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

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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: “VeChiqeritem Lakhem” - “And you will appoint for you”

&

Shabbat Shuva

 

 

Contents of the Torah Seder

 

·        Levitical Cities of Refuge – Numbers 35:9-15

·        Distinction Between Murder and Manslaughter – Numbers 35:16-23

·        Legal Procedure in the Case of Accidental Homicide – Numbers 35:24-29

·        Concerning Murder – Numbers 35:30-34

·        Law of Heiresses – Numbers 36:1-13

 

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.

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 35:9 – 36:13‎‎

 

Rashi	Targum Pseudo Jonathan
9. The Lord spoke to Moses saying:	9. And the LORD spoke with Mosheh, saying:
10. Speak to the children of Israel and say to them, When you cross the Jordan to the land of Canaan,	10. Speak with the sons of Israel, and say to them, When you have passed over Jordan unto the land of Kenaan,
11. you shall designate cities for yourselves; they shall be cities of refuge for you, and a murderer who killed a person unintentionally shall flee there.	11. you will provide you cities with streets and houses of living (boarding houses), cities of refuge will they be to you, that thither the manslayer may flee who has killed a man inadvertently.
12. These cities shall serve you as a refuge from an avenger, so that the murderer shall not die until he stands in judgment before the congregation.	12. And they will be to you for cities of refuge for the manslayer from the avenger of blood, that the man may not be put to death till he will have stood before the congregation for judgment.
13. The cities that you provide shall serve as six cities of refuge for you.	13. And these cities which you give will be six cities of refuge for the manslayer;
14. You shall provide the three cities in trans Jordan and the three cities in the land of Canaan; they shall be cities of refuge.	14. three you will appoint beyond Jordan, and three in the land of Kenaan; cities of refuge will they be.
15. These six cities shall be a refuge for the children of Israel and for the proselyte and resident among them, so that anyone who unintentionally kills a person can flee there.	15. For the sons of Israel and the sojourners among you will be these six cities of refuge, that thither whoever has killed a man through ignorance may flee.
16. If he struck him with an iron instrument and he dies, he is a murderer, and the murderer shall be put to death.	16. But if he smote him with an instrument of iron and killed him, he is a murderer; and the murderer will be surely put to death.
17. If he struck him with a fist sized stone which is deadly, and he dies, he is a murderer, and the murderer shall be put to death.	17. Or if, filling his hand with a stone large enough to kill any one, he struck him, and killed him, he is a murderer, and the murderer dying will die.
18. Or with a fist sized wooden instrument which is deadly, and he dies, he is a murderer, and the murderer shall be put to death.	18. Or if, filling his hand with an instrument of wood sufficient to kill any one, he struck him, and killed him, he is a murderer; the murderer shall be put to death.
19. The blood avenger shall kill the murderer; he may kill him when he meets him.	19. The avenger of blood may himself kill the manslayer, if he meet him outside of these cities; he may kill him in judgment.
20. If, out of hatred, he pushed him, or threw something at him with premeditation, and he died,	20. But if (the manslayer) had assaulted in enmity and intentionally with a club or staff, or thrown stones upon him with purpose of heart, and killed him;
21. or if he maliciously struck him with his hand and he died, the assailant shall be put to death; he is a murderer; the blood avenger may kill the murderer when he meets him.	21. or cherishing enmity had struck him with his hand and killed him; he is a murderer; dying he will die. The avenger of blood may slay the homicide when he has been condemned.
22. But if he pushed him accidentally, without malice, or threw an object at him without premeditation,	22. But if in ignorance, without keeping of malice, he let any thing fall upon him, having no intention to kill;
23. or, with any stone which is deadly, and without seeing [his victim] he threw it down at him and it killed him, but he was not his enemy and bore him no malice	23. or if without intention he let a stone sufficient to kill any one, or any other thing, fall upon him, and kill him, without having hated, or purposed to do him harm,
24. Then the congregation shall judge between the assailant and the blood avenger, on the basis of these judgments.	24. then the congregation shall judge between him who had smitten him, and the avenger of blood, according to these judgments;
25. The congregation shall protect the murderer from the hand of the blood avenger, and the congregation shall return him to the city of refuge to which he had fled, and he shall remain there until the Kohen Gadol, who anointed him with the sacred oil, dies.	25. and the congregation will release the manslayer from the hand of the avenger of blood, and make him return to his city of refuge whither he had fled; and he will dwell there until the time that the high priest die, whom the multitude had anointed with the oil of anointing;-because he did not pray on the Day of Atonement in the Holy of Holies concerning the three great transgressions, that the people of the house of Israel might not be smitten for strange worship, or impure connections, or the shedding of innocent blood, when it was in his power to obviate them by his prayer, and he prayed not, therefore has he been condemned to die in that year.
26. But if the murderer goes beyond the border of the city of refuge to which he had fled,	26. But if, while the high priest is yet alive, the manslayer goes out indeed from the bounds, of his city of refuge whither he had fled,
27. and the blood avenger finds him outside the limits of his city of refuge, and the blood avenger slays the murderer, he has no blood.	27. and the avenger of blood find him without the bounds of his city of refuge, he may kill the manslayer, without being guilty of death,
28. For he shall remain in his city of refuge until the Kohen Gadol dies, and only after the Kohen Gadol has died, may the murderer return to the land which is his possession.	28. for he should have abode in his city of refuge until the death of the high priest; but after the high priest is dead he may return to the land of his inheritance.
29. These shall be for you a statute of justice for all your generations, in all your dwelling places.	29. And these indications will be to you a decree of judgment for your generations in all your dwellings:
30. Whoever [namely the blood avenger] kills a person, based on the testimony of witnesses, he shall slay the murderer. A single witness may not testify against a person so that he should die.	30. Whosoever kills a man, according to the word of witnesses fit to give testimony against him, the avenger of blood, or the house of judgment, will put him to death. But one witness only will not testify against a man to put him to death.
31. You shall not accept ransom for the life of a murderer, who is guilty of death, for he shall be put be put to death.	31. You may not take a ransom for the release of a murderer who is guilty of death, for dying he will die.
32. You shall not accept ransom for one who has fled to his city of refuge, to allow him to return to live in the Land, before the kohen has died.	32. Neither may you take ransom for him who has fled to his city of refuge, so as that he may return to dwell in the land before the time of the high priest's decease.
33. And you shall not corrupt the land in which you live, for the blood corrupts the land, and the blood which is shed in the land cannot be atoned for except through the blood of the one who shed it.	33. Nor do not contaminate the land in which you are, because innocent blood which has not been avenged will overflow the land, and there is no atonement made for the land upon which innocent blood has been shed, but by the shedding of the blood of him who shed it.
34. And you shall not defile the land where you reside, in which I dwell, for I am the Lord Who dwells among the children of Israel.	34. Therefore defile not the land in which you are; for My Shekinah dwells in the midst of it; for I am the LORD whose Shekinah dwells among the children of Israel.
1. The paternal heads of the family of the sons of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph approached and spoke before Moses and before the chieftains, the paternal heads of the children of Israel.	1. And the heads of the fathers of the family of the Bene Gilead bar Makir bar Menasheh, even the family of the Bene Gilead bar Joseph, came to the house of judgment, and spoke before Mosheh and the princes, the chief fathers of the Bene Yisrael,
2. They said, "The Lord commanded my master to give the Land as an inheritance through lot to the children of Israel, and our master was commanded by the Lord to give the inheritance of Zelophehad our brother to his daughters.	2. and said: The LORD commanded Rabboni {our master} to give the land an inheritance by lot to the children of Israel, and Rabboni was commanded before the LORD to give the inheritance of our brother Zelophehad to his daughters.
3. Now, if they marry a member of another tribe of the children of Israel, their inheritance will be diminished from the inheritance of our father, and it will be added to the inheritance of the tribe into which they marry, and thus, it will be diminished from the lot of our inheritance.	3. But if these marry into any of the tribes of the children of Israel, their inheritance will be withdrawn from that of our fathers, and will be added to the inheritance of the tribe which will have become theirs, and our lot will be diminished.
4. Even if the children of Israel will have a Jubilee, their inheritance will be added to the inheritance of the tribe into which they marry, and their inheritance will be diminished from the inheritance of our father's tribe."	4. And at the Jubilee of the Bene Yisrael their inheritance will be added to that of their tribe in which they will be; and their possession will have been withdrawn from the inheritance of our father's tribe.
5. Moses commanded the children of Israel according to the word of the Lord, saying, "The tribe of Joseph's descendants speak justly.	5. Then Mosheh commanded the children of Israel by the Word of the LORD, saying: The tribe of the Bene Joseph have said well.
6. This is the word that the Lord has commanded regarding Zelophehad's daughters. Let them marry whomever they please, but they shall marry only to the family of their father's tribe.	6. This is the thing which the LORD has commanded, -not for the generations that will arise after the division of the land, but for the daughters of Zelophehad, saying: They may be the wives of them who are proper in their eyes, only such must be of the families of their father's tribe.
7. Thus, the inheritance of the children of Israel will not be transferred from tribe to tribe, for each person from the children of Israel will remain attached to the inheritance of his father's tribe.	7. That the inheritance of the children of Israel may not pass about from one tribe to another: for the children of Israel will every one keep to the inheritance of their father's tribe.
8. Every daughter from the tribes of the children of Israel who inherits property, shall marry a member of her father's tribe, so each one of the children of Israel shall inherit the property of his forefathers.	8. And every daughter inheriting a possession (in one) of the tribes of the children of Israel shall be wife of one of the families of her father’s tribe: that the sons of Israel may each man inherit the possession of his fathers.
9. And no inheritance will be transferred from one tribe to another tribe, for each person of the tribes of the children of Israel shall remain attached to his own inheritance."	9. And the inheritance shall not pass from one tribe to another tribe, but everyone of the tribes of the Beni Israel shall keep to its own inheritance.
10. As the Lord had commanded Moses, so did Zelophehad's daughters do.	10. As the LORD commanded Mosheh, so did the daughters of Zelophehad;
11. Mahlah, Tirzah, Hoglah, Milcah, and Noah married their cousins.	11. and Mahalah, Thirzah, Hogelab, Milchah and Nohah, the daughters of Zelophehad, became wives of sons of their kindred;
12. They married into the families of the sons of Manasseh the son of Joseph, and their inheritance remained with the tribe of their father's family.	12. of the family of the children of Menasheh bar Joseph were they wives, and their inheritance was with the tribe of their father's family.
13. These are the commandments and the ordinances that the Lord commanded the children of Israel through Moses in the plains of Moab, by the Jordan at Jericho.	13. These are the commandments and orders of judgments which the LORD commanded the children of Israel, by Mosheh, in the plains of Moab by the Jordan near Jericho.

