if you worship me, it will all be yours.” Yeshua answered, “It is written: ‘Worship the Lord your God and serve him only.’”

 

II Luqas (Acts) 6:15 – 7:7 All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel. Then the high priest asked him, “Are these charges true?” To this he replied: “Brothers and fathers, listen to me! The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he lived in Haran. ‘Leave your country and your people,’ God said, ‘and go to the land I will show you.’ “So he left the land of the Chaldeans and settled in Haran. After the death of his father, God sent him to this land where you are now living. He gave him no inheritance here, not even a foot of ground. But God promised him that he and his descendants after him would possess the land, even though at that time Abraham had no child. God spoke to him in this way: ‘Your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. But I will punish the nation they serve as slaves,’ God said, ‘and afterward they will come out of that country and worship me in this place.’

 

II Luqas (Acts) 7:37-42 “This is that Moses who told the Israelites, ‘God will send you a prophet like me from your own people.’ He was in the assembly in the desert, with the angel who spoke to him on Mount Sinai, and with our fathers; and he received living words to pass on to us. “But our fathers refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt. They told Aaron, ‘Make us gods who will go before us. As for this fellow Moses who led us out of Egypt--we don’t know what has happened to him!’ That was the time they made an idol in the form of a calf. They brought sacrifices to it and held a celebration in honor of what their hands had made. But God turned away and gave them over to the worship of the heavenly bodies. This agrees with what is written in the book of the prophets: “‘Did you bring me sacrifices and offerings forty years in the desert, O house of Israel?

 

In this next passage, Paul has an opportunity to tell us to worship Yeshua, instead he himself only worships HaShem:

 

II Luqas (Acts) 24:10-16 When the governor motioned for him to speak, Paul replied: “I know that for a number of years you have been a judge over this nation; so I gladly make my defense. You can easily verify that no more than twelve days ago I went up to Jerusalem to worship. My accusers did not find me arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city. And they cannot prove to you the charges they are now making against me. However, I admit that I worship the God of our fathers as a follower of the Way, which they call a sect. I believe everything that agrees with the Law and that is written in the Prophets, And I have the same hope in God as these men, that there will be a resurrection of both the righteous and the wicked. So I strive always to keep my conscience clear before God and man.

 

II Luqas (Acts) 26:1-8 Then Agrippa said to Paul, “You have permission to speak for yourself.” So Paul motioned with his hand and began his defense: “King Agrippa, I consider myself fortunate to stand before you today as I make my defense against all the accusations of the Jews, And especially so because you are well acquainted with all the Jewish customs and controversies. Therefore, I beg you to listen to me patiently. “The Jews all know the way I have lived ever since I was a child, from the beginning of my life in my own country, and also in Jerusalem. They have known me for a long time and can testify, if they are willing, that according to the strictest sect of our religion, I lived as a Pharisee. And now it is because of my hope in what God has promised our fathers that I am on trial today. This is the promise our twelve tribes are hoping to see fulfilled as they earnestly worship God day and night. O king, it is because of this hope that the Jews are accusing me. Why should any of you consider it incredible that God raises the dead?

 

II Luqas (Acts) 27:21-25 After the men had gone a long time without food, Paul stood up before them and said: “Men, you should have taken my advice not to sail from Crete; then you would have spared yourselves this damage and loss. But now I urge you to keep up your courage, because not one of you will be lost; only the ship will be destroyed. Last night an angel of the God whose I am and whom I worship stood beside me And said, ‘Do not be afraid, Paul. You must stand trial before Caesar; and God has graciously given you the lives of all who sail with you.’ So keep up your courage, men, for I have faith in God that it will happen just as he told me.

 

In this next passage we have Paul clearly telling folks the name of the One he worships. Notice:

 

Romans 1:7-10 To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and from the Lord Yeshua Mashiach. First, I thank my God through Yeshua Mashiach for all of you, because your faith is being reported all over the world. God, whom I worship with my whole heart in preaching the gospel of his Son, is my witness how constantly I remember you In my prayers at all times; and I pray that now at last by God’s will the way may be opened for me to come to you.

 

In this verse Paul worships the Creator, which could be construed as either The Word or Elohim:

 

Romans 1:24-25 Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator--who is forever praised. Amen.

 

Philippians 3:2-4 Watch out for those dogs, those men who do evil, those mutilators of the flesh. For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Mashiach Yeshua, and who put no confidence in the flesh. Though I myself have reasons for such confidence. If anyone else thinks he has reasons to put confidence in the flesh, I have more:

 

2 Timothy 1:1-4 Paul, an apostle of Mashiach Yeshua by the will of God, according to the promise of life that is in Mashiach Yeshua, To Timothy, my dear son: Grace, mercy and peace from God the Father and Mashiach Yeshua our Lord. I thank God, whom I worship, as my forefathers did, with a clear conscience, as night and day I constantly remember you in my prayers. Recalling your tears, I long to see you, so that I may be filled with joy.

 

Bereans (Hebrews) 8:1-6 The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, And who serves in the sanctuary, the true tabernacle set up by the Lord, not by man. Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer. If he were on earth, he would not be a priest, for there are already men who offer the gifts prescribed by the law. They worship at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown you on the mountain.” But the ministry Yeshua has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises.

 

Bereans (Hebrews) 9:7-15 But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance. The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing. This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. They are only a matter of food and drink and various ceremonial washings--external regulations applying until the time of the new order. When Mashiach came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption. The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Mashiach, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may worship the living God! For this reason Mashiach is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance--now that he has died as a ransom to set them free from the sins committed under the first covenant.

