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

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 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.

 

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!

 

Shabbat: “Rav Lakhem” – “Long [enough] to you” &

Shabbat Mevarchim - Sabbath of the proclamation of the New Moon of Heshvan

(Evening of Wednesday, October 22, 2025 - Thursday, October 23, 2025)

 

 

Contents of the Torah Seder

 

·        Round Mount Seir – Deuteronomy 2:2-8a

·        On the Border of Moab – Deuteronomy 2:8b-12

·        The Crossing of Zered – Deuteronomy 2:13-15

·        Ammonites and Amorites – Deuteronomy 2:16-25

·        Victory over Sihon – Deuteronomy 2:26-37

·        Further Victories – Deuteronomy 3:1-7

·        Allotment of the Conquered Land – Deuteronomy 3:8-17

·        Mode of Conquest – Deuteronomy 3:18-22

 

Reading Assignment:

 

 

Welcome to the World of P’shat Exegesis

 

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/s 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.

 

 

JPS & Targum Pseudo Jonathan for: Devarim (Deuteronomy) 2:2 – 3:22

 

 

Rashi Commentary for‎ Devarim (Deuteronomy) 2:2 – 3:22

 

3 turn northward Turn along the eastern side [of Moab], from the south to the north, facing northward. Consequently, they were traveling in an easterly direction, and this is what is meant by “And they came from the sun rise [i.e., east side] to the land of Moab” (Jud. 11:18).

 

4 Be very careful And what is this "being careful"? “You shall not provoke them.”

 

5 not so much as a foot step meaning, even only for the sole of the foot to tread a single step, I do not permit you to enter their land without permission. An Aggadic interpretation is: [I will not give you of their land] until the day arrives when the foot will tread upon the Mount of Olives [the Messianic era], as it said: “And His [God’s] feet will [figuratively] stand [on that day upon the Mount of Olives]” (Zech. 14:4).

 

[I have given Mount Seir] to Esau for an inheritance from Abraham. I gave ten nations to Abraham, seven of them for you [the seven of Canaan], and the Kenites, the Kenizzites, and the Kadmonites (Gen. 16:18-21), who are Ammon, Moab, and Seir. One of them is for Esau, and the other two are for the children of Lot (Gen. Rabbah 44). As a reward [for Lot] for going with him [Abraham] to Egypt and for keeping silent when Abraham said, regarding his wife, “She is my sister,” He treated him [Lot] as his [Abraham’s] son [to inherit part of the land promised to Abraham] (Gen. Rabbah 44).

 

6 you shall buy Heb. תִּכְרוּ . This is an expression of purchase. Similar is (Gen. 50:5),"which I have purchased (כָּרִיתִי) for myself." In the coastal cities, for “selling” (מְכִירָה) , they use the word “ כִּירָה ” (Rosh Hashanah 26a).

 

7 For the Lord, your God, has blessed you Therefore you should not be ungrateful for His goodness [to you] by acting as though you were poor. Rather, show yourselves as rich people.

 

8 and we turned and passed towards the north; we turned to proceed on the eastern side.

 

9 and do not provoke them to war God forbade Israel only to wage war against Moab. However, Israel did frighten them, appearing before them, armed for battle. Therefore, it is written, “And Moab was very frightened of the people” (Num. 22:3) because Israel plundered and looted them. Regarding the children of Ammon, however, it says (verse 19),"Do not provoke them"—with any kind of provocation, as a reward for the modesty shown by their ancestress [Lot’s younger daughter], who did not publicize her father’s conduct, as did his elder daughter, who named her son Moab [ מוֹאָב like מֵאָב , from the father] (Baba Kamma 38b).

 

Ar The name of the province.

 

10 The Emim dwelt there formerly- You might think that this is the land of Rephaim which I gave [promised] to Abraham (Gen. 15:20), because the Emim, who are Rephaim, dwelt there before, but this is not that one, for those Rephaim I drove out and made the children of Lot settle there in their stead.

 

11 They... are considered Rephaim... These Emim were considered Rephaim, just as the Anakim, who were called Rephaim, because whoever beheld them—his hands became weak (מִתְרַפּוּת) (Gen. Rabbah 26).

 

Emim so called, because their fear (אֵימָה) was cast over mankind. And similarly (verse 12),"The Horites dwelt in Seir" and [just as I gave the Rephaim over to the children of Lot,] I gave them [the Horites] over to the children of Esau.

 

12 were driving them out Heb. יִירָשׁוּם [This is expressed in] the present tense, as if to say, I gave them power to go on constantly driving them out.

 

15 [Also the hand of the Lord] was against them to quickly destroy them within a period of forty years, so that they would not cause their children to tarry any longer in the desert.

 

16 So it was, when [all the men of war] finished...

 

17 that the Lord spoke to me But since the spies were sent until now, the word וַיְּדַבֵּר [denoting God’s speaking to Moses with endearment] is not mentioned in [this] section, only וַיּֽאמֶר [denoting a less endearing form of communication], to teach us that during those entire thirty-eight years during which time the Israelites were under ban by God, the Divine speech was not directed towards him in an expression of affection, face to face, and with peace of mind—to teach us that the Divine Presence rests upon the prophets only for Israel’s sake (Sifrei, Lev. 6).

 

the men of war [i.e.,] men from twenty years of age, who go forth to war.

 

18-19 Today you are crossing the boundary of Moab... And when you approach opposite the children of Ammon from here [we deduce] that the land of Ammon was towards the north.

 

20 It too is considered a land of Rephaim It too is considered a land of Rephaim because the Rephaim dwelt there formerly, but this is not the one I gave to Abraham.

 

23 But the Avim who dwell in open cities The Avim are of the Philistine people, for they are listed together with them in the Book of Joshua (13:3), as it says, “The five Philistine lords.” The Gazites, the Ashdodites, the Ashkelonites, the Gittites, the Ekronites, and the Avim." But because of the oath which Abraham had sworn to Abimelech, (Gen. 21: 23-24), the Israelites were unable to take their land away from them; so I brought the Caphtorites against them, and they destroyed them and dwelt in their stead. Now, you are permitted to take it [the land of the Avim] from their [the Caphtorites’] possession (Chullin 60b).

 

25 under the entire heaven This [statement that nations under the whole heaven will fear the Israelites] teaches that the sun stood still for Moses on the day of the battle with Og, [Other editions: Sihon,] and the matter became [consequently] known under the entire heaven [that is, to the whole world] (Avodah Zarah 25a).

 

26 [And I sent messengers] from the desert of Kedemoth Even though the Omnipresent had not commanded me to call to Sihon in peace, I learned to do so from the incident at the desert of Sinai, i.e., relating to the Torah which preceded (קָדְמָה) the world. When the Holy One, blessed be He, was about to give the Torah to Israel, He took it to Esau and Ishmael. Although it was clear to Him that they would not accept it, nevertheless, He began with them in peace. So too, I first called to Sihon with words of peace. Another explanation מִמִּדְבַּר קְדֵמוֹת Moses said to God, "I learned this from You, Who preceeded (קָדַמְתָּ) the world. You could have sent one flash of lightning to consume the Egyptians, but instead, You sent me from the desert to Pharaoh. saying, (Exod. 5:1) ‘Let my people go’ patiently." (Midrash Tanchuma)

 

29 Just as the children of Esau...did for me This is not referring to permission to pass through their land, [for Edom refused,] rather it refers to the selling of food and water.

 

until I cross the Jordan This refers to [Moses’ earlier request] “Allow me to pass through your land.” (verse 27)

 

31 I have begun to deliver... before you God forced down the guardian angel of the Amorites from above, beneath Moses’ feet and made him tread upon his neck.

 

32 Then Sihon went forth He did not send for Og to assist him. This teaches us that they did not require each other’s assistance [so powerful was each one of them.]

 

33 and his sons It is written בנו [which can also be read as בְּנוֹ ] “his son” [although traditionally it is read בָָּנָיו  “his sons”], for Sihon had a son who was as mighty as he (Midrash Tanchuma, Chukath 28; Num. Rabbah 32; Midrash Chaseroth Vietheroth, p. 279).

 

34 the men Heb. מְתִם , which means “men.” Referring to the spoil taken from Sihon it is stated (verse 35), בָּזַזְנוּ לָנוּ , an expression denoting plunder בִּזָה , because it was precious to them, and every man plundered for himself. When they came to the spoils of Og, however, they were already satisfied and full, and it was contemptible in their eyes. They tore into pieces and threw away cattle and garments and took only the silver and gold. Therefore, it states (3:7), בָּזוֹנוּ לָנוּ , which is an expression of “contempt.” It is also expounded in Sifrei, in the chapter beginning, “And Israel dwelt in Shittim” (Num. 25).

 

37 all the side of the river Yabok [means,] all the area beside the brook of Yabrok.

 

Chapter 3

 

1 Then we turned and went up The whole northern direction [from the wilderness toward Canaan] is an ascent.

 

2 Do not fear him In the case of Sihon [however] it was not necessary to state, “Do not fear him.” But [in the case of Og,] Moses feared lest the merit that he [Og] had rendered service to Abraham might stand by him, as it says, “And the fugitive came” (Gen. 14:13), and this was Og.

 

4 [All] the territory of Argob This is rendered in the Targum as כָּל בֵּית פֶּלֶךְ טְרָכוֹנָא , “the province of Trachona,” and I saw the Targum Yerushalmi of Megillath Esther, which calls a palace טְרָכוֹנִין . Hence, I derive from this that אַרְגּֽב חֶבֶל  means “the province of the royal palace,” denoting that the province is called after its name. [Consequently] I learned that the province אַרְגּוֹב  is the province of the king’s palace, i.e. [the province] after which the kingdom was named. Similarly, theאֶת אַרְגּוֹב  found in (II) Kings (15:25) means that near the king’s palace, Pekah the son of Remaliah killed Pekahiah the son of Menahem.

 

5 [in addition to...] unwalled cities- Heb. הַפְּרָזִי , unconfined and open, i.e., without a wall. Similarly, “Jerusalem will be inhabited like unwalled towns” (Zech. 2:8).

 

6 utterly destroy Heb. הַחֲרֵם . This is the present tense: [i.e.,] continuously destroying.

 

8 out of the hand [I.e.,] from the possession.

 

9 The Sidonians call Hermon, etc. But in another passage, it states, “Until Mount Sion, which is Hermon” (Deut. 4:48). So we see that it had four names [Hermon, Sirion, Senir, and Sion]. Why was it necessary for all of them to be written [in the Scriptures]? To extol the praise of the land of Israel, that there were four kingdoms priding themselves in it—one saying, “It shall be called by my name,” and another saying, “It shall be called by my name.”

 

Senir This means “snow” in German and Slavish. (See Berliner, p. 427.)

 

11 [Only Og... was left] from the remnant of the Rephaim whom Amraphel and his allies killed in Ashteroth-Karnaim [see Gen. 14:5], and he [Og] escaped from the battle, as it is said, “And the fugitive came” (Gen. 14:13), and this is Og. - [Niddah 61a]

 

according to the cubit of a man I.e., according to the cubit of Og [from the elbow to the end of the middle finger].

 

12 And this land, which we possessed at that time The one mentioned above, “from the brook of Arnon to Mount Hermon” (verse 8).

 

from Aro’er, which is by the brook Arnon This is not to be connected with the beginning of the verse [defining “this land”], but with its conclusion, [namely,] “I gave to the Reubenites and to the Gadites.” Regarding the possession, however, that was “[from the brook of Arnon] to Mount Hermon” (verse 8).

 

13 that is called the land of Rephaim That is what I gave to Abraham.

 

16 The midst of the brook and the border The entire brook and [the land] on its opposite bank. As if to say, עַד , “until” [the brook of Arnon,] including [the brook itself, i.e., the brook itself is included in the words תּוֹךְ הַנַחַל ] and then a bit more [namely, the opposite bank, referred to by the word וּגְבֻל ].

 

17 From Kinnereth This was on the western side of the Jordan, and the inheritance of the children of Gad was on the eastern side of the Jordan; so the width of the Jordan adjoining their territory fell within their lot, and in addition, the land on its opposite bank until the Kinnereth. This is what it says, “And the Jordan and the border” of the Jordan and beyond it.

 

18 And I commanded you He was addressing the sons of Reuben and the sons of Gad.

 

[pass over, armed] before your brothers They would go in front of the [other] Israelites to battle, because they were mighty, and the enemies would fall before them, as it is said [of Gad], “He tears the arm together with the crown” (Deut. 33:20).

 

Ketubim: Tehillim (Psalms) 107:33-43

 

 

Rashi’s Commentary to Tehillim (Psalms) 107:33-43

 

33 He makes rivers into a desert That is to say that He makes the settlements of the nations into ruins.

 

34 into a salty waste To be like a salty land insofar as it does not produce fruit.

 

35 He makes a desert into a pool of water He makes a ruined settlement into a building and restores it to its original state.

 

39 Whereas they were few and they sank down But they, from the beginning, sank down and were few because of dominion, trouble, and sorrow.

 

41 and made him families like flocks He made [for] the needy the families of his children as numerous as flocks.

 

42 shuts Heb. קפצה , closes up, like (Deut. 15:7): “and not close up (תקפץ) your hand.”

 

Meditation from the Psalms

Psalms ‎‎107: 33-43

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

 

This hymn of thanksgiving opens the fifth and final Book of Psalms. Primarily, this composition expresses the thanks of those who were in places of danger but were rescued and arrived home safely. As such, these verses relate to a number of historical settings. Alshich says that the Psalmist is amplifying the thanks which Israel offered to G-d when they were redeemed from the dangers of Egyptian bondage, where they were threatened by the hazards of both the scorched wilderness^[1] and the deep sea.