 

Rashi Commentary for: ‎ Bamidbar (Numbers) 35:9 – 36:13

 

11 you shall designate [The expression] הַקְרָיָה can mean only preparation, as it says, “Because the Lord, your God, prepared it (הִקְרָה) before me” (Gen. 27:20) - [Sifrei Massei 3, Targum Onkelos].

 

12 from an avenger From the avenger of the blood, a kinsman of the murder victim. - [Mak. 12a]

 

13 six cities of refuge [This] informs [us] that even though Moses designated three cities across the Jordan during his lifetime, they did not provide refuge until the three provided by Joshua in the land of Canaan were designated. - [Sifrei Massei 8, Mak. 9a]

 

14 the three cities Although there were nine tribes in the land of Canaan, and here [across the Jordan] there were only two-and-a-half, He equalized the number of their refuge cities, because Gilead had many murderers, as it says, “Gilead, a city of workers of violence, who lurk to shed blood” (Hos. 6:8). - [Mak. 10a, Sifrei Massei 6]

 

16 If he struck him with an iron instrument This does not refer to accidental manslaughter discussed nearby, but to premeditated murder, and it teaches us that the implement of murder has to be big enough to cause death, for regarding all the [other] cases it says, אֲשֶׁר יָמוּת בָּה , “which is deadly,” and the Targum [Onkelos] renders, “of a size capable of causing death,” except in the case of iron, since it is evident and known to the Holy One, blessed is He, that a small piece of iron can kill, even a needle (Sifrei Massei 6, Sanh. 76b). That is why [in the case of iron] the Torah did not specify a size and write “which is deadly.” If you say that Scripture refers to one who murders unintentionally, [this cannot be because], below it says, “or, with any stone which is deadly, and without seeing [his victim]...” (verse 23). This shows that in the cases mentioned before it, Scripture speaks of one who murders with intent.