 

Bereans (Hebrews) 10:1-4 The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. But those sacrifices are an annual reminder of sins, because it is impossible for the blood of bulls and goats to take away sins.

 

The writer to the Hebrews could have told us to worship Yeshua, but instead he told us to worship HaShem in a clear and unambiguous way:

 

Bereans (Hebrews) 12:28-29 Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, For our “God is a consuming fire.”

 

Clearly the above quote comes this passage in the Tanach where HaShem is clearly the subject:

 

Devarim (Deuteronomy) 4:24 For HaShem (HaShem) your God is a consuming fire, a jealous God.

 

Bereans (Hebrews) 13:9-10 Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by ceremonial foods, which are of no value to those who eat them. We have an altar from which those who worship at the tabernacle have no right to eat.

 

Revelation 7:13-15 Then one of the elders asked me, “These in white robes--who are they, and where did they come from?” I answered, “Sir, you know.” And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Therefore, “they are before the throne of God and worship him day and night in his temple; and he who sits on the throne will spread his tent over them.

 

Revelation 22:1-3 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb Down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will worship him.

 

Worship / bow down to men, angels, or by everyone, is always a different word than what is used for HaShem exclusively.

 

Ashlamata of Yehoshua (Joshua) 5:11 – 6:4, 27

 

JPS - RASHI	Targum
10 And the children of Israel encamped in Gilgal, and they made the Passover sacrifice on the fourteenth day of the month at evening in the plains of Jericho.	10. And the sons of Israel camped in Gilgal and kept the Passover on the fourteenth day of the month, at evening, in the plains of Jericho.
11 And they ate of the grain of the land on the morrow of the Passover, unleavened cakes and parched grain on this very day.	11. And they ate from the produce of the land after10 the Passover — the unleavened bread and the parched grain, the first fruits — this day.
12 And the manna ceased on the morrow when they ate of the grain of the land; neither had the children of Israel manna anymore; and they ate of the produce of the land of Canaan that year.	12. And the manna ceased on the day that was after the one on which they ate from the produce of the land. And there was no more manna for the sons of Israel. And they ate from the harvest of the land of Canaan in that year.
13 And it was when Joshua was in Jericho, that he lifted up his eyes and saw, and, behold, a man was standing opposite him with his sword drawn in his hand; and Joshua went to him, and said to him, Are you for us, or for our adversaries?	13. And when Joshua was in Jericho, he lifted up his eyes and saw. And behold a man was standing opposite him, and his sword was drawn in his hand. And Joshua came unto him and said to him: “Are you coming to our aid or to our enemies?”
14 And he said, No, but I am the captain of the host of the Lord; I have now come. And Joshua fell on his face to the earth and prostrated himself, and said to him, What does my lord say to his servant?	14. And he said: “No; for I, an angel sent from before the Lord, have come now.” And Joshua fell upon his face, upon the earth, and bowed down and said to him: “What is my master speaking with his servant?”
15 And the captain of the Lord's host said to Joshua, Remove your shoe from your foot; for the place upon which you stand is holy. And Joshua did so.	15. And the angel who was sent from before the Lord said to Joshua: “Loosen your shoes from upon your feet, for the place upon which you are standing is holy.” And Joshua did so.
6:1 And Jericho had shut its gates and was barred because of the children of Israel; none went out and none came in.	6:1. And Jericho was closed up and fortified from before the sons of Israel; no one of them was going forth and entering.
2 And the Lord said to Joshua, See, I have given into your hand Jericho and its king, the mighty warriors.	2. And the Lord said to Joshua: “See that I have given in your hand Jericho and its king (and) warriors.
3 And you shall circle the city, all the men of war, go round about the city once. Thus shall you do six days.	3. And you will march around the city, all the men waging battle; encircle the city one time. Thus you will do six days.
4 And seven priests shall bear seven trumpets of rams' horns before the Ark; and on the seventh day you shall encircle the city seven times, and the priests shall blow with the trumpets.	4. And seven priests will carry seven trumpets of the ram’s horn before the ark. And on the seventh day you will march around the city seven times. And the priests will blow on the horns.
6:27 So the Lord was with Joshua; and his fame was throughout the entire land.	27. And the Memra of the Lord was at the aid of Joshua, and his reputation was great in all the land.

 

Rashi’s commentary on Yehoshua (Joshua) 5:11 – 6:4, 27

 

11 on the morrow of the Passover. the day of the waving of the 'Omer, for first they sacrificed the 'Omer. And from the seventh of Adar, when Moses died, whereupon the manna ceased to fall, they subsisted on the manna which was in their vessels, which they had gathered on the seventh of Adar, as it is stated: “the manna they ate forty years.” Now, was it not forty years less thirty days, for the beginning of the falling of the manna was on the fifteenth of Iyar? Hence we deduce that in the cakes which the Israelites took with them from Egypt they perceived the taste of manna.

 

12 neither had the children of Israel manna anymore. Therefore, they ate of the grain of the Land. Had they still had manna, they would not have eaten of the grain, for the manna was pleasing to them. An appropriate parable is: One says to a child, why do you eat barley bread? Because he has no wheat bread. Therefore, it is stated: “Neither had the children of Israel manna anymore, etc.”

 

13 when Joshua was in Jericho. Hence we deduce that the outskirts of a city are considered as part of the city, for it is impossible to say [that he was actually] inside Jericho.