 

Ibn Yachya relates this work to David's life.^[2] The Philistines captured the Holy Ark, and it was endangered in countless ways. When David returned the Ark to a haven of safety and sanctity, he composed this hymn of thanks.

 

Sforno says that the Psalmist echoes those who will be redeemed from the present exile. Throughout the centuries they have endured all kinds of danger, only to be ultimately confronted with the greatest danger of all — the war of Gog and Magog, which will threaten to tear the entire world asunder.

 

The Talmud^[3] derives a practical rule of Jewish conduct from this psalm: Four people must offer thanks to God — he who traveled over the sea; he who journeyed through the desert; he who was sick and then healed; and he who was jailed and then released. All four of these perilous situations are vividly described in this psalm.^[4]

 

Psalms chapter 107 contains a summation of history, therefore, let us continue what we started last week, and look a bit more at how the process is playing out in our days.^[5]

 

As we see today, the media speak about the terrible cruelty and killings which Islamic extremists are performing around the world, even within their own people. Of course, there is the focus of carrying out these atrocious acts in Israel. It appears that we are now in the fifth galut: Galut Ishmael, the Arab exile. As Rav Chaim Vital^[6] continues and writes, that this will be the worst of all exiles. The situation will get so bad that our only salvation will be for us to cry out to HaShem and HaShem will listen and bring the redemption. This last statement was always puzzling. how is it possible that all Israel will put their differences aside and unite as one people to cry out to HaShem? Now we can see that brutality will bring us together.

 

The situation that is responsible for current events is that the satan^[7] is dying. When we do mitzvot, the kedusha comes to Klal Israel,^[8] and we grow thereby. If we sin, the kedusha goes to the satan, and he grows thereby. When Israel is up, then Esav and the satan are down, and vice versa.

 

To rectify creation, the tikkun, we must take back all of the kedusha from the satan. This will kill the satan. At this time, the satan is dying. Let’s look at some of the pieces that are used in the tikkun.

 

There are two Meshichim^[9] with two different missions:

 

1. Mashiach ben Yosef – Take back the kedusha by eliminating sin.
2. Mashiach ben David – To bring down the rest of the kedusha by encouraging mitzvot.

 

The tikkun, the correction, is accomplished using the following methods:

 

1. Teshuva – repentance.
2. Doing the mitzvot. This was supposed to be the main vehicle for tikkun, but we failed.
3. Suffering will undo our sins and bring Klal Israel strength. This is now the main path for tikkun.

 

There are three strategies, in war, when supplies are running low. All of them have been employed by the satan as he has lost kedusha due to the suffering of the Jewish people.

 

1. The big bluff using shock and awe. The holocaust is an example where the nations of the world ganged up to kill the Jews. The goal was to discourage other Jews and cause them to sin. This failed.
2. Discourage the enemy. Using dissidents, the Erev Rav^[10] to discourage the Jews. This also failed.
3. Call in an ally for replenishments. Ishmael, the Arabs, the Muslim, are the only other nation which can draw down kedusha. Avraham said, “may Ishmael live before you”. HaShem said, “I have heard”. Ishmael wants to be the Bechor, the firstborn. The Maharal of Prague says that Ishmael does not belong to the four kingdoms - Medes, Babylonians, Persians and Edomites. According to the Maharal, Ishmael comes after them. He is not part of the four kingdoms because he has extremely powerful spiritual strength that he inherited from Abraham. Precisely for this reason he is probably the hardest and most threatening of them all.

 

These three strategies were employed beginning in approximately 1990 (5750). At that time, the world began to change. This was ‘Friday noon of the sixth day of creation’. This is when the sun begins to set. September of 1989 is when this began. This is when the Berlin wall collapsed.^[11] The Soviet Union collapsed shortly thereafter.^[12] This is when the intifada began.^[13] When Ishmael (Arabs) takes over, Edom begins to collapse.

 

Now the Arabs / Islam are taking over Europe and beginning to rise in the United States, the greatest part of Edom. Islam (AKA Ishmael) is the fastest growing religion.^[14]

 

Edom is represented by the pig, which is NOT KOSHER now, but will become kosher in the future:

 

Why is the pig called [in Hebrew] chazir? Because in the future, G‑d will return [le-hachazir] it to Israel.^[15]

 

Bereshit Rabbah 63:8 Rabbi Isaac said: “[God declared]: ‘You have given a name to your swine [Esau]; then I too will name My firstborn, as it says, Thus says the Lord: Israel is My son, My firstborn.

 

Bereshit Rabbah 65:1 Why does he compare it [the Roman State] to a swine? For this reason: when the swine is lying down it puts out its hoofs, as if to say, "I am clean," so does this wicked State rob and oppress, yet pretend to be executing justice. So for forty years Esau used to ensnare married women and violate them, yet when he attained forty years he compared himself to his father, saying, "As my father was forty years old when he married, so I will marry at the age of forty”.^[16]

 

The pig is an allusion to Edom [Rome]... And why is the last-named called hazir? Because it will yet restore (hazar) the crown to its owner. This is indicated by what is written:

 

Ovadia (Obadiah) 1:21 And saviors shall come up on Mount Zion to judge the mount of Esau; and the kingdom shall be the Lord's.

 

Thus, if the pig becomes kosher, then so also does Esav become kosher. Thus, Esav, and specifically the United States, will eventually have a purification. This idea is brought into further clarification by the following Targum:

 

Targum Yonatan, Genesis 50:13 In the Cave of Machpelahin Hebron (the burial place of the Patriarchs) . . . Esau’s head lies in the bosom of Isaac.

 

This indicates that there is part of Edom which is good, and it is the place where Chakma, wisdom, resides. The head of any organization is the leader. The United States is the undisputed leader of the world today. Thus, the good part of Esav, the head, seems to be the United States.

 

In the era of Mashiach the world at large will be purified and achieve a higher spiritual level, so that the pig will become permissible for food. (How does this square with one of the basic beliefs of Judaism, that the laws of the Torah will never change? Rabbi Chaim ibn Attar^[17] suggests that G-d will alter the pig’s physiology so that indeed it chews its cud and therefore bears both kosher signs.)

 

Esav (Edom), and western civilization, has four characteristics:

 

1. Arrogance and atheism. Russia took on these attributes. Russia has begun to fall. The czar has fallen and communism is in decline. There may be some good left as Russia loses its anti-Semitism and works with America.
2. He was a fraud. Europe took on this attribute. Europe’s Muslims are causing the end of the Schengen zone;^[18] they are causing it to fall. Brexit^[19] is destroying their unity.
3. Materialism and pleasure seeking. The United States took on this attribute. The good part of Esav. America will flourish under Donald Trump.
4. Parents are honored. The United States and Esav both honored parents^[20] (Mother’s Day and Father’s Day is unique to America). They have also given tremendous charity and foreign aid. Their charity sponsors much Torah study.

 

The goal of the Christians is to convert the Jews. This makes them an ally of the Arabs (Ishmael) to make the Jews sin. Obama became the king of Edom and he was a Muslim or at least a very strong sympathizer of the Muslims. Obama’s election in 2008 was a miracle given that he had no particular talent or background that qualified him. He was a community organizer. His friends were mostly radical communists and Muslims.

 

The gematria of Obama is the gematria of Mashiach and of Nachash (serpent).^[21] This means that he has a role in the messianic process, to bring the Mashiach. His role is to destroy the Mashiach and derail the messianic process. Obama has designated the end-of-time; this is one of the main reasons that he rose to power. Mashiach ben David has to come by 5790. Mashiach ben Yosef has to come earlier. In July, of 2015 (5775), Obama gave Iran the right to build an atomic bomb through an agreement. The agreement legitimizes their right to have atomic bombs within 15 years. This means that they will have a legal atomic bomb in 2030 (5790), right on time according to the midrash. This will lead to the last war, as designated by Obama. This will lead to a clash of civilizations.

 

Yaaqob was to bring down kedusha. Esav’s job was to subdue evil. Trump will play Esav’s role to subdue evil. Additionally, he will undo the legacy of the democratic party. At the same time, he is destroying the media and the leftist liberals.

 

Obama, as a concealed Muslim in a Christian nation, had six jobs:

 

1. Allow the satan to survive.
2. Destroy the United States (Edom). His meteoric rise was indicator that He was HaShem’s choice.
3. Defend Moslems: Raise and empower Ishmael. Empower extremist Muslims. (by giving Iran the atomic bomb and designating the end-of-time.)
4. Designate the end of time.
5. He initiated Gog u’Magog.
6. Destroy Israel.

 

We can see that Obama’s mission was laying the groundwork for the final war with Iran (Persia):

 

Yalkut Shimoni Remez Yeshayahu 499: Rabbi Yitzchak said: In the year that Melech HaMashiach will be revealed, all the kings (leaders) of the nations will be struggling against each other. The leader of Iran will contest with the leader of Arabia, and the leader of Arabia will go to Aram or Edom (depending on the edition) to get council from them. The leader of Persia will respond and destroy the entire world. All the nations of the world will be trembling and shaking and falling on their faces. They will be seized by pains like labor pains.

The Jewish people will be trembling and quaking and saying: "Where can we go? Where can we go?" And [HaShem] will say to them: My children, do not fear! Everything I did I did only for you! Why are you frightened? Don't be afraid--the time of your redemption has arrived!"

 

Talmud Yoma 10a - "Rebbi states that Rome is destined to fall at the hands of Persia. Rav states that Persia is destined to fall at the hands of Rome. Question: Can the builders (Persia [Iran], who permitted the rebuilding of the Holy Temple) fall before the destroyers (Rome, who destroyed the Temple)? The sages answer: If the King (Hashem) so decrees."

 

Rearranging the Hebrew letters of the word “Islam” gives you the word “Samael”,^[22] the angel of death.

 

The Talmud^[23] states that the nation of Edom (which, according to the mystics, refers to the Western nations such as the U.S. etc.) and the nation of Paras (Persia/Iran) will be the last two powerful nations standing just before the coming of the Messiah. And the Talmud^[24] discusses whether Edom will fall into the hands of Paras during the wars preceding the coming of the Messiah, or vice-versa.

 

The Middle East Arabic nations are imploding: Somalia,^[25] Tunisia,^[26] Egypt,^[27] Yemen,^[28] Libya,^[29] Iraq,^[30] Afghanistan,^[31] Syria,^[32] and Lebanon.^[33] This is the collapse of Ishmael. This situation is compounded by the use of fracking in America. As we reduce our dependence on Middle Eastern oil, so we reduce their income and hasten their collapse. This situation is further exacerbated by the finding of natural gas^[34] and oil^[35] in Israel. As Israel gains energy independence, Ishmael is further weakened and the collapse is hastened.

 

Since the Arabs have contributed almost nothing to the world, in the last 1500 years, except oil. If they lose this oil they become expendable. In Saudia Arabia, for example, the current oil fields are predicted to run out in 5782AM (2022). This is driving the satan crazy as he watches his resources decline. He starts to exploit the baseless hatred that exists between Jews.^[36] The rise of Yair Lapid, with his 19 seats in the Knesset and his influence has brought about a "spiritual holocaust" as he attempts to divert Haredim^[37] from their Torah studies, and into the army. He also is attempting to take away government funds from the kollels,^[38] which will cause them to collapse as the Haredim have to go to work. Finally, he is attempting to make the Jewish day schools teach secular topics and cease, or minimize, their Torah studies. HaShem sees that we want to hate each other, so He sent Lapid (Erev Rav) to deepen the hatred and force us to abandon the mitzvot. This will benefit the satan and provide his kedusha. Lapid coming out of nowhere is a signal of the hand of HaShem moving in this matter.

 

Once Lapid and his 19 seats became available, the ruling coalition no longer needed the religious parties to enable them to rule. This diminished their influence and revealed the deep antipathy that existed toward them. As the rulers increased their sins, so the satan was nourished from their sins. Lapid, as one of the greatest anti-Semites in history, was used by HaShem to bring about His will.

 

Lapid’s negative force on Klal Israel was balanced when the Palestinians kidnapped three teenagers.^[39] This crime touched the hearts of Jews everywhere and produced unity and love amidst the Jewish people. This was an effective counter-balance to the baseless hatred being fostered by Lapid and his cohorts. The end result is that New elections were called where Netanyahu expelled Lapid and his seats from the ruling coalition.

 

When Lapid fell, the satan sought a new source of nourishment. He caused the rise of the reform movement (Erev Rav) in Israel. This was manifest by the legitimizing of the “Women of the Wall”. The goal of the reform movement is to distance Jews from the Torah, to bring sins instead of mitzvot.

 

Now let’s look at more recent events and how they play into the events of the last days.

 

Trump came on the political scene and was treated as a joke. He was universally disparaged in the press and he became the fodder for late night comedians. His selection as the Republican candidate was nothing short of a miracle. He displaced sixteen well known heavy weights in the Republican party. His election was a miracle of miracles. All the polls showed him losing, yet he became the winner. Why did he win?

 

Donald Trump won because he was not part of the administration, Democrats and Republicans, who had lied to the people and made promises that they never intended to keep. The Republicans advanced the Democrat’s goals to the detriment of the people who elected them. They wanted an outsider who would look at the country as they looked at it. They wanted someone who was not a liar. Someone who sees the problems that they see. Trump is a business man who has become the champion of the common man. As a billionaire he is not dependent on contributions from influence peddlers. Because he can be his own man and do what he wants to do without losing his financing, he has great power.