 

17 with a fist-sized stone [A stone] large enough to fill a hand. - [Onkelos]

 

which is deadly Which is large enough to cause death, as the Targum [Onkelos] renders. Since it [Scripture] says, “If one of them strikes the other with a stone” (Exod. 21:18), but it does not specify a size, I might think any size? Therefore it says, “which is deadly”- [Sifrei Massei 10]

 

18 or with a fist-sized wooden instrument Since it says, “If a man strikes his manservant or his maidservant with a rod” (Exod. 21:20), I might think any size? That is why it with regard to wood it says, "which is deadly"—it must a size capable of causing death. - [Sifrei Massei 11]

 

19 when he meets him Even in the cities of refuge.

 

20 with premeditation As the Targum [Onkelos] renders, בְּכַמְנָא , with ambush.

 

22 accidentally Heb. בְּפֶתַע , by accident, but the Targum renders בִּתְכֵף , “suddenly,” [meaning] that he was next to him and he had no time to take precautions against [killing] him.

 

23 or, with any stone which is deadly he struck him.

 

without seeing He did not see him [while striking him].

 

he threw it down at him From here they said that the one who kills by way of a falling action is exiled, but if [he kills] by means of an upward action is not exiled. - [Mak. 7b]

 

25 until the kohen gadol... dies For he causes the Divine Presence to rest upon Israel and thus prolong their lives, whereas the murderer causes the Divine Presence to withdraw from Israel and thus shorten their lives. He is not worthy of standing before the Kohen Gadol [Sifrei Massei 20]. Another interpretation: Because the Kohen Gadol should have prayed that such a misfortune should not befall Israel during his lifetime [Mak. 11a].

 

who anointed him with the sacred oil According to the literal meaning, this is one of the elliptical verses [in Scripture], as it does not reveal who anointed him; thus, it is like saying, “who was anointed by the one who anointed him with the sacred oil.” Our Rabbis expounded it in Tractate Makkoth (11b) as a verification of the law, to teach that if before sentence was passed, the Kohen Gadol died and they appointed another one in his stead, and afterwards sentence was passed, he [the murderer] can return home only after the second one has died, as it says, “who anointed him.” Did he anoint the kohen, or did the kohen anoint him? However, this includes the [case of a high kohen who was] anointed in his days [and thus, it is as if he had anointed the Kohen Gadol, so to speak], that he frees him through his death.

 

27 he has no blood He is like one who kills a dead person, who has no blood.

 

29 in all your dwelling places This teaches that the minor Sanhedrin functions outside the Land as long as there is one functioning in the Land of Israel [namely, while the Temple stood]. - [Mak. 7a, Sifrei Massei 25]

 

30 Whoever kills a person... The one who comes to kill him because he murdered someone.

 

based on the testimony of witnesses who testify that he murdered him intentionally, after he had been forewarned. [I.e., the blood avenger may not slay the murderer unless there are witnesses that he committed the murder.] - [Sifrei Massei 26]

 

31 You shall not accept ransom He cannot be acquitted in exchange for payment. - [Keth. 37b]

 

32 You shall not accept ransom for the one who has fled to his city of refuge One who has fled to a city of refuge after he killed someone unintentionally cannot absolve himself from exile through payment by giving a ransom so that he can return to dwell in the Land before the kohen dies. - [Keth. 37b]

 

has fled Heb. לָנוּס, is equivalent to לְנָס, “for the one who has fled.” Similarly, “those who returned (שׁוּבֵי) from the war” (Mich. 2:8). Similarly, “Those who are removed (נוּגֵי) from the appointed season” (Zeph. 3:18); “for [all the people...] were circumcised (מֻלִים) ” (Josh. 5:5). Just as you say שׁוּב in reference to one who has already returned, and מוּל regarding one who is already circumcised, so will you say לָנוּס for one who has already fled. He is called נוּס, that is to say, ‘an escapee.’ If you say that לָנוּס means ‘to flee,’ and explain it thus: You shall not accept ransom for who must flee, in order to absolve him from exile, then I do not know how it can say, “to return to live in the Land” for if he has not yet fled, from where should he return?

 

33 And you shall not corrupt Heb. ולֹא-תַחֲנִיפוּ, you shall not cause it to be wicked, as the Targum [Onkelos] renders, לֹא תְחַיְבוּן, you shall not make sinful."

 

34 in which I dwell You should not cause me to dwell amidst its uncleanness.

 

for I am the Lord who dwells among the children of Israel Even when they are unclean, the Divine Presence resides with them. - [Sifrei Massei 32]

 

Chapter 36

 

3 and it will be added to the inheritance of the tribe For her son inherits her, and the son’s pedigree follows his father’s tribe.

 

4 Even if the children of Israel will have a Jubilee From here R. Judah said: The Jubilee is destined to cease. - [Torath Kohanim 13:1]

 

will have a Jubilee That is to say, this is not a form of sale, which returns [to the original owner] in the Jubilee [year], for inheritance does not return at the Jubilee. Even if the Jubilee occurs, the inheritance will not return to its tribe; hence, it is “added to the inheritance of the tribe into which they marry.”

 

8 Every daughter...who inherits property Because her father had no son.

 

11 Mahlah, Tirzah... Here it enumerates them according to seniority over each other in age, and they were married in the order they were born. But throughout Scripture (26:33, 17:1, Josh. 17:3), it lists them in order of their intelligence and informs us that they were all equal. - [B.B. 120a]

 

Ketubim: Tehillim (Psalms) 106: 40-48

 