 

Are you for us. Have you come to support us?

 

14 I have now come. to your aid, for no man can wage war against it [Jericho] and seize it, to throw down the wall. But in the time of Moses your master, I came and he did not want me, as it is stated: “if Your presence does not go, etc.”

 

15 the captain of the Lord’s host. Israel, who is the Lord’s host. Now, this was Michael, as it is said: “Michael your prince.”

 

6:1 had shut its gates and was barred. according to Targum , closed with iron gates and reinforced with copper bolts.

 

6:4 rams’ horns. Heb. הַיּוֹבְלִים.

 

Commentary on the Ashlamatah of (Yehoshua)Joshua 5:11–6:4 & 23-27

By: H.Ex. Adon Shlomoh Ben Abraham

 

In our Torah reading and in this ashlamatah we see a connection between our first verse of each pericope. In (Lev.23:15) what is the sabbath that is referred to? If “the Sabbath” refers to the regular Saturday Sabbath, then the sheaf was always waved on a Sunday regardless of the date of the Passover (which could be any day of the week). If “the Sabbath” refers to the Passover Day, then the sheaf was waved on Nisan sixteenth. Christian commentors often get these feasts and sabbaths confused and in doing so they aligned themselves with the Sadducees of the first century.

 

The “first-fruits of the harvest” were offered on the 16th day of Nisan, from that fruit which ripened first in Israel, barley, and with considerable ceremony. In order to emphasize dissent from the Sadducean interpretation of the Scripture text, “the morrow after the Sabbath” (Lev. 23:11), which is, according to the Sadducees, always Sunday, The ceremony occurred toward the evening of the first day of Pesach, in a field in the neighborhood of Jerusalem, sheaves of choice barley having been bound there beforehand by men deputed to this work by the authorities.^[8]

 

Our Torah reading is speaking of the Passover which is the correct starting date and if it is off, the Shavuot (Pentecost) feast of weeks is also not correct, and the placing of Shavuot is dependent on the correct date of the Omer count. “From the day after the Passover Sabbath (not the weekly sabbath) to the day after the Pentecost Sabbath is “fifty days” (v.16) by inclusive reckoning, counting both the first and last days. It would therefore be around the end of May to mid-June.”^[9] A sheaf of the new barley harvest (Omer) was offered on the second day of the Passover festival (Lev. 23:10–11).[10] After establishing the first fruits of the barley harvest (Omer) then the wheat harvest 50 days later at Shavuot could be offered. The first Omer offering had to happen to make the new crop permissible for consumption. This next offering (15–16) had to be done so the two loaves were permissible in the temple. It is a statue forever in all your generations (v.21) and my understanding of the Ramban is in this, we have a connection of Passover (Omer offering) and Shavuot (grain offering) with the two loaves and a connection with the year of Jubilee and redemption. It is also interesting that these two offerings are not dependent upon the offerings in the sanctuary (temple).[11]

 

According to the Mishnah (Bik. 1:3, 6, 9), in Second Temple times the pilgrimage to the Temple for the purpose of offering the first fruits could be undertaken anytime between Shavuot, in the late spring, and *Succoth, in the fall, but the festival of Shavuot was the first date for this offering. A rite notionally related to the offering of first fruits was the bringing of the fruit of trees during their fourth year of fruit bearing (Lev. 19:23–25). In both cases, an offering was required to release the fruit, as it were, for consumption by its owners. According to Leviticus 23:17, the offering of fresh grain was to be presented in the form of two loaves of baked, leavened bread.[12]

 

According to rabbinic interpretation the duty of bringing first fruits was confined to the seven distinct species growing in Ereẓ Israel, i.e., wheat, barley, grapes, figs, pomegranates, olive oil, and dates ("honey"). The fruits were given to the priests after the donor had recited the confession (Deut. 26; 1–11) acknowledging God as the one who redeemed the Israelites from the Egyptian bondage, and expressing gratitude to God who brought them to the Promised Land.[13] It must be kept in mind that in Rabbinical literature; The first-fruits (“bikkurim”) are known under three designations: (1) “reshit ḳeẓirkem” (Lev. 23:10), “the first-fruits of your harvest”; (2) “leḥem ha-bikkurim” (Lev. 23:17–20), “the bread of the first-fruits”; (3) “reshit bikkure admateka” (Ex. 23:19), “the first of the first-fruits of thy land,” or “reshit kol peri ha-adamah” (Deut. 26:2), “the first of all the fruit of the earth.”^[14]

 

And the day after Passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. And the manna ceased the day after they ate of the produce of the land.^[15] The morrow after the Passover here being identical with the morrow after the sabbath there. (Lev 23:10-15)[16] Many commentors associated this pericope with the exodus Passover text and it is read as the Haftara on the First Day of Pesach reading (5:2-6:1 and 6:27) However, it seems to me the focus is on the time of the Omer and not the Passover per say. The scene in our ashlamatah is set in Gilgal, just after crossing into the land and just after the circumcision of all those who were born while in the wilderness for 40 years. GILGAL is also related to the Hebrew word GILGUL which has the connotation of recycling – reincarnation. Each generation must rededicate itself to the Covenant because history goes in cycles. Eating of the "produce of the land" from the day after Pesach (v 11) brought the Children of Israel to a new mode of being after 40 years in the Wilderness and they had to rededicate themselves to the Covenant, through which we cut the flesh to indicate that our task is to bring this material world under the law of God. The Covenant enables the material world (MALCHUT) to receive spiritual blessing. ^[17]