 

Trump is a real estate guy in New York and has developed many relationships with Jews because there are many Jews in the real estate business. This has given him a desire to assist Jews. This desire has been enhanced by the fact that his father gave the Jews in New York a synagogue and was well-disposed to Jews throughout his life. This desire has been enhanced by the fact that his daughter, son-in-law (Jared Kushner),^[40] and grandchildren are Jewish. His appreciation of Jews is also reflected in the advisers that he has surrounding him. However, there is a down side: Those who hate him or his policies will transfer that hate to Jews. This will almost certainly lead to a rise in anti-Semitism.

 

Trump has made overtures to the Arabs to bring them together for peace. As a deal maker, he will, or already has, realized that they don’t want a compromise, they want the whole enchilada. They will settle for nothing less than the complete destruction of the Jews and of Israel. The Arabs, and specifically the Muslims, cannot make peace for the following reasons:

 

1. Theologically (in the Koran) they are forbidden from giving up land that they have once inhabited, and this includes Israel.
2. If an Arab leader makes peace his own people will kill him the next day. This is no idle threat.
3. The peace will become international law and then when they want to renege, the nations of the world will be united against them because now Israel has become a recognized state. So, if they attack Israel, then Israel has the full backing of international law to destroy them. They no longer need to restrain themselves.

 

A Middle East peace is therefore impossible.

 

The primary reason that HaShem chose Trump appears to be his big ego. He is an ego maniac. Every organization or building is called ‘Trump’. This ego gives him the strength to defy everybody. He will do what he wants, regardless of what people say or do. He is the epitome of defiance. This gives him the strength that very few ever have. He does what he wants to do and nothing stands in his unapologetic way. His essential role as President, is to defy the world and do the job that only the defiant can do. He will do the jobs that intimidated the politicians and frustrated the diplomats by being neither a politician nor a diplomat, but being an ego centric, self-willed, defiant leader.

 

The Republicans hate Donald Trump because they cannot control him. The Democrats hate him because they cannot control or even influence him. When he decides to act, he is accountable to no one but himself.

 

America is the good side of Esav. Japan is a great country because they rescued and saved Jews during World War two, despite being Hitler’s Axis powers.^[41] Japan is now the third largest economy of the world.^[42] Why did they save Jews? Why did they treat the Jews with such kindness? The answer to both questions is that they were grateful to Jacob Henry Schiff for his loan many years earlier.^[43]

 

Trump is perfect for America (Edom) because he wants to make it great again. HaShem wants them to be great because they sponsor the Jews to learn Torah and America provides support for Torah to spread around the world. Further, they are the greatest distributors of foreign aid in the world. Their tzedaka benefits the entire world. Because of these merits, HaShem wants to restore their fortunes and provide the wherewithal to continue these good works. It is like a traveling salesman who gets an expense account as long as he makes good deals. He can eat fancy foods, wear the best clothes, and live is the best hotels as long as he brings home the deals. In the same way, as long as America provides for the Jews and for the world, HaShem will give America what she needs to continue her good works.

 

Trump will:

 

1. Overturn all of Obama’s negativity.
2. Destroy the Clintons for their sins.
3. Be the champion to destroy Iran and the Arabs. HaShem needs a champion to defend and protect Israel from the rest of the world.

 

To understand what HaShem is doing it is necessary to review a bit of history. Let’s start with Japan’s bombing of Pearl Harbor. Why did they do this, given that their top advisor warned them against doing it because it would awaken the sleeping giant who was avoiding the war. The bombing of Pearl Harbor surprised even Germany. Although Hitler had made an oral agreement with his Axis partner Japan that Germany would join a war against the United States, he was uncertain as to how the war would be engaged. Japan’s attack on Pearl Harbor answered that question. On December 8, 1941, Japanese Ambassador Oshima went to German Foreign Minister von Ribbentrop to nail the Germans down on a formal declaration of war against America. Von Ribbentrop stalled for time; he knew that Germany was under no obligation to do this under the terms of the Tripartite Pact, which promised help if Japan was attacked, but not if Japan was the aggressor. Von Ribbentrop feared that the addition of another antagonist, the United States, would overwhelm the German war effort. But Hitler thought otherwise. He was convinced that the United States would soon beat him to the punch and declare war on Germany. The U.S. Navy was already attacking German U-boats, and Hitler despised Roosevelt for his repeated verbal attacks against his Nazi ideology. He also believed that Japan was much stronger than it was, that once it had defeated the United States, it would turn and help Germany defeat Russia. So, at 3:30 p.m. (Berlin time) on December 11, the German charge d’affaires in Washington handed American Secretary of State Cordell Hull a copy of the declaration of war.^[44]

 

Thus, Japan’s attack on Pearl Harbor led directly to the war with Germany and the ultimate liberation of Jews from the death camps and the establishment of Israel as a place to take care of the Jews. To put it another way, Edom’s good side was forced to save the Jews.

 

If we look at what happened with the attack on the World Trade towers we can also see the hand of HaShem. What was the point? Ultimately, this attack alerted America to the danger of the Arabs (Ishmael) and Islam and awoke the sleeping giant to begin a war with Israel’s enemies, thereby aiding the Jews in their war with Ishmael.

 

These two historical examples illustrate that HaShem is manipulating history in favor of His plan. He is moving the world to its final conclusion, slowly, but surely. These historical precedents suggest that HaShem has put Trump in place to aid the Jews against the Arabs (Ishmael).

 

Trump is a man of truth. It would be nearly impossible to become a billionaire if you were dishonest. We are also seeing his honesty in the opening days of his presidency where he has faithfully acted according to his campaign words. Because of his ego it is likely that he will go down as the greatest president that this country has ever had. The man who wants his name on every building and casino surely wants to make America great again and have this accomplishment ascribed to him. Further, there is much anecdotal evidence that he has a great deal of chesed, kindness, towards his fellow man. This will go a long way towards endearing him to HaShem.

 

Anyone who visited Israel in the 1970’s found the Arabs to be cordial and not at all antagonistic. Today, quite the opposite is true. The Arabs are openly hostile and antagonistic towards the Jews. The Arabs no longer fear the Jews. Why?

 

The election of Bill Clinton led to the Oslo accords. Why did HaShem want scandal ridden Bill Clinton to be President? The answer is that HaShem needed a womanizer and Bill Clinton was tailor made to fill this role. Clinton’s rival, George H.W. Bush had an 88% approval rating. For him to lose to Clinton was an open miracle. Clinton won because he understood that the primary issue concerning the citizens was the economy. Bush did not understand this. So, Clinton the womanizer gets himself embarrassed and degraded in the incident with Monica. A degraded man always looks for a way to make a positive mark on the world to attempt to erase their degradation. Clinton’s degradation led him to seek a legacy, and peace between the Israelis and Arabs was the low hanging fruit.

 

In this regard, Clinton attempted to give the Arabs everything, via the Oslo Accords, and the Israelis nothing. In the end he legitimizes Arafat and brings him to the White House more than any previous President. Thus, HaShem wanted Bill Clinton to be degraded so that he would seek a legacy to cover his degradation. This, in turn, led to the Oslo peace process that elevated the Arabs and lowered the Jews. The lowered Jews, then began to fear America and let the Arab’s run over the Jews with impunity. Thus, the Arabs lost their fear of the Jews and reverted to rebellious behavior.

 

The Oslo accords gave the Arabs half of the land of Israel, and Rabin agreed to this! This was the first time that Jews ceded land to the Arabs, thereby legitimizing their claim of ownership. Fortunately, Arafat refused to accept the extensive land area that was offered. This shows HaShem’s protection for His land.

 

Each subsequent war with the Arabs led to a decrease in their fear of the Jews, as the Americans pressured Israel to do a sub-standard job in their war effort. As the Arabs sent missiles into Israel, the Jews fled before them. In the end, the Arabs no longer feared the IDF. These actions brought a sense of equality between the Arabs and the Jews, to the extent that the Israeli Atomic bomb is now going to be balanced by the Iranian atomic bomb. Thus, step-by-step the Arabs lose their fear of the Jews so that they will feel able to initiate a final war with the Jews where they have confidence in their strength and the support of America.

 

Techiyat HaMetim (Resurrection of the Dead)

 

The duration from death to resurrection will be the same for everyone, but the time of death will not be the same for everyone, and thus the period of time of the deaths and resurrections for the entire generation will continue for a long period of time. However, righteous people who have died previously will resurrect immediately after the 40 years from Kibbutz Galiot, the ingathering of the exiles.^[45] This is what it says in Midrash Ne’elam:^[46] There will be many resurrections, and the duration of time will be, according to Rebbi Yehudah, from 40 years after Kibbutz Galiot, at which time the first resurrection will occur, and the resurrections will continue from then until the last resurrection for 210 years. According to Rebbi Yitzchak, 214 years …^[47]

 

According to the Zohar, the entire period of time allotted for Techiyat HaMetim is between 210-214 years in advance of 6000 (2240 A.D.). These are not the opinions of obscure rabbis, but of Rabbi Yehudah HaNasi, the author of the Mishna, and Rebbi Yitzchak, a central figure of the same time period. They are, therefore, mainstream opinions, with which no one argues, at least not in the Zohar. As hard as this may be to fathom, that Techiyat HaMetim may be only 8 to 12 years away (in 5778), there really is no reason not to believe it.

 

Mashiach ben Yosef comes first, then Mashiach ben David comes and brings Techiyat HaMetim. The more materialism a person has absorbed, the longer it takes before he is resurrected. Thus, not all the righteous will stand immediately, but rather they will be resurrected over a long period of time.

 

Given this scenario, the following events have to take place before 5790 (2030):

 

1. The clash of civilizations between Ishmael and Edom and Ishmael and the Jews.
2. The entrance of Mashiach ben Yosef to bring the Jews back to Israel, rebuild the Temple, reveal the messianic light, and engage in the war between Gog u’Magog.

 

All these events have to take place in the next 12 years!

 

Next, Mashiach ben David appears and wipes out Gog u’Magog. (Hezekiah and Senacharib could have been the war of Gog u’Magog, except Hezekiah did not sing a song. There was another attempt in the days of Purim. Ezra would have been Mashiach ben Yosef. Chanukah was another attempt. Germany could also have been the war of Gog u’Magog. Rabbi Wasserman said the Gog u’Magog is divided into three parts. WWI, WWII, and the final war.

 

Because the time period is so short, we are going to see many events going on at the same time. We will see the steep descent into immorality and immoral behavior. This is manifest as transgenders in the army and having general acceptance, the move to allow either gender into bathrooms and locker rooms, the open and legal acceptance of gays and forcing others to accept their behavior.^[48]

 

At the same time, Kabbala and the mystical study of the Torah will become increasingly popular and will proliferate through secular culture.

 

We will also see the proliferation of the internet and technology to every land so that Mashiach can teach the whole world.

Brexit

 

Britain is the second largest European economy after Germany, and the greatest militarily. The exit of Britain, from the European union, diminishes many aspects of Europe. With the exception of France and Germany, the rest of the states are all bit players. What is HaShem doing by Brexit and the diminishment of Europe? This is a punishment for Europe’s anti-Semitism. This will severely diminish their clout vis-à-vis Israel.

 

There also appears to be a great deal of interest, by the French, to leave the European Union. If that happens it is unlikely the EU will survive. The collapse of the EU suggests that the wickedness of Europeans towards the Jews is about to be punished, thus providing a tikkun. This represents a partial collapse of Edom.

 

Russia

 

Russia has killed a lot of Jews and destroyed Judaism. This has been Russia’s heritage for many generations. This was the communist plan. They wanted to destroy religion. The history of Russia is the history of anti-Semitism.

 

Vladimir Putin is a very interesting man. He has suppressed violent anti-Semitism. He has passed laws to promote Judaism and against anti-Semitism. He has been attending Jewish functions, like Chanukah, and committed both state funds and his own funds to Jewish causes. He hangs out with rabbis. Thus, Putin is a non-typical Russia. There is no rational explanation for Putin’s attitude towards the Jews. Russia, now, has a very low incidence of anti-Semitism.

 

In Putin’s youth he was befriended by a frum family and treated like a son. His judo teacher, for fifteen years, was also Jewish. He also had a teacher who was Jewish. His attachment to this teacher was so strong that when he visited her in Israel and saw that she lived in a run-down building, he bought her a new home in the heart of Tel Aviv. Thus, the tremendous chesed of the Jews of his youth had a profound impact on him and gave him a special affinity for the Jews.

 

Putin has many of the same characteristics of President Trump. Both are very defiant, strong-willed men who have a special relationship with Jews.

 

Why the Russian turn-around? Clearly Putin has been chosen for a very special mission, just as Trump was chosen for his mission. Their mission is to defy the world. Why? Israel will war with Iran that will involve most Arabs including the Israeli Arabs. The rest of the world will condemn Israel. Then Israel will evict the Arabs for their own survival. With the EU diminished, they will have diminished ability to condemn Israel when they start to defend themselves. America (Trump) will defend Israel. And for the first time, Russia will not obstruct Israel, as she has done for 50 years, till about the year 2000.^[49] Instead Russia will defend Israel! What a turnaround, HaShem is weakening the enemies of the Jews.

 

Esav will eventually have a purification.

 

What is going to happen? (Speculations on the future of HaShem’s plan.)

 

Yalkut Shimoni^[50]

What is “by your light we see light” (Psa 36:10)? This is the light of Messiah, as it is said, “God saw the light, that it was good” (Genesis 1:4).

 

This teaches that before the world was created, the Holy One, blessed is he, looked forward to the generation of Messiah and its deeds. He hid [the primordial light] for Messiah and his generation beneath his throne of glory.

 

Satan said to the Holy One, blessed is he, “Master of the universe, for whom is the light that you hid beneath your throne of glory?”