Rashi	Targum
1. Hallelujah. Give thanks to the Lord for He is good, for His kindness is forever.	1. Hallelujah! Give thanks in the presence of the LORD, for He is good, for His goodness is forever.
2. Who can narrate the mighty deeds of the Lord? [Who] can make heard all His praise?	2. Who is able to utter the might of the LORD? Who is allowed to proclaim all His praises?
3. Fortunate are those who keep justice, who perform righteousness at all times.	3. Happy are they who observe judgment, those who do righteousness/generosity at every time.
4. Remember me, O Lord, when You favor Your people; be mindful of me with Your salvation.	4. Remember me, O LORD, with good will toward Your people; call me to mind with Your redemption (Hebrew: פָּקְדֵנִי, בִּישׁוּעָתֶךָ – Paq’deni BiShuatekha – lit. “appoint me to Your Yeshua (salvation)”.
5. To see the goodness of Your chosen ones, to rejoice with the joy of Your nation, to boast with Your inheritance.	5. To look on the plenty of Your chosen ones; to rejoice in the joy of Your people; to join in praise with Your inheritance.
6. We sinned with our forefathers; we committed iniquity and wickedness.	6. We have sinned, along with our fathers; we have committed iniquity, acted wickedly.
7. Our forefathers in Egypt did not understand Your wonders; they did not remember Your manifold deeds of kindness, and they were rebellious by the sea, by the Sea of Reeds.	7. Our fathers in Egypt paid no heed to Your wonders; they did not call to mind Your great goodness; and they rebelled against Your word by the sea, at the sea of Reeds.
8. And He saved them for His name's sake, to make known His might.	8. And He redeemed them for His name's sake, to make known His might.
9. And He rebuked the Sea of Reeds, and it dried up, and He led them in the depths as [in] a desert.	9. And He rebuked the sea of Reeds, and it dried up; and He conducted them through the deeps, as in the wilderness.
10. He saved them from the hand of the enemy, and He redeemed them from the hand of the foe.	10. And He redeemed them from the power of the foe; and He redeemed them from the power of the enemies.
11. And the water covered their adversaries; not one of them survived.	11. And the waters covered their oppressors; not one of them was left.
12. And they believed His words; they sang His praise.	12. And they believed in the name of His word; they sang His praise.
13. Quickly, they forgot His deeds; they did not await His counsel.	13. They quickly forgot His deeds; they did not wait for His counsel.
14. They craved a lust in the desert, and they tried God in the wasteland.	14. And they made a request and tested God in the place of desolation.
15. He gave them their request, but He sent emaciation into their soul.	15. And He gave them their request, and sent leanness into their souls.
16. They angered Moses in the camp, Aaron, the holy man of the Lord.	16. And they were jealous of Moses in the camp, of Aaron, the holy one of the LORD.
17. The earth opened up and swallowed Dathan and covered the congregation of Abiram.	17. The earth opened up and swallowed Dathan, and covered the company of Abiram.
18. And fire burned in their congregation; a flame burned the wicked.	18. And fire burned in their company; flame will kindle the wicked.
19. They made a calf in Horeb and prostrated themselves to a molten image.	19. They made a calf in Horeb, and bowed down to something of metal.
20. They exchanged their glory for the likeness of an ox eating grass.	20. And they exchanged the glory of their master for the likeness of a bull that eats grass and befouls itself.
21. They forgot God, their Savior, Who wrought great deeds in Egypt.	21. They forgot God their redeemer who had done mighty works in Egypt.
22. Wonders in the land of Ham, awesome deeds by the Sea of Reeds.	22. Wonders in the land of Ham, awesome things by the sea of Reeds.
23. He intended to destroy them [and would have] were it not that Moses, His chosen one, stood before Him in the breech to return His wrath from destroying.	23. And He commanded by His word to destroy them, had it not been for Moses His chosen one, who stood and grew mighty in prayer in His presence to turn aside His wrath from obliteration.
24. They rejected the desirable land; they did not believe His word.	24. And their soul was repelled by the desirable land; they did not believe His word.
25. They complained in their tents; they did not hearken to the voice of the Lord.	25. And they complained in their tents; they did not accept the word of the LORD.
26. He raised His hand to them to cast them down in the desert,	26. And He lifted His hand in an oath because of them, to throw them down slain in the wilderness.
27. And to cast their seed among the nations and to scatter them in the lands.	27. And to exile their seed among the peoples, and to scatter them among the lands.
28. They became attached to Baal Pe'or and ate sacrifices of the dead.	28. And they attached themselves to the idol of Peor, and they ate the sacrifices of the dead.
29. They provoked [God] with their deeds, and a plague broke out among them.	29. And they caused anger in His presence by their deeds, and a plague attacked them.
30. Phinehas stood up and executed justice, and the plague was stopped.	30. And Phinehas rose and prayed, and the plague was restrained.
31. It was accounted for him as a merit, for generation to generation to eternity.	31. And it was accounted to him for merit for all generations forever.
32. They provoked [God] by the waters of Meribah, and Moses suffered because of them.	32. And they caused anger by the waters of Dispute, and it grieved Moses because of them.
33. For they rebelled against His spirit, and He uttered with His lips.	33. For they rebelled against His holy spirit, and He had explained it clearly with His lips.
34. They did not destroy the peoples whom the Lord had told them [to destroy].	34. They did not destroy the peoples, which the LORD had commanded them to do.
35. And they mingled with the nations and learned their deeds.	35. And they mingled with the Gentiles and they learned their deeds.
36. They worshipped their idols, which became a snare for them.	36. And they worshipped their idol, and they became a stumbling-block for them.
37. They slaughtered their sons and daughters to the demons.	37. And they sacrificed their sons and their daughters to the demons.
38. They shed innocent blood, the blood of their sons and daughters whom they slaughtered to the idols of Canaan, and the land became polluted with the blood.	38. And they shed innocent blood, the blood of their sons and daughters that they sacrificed to the idols of the Canaanites and the land was defiled by capital crimes
39. And they became unclean through their deeds, and they went astray with their acts.	39. And brought uncleanness by their deeds and went astray by their acts.
40. And the Lord's wrath was kindled against His people and He detested His inheritance.	40. And the anger of the LORD was harsh against His people and He despised His inheritance.
41. And He delivered them into the hands of nations, and their enemies ruled over them.	41. And He handed them over into the power of the Gentiles, and their foes ruled over them.
42. And their foes oppressed them, and they were humbled under their hand.	42. And their enemies oppressed them, and they were subdued under their hand.
43. Many times He saved them, but they were rebellious with their counsel, and they were humbled because of their iniquity.	43. Many times He would deliver them, but they would rebel against Him in their counsel, and they were brought low in their sins.
44. But He looked upon their distress when He heard their cries.	44. And He saw when it went ill with them, when He heard their prayer.
45. And He remembered His covenant for them, and He relented in accordance with His abundant kindness.	45. And He remembered His covenant in their favor, and He turned aside from His anger according to His abundant mercies.
46. And He caused them to be pitied by all their captors.	46. And He made them find mercy in the sight of all who had taken them captive.
47. Save us, O Lord, our God, and gather us from the nations, to give thanks to Your holy name, to boast with Your praise.	47. Redeem us, O LORD our God, and gather us from among the Gentiles, to give thanks in Your holy name, to boast in Your praise.
48. Blessed be the Lord God of Israel from world to world, and all the people shall say, "Amen." Hallelujah!	48. Blessed be the name of the LORD God of Israel, from this age to the age to come, and let all the people say, Amen, Hallelujah!