 

In our pericope Joshua is out by Jericho and looks up and sees a man (Ish). clearly, as elsewhere in Scripture (Gen 18:2; Three men (Ish) heavenly visitors, two of the three are call angels, as appears from 19:1. (malʾāḵ)With one, God identifies Himself (v. 13).(Gen.32:24; Dan 9:21;[18] Zech 1:8-12 ), an angelic being, to be identified with the promised guide of Ex 23:20–23 (Ex 33:2). Angels are always nameless until the postexilic period, though this unidentified man standing is identified as the archangel Michael according to Jewish tradition (Aggadat Bereshit 32.64).^[19]

The ”man” standing in the road with a drawn sword in his hand replied to Joshua’s question with "NOW I have come" (v. 14) – in the time of Joshua, but not before! For Moses had insisted that God Himself lead the people into the Land and not through a mere angel (Exodus 33:15). But now that Moses had departed, only a trace or residue of the exalted providence of his time remained in the form of this angel – Michael, Israel's protective angel (see Likutey Moharan II, 5). [20] Joshua falling on his face and prostrating himself, this tells us that Joshua acknowledges that the man is a messenger from God. (v.14) This angel man tells Joshua to “Take off your sandals from your feet, for the place where you are standing is holy” he quotes Exod. 3:5 directly and provides a connection between Joshua and Moses. This episode seems to end in the middle of the conversation as if more had been said than we are privy to, it is unclear if something has been lost in the text, or if we are to follow the text’s clues and continue to fill in the chapter from Exod. 3 and the conversation Moses and God had at the burning bush. It is understood by some commentors that (6:2) is a continuation of (5:15) and it is discussed as a prophetic plural perfect, meaning it’s describing an action in the future as though it had already been accomplished.

 

If we look at the Exodus 3 passage in relation to this passage can we find crossovers, similarities or connections between these two episodes? I have surely seen the affliction of my people who are in Egypt and have heard their cry.(3:7) I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey.(3:8) And now behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them.(3:9) Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.”^[21] The time of the year is the same in both of our two passages.

 

In verses 9 and 10 both verses start with (עַתָּה ʿattāh) “and now” an expression used to denote urgency. Moses’ burning bush experience happened in Nisan 15,2447 and a year later, on the 15th they leave Egypt. Joshua and the Israelites are at Gilgal on Nisan 15-16^th. Rashi said it took seven days for Moses to accept God’s mission for him.[22] Joshua was told to march for seven days and what he must do each day. Moses (Exo 3:12) and Joshua (Josh.6:2-3) were given a sign that God would be with them. Me’am Lo’ez says the sign was that God is with them. But the simple reading of the text tells us that “the sign” will come in the future, and that is why the grammar is showing a prophetic plural perfect as in verse (6:2) and our comment above. It took a “strong Hand” of HaShem in both instances. One, the leaving of Egypt and Two, the destruction of Jericho and in both of these stories a theme of some people were “rescued”, and others perished and, in each instance, the people had a new and profound understanding that HaShem was indeed with them.

 

Why did the Angel of the Lord come to Joshua? The text gives us no clue other than Joshua is out (walking) near the city of Jericho. It then narrates where the Angel which represents God, the warrior, appears to Joshua and gives him the battle strategy for the defeat of Jericho. But why? What did Jericho do that caused its utter destruction and the events set up by the angel, a punishment that seems overly harsh to us today. Why did it take seven days of specific actions to bring the walls down? Could it be that the seven days represent an analog of the activities of the Canaanites? Or maybe, it would take “seven days” to fully destroy the Jericho paradigm that is still working in our world. Just as with Rahab, some believed in the workings of HaShem and acted accordingly, while others did not, and they also acted accordingly. Earlier in the story when the spies came to Rahab, she showed them a kindness and she asked the men of Israel to repay that kindness.

 

Yehoshua (Joshua) 2: 9-11 And she said unto the men, I know that the Lord hath given you the land, and that the terror of you hath fallen upon us, and that all the inhabitants of the land are become faint-hearted, because of you. 10 For we have heard, how the Lord dried up the waters of the Red Sea before you, when ye went forth out of Egypt; and what ye have done unto the two kings of the Emorites, who were on the other side of the Jordan, unto Sichon and ’Og, whom ye have utterly destroyed. 11 And when we heard this, our heart melted, and there remained not any more courage in any man, because of you; for the Lord your God is alone God in the heavens above, and upon the earth beneath. ^[23]

 

The city and king of Jericho were “given” to Joshua (6:2). The promise to Joshua had been that he would take the kings of the land, “because HaShem the God of Israel, fought for Israel” (De 3:21; 7:24; Jos 10:24–25, 42: 11:12). The complete list of the 31 kings which were defeated is found in Joshua 12:9–24.