 

He responded, “It is for him who will ultimately refute and shamefully rebuke you.”

 

“Master of the universe, show him to me,” he said.

 

He responded, “Come and see him.”

 

As soon as he saw him he became frightened and fell on his face, saying, “Certainly this is Messiah, who will ultimately cause my downfall, as well as all of the princes of the idolaters in Gehinnom. As it is said, ‘He will swallow up death forever, and the HaShem God will wipe away the tears from every face’ (Isaiah 25:8).”

 

On this the Messiah says: Lord of the world, with gladness and joy of heart I take it upon Me, on condition that not one of Israel should perish, and that not only those alone should be saved who are in My days, but also those who are hid in the dust; and that not only the dead should be saved who are in My days, but also those who have died from the days of the first Adam till now; and not those, but also those who have been prematurely born. And only these, but also those who have come into Thy knowledge to create them, but have not yet been created. Thus I agree, and thus I take all upon Me.

 

In the hebdomad^[51] when the Son of David comes, they shall bring beams of iron, and shall make them a yoke to His neck, until His stature is bent down. But He cries and weeps, and lifts up His voice on high, and says before Him: Lord of the world, what is My strength, My spirit, and My soul, and My members? Am I not flesh and blood? In that honor David (the Son of David) weeps, and says: 'My strength is dried up like a potsherd.'

 

In that hour the Holy One, blessed be His Name, says: Ephraim the Messiah, My righteous one, Thou hast already taken this upon Thee before the six days of the world, now Thy anguish shall be like My anguish; for from the time that Nebuchadnezzar, the wicked one, has come up and destroyed My house, and burned My Sanctuary, and I have sent into captivity My children among the children of the Gentiles, by My life, and by the life of Thy head, I have not sat down on My throne. And if Thou wilt not believe Me, see the dew which is on My head, as it is said (Cant. v. 2) 'My head is filled with dew.'

 

In that hour the Messiah answers Him: Lord of the world, now I am quieted, for it is enough for the servant that he is as his Master.^[52]

 

Yalkut Shimoni^[53] states:

 

“Rabbi Yitzchak said that the year the Messiah will arrive when all the nations of the world will antagonize each other and threaten with war. The king of Persia (Iran antagonizes the King of Arabia - Saudi Arabia) with war. The King of Arabia goes to Edom (The Western Countries, headed by USA) for advice. Then the King of Persia destroys the world (and since that cannot be done with conventional weapons it must mean nuclear which can destroy most of the world). And all the nations of the world begin to panic and are afraid, and Israel too is afraid as to how to defend from this. G-d then says to them, ‘Do not fear for everything that I have done is for your benefit, to destroy the evil kingdom of Edom and eradicate evil from this world so that the Messiah can come, your time of redemption is now’.” [Persia and Ishmael are one people according to the Maharal. Persia^[54] represents the Syrians, Lebanese, and Arabians.]

 

In this next part we see that Mashiach ben Ephraim will take on the sins of the Jews who were unable to obtain an atonement through suffering, dying, or any other method. The mechanism that Mashiach ben Ephraim uses to suffer for the sins of others is the fact that all Jews (Israel) are really parts of a whole. We are all responsible for each other. Thus, Mashiach ben Ephraim can take on the sins of those who are unable to obtain an atonement for themselves.

 

“The iniquities of those who are hidden with you will ultimately bring you into an iron yoke, and they will do to you like this calf, darkening its eyes; they will choke your breath with the yoke and with their iniquities. Your tongue will ultimately cling to the roof of your mouth. Are you willing on these terms?”

 

Messiah said before the Holy One, blessed is he, “Master of the universe, will this suffering last for many years?”

 

The Holy One, blessed is He, said to him, “By your life and the life of your head, I have decreed a week upon you; if your soul is in pain, I will expel the suffering at this time.”

 

He said to him, “Master of the universe, with a joyful and glad heart, I will accept upon myself on condition that not one of Israel will perish.”

 

In the following pasuk we see that Mashiach ben Ephraim died for all those who were responsible for the tikkun between Adam HaRishon and Avraham.

 

"Great will be the suffering the Messiah of the tribe of Ephraim has to undergo for seven years at the hand of the nations, who lay iron beams upon him to crush him so that his cries reach heaven; but he willingly submits for the sake of his people, not only those living, but also the dead, for all those who died since Adam; and G-d places the four beasts of the heavenly throne-chariot at his disposal to bring about the great work of resurrection and regeneration against all the celestial antagonists".^[55]

 

Sanhedrin 98b 'Ulla said; Let him [The Messiah] come, but let me not see him. Rabbah said likewise: Let him come, but let me not see him. R. Joseph said: Let him come, and may I be worthy of sitting in the shadow of his ass's saddle.⁵  Abaye enquired of Rabbah: 'What is your reason [for not wishing to see him]? Shall we say, because of the birth pangs [preceding the advent] of the Messiah?⁶  But it has been taught, R. Eleazar's disciples asked him: 'What must a man do to be spared the pangs of the Messiah?' [He answered,] 'Let him engage in study and benevolence; and you Master do both.'

 

 

Tehillim (Psalms) 107:41 Yet sets He the needy on high from affliction, and makes his families like a flock. 42 The upright see it, and are glad; and all iniquity (Lawlessness) stops her mouth. 43 Whosoever is wise, let him observe these things, and let them consider the mercies of HaShem.

 

Ketubim: Tehillim Psalm 108:1-14

 

 

Rashi’s Commentary to Tehillim (Psalms) 108:1-14

 

2 My heart is steadfast faithful with You.

 

even my glory Even my glory is what I sing to You. Another explanation:

 

Even my glory Even according to my honor, I shall not hesitate to sing to Him, and I shall not take glory for myself.

 

3 I shall awaken the dawn It is the custom of other kings that the dawn awakens them, but I awaken the dawn, for I rise at midnight, when the psaltery and the harp awaken me, as our Rabbis said (Ber. 3b): A harp was suspended above David’s bed. As soon as midnight arrived, the north wind would blow on it and it would play by itself.

 

5 above the heavens and one verse says (above 57:11): “is up to the heavens.” Our Rabbis explained: This one speaks of those who perform [a commandment] for its sake [i.e., for the sole purpose of obeying the Torah], and that one deals with those who perform [the commandments] with ulterior motives.

 

7 and answer me for all Your people and Your beloved ones are dependent upon me.

 

8 God spoke with His holiness that I would reign and that the time would come that I would rejoice in His word.

 

that I would allot a portion I shall divide the land of my enemies to Israel, like (Gen. 48:22): “one portion (שכם) more than your brethren.”

 

10 Moab is my washbasin i.e., my slaves and my servants, like a utensil that people use.

 

on Edom I shall cast my servitude, that their kings should put my shoes on my feet.

 

I shall shout I shall raise my voice to them to frighten them.

 

and may He cut off their remembrance from the earth [the remembrance] of Esau and his chieftains.

 

11 Who will bring me in the time of the Messiah, to stretch forth my hand upon Esau in his fortified cities?

 

He Who Who led us already upon Edom, that I smote them in the Valley of Salt, eighteen thousand.

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎108:1-14

By: Hakham Dr. Hillel ben David

 

The superscription of our psalm declares that David is the author. This composition is unique in that it is almost an exact replica of sections of previous psalms. Verses 2-6 of this psalm are closely patterned after verses 8-12 of psalm 57, and verses 7-14 of this psalm correspond almost totally to verses 7-14 of psalm 60.

 

Radak explains that the earlier psalms relate to David’s desperate flight from Saul and his ultimate salvation. Psalm 60 tells of David’s conquest of Aram. Here these verses take on new meaning, for they refer to the fortunes of Israel as a whole. In the future, the Messiah, scion of David, will deliver Israel from exile and will lead the Jews in triumphant conquest of their enemies.

 

At that time the refrain of Israel’s song will be, Grant us help against the oppressor; futile is the aid of man. Through God we shall form an army, and He will trample our oppressors.^[56] Several of our oppressors are named in both our Torah portion and in our Psalm. I would like to take a look at what we can learn from our psalm as it speaks of these oppressors.

 

Let’s start by looking at Moab. Moab, along with Midian, was the instigator for hiring Bilaam to curse the Bne Israel when they came out of Mitzrayim. They also refused to provide the Bne Israel bread and water when they came out of Mitzrayim. These were wicked people.

 

Moab was the son of Lot and his eldest daughter.^[57] Lot’s daughters committed incest with their father because they believed that everyone else on earth was dead. In fact, the only reason they were alive was because Avraham Avinu had prayed for them.^[58] The Moabites, therefore, owed a debt of gratitude to the Israelite people. This character trait of ungratefulness is such a serious flaw that the Torah mentions it before the cursing of Balaam:

 

Devarim (Deuteronomy) 23:3-4 An Ammonite or Moabite shall not enter into the congregation of HaShem; even to their tenth generation shall they not enter into the congregation of HaShem forever: Because they met you not with bread and with water in the way, when you came forth out of Egypt; and because they hired against you Balaam the son of Beor of Pethor of Mesopotamia, to curse you.

 

By the time the Bne Israel came out of Mitzrayim,^[59] ungratefulness and immorality had become part and parcel of the national character of Moab.^[60] Moabites, therefore, are a picture of those who rebel against HaShem. They are ungrateful for what He has given them and turn instead to false gods.

 

It is therefore quite remarkable to encounter a Moabitess, Ruth, who was the epitome of kindness. Ruth was a princess, the daughter of Eglon, King of Moab, according to our Sages.^[61] Moab typifies an immoral people who have left the ways of HaShem and lack kindness. Because of their apostasy, the Sages decreed that it was forbidden for an Israelite to marry a Moabite man.^[62] Ruth, though a Moabitess, demonstrated kindness par excellence! So great was this kindness that she merited becoming an ancestor of King David and an ancestor of the Kingly line. Therefore, Moab = ungratefulness. Because of this quality, our psalm calls Moab G-d’s wash pot. But why should they be called a ‘washpot’? Our Sages teach that this term is used to embarrass the Moabites. There is a famous passage in II Kings which speaks of the embarrassment of Naaman^[63] who was told to wash in the Jordan to be cleansed of his leprosy. Naaman was incensed that he should go to such a pitiful stream when there were much more illustrious rivers in his homeland.^[64] Radak puts it this way: “I will treat Moab with contempt, like the putrid water of the chamber pot which is cast away in disgust”.

 

There is also a reference to Mashiach in the passage concerning Bilaam, who prophesies, for Balak king of Moab, about the two anointed kings. The first anointed king, David, who saved Israel from her oppressors, and the final anointed king who will arise from among his descendants and save Israel at the End of Days. The following phrases are from that passage:^[65]

 

“I see it, but not now” - This refers to David; “I perceive it, but not in the near future” - This refers to King Mashiach.

 

“A star shall go forth from Yaaqob” - This refers to David; “and a staff shall arise in Israel” - This refers to King Mashiach.

 

“He shall crush all of Moab’s princes” - This refers to David, (as it is written,^[66] “He smote Moab and measured them with a line”); “he shall break down all of Seth’s descendants” - This refers to King Mashiach, (about whom it is written,^[67] “He will rule from sea to sea”).

 

“Edom will be demolished” - This refers to David, (as it is written,^[68] “Edom became the servants of David”); “his enemy, Seir, will be destroyed” - This refers to Mashiach, (as it is written,^[69] “Saviors will ascend Mount Zion [to judge the mountain of Esau....]”).

 

Let’s look more closely at Naaman and Chazal’s look at “Moab is my washpot”. Naaman is understood as Moab in the expression “Moab is my washpot”,^[70] which the Rabbis regard as an allusion to Naaman’s bathing in the Jordan; the appellation “Moab” is a play on the word “abi” (= “my father”), by which Naaman was addressed by his servants in II Melachim (Kings) 5:13.^[71] Naaman was a “ger toshab”, that is, he was not a perfect proselyte, having accepted only some of the commandments.^[72]

 

According to our Hakhamim, Naaman was the archer who drew his bow at a venture and mortally wounded Ahab, King of Israel.^[73] This event is alluded to in the words “because by him the Lord had given deliverance unto Syria”,^[74] and therefore the Syrian king, Naaman’s master, was Benhadad.^[75] Naaman is represented as vain and haughty, on account of which he was stricken with leprosy.^[76] Tanchuma, Tazria,^[77] however, says that Naaman was stricken with leprosy for taking an Israelite maiden and making her his wife’s servant.^[78] The Mechilta,^[79] however, places Naaman’s conversion above Jethro’s.

 

The Gemara and the Midrash^[80] suggest that “Moab is my Washpot” alludes to Gehazi who took payment from Naaman for Elisha’s advice to wash seven times in the Jordan river.^[81]

 

Sanhedrin 104b The Doreshe Reshumoth^[82] maintained: All of them will enter the world to come, as it is written, Gilead is mine, Manasseh is mine;^[83] Ephraim also is the strength of mine head; Judah is my lawgiver,’ Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.^[84] [Thus:] ‘Gilead is mine’ this refers to Ahab, who fell at Ramoth-gilead; ‘Manasseh’ is literally meant;^[85] ‘Ephraim also is the strength of mine head’ — this alludes to Jeroboam, a descendant of Ephraim; ‘Judah is my lawgiver’ — this refers to Ahitophel, who is descended from Judah; ‘Moab is my washpot,’ to Gehazi, who was smitten on account of matters connected with bathing; ‘over Edom will I cast out my shoe’^[86] — to Doeg the Edomite; ‘Philistia, triumph thou because of me,’ The ministering Angels exclaimed before the Holy One, blessed be He, ‘Sovereign of the Universe! If David comes, who slew the Philistine and gave possession of Gath to thy children. [and complains at Thy giving a share in the world to come to Doeg and Ahitophel], what wilt thou do with him?’ He replied, ‘It is My duty to make them friends with each other’.^[87]

 

The Zohar brings another interesting perspective on Moab.