 

Rashi’s Commentary to Tehillim (Psalms) 106:40-48

 

41 And He delivered them into the hands of nations in the days of the Judges between one judge and another, e.g. Eglon, Cushan-rishathaim, Sisera, the Philistines, and Midian. (I found.)

 

43 Many times He saved them Many times they provoked Him; yet He was slow to anger and saved them.

 

and they were humbled because of their iniquity and they were humbled because of their iniquity.

 

44 But He looked upon their distress On account of prayer.

 

when He heard their cries On account of the merit of the Patriarchs.

 

45 And He remembered His covenant On account of repentance.

 

and He relented in accordance with His abundant kindness On account of the end, when He heard, “Save us, etc.” Moses, too, included them in one verse (Deut. 4:30): “In this distress that will befall you etc.”

 

47 save us now also, O Lord, our God.

 

48 from world to world From this world to the world to come.

 

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎106:40-48

By: Hakham Dr. Hillel ben David

 

For continuity I am repeating my intro from the first part of our psalm.

 

The preceding composition, Psalms 105, described the extensive wonders with which G-d mercifully redeemed our forefathers from Egypt. This psalm resumes the narrative and relates how G-d miraculously sustained the Jews as they wandered in the wilderness for forty years. Then HaShem led the Israelites into the land of Canaan and empowered them to conquer their adversaries despite overwhelming odds. Throughout these great historic periods, HaShem repeatedly performed so many wonders that the Psalmist exclaims (verse 2), who can express the mighty acts of HaShem? Who can declare all of His praise?^[1]

 

However, even while G-d was displaying unprecedented kindness to Israel, the Israelites were negligent in their duties toward G-d, and they failed to appreciate His wonders. Indeed, they defied G-d’s representative, Moshe, and rebelled against his commands. This defiance initiated the spiritual and moral decline which eventually led to the Jew’s exile from the Holy Land.^[2]

 

The Psalmist completes his description of Israel’s infidelity and exile with a prayer for redemption (verse 47), Save us HaShem, our G-d, and gather us from among the peoples, to thank Your Holy Name and to glory in Your praise!

 

This psalm concludes the fourth Book of Tehillim with the declaration, blessed is HaShem, the G-d of Israel, from This World to the World to Come, and let the entire nation say, “Amen!” Praise G-d!^[3] This week we reach the end of the fourth book of Psalms and we also reach the end of the fourth book of the Torah, Bamidbar (Numbers).

 

Psalms chapter 106 ends with the summation of history, therefore, let us look a bit at how the process is playing out in our days.

 

In the beginning, the satan^[4] came to incite man to rebellion against G-d.^[5] He was Adam’s test. Adam’s only task was to ignore him, but by listening to him, Adam, so-to-speak, gave him existence. Now the task is changed. Midda-keneged-midda,^[6] Adam must destroy the satan. So, what did he do? Adam cut the satan’s cable, so-to-speak, cutting him off from the flow of kedusha.^[7] But the satan was smart, he quickly spliced his cut cable into Adam’s (the yetzer hara^[8] was formerly outside of man, but now it resides within us). So now, the kedusha that we receive from the sefirot can be siphoned off by the satan.^[9]

 

Adam’s task was passed on to us. Our relationship to the satan is one of combat. We have to grab all the kedusha and keep him from getting it. HaShem^[10] however, put conditions on it. If a Jew does a mitzva,^[11] the kedusha goes to him, but if a Jew does an aveirah (a sin), it goes to the other side, to the satan. And he turns around and gives it to the goyim^[12] so that they can destroy us with it.

 

HaShem gave the Jews gifts and we, through the loss of the kedusha to the other side, gave them away to the goyim, deepening the exile.

 

Mitzvot^[13] allow us to testify that the will of HaShem^[14] is supreme because there is a natural tendency for us to be in-charge. We do not readily allow others to dictate our actions. Because of this tendency we are prone to stray from His word and to serve our own pleasure. When we sin, HaShem has some tools to bring us back to Him and at the same time create a tikkun, a correction, that will fix us up and fix up the world in order that we should bring the Geula, the redemption and Mashiach.^[15]  (It is obvious that the coming of Mashiach ben David^[16] is one thing and the redemption itself is another, just as Moshe Rabbeinu came to Mitzrayim prior to the redemption, prior to the exodus from Egypt – they were two separate events.^[17] It is possible that the same thing will take place in the future redemption, as stated in Midrashim, “Just as the first redeemer was revealed and then concealed … so too with the final redeemer, etc.)

 

Micah 7:15 'As in the days of thy coming forth out of the land of Egypt will I show unto him marvellous things.'

 

The primary tools that HaShem has to restore us and to effect a tikkun^[18] for the damage we have brought are teshuva,^[19] mitzvot, suffering, and the destruction of His House^[20] whereby we are sent like a child out of his father’s house to fend for ourselves until we come to our senses. When HaShem sent us out of His House, this earth-shattering change caused us to focus on what we had when we were in His House. We no longer had the nearness to HaShem that we felt when we witnessed His ten constant miracles^[21] and mitzvot of the offerings which provided a near constant reminder of who we are and our place in the world.

 

Because man strives to replace HaShem and to put himself in that position of being in-charge, HaShem begins the corrective process by bringing pain and suffering into our lives. Suffering diminishes man’s ego to zero and brings him to understand that he is not HaShem. If we are helpless in the hospital with an illness, then our ego finds very little cause to believe that we are controlling our own destiny. The pleasures of our sins are soon forgotten in our desperation to be restored in body (and soul to our Creator, if we are very fortunate). Likewise, midda-kneged-midda, measure for measure, the suffering brought by HaShem removes the pleasure that our sin had acquired.