 

Why is the emphasis on destroying the kings? The answer may be that to kill a “divine” king was to kill the “son of god,” thus paralyzing a city’s religio-political system. For Israel, it was evidence that their God was real and sovereign.^[24] In this time period, just as with Moses in Egypt, the King was considered to be a god and was treated as such by his subjects. Joshua 11:12 tells us: And all the cities of those kings, and all their kings, Joshua captured, and struck them with the edge of the sword, devoting them to destruction, just as Moses the servant of the Lord had commanded. Psa.72:11, May all kings fall down before him, all nations serve him! And Psa110:5-6, takes a look into the future work of Messiah; The Lord is at your right hand; he will shatter kings on the day of his wrath. He will execute judgments among the nations. Even the prophets spoke this way of the kings and of the nation of Israel.[25]

 

We could suggest that Israel’s actions were commanded by HaShem as a travesty, and mockery of a ritual or pageant known to the Canaanites living in Jericho. Similar to Moses before Pharoah. Some scholars have suggested it was related to the marriage festival of a “divine” king or had some connection with an annual fertility festival. Which would have occurred at the turn of the year—in the spring, possibly April, which lines up with the Christian celebration of easter and just when the overthrow of Jericho took place. The Bible is not a blending of all the religions. Just as we see Moses and the redemption from Egypt as a battle between the God of Moses and the gods of the Egyptians. It is in this, I believe we find the root of the controversy between the gods and their worship of them by the Canaanites and the worship of the one true God of our Fathers Abraham, Isaac and Jacob. This was the battle of Jericho! And it was not just men fighting men. It was a spiritual battle which seems to still be playing out today. Scholars tell us that in every place the sons of Ham went, “divine kingship” was established. In Mesopotamia, Cush (or Kish) was the founder, in Egypt, Mizraim. In Canaan, named for one of Ham’s sons, it follows that “divine” kings controlled the city-states. Each of these kings is designated as il, “the god”. and, as Rainey points out, the legendary king Keret is also called bn il, “son of god.”^[26] Discoveries in the 1930’s from Northern Syria tells us of a “Legend of Keret” and this involves the marriage of a divine king who is referred to as a “son of god”.

 

Scholars have found “example of religious ritual connected with the “divine kingship” system which is much closer to Jericho than Ugarit. In Tyre, at a little later time (ca. 1000 B C but also probably before), the king went through the dramatic Enthronement Ritual on New Year’s Day each year. The ritual lasted probably eight days. New Year’s Day was the greatest day of the year. In the Tyrian Enthronement Ritual on that day, the king of Tyre acted out the resurrection of the god Melcart[27] by going with his retinue of priests and officials to a place east of the city. Then at sunrise, in the first moments of the New Year, he came with majestic procession, attended by hosts of worshippers, through the eastern portal of the temple and ascended the sacred throne. “In all this the king played the role of the god. The king was the god, and the god was the king. And having played this role once.., the king remained ever thereafter a divine being, a god, a god in human form, ‘Epiphanes’“ (J. Morgenstem, Journal of Biblical Literature LXXX: 69. See also J. M. in Vetus Testamentum 10:152–157.) That the king of Tyre considered himself a god is clearly pointed out in Ezekiel: “Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God…” (Eze 28:2).”….. “We want to emphasize,…. there is no evidence whatever that an enthronement ritual was ever copied in Israel. There was absolutely no concept of “divine kingship” in Israel at any time, although some scholars attempt to transpose that system on Israel.”^[28] “The miraculous manner of Jericho’s capture was intended to emphasize to Israel at the onset of their task: first, God was with them and second, that not by their own strength would they conquer, even when they fought in the usual manner. Moses had warned them against the presumption of saying, my power and the might of my hand hath gotten me this wealth, lest thy heart be lifted up, and thou forget the LORD thy God.” (Deut.8:7,14.)[29]

 

As our pericope winds up, we see that Rahab and her father and mother and brothers and all who belonged to her were rescued from the destruction brought to Jericho. they brought all her relatives and put them outside the camp of Israel. Only the silver and gold, and the vessels of bronze and of iron, they put into the treasury of the house of the Lord. But Rahab and her father’s household and all who belonged to her, Joshua saved alive. And she has lived in Israel to this day, because she hid the messengers whom Joshua sent to spy out Jericho. Not only was Rahab saved by her actions and faith in the living God, but Christians say that she even became a part of the messianic line (Matt. 1:5).[30] In keeping with the biblical pattern, Rahab and her family were spared from divine judgment (Gen. 7:1; 1 Thes. 5:9) because of their faith. Our text then narrates where the Angel which represents God, the warrior, appears to Joshua and gives him the battle strategy for the defeat of Jericho.

 

Joshua ends this chapter with calling a curse upon the man who restores and rebuilds Jericho, and the writer makes the emphatic statement that “HaShem was with Joshua and his fame was in all the land.” Whose fame was in all the land? Joshua’s because he was standing in the role of God’s representative on earth or HaShem’s fame because this God of Abraham, Isaac and Jacob was showing through his mighty acts that the redemptive process was on track and operating right on time. As the Angel of the LORD said, “Now (it’s time) - I am come. So, the LORD was with Joshua, and his fame was in all the land and Joshua’s story continues, (9:9ff).

Postscript:

In class last week the news broke of the passing of the 39^th President, Jimmy Carter. I was a young child just beginning to pay attention to politics when Mr. Carter announced his run for the White house. I thought this will be good for America; we will now have a Bible believing man who openly expresses his faith running our country. If I had been old enough, I would have voted for him. I was soon sorely disappointed as I begin to watch the things he did and said in related to the Nation of Israel. Even as a snot nose kid, I knew – as Rahab did who these Jews where and to whom the God of heaven and earth had given the land to. As I continued to watch President Carter's actions and even after he left the White House and the things he said and the positions he took on Israel, I realized something was horrible wrong! How could he have read the Bible and taught Sunday school and took the position he took on Israel?