 

Zohar Balak 189 Come and see that everything stemmed from Midian; the thrust of their counsel was about Moses, and with the advice of Midian they hired Balaam. When they realized that Balaam was incapable, they followed another wicked idea, and they freely offered their women and daughters even more than Moab. About the women of Midian, it is written: “Behold, these caused the children of Israel.” (Num. 31:16) Everything stemmed from Midian. They took counsel with their chief that he should let loose his daughter, since they were plotting to ensnare Moses in their net. They adorned her with how many spells, so she should successfully catch the heads.

 

Everything originated in Midian in several ways. Therefore, Midian was punished and the Holy One, blessed be He, said to Moses, “Execute the vengeance of the children of Israel on the Midianites”. (Num. 31:2) For you, it is appropriate and becoming. As for Moab, I leave them alone until the two jewels will come out from among them. Here’s David son of Yishai who will take revenge on Moab and will rinse the loaded pot of filth from Peor. This is what it says, “Moab is my washpot”^[88] assuredly. As long as these two jewels^[89] did not come out of there, they were not punished. As soon as they emerged, David came and washed clean the pot from their filth, and all received their punishment, Midian during the time of Moses and Moab during the time of David.

 

Thus, we see that until Ruth the Moabitess and Naamah the Ammonitess came and joined the House of Israel, HaShem did not allow the Bne Israel to mess with Moab and Ammon. However, after Ruth came and joined the House of Israel, David surely messed with them big time.

 

David had good cause to despise Moab, as the Midrash^[90] explains: When Saul’s pursuit forced David to flee from the land of Israel, he placed his father and mother under the protection of the king of Moab.^[91] David had more confidence in the Moabites than he had in Saul, because his grandmother was Ruth the Moabite; but the king of Moab killed the entire family.^[92]

 

Therefore, Moab is likened to a cooking pot, for just as a pot dissolves meat, so was the flesh of David’s family devoured in Moab. Only one of David’s brothers escaped to Nachash, king of Ammon, who refused to heed the king of Moab’s demands that the refugee be returned. Later David punished Moab for their treachery, as we read:

 

II Shmuel (Samuel) 8:2 And he smote Moab, and measured them with the line, making them lie down on the ground, and he measured out two lines [two-thirds of the populace] to be put to death and one full line [one-third] to keep alive.

 

Sforno adds that Moab was near Eretz Israel. Because it was under David’s constant surveillance, he could humiliate Moab without fearing a revolt.

 

Edom

 

Now, let’s look at Edom which is also the subject of our Torah portion and our Psalm. Our psalm introduces Edom with the following statement:

 

Tehillim (Psalms) 108:10 Moab is my washpot; upon Edom do I cast my shoe;^[93] over Philistia do I cry aloud.

 

The Midrash gives us the following insight:

 

Midrash Rabbah - Numbers XIV:1 Upon Edom do I cast my shoe.’ What will I do? I will draw off My shoes and tread upon them and trample them down with My heel. In the same strain it says, I have trodden the winepress^[94] alone, etc. (Isa. LXIII, 3). This has been illustrated by a parable. To what may it be compared? It may be compared to a mortal king who built four palaces in four cities. He went into one of them and ate and drank without drawing off his shoes. He did the same thing in the second palace and the third. When he came to the fourth, he ate and drank and did draw off his shoes, saying to his attendants: ‘Go and bring me all the prominent men in this city and let them set food before me.’ They asked him: ‘How is it that when you entered the previous one you ate and drank without drawing off your shoes, while here you drew off your shoes when you ate and drank?’ He said to them: ‘When I entered the first palace my mind was not at ease; and the same was the case with the second and the third. Every moment I thought: When shall I see the hour in which I can enter into the last one? Now that I have entered, my mind has immediately been put at ease.’ It was the same with the Holy One, blessed be He. He made war against Pharaoh, Amalek, Sisera, Sennacherib, Nebuchadnezzar, Haman, and the kings of the Greeks,^[95] but His mind will not be calmed until He will Himself execute vengeance upon Edom. This explains, ‘Upon Edom will I cast my shoe; Philistia (pelesheth) cry aloud (hithro’a’i) because of me!’ which means I will cast down the foundations of Edom and will encompass your redemption.^[96]

 

Obviously, the Midrash sees a very bad end for Edom. Before we get into looking at Edom, lets first explore the Gemara’s statement that we looked at above.

 

The Gemara^[97] teaches us that our psalm’s statement alludes to Doeg the Edomite. So, who is Doeg the Edomite?

 

Doeg was a key figure in King Saul’s court at the end of his reign, as the future King David entered the national spotlight. Doeg was there when David killed Goliath, and he was central to King Saul’s pursuit of David.

 

The main description of Doeg in Tanach is in I Shmuel (Samuel) 21-22, during the pursuit of David. On the advice of King Saul’s son, Yehonatan, David had fled. He headed to Nob, which is a city populated by Priests. On arriving in Nob, David encountered Achimelech and asked for support. He told Achimelech that he was on a secret mission from King Saul, and Achimelech gave David the showbread from the Mishkan, which was the portion of the Priests. Achimelech also gave David the sword of Goliath.

 

Doeg was in the town at this time, and he reported to King Saul that the town of Nob had been complicit in David’s escape. King Saul ordered his men, and specifically Doeg, to wipe out the town; they did so.

 

Doeg’s “surname” is intriguing; was he an Edomite? His position, which we’ll describe momentarily, would indicate that he was Jewish. Radak^[98] suggests that Doeg was simply from the land of Edom. We have several similarly named people in Tanach. Uriah haChiti was not a Hittite; he came from there. Iti haGitti was from Gat, but he was not a Philistine.

 

When Doeg is introduced, in I Shmuel (Samuel) 21, he is identified as “Abir haRoim”, the most powerful of the shepherds. The juxtaposition of this title with his position at King Saul’s ear is odd, and the commentators look to the broader meaning of “shepherd” within Tanach. Classically, our patriarchs were identified as shepherds. This leads Rashi to comment on “Abir haRoim” that Doeg was the Av Beit Din, the head of the High Court.^[99]

 

In Tehillim 3:2, King David turns to G-d and says, “Great ones stand against me”. This may be understood as a reference to great numbers, or to great figures. Rashi comments that “Great” means foes who are great in Torah, great in wisdom, great in wealth, and great in physical strength, and Rashi numbers Doeg in that list of enemies.

 

The Midrash^[100] considers Doeg a formidable character in the politics of the time. King Saul tells Shmuel that he had not wiped-out Amalek, “because I feared the nation”. The Midrash indicates that Doeg was the one who King Saul feared.

 

Doeg was a leading Torah sage. The Gemara^[101] indicates that Doeg, along with Achitophel, was able to come up with 300 questions regarding a complicated, intricate section of law. The Gemara also indicates^[102] that Doeg may have been somewhat frustrated, as the law did not follow his conclusions.

 

Doeg seems to have come up against David on a couple of occasions, aside from the Nob Massacre.

 

The first was after David defeated Goliath. King Saul turned to his entourage, and asked, “Who is this boy?” We know, from the context, that King Saul already knew David. He was actually asking whether David came from a line which could produce royalty.^[103] Doeg responded, “Ask whether he is even Jewish!” Doeg was referring to David’s ancestress, Ruth the Moabitess, and the prohibition against Jews marrying Moabites. Abner, a general, objected that the prohibition extended only to male Moabites, for reasons related to the original prohibition’s specifics. The debate dragged out, until Abner cited Shmuel himself as saying that the prohibition was only against males, and so Ruth was all right.

 

This debate did have fallout for David on a second occasion, though. King Saul had promised his daughter, Michal, to the man who would defeat Goliath. Basing himself on Doeg’s argument,^[104] King Saul refused to let David marry Michal, and instead tried to marry her to Palti ben Layish.

 

Doeg also tried another tack against David, complimenting him to King Saul in order to incite King Saul’s jealousy.^[105]

 

Doeg the Edomite was the Ab Beit Din^[106] with a hatred for David. It is almost impossible to fathom how this trait could exist in this office.

 

Let’s turn our attention to Edom proper and try to get a better idea for why the Psalm speaks so negatively about Edom. The first mention of the word Edom is found in:

 

Bereshit (Genesis) 25:30 And Esau said to Yaaqob, Feed me, I pray thee, with that same red [pottage]; for I [am] faint: therefore, was his name called Edom.

 

Edom is the name, which was given to Esau, the first-born son of Yitzchak, on the day he sold his birthright to Yaaqob for a mess of pottage, the reddish color of which gives it its name: ‘Adom’.

 

The Torah’s first use of the word Edom sets the word in the context of two brothers mourning the death of Abraham Avinu. One has just returned from a day of raping and murder; the other has spent the day mourning and preparing the traditional mourner’s meal of lentils. Both events center around the color red. Edom is shedding blood whilst Yaaqob is cooking red lentils. This will be an important understanding as we progress in this study.

 

The Torah repeats the association of Edom with Esau in:

 

Bereshit (Genesis) 36:1 Now these [are] the generations of Esau, who [is] Edom.

 

Bereshit (Genesis) 36:8 Thus dwelt Esau in mount Seir: Esau [is] Edom.

 

Bereshit (Genesis) 36:43 Duke Magdiel, duke Iram: these [be] the dukes of Edom, according to their habitations in the land of their possession: he [is] Esau the father of the Edomites.

 

Now we know that when Torah repeats a matter it is to emphasize the connection.  Thus, Torah is connecting Esau to Edom.

 

This encounter shows that Esau is more concerned for this world than for the next world:

 

Bereshit (Genesis) 25:32 Esau cried out, “Why do I need the birthright?”

 

Midrash HaGadol 25:32 A Heavenly Voice echoed, “Why do you need the blessing?”

 

Blessings made the difference between living ONLY in this world and also living in the Olam HaBa, the World to Come:

 

Yitzchak avoided using HaShem’s Name in Esau’s blessing since the purpose of Esau’s blessing was to grant him his full reward in this world so that he should be excluded from the blessings of the World to Come.^[107]

 

For, that is what Edom is all about, THIS WORLD, even at the cost of eternity. Thus, by extension, Galut Edom, the fourth and final exile of the Jewish people has been meant to endure in advance of Mashiach’s arrival, is one that eternalizes the temporal.

 

Our Sages teach us that the deeds of our forefathers foreshadow events in the lives of their descendants. To understand the events of history, relative to Israel, all we need to do is study the lives of the Patriarchs.

 

The Ramban calls Bereshit (Genesis), Sefer Simanim, the book of signs. Bereshit is not just the story of what happened, it also foretells what will happen!

 

The Rambam tells us that the Torah’s purpose in writing about the encounter between Esau and Yaaqob, in Bereshit 32, is to tell us that Esau will never defeat Yaaqob, though he will try with all of his might.

 

Yaaqob’s life-and-death struggle with Esau is to characterize all of subsequent Jewish history. The night (exile) will be long, and the battle will be intense.

 

The Zohar comments on the verse

 

Bereshit (Genesis) 25:26 “And afterwards his brother came out and his hand was holding on to the heel of Esav; and his name was called Yaaqob”.

 

The Zohar^[108] states that Esau is compared to the Original Snake (nachash kadmoni). The force in this world that represents the Original Snake, in the Garden of Eden, that tricked Adam and Chava into eating from the Tree of the Knowledge of Good and Evil, the personification of that Snake in this world, is Esau. This gives us a bit of a hint into what Edom really is.

 

The Zohar says that when the verse tells us that Yaaqob’s hand was holding Esau’s heel, the Torah is setting the stage and is telling us how Yaaqob Avinu,^[109] in the future, will have to deal with Esau. He is going to have to deal with him by attacking at the heel; he is going to have to deal with him, sometimes, deceitfully, and surreptitiously. That is the only way one can deal with that snake.

 

Our Sages taught the meaning of this verse:

 

II Shmuel (Samuel) 22:27 With a pure one, You show Yourself pure; but with a perverse one, You deal crookedly.

 

They taught that you cannot always be up front and straight forward with a person who is a liar. Even Yaaqob, the man of truth, has a mandate from the Torah, that the way to deal with Esau is by ‘heel,’ which is connoted in Yaaqob’s name.

 

Yaaqob’s meeting with Esau represented the paradigm of how Jews must deal with the non-Jewish world.

 

The Sforno^[110] writes: The events which occurred to Yaaqob when he first left his father’s house foreshadow Jewish history during the first exile, while the events which occurred to him after he returned to his father’s house foreshadow Jewish history during the Second Temple and subsequent exile and the redemption at the end of time”.

 

I have more to say about Philistia, but I am already being a bit long winded, so I’ll leave you with just a thought:

 

Many Hakhamim teach that “Palestinians” are the same as the Philistines.

 

Ashlamatah: Obadiah 1:21 + Micah 3:9 – 4:5

 

 

Rashi’s Commentary on Obadiah 1:21 + Micah 3:9-4:5

 

21 shall ascend -Princes of Israel as saviors on Mt. Zion.

 

to judge the mountain of Esau -to exact retribution from the mountain of Esau for what they did to Israel.

 

to judge Heb. לִשְׁפֹּט. joustiser in O.F.

 

the mountain of Esau - Jonathan renders: the great city of Esau.

 

and the Lord shall have the kingdom -This teaches you that His kingdom will not be complete until He exacts retribution from Amalek.