 

Tisha B’Ab,^[22] when the Temple was destroyed and we were evicted, will bring the Geula^[23] because we feel the lack when we are kicked out of His House and no longer have the support of our Father. The destruction of the Temple, will bring Mashiach because of the ensuing exile and suffering. This is the tikkun. The end of days will inevitably bring the Geula, redemption, but we have a choice: We can do it the easy way, or we can do it the hard way. So far, we have always chosen the hard way, hence this long and bitter exile.

 

Avraham’s life shows that his descendants will have many ups and downs that will be unbelievable. Consider that HaShem told him to get up and go away from his home, his family, his friends, and all that was familiar to him. When he arrives in the ‘promised land’ the first thing to happen is a terrible famine where he is forced to descend to Egypt. When he gets to Egypt, the head honcho, Pharaoh, steals his wife, and once gone she can never be restored because Pharaoh can’t be insulted by having his cast-off wives becoming the wife of another man. So, Avraham is really struggling with these awful events that all started when he obeyed HaShem. Then just when things could not possibly get any worse, suddenly his wife is returned to him along with copious quantities of wealth. His was truly a life of ups and downs! However, in HaShem’s plan, both the ups and the downs will bring the Geula. The very suffering we despised becomes the catalyst for a new beginning. However, suffering is not the only tool that HaShem uses to bring about the Geula.

 

As Avraham had to leave his father’s house, so also did Tisha B’Ab and the churban forced us to leave our Father’s house. Yet this churban, as we have already mentioned, is yet another way to bring the Geula.

 

We need to be like Avraham. We need to be obedient and at the same time try to understand the ups and downs that HaShem brings into our lives. We need to figure out what HaShem is doing because it is a catalyst for building emunah, faithful obedience, which leads us to put HaShem in-charge rather than ourselves. Part of the focus of this study is to begin to see the hand of HaShem as He brings about the Geula by bringing a tikkun for all of our misdeeds.

 

Now let’s begin to look at more of the cause and effect that reveals the hand of HaShem in the world. To begin, we must understand that the satan can grow or diminish based on how much kedusha, holy energy, he receives. If all Jews do mitzvot, and never sin, then the satan dies. If they sin and become lax in the performance of mitzvot, then he grows. When the satan grows it is bad news for the Jews.

 

History is about the balance of kedusha in the world, and who controls it. It works both to Israel’s advantage and to her disadvantage.

 

Rabbi Eliyahu Margolis of Mir-Yerushalayim^[24] says that for every plague brought upon Mitzrayim,^[25] there was a corresponding gain in kedushah to the Bne Israel.^[26] The death of the firstborn, for example, brought new holiness to the firstborn of the Bne Israel. This theme recurs. In Beshalach,^[27] Rashi says that the Egyptians pursued the Bne Israel “as one man with one heart.” In Yitro,^[28] that phrase is used to praise the Bne Israel. HaShem planted the midda, the measure, of unity among the doomed Egyptians so that its impression would reappear for holiness among the Bne Israel.

 

In the Haggada,^[29] the Tannaim^[30] are quoted as outdoing each other to expand the number of plagues in Egypt and at the Yam Suf,^[31] because the more plagues the Egyptians got, the more illnesses the Bne Israel would be protected against. The guarding, the lovingkindness, of Israel is built on the structure of the destruction of Egypt.

 

“The acts of the fathers are a sign for the children.”^[32]

 

Conversely, the Torah tells us that Yitzchak,^[33] our Patriarch, hinted to Yaaqob^[34] that there was a disconnect:

 

Bereshit (Genesis) 27:22 The voice is the voice of Yaaqob and the hands are the hands of Esav.^[35]

 

The Midrash^[36] explains this to mean that as long as the voice is that of Yaaqob, which is as long as there are the ‘chirpings’ of the children studying Torah in the synagogues and the adults in the study halls, the hands will not be that of Esav. As long as the Jewish people (and their children) are engaged in Torah study, the power of Esav (Edomites) is held at bay and is incapacitated. However, if the voice of Yaaqob is silent then Esav will have the upper hand.

 

It is well known that Yitzchak blessed Esav after giving the major blessing to Yaaqob. The blessing of Esav was not a true blessing. It was a conditional blessing. When Yaaqob got the blessing that Yitzchak originally intended for Esav, Esav’s cry caused Yitzchak to bless Esav with an interesting blessing.^[37]

 

Rashi^[38] comments that when Israel will violate the precepts of the Torah then Esav will achieve the blessings of the physical. Thus, Isaac did not bestow upon Esav any new blessings but, rather he limited the blessing of the physical, which he had previously given to Yaaqob. If Yaaqob uses the physical as a means to achieve intellectual perfection, then he will truly merit the blessings of the physical. However, if he violates the Torah^[39] and seeks the physical as an end, in and of itself, then Esav will have the upper hand and merit the blessings of the physical.

 

Yitzchak blessed Esav (Edom / Rome / Christianity), giving him the right to throw off the yoke of his brother, Yaaqob (Israel), whenever his brother strayed from the path of G‑d. This trait in our Patriarchs is embedded in their descendants today. Esav still hates Yaaqob and Edom still subjugates Israel whenever Israel strays from their primary mission to bring HaShem to the world through Torah study and mitzvot. This back-and-forth relationship is now clearly visible in the clash of nations.

 

Now imagine the ohr HaGanuz being revealed to the Jewish people today, who have descended so much due to our sins. We would not survive the experience. We need to be prepared first, just as Yosef, and his wisdom, his bones, prepared the Jews in the days of Moshe, so also will Mashiach ben Yosef prepare the world before the advent of Mashiach ben David.

 

It says in Psalms, “The stone that the builders despised will become the cornerstone”.^[40] There are those who would build a society on materials other than the materials of Jewish tradition; but the stones of the ancient Temple of Jerusalem, mourned by some and despised by others, will ultimately be the cornerstone of human wisdom and peace among the nations.

 

When the Jews have the Shechinah they have beauty and might with wisdom. When they sinned, this great beauty and wisdom went to the goyim in the form of Greek and Eastern philosophy. The might went to the Roman republic founded in 509bce. In Eicha^[41] we find our kings and princes went to the goyim after the first churban:^[42]

 

Eicha (Lamentations) 2:9 Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the goyim: the law is no more; her prophets also find no vision from HaShem.