 

In all fairness, The other side of the man. He did a lot of good for a lot of people, not only in America but all around the world, and he'll always be known for that. But I've just been absolutely amazed over these last 50 years at, where he stood in relation to the nation of Israel. But here's my point. We now have a new President. This President is openly friendly to Israel. He has four-year track record to prove his position on Israel. All of Mr. Carter's plans were defeated while in office. He went down in history as the worst president that America has had until the current one at this writing (12/30/24). Who is going to edge out Mr. Carters place in the history books. But now, as we come to the time when President Trump is going to reenter his office in the White House. I'm thinking! If President Trump, will stand and support Israel as he has done in the past and was bless by God in his endeavors. Then God will stand and support President Trump and the things that he accomplishes will be blessed. Which then because of America's standing in the world. It will bless the other nations. And so, as I was asked, what do you think about Trump? I think Mr. Trump will be a President who seeks peace and not war and all things that go with peace, both here in America and around the world. The forces of evil are amassing for battle, one can hear the armies assembling for war. Only Our Father in heaven knows what he has planned and how things will transpire. But along with the noise of the massing armies, if one has eyes to see and ears to hear, there is the sound of faint footsteps that seem to be growing louder and louder, day by day.

 

Verbal Tally

By: Hakham Dr. Hillel ben David

Vayikra (Leviticus) 23:15-44 & Yehoshua (Joshua) 5:11 – 6:4, 27

 

Our Torah seder is connected to our Ashlamata via the verbal tally of ‘morrow’, as we can see:

 

Vayikra (Leviticus) 23:15 And ye shall count <05608> (8804) unto you from the morrow <04283> after the sabbath <07676>, from the day <03117> that ye brought <0935> (8687) the sheaf <06016> of the wave offering <08573>; seven <07651> sabbaths <07676> shall be <01961> (8799) complete <08549>:

 

Yehoshua (Joshua) 5:11 And they did eat <0398> (8799) of the old corn <05669> of the land <0776> on the morrow <04283> after the passover <06453>, unleavened cakes <04682>, and parched <07033> (8803) corn in the selfsame <06106> day <03117>.

 

There is also a strong thematic connection between the Torah and the Ashlamata. In Leviticus the command of the firstfruits of the barley harvest is given; and in Joshua we see the Bne Israel eating the firstfruits of the barley of the land of Israel on the first day that the new barley was permitted to be eaten.

 

Our chapter of Psalms is apparently not connected to our Torah seder via a verbal tally. It appears that the connection is thematic. The thematic connection to our Psalm, that I can see, is:

 

Tehillim (Psalms) 86:9 All nations whom Thou hast made shall come and prostrate themselves before Thee, O Lord (Adonai); and they shall glorify Thy name.

 

Our Torah seder, Vayikra (Leviticus) 23:15–44, is all about the festivals and their timing. This suggests that we glorify HaShem’s name to the whole world when we celebrate the festivals that He commanded. This thematic connection to our chapter of psalms helps us to appreciate David’s Psalm as it connects us to our Torah seder.

Nazarean Talmud

Sidrot of Vayikra (Lev.) 23:15–44

“U'sefartem lachem” “And ye shall count unto you”

By: H. Em Rabbi Dr. Eliyahu ben Abraham

 

School of Hakham Shaul Tosefta Luqas (Lk) 14:7-14

School of Hakham Tsefet Peshat 2 Tsefet (1 Pet) 1:1-2

Now he told a parable to those who had been invited when he noticed how they were choosing for themselves the places of honor, saying to them, “When you are invited by someone to a wedding feast, do not recline at the table in the place of honor, lest someone more distinguished than you has been invited by him, and the one who invited you both will come and say to you, ‘Give the place to this person,’ and then with shame you will begin to take the last place. But when you are invited, go and recline at the table in the last place so that when the one who invited you comes, he will say to you, ‘Friend, move up higher.’ Then, it will be an honor to you in the presence of all those who are reclining at the table with you. For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.” And he also said to the one who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or wealthy neighbors, lest they also invite you in return, and repayment come to you. But whenever you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed because they are not able to repay you. For it will be paid back to you at the resurrection of the righteous/generous.”

¶ Simeon Peter (Hakham Tsefet) the servant[31] and Apostle (Shaliach - one sent with a mission, ambassador) of Yeshua HaMashiach to those that have obtained equal standing and privilege with us[32] by faithful obedience to the righteous requirements[33] of our God[34] and His (appointed) redeemer Yeshua haMashiach. Chesed and peace (shalom)[35] to you, may you increase in knowledge (Da’at) of God and of Yeshua our master.

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

Leviticus 23:15–17 ¹⁵And from the day on which you bring the sheaf of elevation offering—the day after the sabbath—you will count off seven weeks. They must be complete: ¹⁶ you must count until the day after the seventh week—fifty days; then you will bring an offering of new grain to the Lord. ¹⁷ You will bring from your settlements two loaves of bread as an elevation offering; each will be made of two-tenths of a measure of choice flour, baked after leavening, as first fruits to the Lord.

2 Tsefet 1:2 Chesed and peace (shalom)^[36] to you, may you increase in knowledge (Da’at) of God and of Yeshua our master.

 

The Verbal-thematic connection between the Torah Seder and the Nazarean Codicil comes from the idea of Counting the Omer. First, it is the idea of spiritual increase when we elevate ourselves spiritually to the 49th gate of spirituality. Second, it is the idea of increase. The New Harvest is beginning, therefore, depicting the new level of sustenance and blessing from G-d.