 

Micah Chapter 3

 

12 Jerusalem shall become heaps Heb. עִיּין.

 

Micah Chapter 4

 

1 shall stream Heb. וְנָהֲרוּ. And they shall gather there together like rivers flowing into the sea.

 

3 And he shall judge -This judgment is an expression of reproof, derajjnement in O.F. [Isa 2:4]

 

4 for the mouth of the Lord of Hosts has spoken -Now where has He spoken? (Lev. 26:6) “And I will place peace in the land, etc.” [from Mechilta to Exodus 12:25]

 

5 For all peoples shall go, each one in the name of his god -Shall go to destruction because they worshipped idols. So did Jonathan render it.

 

Commentary on Ashlamatah of (Ovadia) Obadiah 1:21 & Micah 3:9-4:5

By: H.Ex. Adon Shlomoh Ben Abraham

 

Obadiah is the shortest book in the Bible, just a single chapter with the same theme: an imprecation against Edom, that bitter brother of (Jacob) Israel. Throughout history, there seems to exist in the Edomites an implacable enmity against Israel. Esau was Jacob’s brother, and Edom was another name for Esau. (Gen 36:8-9) This is more unforgivable because of their close blood relationship. This enmity, jealousy, or hatred is so ingrained in the Jewish mind as was the loathing and cruelty and treachery of Edom that long after Edom has disappeared from history, he is still at the top of all oppressors and persecutors of the Jews in rabbinic writings. Edom became the stock term that was used to reference the Romans, and then the Romans became the Christians.[111]

 

The exact date of the writing of Obadiah's book is unknown. Still, it’s believed he’s identified with Obadiah, who lived in Ahab’s reign (1 Kings 18:3). Others place him earlier, connecting with (2 Chronicles 21:8ff) and as late as 312 BCE. Verses (11 -14) refer to the sack of Jerusalem by Nebuchadnezzar; the history shows the Edomites showed themselves most treacherous and hostile at that time. The Bible gives us an account of the hatred by Edom toward Israel by their actions when Edom joined the Babylonians in the assault against Jerusalem. (Psa. 137:7; Lam. 4:21–22; Obad. 10–16) After the destruction of Jerusalem, the Edomites moved into the Negev region and set up in the city of Hebron. They became known as the Idumeans during the Hellenistic and Roman times.

 

The most possible conclusion for the dating of Obadiah would be that the book was composed not long after 586 BCE, which was the year of the capture of Jerusalem and the destruction of the temple. The reason the question of the time of Obadiah is so complicated is because of the resemblance between Jeremiah 49 and Obadiah (1-4) and (5-6), and they're so similar to Jeremiah (49:14-16, 9-10) respectively. Therefore, it must be assumed that either one quoted from the other or both used a common source. Scholars say that from the internal evidence, it would suggest that from verses (11-14), the book of Obadiah was written after the destruction of Jerusalem, as told earlier, and they may have used a common source. This little book has had a very large influence on Jewish thought and their hopes. The Jewish people, being so oppressed, their heart cries out for vengeance, and this book feeds the Jewish soul of the suffering people. Again and again through the centuries, it reinforces the hope that the day of vengeance was coming, that the day of triumph and victory was soon to be at hand.[112]

 

The opening and background of our reading is in (v.9). You're a warrior and you shall lose heart, O Teman, and not a man on Edom’s mount shall survive the slaughter. Teman is the grandson of Esau (Gen 36:11), and here, as is often in prophetic literature, it is a synonym for Edom. (Jer 49:7,20) Ezekiel 25:13 informs Edom that guilt and punishment are headed their way for how they treated the House of Judah and possibly for the role they played in the destruction of Jerusalem and the temple. The name (Teman itself means South), Edom was South of Judah, and we read inverse 15: that done to you shall be required of all nations, against all nations. The day of the LORD is at hand. Verses 19-20 speak of a complete recapture of the territory of/by Israel. A possible meaning of these verses is that the exiles of the Northern Kingdom will reconquer the North, and the exiles of Judah the South.[113] From our perspective today (2025), could this suggest that the Jews are going to have to battle to reclaim the land in the south, and the ten northern tribes will battle to regain the North? If so, we should see those ten tribes gathering to support Israel and those attacking Israel as Edom or Ishmael.

 

Some scholars would prefer to translate “saviors” instead of liberators and “to judge” rather than to wreak judgment on Mount Esau. (v.21) The conclusion of Obadiah originally evoked the language associated with the time of the Judges, who are sometimes called deliverers or liberators (Judg. 3:9). In later Jewish tradition, some understood the text as pointing to a messianic time. Such an understanding raises questions about the identity of the mentioned saviors (see Radak on Mic. 5:4;[114] Ibn Ezra,[115] Abravanel[116]). The final sentence may be translated as “the kingdom will be the Lord’s” or even better, “the kingship (i.e., the office of the king) will be the LORD’s.” In other words, at that time, the LORD will be manifest (in Israel and in the entire world) as the king. In this case, Obadiah, like Isaiah, is imagining an ideal future in which a Davidic messiah plays no role.^[117]

 

With the above understanding and background, we could surmise that the Saviors’ plural, these two are none other than Judah and the other tribes of Israel that have been dispersed around the world. One writer (Brewer) referred to them as the exiles who will march to Jerusalem to help their brethren overthrow Edom. Metsudath David says, ‘It is the Messiah and his officers’.[118] Rashi says, God’s kingdom will not be complete until He exacts retribution from Amalek or until Edom is overthrown.

 

Micah chapter 3 is the denunciation of the leaders who deny justice to the people and the prophets who delude them with their venial prophecies. The utterance is complementary to that in chapter 2; they're the oppressors here, the corrupt judges and authorities who make the oppression possible are denounced.[119] Hear this, I pray you, ye heads of the house of Jacob, and rulers of the house of Israel, that abhor justice, and pervert all equity; That build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets there divine for money;[120] yet will they lean upon the Lord, and say: ‘Is not the Lord in the midst of us? No evil shall come upon us. Therefore, shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.^[121] It is taught that if you see a generation overwhelmed by many troubles, go and examine the judges of Israel, for all retribution that comes to the world comes only because of the judges of Israel.[122]

 

This passage is set in the eighth century, a period of rapid increase in commercialism and wealth, a time of lavish building projects. Society was separating into the wealthy at the top and everyone else, who was barely able to eke out a living. But it was a prosperity that was too often won with blood and iniquity by spoliation of the poor and smallholders. Radak even associates stealing from the poor as comparable to murder.[123] Zion and Jerusalem are synonymous here, or they are representative of Zion, the religious leadership, Jerusalem, the civilian leadership, and the citizens of the city.[124] The situation was so dire that the prophet Micah made an explicit charge of bribery that he leveled at all the leading authorities of the state, both the heads of the house of Jacob and the rulers of the house of Israel, and all who abhor justice and pervert[125] all that is straight. (v.9-11) At the beginning of the passage quoted above, there’s an emphatic contrast between the true and the false prophet. Hebrew has no term for a false prophet; thus, in (v. 5), they are called “neviʾim,” the same term that would be used of true prophets, and in this verse, it is easy to see, they are leading the people astray. In many such cases, the ancient Septuagint translation clarifies the meaning of the text by inserting the word “false” (“pseudo”).^[126]

 

Micah was the first of the prophets to threaten Judah with the annihilation of its capital and the destruction of his temple, due to their sin. In (v.9-12) are the separate condemnations of all the leaders and rulers of that day. None was left out; this sentence of doom is one of the strongest in all of Hebrew prophecy. A century later, it was quoted by the elders in defense of Jeremiah’s right to prophecy in like strain in Jeremiah 26:18, and we learned from that passage that Micah’s prophecy was given back in the reign of King Hezekiah[127] Hear this, you heads of the house of Jacob… all the rulers of the house of Israel… you that abhor justice – you pervert all equity. Jeremiah instructed the people that their protection depended only on their actions and good deeds. It was not dependent on whether God's divine presence was in their midst or not.[128]

 

Israel from the north was removed first. Then Judah, in the south, had the horrible experience of seeing the temple destroyed as they were removed from their land. Here, we understand Israel is representative of the ten tribes, and Judah from the south stands for what we know today as the Jews or the nation state of modern-day Israel. There seems to be a symbiotic relationship between these two nations, as they are today, but in actuality, they are one, yet they have different roles to play. Although they were once a nation, they are still divided and have not been joined back together, as of yet. They each have their jobs to do until they become one again. I suggest we see this relationship at work in Messiah ben Joseph and Messiah ben David. Both work at different times in different ways through different people to accomplish the same divine purpose. In our world today, we have two major sources of horsepower: gasoline and diesel engines. These are similar but very different. They operate off of the same product, crude oil. One is more refined than the other, yet both engines get their fuel (energy) from the same source. The same analogy would apply to both MbJ and MbD; they receive their ability from the same source, as we call him Father or Hashem. In Micah 1:6, he told of the destruction and plowing of Samaria, the capital city of northern Israel. Now (v.12), he declares that Jerusalem, the capital city of the Kingdom of Judah, will suffer the same fate. Now, in the time of the return of the exiles and rebuilding the land of Israel. It gives me pause; In the last two years, we have seen what the evil of Amalek and Esau, and Ishmael have perpetrated in the land of Judah. We seem to be coming to a place of peace for a season. I don’t expect it to last very long, and I wonder if, when these three purveyors of evil regroup and strike out again, it could be against the Northern tribes outside of the Middle East.

 

But in the end of days, it shall come to pass that the mountain of the LORD’s (Hashem) house shall be established as the top of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob;[129] How do we understand Jacob here, and the prophet not addressing the whole house of Israel? Is this coming to “the mountain of the Lord, the house of the God of Jacob” to happen before the whole house of Israel, all twelve tribes are reunited? The Jewish people have endured for over 3,500 years and never more than one (1) percent of the world's population,[130] yet they have continued to fulfill the words of Micah and Isaiah, “for out of Zion will go forth the instruction(Torah) to the whole world”. With this in mind, and living in a bifurcated world of religion, should this not cause one to pause and think about which “house” you expect to associate with or to be going to? There are three great religions that have their roots in Abraham. Which of the three is the safest place to find rest for your souls?

 

In Genesis 32:28-29, Jacob wrestles with the angel of Esau and gets a name change. Because he had prevailed in his wrestling with Elohim and with men, his name was changed to Israel, and he was assigned the land given to his fathers Abraham, Isaac, and all his offspring. At this time, Jacob had all of his children the tribes were formed. Benjamin arrived shortly; he is the last one of the twelve. In Genesis 35:9-13, another version is told with new information not in the first account. He was told to be “fertile and increase” … “A nation and an assembly of nations shall descend from you… “the land I assigned to Abraham and Isaac I assign to you”… “and to your offspring will I assign the land.” Talking heads today wonder why other countries (Nations) and the United States of America support Israel in its wars. Could it simply be protecting God’s promises and accepting them as our God given Inheritance?

 

Jewish commentators distinguish “the house of Jacob” and “the house of Israel” as representing two spiritual states of the Jewish people: one of struggle and humility, the other of strength and elevation, two dimensions of the same people. Below are some of the ways of understanding these differences. According to Rabbi Baruch S. Davidson, “Jacob” represents the Jew in a state of effort and struggle, serving God with toil and perseverance—like a servant. “Israel” represents the Jew in a state of spiritual clarity and strength, serving God with joy and natural connection—like a child. The “House of Jacob” often refers to the Jewish people in their exilic, vulnerable, or subordinate state.

 

 Rabbi Pesach Wolicki explains that this name evokes the image of Jews as the “heel”—the follower—often persecuted or displaced. The “House of Israel” refers to the Jewish people in their redeemed, empowered, and sovereign state, reflecting their elevated spiritual identity and national strength. In Exodus 19:3, God tells Moses: “Thus shall you say to the House of Jacob and tell the Children of Israel.” Commentators note that this dual phrasing reflects both aspects of the Jewish soul—the humble and the exalted. In prophetic texts, the names are sometimes used interchangeably, but often with nuanced emphasis. Some mystical interpretations (e.g., Chabad teachings) suggest that every Jew contains both Jacob and Israel within, constantly shifting between struggle and triumph, concealment and revelation. Exodus 19:3 — “Thus shall you say to the House of Jacob and tell the Children of Israel.” Rashi explains that this dual messaging at Sinai, “House of Jacob” refers to the women, and “Children of Israel” to the men. This reflects a gentler, foundational message for women and a more detailed one for men. In Isaiah 2:5, “House of Jacob” is called to walk in God’s light—implying a call to rise from spiritual darkness. In Micah 3:8-9, the prophet declares judgment to “Jacob” and “Israel,” using poetic parallelism. Some have noted that “Jacob” often symbolizes the natural, earthly identity, while “Israel” reflects the spiritual, covenantal destiny.