 

When the second Temple was destroyed, in 3839AM,^[43] Christianity appeared. Baseless hatred and Lashon HaRa^[44] caused its destruction, midda-kneged-midda^[45] Christianity began using these same sins against us. Their cathedrals had much beauty, but their ‘victories’ in war, science, and the arts were astounding. They have what was ours. (Think about the ramifications when they become our inheritance).

 

In 5000AM, the year 1240CE, the Zohar^[46] says that the Ohr Mashiach,^[47] the light of Mashiach, begins to come down. This time frame corresponds to the start of the sixth day (Thursday sundown), which is Erev Shabbat.^[48] This Ohr Mashiach,^[49] the light of Messiah, is inner light. The Zohar^[50] was discovered right after 1240. Because of our sins, the goyim are getting this light along with the Jews. So why are they not getting all of the light? The answer is that Jewish suffering is nearly complete for their sins. It is time for the light to begin returning to its owner.

 

What does Ohr Mashiach look like with the goyim? Science! It lets them see the inner light. If the Jews sin, then the satan receives the flow of Divine energy, twists it into a physical caricature of its spiritual form, and gives it to the nations. In this case, the light of Mashiach, a divine wisdom which gives insight into the spiritual worlds, was converted into a body of knowledge that shows the mechanics of the physical world. And what is that? Science! Certainly, we have benefited from the many advances in science, along with the rest of the world. There has been a terrible price, however. Why does the satan want the world to be filled with knowledge of science? Until science’s advent, atheism was unheard of; it had no intellectual underpinnings. Science, however, can be construed to present a form of reality that does not include HaShem. Once the satan could influence the nations into giving up their religions (which, twisted they may be, still involve an awareness of a divine being), he could then turn the nations onto the Jews and “enlighten” them.

 

Since all the advances in science came ultimately from the satan, who had taken the Ohr Mashiach that had been meant for us, had twisted it into a force for understanding the physical world, and had given it to the nations, we must take another attitude every time that we visit one of those big-box electronics stores to buy yet another appliance. As we gaze in wonder at the latest super-small, yet super-speedy computers (far faster than last year’s model) and marvel at the latest that technology has wrought, a sad thought must cross our minds: “All this is but a perverted shadow of what was really meant – for us!”

 

In the 1240’s, science began with Roger Bacon and his advocating of the scientific method. He was the connector between philosophy and science. Bacon sent the Pope his Opus Majus,^[51] which presented his views on how to incorporate the philosophy of Aristotle and science into a new theology. Bacon also sent the Pope his Opus minus, De multiplicatione specierum, and possibly other works on alchemy and astrology.

 

So, the Jews get kabbala^[52] with the Zohar^[53] in 1286 CE (5046AM^[54]), and its study of the inner light while the goyim get science and its inner light. The Zohar details the spiritual causes of the physical universe. We get the spiritual and they get the physical.

 

In 1180, sixty years before 1240, the Rambam^[55] completed the Mishne Torah, which was a revolutionary re-ordering of the Torah that reassembled the broken pieces of the Gemara into a form which was easily comprehended by the common man. Maimonides intended to provide a complete statement of the Oral Law, so that a person who mastered first the Written Torah and then the Mishneh Torah would be in no need of any other book. By 1240 the Mishne Torah had achieved wide distribution that included responsum.^[56]

 

In the late 1500’s, Francis Bacon became the first practitioner of the scientific method. This was the Ohr Rishon becoming manifest in the physical world. At about the same time, in the spiritual world, the Arizal^[57] began explaining the Kabbala, which was symbolic in nature and is considered the father of contemporary Kabbala; what became known as Lurianic Kabbala. A contemporary, Moses ben Jacob Cordovero was a central figure in the historical development of Kabbalah and the leader of a mystical school in 16th-century Safed, Israel. He is known by the acronym the Ramak. As science got more physical with the scientific method, Judaism was becoming more mystical with the Kabbala. A second development in the late 1500’s, was the development of halachic literature by Rabbi Yosef Karo whose Magnus opus was the Shulchan Aruch, the Set Table. This was the first reconstruction of Torah into its application. There are various legal codes in Judaism but the Shulchan Aruch is the most widely consulted. It was authored in Safed, Israel, by Yosef Karo in 1563 and published in Venice two years later.

 

In the 1700’s, the great Gentile Sir Isaac Newton,^[58] the father of modern science, began to affect the world. At the same time a renewal was happening in the Jewish world as this era saw the advent of most of the major Acharonim^[59] and Chassidic^[60] leaders, including Rabbi Moshe Chaim of Luzatto (1707 – 1747). Thus 5500A.M. = 1740 saw the rise of science in a big way as the Zohar^[61] interprets along prophetical lines:

 

In the 600th year of the 6th millennium (i.e., in the years 5,500-5,600 in the Hebrew calendar corresponding to the years 1740-1840 CE.) the upper gates of wisdom will be opened and also the wellsprings of wisdom below (science and technology). This will prepare the world for the 7th millennium like a person prepares himself on Friday for Shabbat, as the sun begins to wane. So, it will be here. There is a hint about this in the verse “In the six hundredth year of Noah’s life …all the fountains of the great deep were broken up, and the windows of heaven were opened”.^[62]

 

This passage,^[63] from the Zohar, has been explained by the Talmudic^[64] Sage-Mystics of Israel, the Chassidic masters and specifically by the Sages of Shklov,^[65] as referring to the fact that from the 18^th, and especially from the 19^th, century onward, the Kabbalah would experience a profound renewal clarifying and rendering more accessible her own esoteric traditions.^[66] Any student of contemporary mysticism cannot but be astounded by the relatively recent dramatic accessibility of the Kabbalah and its new and ever increasing popularity.^[67]

 

With the gradual opening of the gates of wisdom above and below the messianic revelation that will begin from the year 1840 will resemble the wisdom of King Solomon in his day.^[68]

 

Paralleling the revelations of “wisdom from above,” this prophecy necessitates revolutionary discoveries occurring simultaneously in the secular world, with regards to the “wisdom from below”. Stimulated by the Industrial Revolution of the 18^th century, the wellsprings of theoretical models and new technology have incessantly burst forth. A wholly new paradigm of scientific thought, and consciousness, is emerging. The year 1840 witnessed the emergence of electromagnetic theory,^[69] electromagnetism,^[70] which in turn paved the way for the discovery of radio waves, the harnessing of electricity, telecommunications, television, computers, and the investigation of atomic energy and the development of the atomic bomb. New psychological and neurological descriptions of the brain, ethnopharmacology,^[71] black hole phenomenon,^[72] genetic engineering, lasers and holography, are further examples of the changes and ideas that have taken place in our generation. Of even greater significance has been the effect of the early 19th century breakthroughs of non-Euclidean geometry, which set the stage for the 20th century theories of Einstein’s relativity,^[73] quantum mechanics, and the search for the Unified Field Theory.^[74] Currently, under the name of “Super Strings”,^[75] this theory is being proclaimed by leading physicists as an unmistakable genesis of a new physics. Most recently, the scientific community and public at large are being initiated into a new world of fractal geometry,^[76] chaos theory,^[77] virtual reality,^[78] and the ever accelerating, neural network^[79] of the worldwide Internet.