 

We also find another idea connected to the Torah Seder in the persona of the Kohen, a dedicated servant (עבד) to our Eternal G-d. Cf, B’Midbar – Num 18:7^[37]

Leviticus 23:20 ²⁰The Kohen will elevate these—the two lambs—together with the bread of first fruits as an elevation offering before the Lord; they will be holy (consectrated) to the Lord, for the Kohen.

 

2 Tsefet – Pet 2:1 Simeon Peter (Hakham Tsefet) the servant^[38] and Apostle (Shaliach - one sent with a mission, ambassador) of Yeshua HaMashiach to those that have obtained equal standing and privilege with us^[39] by faithful obedience to the righteous requirements^[40] of our God^[41] and His (appointed) redeemer Yeshua haMashiach.

 

The Slave of Messiah:

The Greek language has five words for “one who serves.” Δοῦλος (doulos) is the verb form of δέω (deō), which means “to bind.” Hakham Tsefet expresses two unequivocal things here.

 

1.      He is committed to Messiah as if there were a slave to him;

 

2.      He exhibits the value of the relationship between a Hakham (Master Teacher) and talmid (student).

 

However, as we will see, the reasons for calling himself a “slave/servant” are much deeper than the superficial trappings of elementary Greek

 

Sin

There are those who have posited the idea that Hakham Tsefet’s second letter is a work fitting into the category of “Theodicy,” ^[42] —meaning that G-d is just in his dealings with sin and evil. Judaism does not have this idea or accept the Christian notion of Theodicy. G-d is a sovereign King and creator. The cosmos is His to do with as He sees fit. This does not place G-d as a legalistic despot who demands his way or is annihilated. Luzzatto’s Derech HaShem^[43] is one such example.

 

Sin, as it is viewed in Judaism, is a violation of the Covenant. Man, violating the covenant of G-d, i.e., the Torah is in “sin,” “has sinned” or is a “sinner.” We can say this concerning the B’ne Yisrael but it is not the case with the Gentiles.

 

Ephesians 2:11-12 Therefore remember, at that time you were Gentiles by birth, who are called uncircumcision by those who are called circumcision, which refers to what Royal men do to their bodies;^[44] and that at one time, you were without Messiah, being aliens^[45] from the legal administration of Jewish life,^[46] and strangers^[47] from the covenants of the promise,^[48] having no hope, and without God and in union with the worldly system.^[49]

 

With respect to Judaism’s legal system, there is no differentiation between civil, ceremonial, and ritual infractions. Sin in any area is considered a breach of the Covenant. While some would suggest that humanity is “flawed,” we must consider what being “flawed” means. If, by saying flawed, one means that man has the capacity to sin or even a predilection towards sin, he may be correct. However, these character traits are not “flaws” in the true sense of the meaning. Man must be able to refuse G-d’s desire before he can have “free will.”

 

We will not delve into the So’odic implication at present. Yet one can easily understand that one enters into a covenantal relationship with G-d while standing at Har Sinai (Mt Sinai). Here, he was offered the opportunity to either accept or reject the Torah as his way of life. Those who accepted the Torah as a way of life are called the B’ne Yisrael, or children of the Covenant. There are those souls which wander about in exile before joining themselves to the Covenant. They experience exile for a number of generations, and eventually, they find that their soul is covenanted with G-d at Har Sinai.

 

Doulos – Slave or servant

Did Hakham Tsefet see himself as a “slave?” We must here note that Hakham Shaul uses the same nomenclature. Hakham Shaul learned the concept from Hakham Tsefet. We realize there will be those who might posit the idea that Hakham Shaul was better versed in Greek than Hakham Tsefet. This may, in fact, be true. However, there is no evidence of Hakham Shaul being its author. The idea, as we will see, is that the Sheliachim did not derive their understanding from the Greek use of the word δοῦλοσ – doulos.

 

What is Hakham Tsefet’s meaning and intention in using δοῦλοσ – doulos? In the Greco-Roman world δοῦλοσ – doulos had no religious implication. Its rudimentary meaning was that of a slave. Principally, this does not reflect Hakham Tsefet’s meaning. The use of δοῦλοσ – doulos in the Jewish world bears a great deal of information that is relative to Hakham Tsefet’s meaning.

 

Cross-linguistic Hermeneutics

 Cross-linguistic hermeneutics is the exegesis of a piece of Scripture in one language, e.g., Greek or Hebrew, trying to determine its meaning from the Hebrew Tanakh. It understands that all things must be interpreted from the Torah. This principle builds on Hillel's third rule, Binyan ab mi-katub eḥad, and the fourth, Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

 

Cross-linguistic hermeneutics can also apply to Greek words used by the LXX and Nazarean Codicil that are synonymous with the Hebrew words of the Tanakh.

 

For example, one Hebrew word has many synonyms in Greek and vice versa.

 

We need to look at how the LXX uses the word δοῦλοσ – doulos in its context. The עבד - Ebed is the Hebrew parallel to δοῦλοσ – doulos. Our hermeneutic demands that we pay close attention to both words as they are used in the Tanakh.

 

Slave – עבד - Ebed

In their general use, עבד - Ebed and δοῦλοσ – doulos relate to the Jewish bondservant who must serve in the house of his master for seven years. It is obvious that this is not Hakham Tsefet’s usage nor is it used in this context by Hakham Shaul in his writings.

 

עבד - Ebed and δοῦλοσ – doulos are used of the B’ne Yisrael under the tyranny of Egypt or when one group of people fall and become subject to another.