 

Kabbalistic and Mystical Views see “Jacob” as the soul in its concealed, struggling form, and “Israel” as the soul in its revealed, victorious form, and the names reflect two modes of divine service: Avodat HaEved (service of a servant) — Jacob, and Avodat HaBen (service of a child) — Israel. This duality is echoed in prayers and liturgy, where both names are invoked to reflect the full spectrum of Jewish experience. The Book of Psalms often invokes both names, to reflect different emotional or spiritual states: Psalm 14:7 — “Oh that salvation for Israel would come out of Zion! When the Lord restores the fortunes of His people, Jacob shall rejoice, Israel shall be glad.” And Commentators note the pairing: “Jacob” represents the earthly, struggling people, while “Israel” reflects their redeemed, elevated state. Psalm 105:10 — “He confirmed it to Jacob as a statute, to Israel as an everlasting covenant.” This reflects the continuity of divine promises, from humble beginnings (Jacob) to eternal destiny (Israel).[131]

 

He will teach us His ways, and we will walk in His paths’; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. The scripture speaks of a mighty stream of people and nations flowing to Jerusalem. This stream of people, drinking from the water flowing from Jerusalem, will be learning of “Hashem's ways and walking in his paths”. One can only imagine the greatest minds of the eighth century BCE., and the contradiction between their faith in God and the word of his prophets, and what their eyes beheld in the world around them. Imagine their faith in God and the universal path of Righteousness, and their experience that Zion had absolutely no influence on the surrounding nations. They must have experienced the same perplexities we are today, if not more. But the vision of the prophets shows a day when Zion's influence will shine as a light into all the dark corners of the earth. And He shall judge between many peoples and shall decide concerning mighty nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks; nation shall not lift up sword against nation, neither shall they learn war anymore. These first three verses are verbatim of Isaiah's prophecy of (2:2ff) and imagine a world where all military budgets are used to build up the world and not destroy it. But they shall sit every man under his vine and under his fig-tree; and none shall make them afraid; for the mouth of the Lord of hosts hath spoken. This verse seems to speak of the ideal place man is to be in the future when war is no more. A place of peace where economic needs are met and people can learn the instruction flowing as a stream out of Zion. However, it also seems that the place we seek will not be obtained overnight, and like all of man’s life, it is a process, and in each step of the process each of us get to make a choice as to submit our will to the creator as best we can or to choose open rebellion and then reap the just reward of death.

 

This verse four of Micah chapter four and the next one, are difficult to understand. Each man will sit under his vine and fig-tree, and there will be no fear; things seem to be at peace in the world. From the earlier verse’s people are streaming to Jerusalem to learn Torah and practice it in their daily lives. This fourth verse is not repeated by the prophet Isaiah. But it seems to suggest a process at work, people at peace looking at Jerusalem and learning the instruction of Hashem and walking in his ways. However, verse five reveals, For let all the peoples walk each one in the name of its god, but we will walk in the name of the Lord our God forever and ever.^[132] Me’am Lo’ez says in “the beginning all the peoples will walk in the name of his god. But later, after the Temple has been built, the servants of God in the Temple will teach the way of the Lord and we will walk in the Name of the Lord our God forever and ever.” Does this suggest the entire world will convert and become Jewish, or that the Jews under the leadership of a restored temple and Priesthood will lead the world in righteousness and the worship of Hashem? Me’am Lo’ez points out a possible contradiction between this verse and (v.2) above. Here it says that “all peoples” will walk in the name of his god. Yet in the beginning of the present chapter, it says, And many nations will go by your light? It seems that in time, all idolatry and the ideas and worship associated with it will be eliminated. When the false ideas give way to the light of Hashem, mankind will reach a place where the ‘evil inclination’ will be removed, and at that time, we will all be under the reign of Hashem. The reality on the ground is of one sort in our present age and of another sort as we enter the pre-messianic period, but when mankind has completely entered the messianic age, -- full-blown, in that future time, “all men will recognize the ONE God. And it shall come to pass in that day, that living waters shall go out from Jerusalem: half of them toward the eastern sea, and half of them toward the western sea; in summer and in winter shall it be. And the Lord shall be King all over (overall) the earth; in that day shall the Lord be One, and His name one.

 

Special Ashlamata for Shabbat Mevarchim:

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

 

 

Verbal Tallies and Connections

Devarim (Deuteronomy) 2:2 - 3:22, Obadiah 1:21 + Micah 3:9 – 4:5, Tehillim (Psalms) 107:33-43, 108:1-14

By: Hakham Dr. Hillel ben David

 

Looking at the Hebrew of Deuteronomy 2:3 and Obadiah 1:21 , what is the verbal tally (all root words) that connects these two passages?

 

The verbal tally that connects Deuteronomy 2:3 and Obadiah 1:21 is the Hebrew root word for "mountain – הר “.

 

Devarim (Deuteronomy) 2:3  Ye have compassed this mountain (הָהָר) long enough; turn you northward.

 

Obadiah 1:21 And saviors shall come up on mount (בְּהַר) Zion to judge the mount (אֶת-הַר) of Esau; and the kingdom shall be HaShem’s.

 

This term appears in Deuteronomy 2:3 ("this mountain") and twice in Obadiah 1:21 ("Mount Zion" and "the mountain of Esau"). The reference is physical in Deuteronomy but becomes a powerful geographical and theological designation for two distinct nations/entities in the prophetic context of Obadiah.

 

* * *

 

What is/are the thematic connection(s) between Devarim (Deuteronomy) 2:2 - 3:22, and Tehillim (Psalms) 107:33-43?

 

The thematic connections between (Deuteronomy) 2:2-3:22 and (Psalms) 107:33-43 revolve around the Sovereignty of God over land and nations and the principle of divine judgment and blessing based on righteousness.

 

Here is a breakdown of the shared themes:

 

1.      Divine Sovereignty over the Land (Geography and Destiny)

 

Deuteronomy 2:2-3:22	Psalms 107:33-43
God controls and re-allocates the land. Moses recounts how God sovereignly assigned land to Israel's neighbors, explicitly forbidding Israel to seize it: (Deut 2:5). Conversely, God delivers the land of the and (Sihon and Og) to Israel (Deut 2:24, 3:3).	God transforms the land at will. The Psalm declares that God has the power to: (Ps 107:33-34) and conversely: (Ps 107:35).
Connection: Both passages illustrate God's absolute to establish or reverse a nation's settlement, making the land's fertility and ownership entirely dependent on His decree.

 

2.      Justice and the Reversal of Fortune

 

Deuteronomy 2:2-3:22	Psalms 107:33-43
Judgment on the Proud/Wicked: The defeat of the powerful and is a demonstration of divine judgment, enabling Israel to conquer their land (Deut 3:3-7). This shows that God brings down the powerful rulers of the earth.	Contempt on Princes: HaShem “poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way” (Ps 107:40). This is a clear statement that God humbles the arrogant and the ruling class.
Blessing for the Needy: The Israelites, who wandered in the wilderness, are now settled and multiplying in the conquered territories (Deut 3:18-22). They are the recipients of a promised land, having been raised up from their affliction.	Raising up the Poor: God “setteth he the poor on high from affliction, and maketh him families like a flock” (Ps 107:41). He reverses the fortunes of the humble and afflicted, establishing them in the newly fruitful land.
Connection: Both narratives highlight the reversal of fortunes—the powerful are brought low, and the humble/needy are raised up, demonstrating a moral principle governing world history and the movement of peoples.

 

4.      The Call to Observe and Understand

 

Deuteronomy 2:2-3:22	Psalms 107:33-43
A Call to Remember/Understand: Moses' entire speech is a command to the new generation to look back on HaShem's mighty acts and understand His covenant faithfulness, wisdom, and power (e.g., Deut 3:21: ).	A Call to Wisdom: The Psalm concludes with an explicit admonition: (Ps 107:43).
Connection: The ultimate thematic link is the final purpose of the historical account and the poem: to cause and all "wise" observers to observe, learn from, and reflect on HaShem's providential rule and faithful loving-kindness in dealing with the nations.

 

* * *

 

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 Obadiah 1:21 + Micah 3:9 – 4:5?

 

The eschatological message, according to Jewish sources and interpretation, of Obadiah 1:21 and Micah 3:9-4:5 focuses on the ultimate establishment of HaShem's universal sovereignty, the final judgment of Israel's adversaries, and the restoration of Israel and the world.

 

Obadiah 1:21: The Final Triumph and Kingdom

Obadiah 1:21: "Saviors shall ascend Mount Zion to judge the mountains of Esau, and the kingdom shall be HaShem's."

 

The Jewish eschatological message of this verse centers on the conclusion of the "Day of HaShem" (Obadiah 1:15), which brings a time of universal judgment and the subsequent establishment of HaShem's dominion.

 

Judgment of Edom/Esau: The verse prophesies the definitive judgment and destruction of Edom ("the mountains of Esau"), which, in rabbinic and broader Jewish thought, often becomes a paradigm for the ultimate destruction of all nations that persecute and oppress Israel.

 

Saviors from Zion: "Saviors" (or "deliverers") ascending Mount Zion refers to the redeemed people of Israel who will be granted authority to rule and execute judgment over their ancient foes, particularly Edom. This signifies the restoration of Israel's sovereignty and the reversal of their humiliation.

 

Universal Sovereignty: The prophecy culminates in the declaration, "the kingdom shall be HaShem's." This is the ultimate eschatological goal—the recognition and manifestation of HaShem's complete and undisputed kingship over the entire world, radiating from Mount Zion (Jerusalem).

 

Micah 3:9-4:5: The Messianic Era of Peace and Torah

Micah 3:9-12: Denounces the corrupt leaders of Israel and pronounces the destruction of Zion (Jerusalem).

Micah 4:1-5: Offers a prophetic vision of the ultimate future ("the last days") for Jerusalem and the world.

 

The Jewish eschatological message from this combined passage highlights the transformation of the world following a period of judgment:

 

Prerequisite Judgment (Micah 3:9-12): The prophecy serves as a stark warning that despite being HaShem's chosen city, Jerusalem and its Temple will be ruined ("become a heap of rubble") due to the corruption and social injustice of its leaders. This judgment is a necessary precursor to the final redemption.

 

Elevation of Zion (Micah 4:1-2): In contrast to the predicted ruin, "in the last days," the Temple Mount will be established as the chief spiritual center of the world. This mountain will be "exalted above the hills," signifying its unparalleled spiritual and possibly even a geological elevation, attracting all nations.

 

Universal Instruction in Torah (Micah 4:2): The purpose of the nations' pilgrimage to Jerusalem is to learn the Torah and the ways of God. "For out of Zion shall go forth the Torah, and the word of the Lord from Jerusalem." The Messianic era is characterized as a time when God's instruction and teachings become the standard for all humanity.

 

World Peace and Disarmament (Micah 4:3-4): This is the most famous element of the vision: the Lord will judge among the nations, and they will consequently "beat their swords into plowshares, and their spears into pruning hooks." This establishes an era of universal, permanent peace where war is abolished, and military training ceases. Each person will live in security and prosperity ("sit under his vine and under his fig tree, and none shall make them afraid").

 

Perpetual Covenant (Micah 4:5): While other nations may choose their paths, Israel affirms its commitment to its covenantal relationship, stating, "we will walk in the name of the Lord our God forever and ever." This confirms the perpetuity of Israel's unique role and loyalty in the perfected world.

 

In summary, the combined eschatological message is that HaShem's ultimate plan involves a sequence: judgment on the corrupt elements of both Israel (Micah 3) and the nations (Obadiah 1:21), followed by the restoration of Zion and the people of Israel (Obadiah 1:21), culminating in the manifestation of HaShem's universal kingdom, characterized by world peace and the worldwide acceptance of the Torah's ethical and religious teachings (Micah 4:1-5).

 

Nazarean Talmud

“Rav Lakhem” – “Long [enough] to you”

Sidra of Devarim (Deuteronomy) “2:2-3:22”

By: Hakham Dr. Eliyahu ben Abraham

 

School of Hakham Shaul’s Tosefta Luqas (LK)	School of Hakham Tsefet’s Peshat Mordechai (Mk)
“But when you see Yerushalayim surrounded by armies, then you know that its desolation has come near. Then those in Yehudah must flee to the mountains, and those inside it must depart, and those in the fields must not enter into it, because these are days of vengeance, so that all the things that are written can be fulfilled. Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress on the Land and wrath against this people, and they will fall by the edge of the sword, and will be led captive into all the nations, and Yerushalayim will be trampled down by the Gentiles until the times of the Gentiles are fulfilled.   And he said to the Talmidim, “the Days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. And they will say to you, ‘Behold, there!’ ‘Behold, here!’ Do not leave your ordinary occupation![133] For just as the lightning shines forth, flashing from one place under heavens to another place under heavens, so the Son of Man will come on his day. But first it is necessary for him to suffer many things, and to be rejected by this generation. And just as it was in the days of Noach, so also it will be in the days of the Son of Man — they were eating, they were drinking, they were marrying, they were being given in marriage, until the day Noach entered into the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lot—they were eating, they were drinking, they were buying, they were selling, they were planting, they were building. But on the day that Lot went out from Sodom, it rained fire and sulphur from heavens and destroyed them all.	¶ But when you see the desolation of sacrilege standing where it is illegal (contrary to the Torah), let the reader understand,[134] then those in Judea escape to the mountains.[135] Then the one on the housetop should not go down into the house to remove anything from his houses; And the (one) in the field should not turn back to remove his clothing. Woe to those expecting a child, and those nursing (infants) in those days! Petition (G-d) that this does not occur during the winter rains. For in those days (there will) be violent persecution (and anguish) such as has not been from the beginning of creation, which G-d created until now and (will) not be again. If the LORD had not cut (short) those days, no flesh[136] would survive; only for the elect (the Jews) whom He (the LORD) has chosen, has He cut (short) those days.
It will be just the same on the day that the Son of Man is revealed.[137]  On that day, whoever is on the housetop and his goods are in the house must not come down to take them away. And likewise the one who is in the field must not turn back. Remember Lot’s wife! Whoever seeks to preserve his life (possessions) will lose them, but whoever loses them will keep it. I tell you that in that night[138] there will be two in one bed; one will be taken and the other will be left. There will be two women grinding at the same place; one will be taken and the other will be left.” --- And they answered and said to him, “Where, Master?” So he said to them, “Where the dead body is, there also the vultures will be gathered.”	And, if at the end time someone (with authority) predicts[139] saying Behold[140] Messiah is here or Behold Messiah is there. Do[141] not believe (trust) him. For pseudo-messiahs and pseudo-prophets will rise up, giving signs[142] and marvels to lead astray the elect (the Jews) if possible. But watch with discernment for I have foretold all these things.

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

The Desolation of Sacred Space and the Flight Toward the Mountain of G-d

A Spiritual Commentary on Mark 13:14–23 and Luke 21:20–37

The warnings that rise in these twin pericopes form a single pulse of revelation: a sacred geography of holiness under siege. Both speak of Yerushalayim encircled, of a desecrating presence standing where it must not, and of a call to flee toward the mountains. These are not isolated prophecies but the reverberation of an older covenantal pattern stretching from Devarim to Tehillim, from Ovadiah to Mikha. Each layer of Scripture folds into the next, revealing how divine justice and mercy move together—one contracting, one expanding—until both resolve in the shelter of G-d.

 

When the Nazarean Codicil says, “When you see the desolation of sacrilege standing where it is illegal,” it invokes the deepest offense: the intrusion of profanation into the domain set apart for the Shekhinah. In Torah logic, toʿevah does not mean mere impurity but violation of the cosmic order, a disruption of sacred boundaries. The desolation (shikkutz shomem) echoes Daniel 9:27, where a similar image arises within the rhythm of covenant faithfulness and betrayal. Yet here, the speaker addresses not Babylonian devastation but the inner unmaking of the holy city through injustice and idolatry.

 

Devarim 2:2 – 3:22 provides the archetype for this discipline of divine restraint. G-d commands Yisrael to circle Mount Seir and refrain from engaging Edom, declaring, “You have circled this mountain long enough.” This command is the prototype of delayed confrontation: holiness waiting until transgression reaches fullness. The desolation of the future Temple is not spontaneous wrath; it is the final consequence of long-endured provocation. Thus, when Mark and Luke speak of “days of vengeance,” they invoke not cruelty but completion—the settling of Divine measure.

 

Tehillim 107:33–43, 108:1-14 reinforces this oscillation between desolation and restoration. Rivers become desert, fruitful land turns to salt because of evil, yet afterward He turns the desert into pools of water. Destruction is never final; judgment opens space for renewal. The psalm’s refrain, “He turns,” teaches that G-d’s governance is dynamic—He withdraws abundance to awaken repentance, then restores it in compassion. In this pattern lies the key to the Nazarean Codicil’s warning: the desolation is not an end but a spiritual surgery meant to remove idolatrous growth.

 

When the text commands, “Those in Yehudah flee to the mountains,” the physical act conceals a spiritual ascent. The mountain is the timeless symbol of approaching G-d—Sinai, Moriah, Tzion, and Tzfat. To flee there is to withdraw from the defiled plain of political and religious compromise into the higher air of divine communion. Ovadiah 1:21 confirms this reading: “Deliverers will ascend Mount Tzion to judge Mount Esav.” The act of ascending is itself redemptive. In times of collapse, the faithful are called not to despair but to a higher vantage.

 

Luke’s version grounds this ascent in historical concreteness—armies surrounding Yerushalayim, siege, and dispersion. Yet his language, “These are days of vengeance so that all things written may be fulfilled,” points beyond the Roman horizon toward the eternal recurrence of judgment whenever holiness is defiled. The siege of Yerushalayim becomes the paradigm for every age when the sacred center of human life—the heart—becomes occupied by alien forces. To flee to the mountains, then, is to restore inner hierarchy: to let spirit ascend above appetite, the Divine Image above the idol of self.

 

The lament “Woe to those expecting a child or nursing infants” reveals the moral cost of judgment upon an unready generation. It recalls the lament of Eikha, where the children faint in the streets of the city. Yet even here compassion precedes catastrophe; the warning is given so that prayer might intervene. “Petition that this not occur during the winter rains.” The winter rains symbolize both fertility and hardship; they represent times when paths are impassable, when the soil of life is saturated and heavy. The plea is for mercy in the season of testing—that the exile of holiness (the Divine Presence) not coincide with the most unyielding conditions of nature.

 

When the text continues, “There will be violent persecution such as has not been from the beginning of creation,” it consciously mirrors Bereshit 1:1. The same Creator who spoke order into being now allows disorder to reach its limit. Yet even this extremity is bounded: “If the LORD had not cut short those days, no flesh would survive.” In Hebrew consciousness, to “cut short” time is not to alter chronology but to compress severity—tzimtzum ha-din. The LORD restrains His own wrath for the sake of His chosen, revealing that mercy is not the opposite of judgment but its inner essence.

 

Mikha 3:9 – 4:5 illumines this Divine Rhythm. The prophet condemns leaders who build Tzion with blood and Yerushalayim with iniquity, declaring that the city will be plowed like a field. Yet immediately after, the oracle reverses into consolation: “In the latter days, the mountain of the house of the LORD will be established.” The same mountain that witnessed judgment becomes the site of universal peace. Thus, the Nazarean Codicil’s flight to the mountains is both escape and prophecy; it anticipates the mountain that will one day draw all nations.

 

From the spiritual perspective, each direction of this narrative corresponds to an interior movement of the soul. South signifies compassion, north discipline, east illumination, west consummation, up aspiration, down embodiment. When these six are balanced, the human being mirrors the six days of creation; when they fall into discord, desolation ensues. The elect for whose sake the days are shortened are those who maintain this inner symmetry despite outer chaos. Their merit becomes the hinge upon which the world survives.

 

Every word of these pericopes breathes from the covenantal memory of Yisrael. “The elect” are not an abstraction but the remnant who cling to Torah under oppression. The statement “whom He has chosen” echoes Devarim 7:6: “For you are a people holy to the LORD your G-d; the LORD your G-d has chosen you.” The Divine Election remains the axis of history; even in dispersion, the covenant persists. Therefore, the cutting short of days is not favoritism but fidelity to that eternal bond.

 

The unity of Mark and Luke within the larger Tanakhic pattern discloses a single theology of exile: G-d withdraws His Presence to provoke return, then gathers His people with renewed tenderness. The mountains of flight and the mountains of restoration are the same peaks viewed from opposite sides of history. The call to flee is a call to ascend, to rediscover the vertical axis where heaven and earth meet.

 

The spiritual dimension beneath these verses also speaks to the mystery of time. In D’barim 2, Yisrael is told that certain nations’ boundaries must not be violated because their iniquity is not yet complete. Judgment waits for ripeness. So too in the end of days: desolation arrives only when corruption matures beyond healing. The elect shortens those days not by altering destiny but by hastening repentance. Their prayer, their obedience, and their sanctification of the Name compress the interval of suffering.

 

The mountain, therefore, becomes the symbol of intercession. When Moshe stood on Sinai, he mediated between heaven and earth; when Eliyahu stood on Karmel, he called down fire to restore covenant fidelity. The faithful in the time of desolation become new mediators—ascending mountains of prayer so that mercy may once more descend. Each generation repeats this cycle, and the divine presence hovers, awaiting the purification of its dwelling.

 

The Restoration that follows the Shortening of Days.

The shortening of days in the Nazarean Codicil’s prophecy is not only temporal mercy; it is spiritual contraction followed by renewal. When Divine Judgment reaches its threshold, the compassion latent within it unfolds. Tehillim 107 describes this movement precisely: “When they are diminished and brought low through oppression, affliction, and sorrow, He pours contempt upon princes and causes them to wander in the wilderness where there is no way. Yet He sets the poor on high from affliction and makes families like a flock.” This verse holds the secret of the “cutting short.” What appears as devastation is the pruning of arrogance so that humility may again receive light. G-d does not forget the diminished; He transforms them into vessels through which blessing later multiplies.

 

The Divine Pattern, tavnit, runs through all epochs. When the text declares that Yerushalayim endures trampling by the Gentiles until the times of the Gentiles reach fulfillment, it reveals the cosmic rhythm by which G-d directs the rise and fall of nations. The times of the Gentiles are not arbitrary political cycles but measured intervals within Divine Providence. The trampling is permitted so that holiness hidden within the nations may ripen and return. Once the appointed measure reaches completion, G-d lifts Yerushalayim again as the heart of Divine Torah.

 

Micah 4:1–5 reveals that culmination. “And many nations will go and say, Come, let us go up to the mountain of the LORD, and to the house of the G-d of Yaʿaqob.” The prophetic image reverses every element of the earlier desolation: instead of fleeing from the mountain, the people stream toward it. The mountain that was a refuge during wrath becomes the center of universal learning. Torah, once guarded by a remnant, radiates outward until it becomes the law of peace. “Nation will not lift up sword against nation, neither will they learn war anymore.” The very soil of Yerushalayim, once trampled, becomes the foundation of harmony.

 

This ascent of the nations does not erase Yisrael’s election; it reveals its purpose. The elect were preserved not to withdraw eternally but to serve as conduits through which blessing reaches all creation. The cutting short of days ensured their survival so that the covenant could bear fruit for the world. Thus, the tribulation described by the Nazarean Codicil and the restoration promised by Micah are two halves of one processing purification and diffusion of holiness.

 

The moral lesson hidden within these prophecies touches every generation. Whenever people violate sacred order—whether in the Temple of Stone or in the temple of the human heart—they invite desolation. Yet each act of repentance reopens the channel between heaven and earth. In the language of the inner wisdom, the soul itself is a small Yerushalayim: when arrogance occupies its courts, the Shekhinah withdraws; when humility rebuilds the altar, Divine Light returns. The call to flee to the mountains therefore echoes within every conscience: ascend from corruption to clarity, from self-service to service of G-d.

 

The mountains themselves symbolize the attributes through which Divine Order stabilizes creation. South radiates generosity, north holds firm discipline, east births illumination, uplifts aspiration, down grounds blessing, and west gathers all into harmony. When these six directions are sanctified, the human being becomes a microcosm of the perfect Yerushalayim-teaching of Pesce (Shalom). The elect for whose sake G-d shortens the days embody this balance; through their prayer, they sustain the world’s axis. As the Sages teach a spiritual idiom, one righteous person maintains the equilibrium of all souls; so, the remnant in every age maintains the possibility of redemption.

 

The Tehillim ends its cycle with the line, “Whoever is wise will observe these things, and they will understand the mercies of G-d.” Wisdom here is not intellectual but experiential—perceiving that even destruction hides compassion. The observer who understands this mystery does not despair when he sees desolation, for he discerns within it the contraction that precedes birth. The same principle governs individual life: crises strip away false strength so that true dependence on G-d may emerge.

 

Through this lens, the two Nazarean passages form a unified spiritual topography. Mark speaks from the inner sanctum of the Temple; Luke expands the horizon to the city and the nations. Together they describe the outer and inner siege: one of stones, the other of souls. Their union with Devarim 2, Tehillim 107, Ovadiah 1:21, and Micah 4 restores them to their covenantal matrix, revealing that the so-called “new” prophecy is the flowering of the ancient. The same G-d who spoke through Moshe and the prophets continue to speak through every event that recalls the need for holiness.

 

In this understanding, “flight” is not abandonment but elevation. When people profane holiness, G-d summons His faithful to higher terrain until He completes purification. Once the air clears, they descend again to rebuild. This cycle—withdrawal, renewal, return—marks both the history of Yisrael and the spiritual path of each believer. The desolation of the city mirrors the desolation of the heart; the restoration of Yerushalayim mirrors the restoration of the inner sanctuary.

 

Therefore, the closing vision of these verses is not terror but hope. The world survives because mercy overrides strict justice. G-d, who began creation in measured speech, sustains it through measured silence, cutting short the reign of violence for the sake of those who cling to His covenant. Even when the nations trample Yerushalayim, the Divine Promise endures: the mountain of the LORD will stand firm, and His Torah will go forth from Tzion.

 

When read through the full weave of Torah and Writings, these Nazarean passages cease to be predictions of disaster and become revelations of Divine Constancy. History may oscillate, but the covenant remains unbroken. The elect who endures persecution embody that continuity; their perseverance shortens the night. Every generation inherits the same charge: guard sacred space, flee from corruption, ascend to the mountain, and await the dawn when all nations recognize the Oneness of G-d.

 

In this vision, the end of desolation is already present within its beginning. The Holy City, though besieged, holds within its stones the seed of renewal. The faithful, though scattered, carry within their hearts the architecture of the restored Temple. When divine mercy expands again after contraction, those inner stones will align with the heavenly pattern, tavnit, and peace will flow outward as a river. Then the lament of exile will transform into the song of ascent, and the mountain of G-d will shine as the center of every heart.

 

Some Questions to Ponder:

 

1. From all the readings for this week, which particular verse or passage caught your attention and fired your heart and imagination?
2. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message (the idea that encapsulates all the Scripture passages read) 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 Sabbath: “VaEtChanan” “And I besought”

 

Contents of the Torah Seder

 

·        Moses’ Prayer and Its Rejection – Deuteronomy 3:23-29

·        Appeal to their experience of the consequences of disobedience – Deut. 4:1-4

·        Israel’s Greatness and Wisdom Found in Obedience to the Commandments – Deut. 4:5-8

·       Lest You Forget: Consequences of Idolatry – Deut. 4:9-24

·        Threat of Exile Because of Idolatry and Promise of Grace After Repentance – Deut. 4:25-31

·        The Uniqueness of the G-d of Israel – Deut. 4:32-40

·        Moses Assigns 3 Cities of Refuge East of Jordan – Deut. 4:41-43

·        Title, Time and Place of Moses’ Second Discourse – Deut. 4:44-49

 

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