 

In relationship to a Monarch

 

In the Books of Kings, we see the words עבד - Ebed and δοῦλοσ – doulos used is an interesting way. עבד - Ebed and δοῦλοσ – doulos relate to the courtiers of the Kings court. In King Shaul’s court the עבד/δοῦλοι are those who make up the royal court.^[50] In King David’s army, Yoab is his captain is δοῦλος – doulos.^[51]

 

This word is also used for the King’s authority over his constituents. Rehoboam urged to relax his oppression δοῦλος – doulos over the people. In this case, the people would have willingly become his δουλεία – douleia servants.

 

The key we are looking for in this understanding is that עבד / δοῦλοι are the King's courtiers. TDNT shows that the Monarch himself never employs these expressions. It is, in fact, the subjects or subordinates of the King who always adopt these titles.

 

Cultic and Ceremonial use of δοῦλος

In ceremonial or liturgical terms δοῦλος, δουλεύειν – douleuein is limited to “abodah” service of G-d. It is an expression of commitment and devotion to G-d. In negative use δουλεύειν – douleuein can mean serving or worshiping idols. The positive cultic use means to be in G-d’s service. In this respect, Moshe is the δοῦλοι – douloi of G-d. In this manner, Moshe becomes the perfect prototype of G-d’s servant. We can also see that the above-mentioned relationship to the Monarch applies to Moshe being עבד – ebed and δοῦλοσ – doulos in the King's court, as we will see.

 

Yehoshua is the עבד - ebed and δοῦλοσ – doulos to Moshe. Yehoshua served as Moshe’s talmid. On another level, he “served” Moshe Rabbenu, attending to his personal needs. However, his service to Moshe is in no way demeaning or derogatory. Through his service, he could learn even personal character traits and habits. Did Yehoshua bring Moshe his morning coffee? Absolutely!

 

In this same way, Abraham is said to be the servant of G-d. Furthermore, we can determine that in each generation, G-d has His specific עבד – bed, and δοῦλοσ – doulos (servant). David, the Prophets, and finally, the title applies to Ya’aqob. However, in Ya’aqob, the meaning is multidimensional, also applying to the B’ne Yisrael as well as the Patriarch.

 

Δοῦλος - Doulos and Divine Service

עבד – ebed and δοῦλοσ – doulos also carries the connotation of being in Divine service. The idea of being in service to G-d relates to His Divine sovereignty and the Malchut Shamayim. The Malchut Shamayim (Kingdom of Heaven) builds on the Monarchy of G-d and His unconditional majesty. As King, G-d is sovereign and exalted above humanity to the point of being the Ineffable. For this reason, we use appellations that address Him as “Adon,” etc.

 

Kingship, Ceremonial worship, and the Divine Court are all phrases that relate to עבד – ebed and δοῦλοσ – doulos, servant, service, and servanthood.

 

Philo defines “piety” as service to G-d, the eternal Magistrate. The human understanding of service to G-d as the Divine Magistrate is hard to fathom. This is because we can see that human kings need servants. However, in the case of Divine service, G-d does not need man as a slave or anything of the kind. Yet, G-d has designed the cosmos in such a way so as to make it possible for man to serve G-d and experience His “loving-kindness.” How is it that man becomes a servant of the Divine? This is accomplished by accepting the sovereignty of G-d. In this we see that parts of Normal Mysticism carry the soul to great heights.

 

The result and understanding of the meaning of עבד – ebed and δοῦλοσ – doulos shows us that if one identifies as a servant of G-d he is in a covenantal relationship with G-d. Being identified, as a non-servant means betrayal and disobedience to G-d’s will/covenant i.e. The Torah.

 

Concluding from the above investigation of עבד – ebed and δοῦλοσ – doulos shows the true reason for Hakham Tsefet’s use of עבד – ebed and δοῦλοσ – doulos. Hakham Tsefet is using the understanding of עבד – ebed and δοῦλοσ – doulos to convey the truth that he is a courtier in Messiah’s Bet Din and in direct service to G-d. Secondly, using such nomenclature conveys the truth that Messiah is the “King of the Jews.” Thirdly, we see that Hakham directly connects to the authority and dispensing of the Torah throughout the cosmos, i.e. Talmudizing the cosmos. This position shows that the courtier is a man of nobility in the King’s i.e., G-d’s court. This is now a fitting way to look at Moshe Rabbenu being a “servant” עבד – ebed and δοῦλοσ – doulos of G-d. Moshe’s service was that of a Noble Courtier in G-d’s celestial Bet Din.

 

Gentiles to repentance. There is “no fear”; therefore, we deduce there is no wisdom; therefore, we deduce there is not a Hakham among them. And that does not have an intimate (Da’at) knowledge of sin as it is defined in the Toroth.

 

Aboth 1:4 “Yose b. Yoezer says, “Let your house be a gathering place for sages. “And wallow in the dust of their feet.

 

Questions for Understanding and Reflection

 

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

 

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

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

 

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

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

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

 

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

and to establish you without a blemish,

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

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

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

 

 

Next Shabbat: “שֶׁמֶן זַיִת זָךְ”– “Pure Olive Oil”

 

 

Contents of next week’s Torah Seder

 

·        The Lamps and the Shewbread – Leviticus 24:1-9

·        The Penalty of Blasphemy – Leviticus 24:10-23

·        The Sabbatical Year – Leviticus 25:1-7

·        The Jubilee – Leviticus 25:8-13

 

Reading assignment for next week

 

 

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by His Honor 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.