 

The statement, “wellsprings of wisdom below”, is interpreted as the industrial revolution, which according to Wikipedia, had its origins in the 1780’s but was not felt until 1830’s or 1840’s. We are still feeling the effects today with all the scientific revolutions that followed.

 

The First Industrial Revolution used water and steam power to mechanize production. The Second used electric power to create mass production. The Third used electronics and information technology to automate production. Now a Fourth Industrial Revolution is building on the Third, the digital revolution that has been occurring since the middle of the last century. It is characterized by a fusion of technologies that is blurring the lines between the physical, digital, and biological spheres.

 

There are three reasons why today’s transformations represent not merely a prolongation of the Third Industrial Revolution but rather the arrival of a Fourth and distinct one: velocity, scope, and systems impact. The speed of current breakthroughs has no historical precedent. When compared with previous industrial revolutions, the Fourth is evolving at an exponential rather than a linear pace. Moreover, it is disrupting almost every industry in every country. And the breadth and depth of these changes herald the transformation of entire systems of production, management, and governance.^[80]

 

According to the teachings of esoteric Judaism, all knowledge, both spiritual and material wisdom, originally coexisted in a seamless unity within a higher dimension. Together, these two modes of wisdom comprised a larger, all-encompassing Universal Torah.^[81] A collapse, i.e., the episode of the eating from the Tree of the Knowledge of good and evil,^[82] however, ensued in which the database of all knowledge split itself into “spiritual” and “material” planes of existence. Thus, we have the roots of the conflict between “religion” and “science”. Yet, any given mystical or technological truth can only be one of two sides of the same puzzle. Thus, the material world is also a mode of spirituality, only externalized and concretized. Vice-versa, the spiritual world is a mode of the material reality, only internalized and spiritualized.^[83]

 

From both a secular and scientific perspective, as well as from a fundamentalist religious perspective, this unique synergistic re-union is very challenging, if not intimidating and appears “heretical”. Yet, this is the explicit doctrine of the Gaon of Vilna^[84] and his clandestine cadre of Talmudic Sage-Mystics of Shklov. The ultimate truth is not revealed through the supra-natural alone nor is it only discovered through scientific development; it is more than both. Both forms of wisdom are destined to reunite. Perforce, this is stimulating a worldwide paradigm shift in consciousness. These stages of global evolution are aspects of the Messianic Era which is central to the teachings of esoteric as well as traditional Judaism.^[85]

 

The greatest challenge to religion is science because science can offer an alternative to HaShem^[86] and His creation. That is why the satan makes this offer to those who would choose this path. As a matter of interest, we have no record of any atheists^[87] before the rise of science, and in particular the idea of evolution.

 

According to this tradition, our role as the “Final Generation” in the re-unification of these two modes of wisdom is achieved by matching the right tool with the right job. In other words, we must use the new maps, models, and metaphors of the “wisdom from below” in order to grasp the “wisdom from above.” In turn, the transcendent wisdom of the Torah will cast its light of clarity and direction upon the enchanting and often overpowering tools of science and technology.

 

The “gates of wisdom above” parallel the opening of the “wellsprings of wisdom below”. This refers to revolutionary discoveries in the sciences that would completely change our view of the world.^[88] We have also seen ongoing examples of the revelations of “wisdom from above”. We can see it historically in the release and publishing of crucial Kabbalistic teachings. Although a number of the works of the Arizal^[89] were circulated after he died in 1572, the most authoritative texts of Lurianic Kabbalah, the Shemone Sh’arim^[90] by R. Chayim Vital,^[91] remained in closely guarded manuscript until the beginning of the 20^th-century. The availability of previously unpublished esoteric manuscripts of the early Kabbalists, the teachings of the Ramchal^[92] and the Hasidic masters,^[93] and finally the esoteric writings of the Gaon and his disciples, including Kol HaTor,^[94] have given our generation increasing access to these crucial teachings.

 

This does not mean that our generation is more advanced than our predecessors. To the contrary, our grasp of the “inner” wisdom is decidedly more “external”. It does mean, however, that this wisdom is no longer restricted to a select few. In order to hasten the redemption, the inner wisdom has come down into the public domain, with all the inherent dangers that this “descent” suggests. This is born out, on the one hand, by the emergence of the Kabbalah as an accepted field of academic research in universities in Israel and in the world at large. This is in sharp contrast to the Kabbalah’s previous status of belonging to the “Old World” and the realm of superstition. On the other hand, this prophecy is reflected in the appearance of Orthodox Yeshivot, mainly Sephardic, which openly teach Kabbalah side by side with Talmud^[95] and Halachah.^[96] Further, any longtime student of the Kabbalah cannot but be staggered by the recent proliferation of classical Kabbalah literature, in Hebrew, English, and other languages, which continues to increase in momentum.

 

There is much more to this story, but it must remain for another time. What I have provided should stimulate us to cry out to HaShem to, “Save Us”! This look at the plan of HaShem should encourage us to renew our emunah and redouble our efforts in Torah study.

 

Ashlamatah: Yehoshua (Joshua) 20:1-9 + 21:3

 

 

Rashi’s Commentary on Yehoshua (‎‎Joshua) 20:1-9 + 21:3

 

 6 until he stand before the tribunal for judgment If he be freed from exile he is dismissed. If, however, he is sentenced to exile, he is remanded to his refuge city, where he must dwell until the death of the High Priest.

 

8 And of the other side of the Jordan at Jericho eastward, they had assigned during Moses’ time as it is stated: Bezer in the wilderness, etc.

 

9 set apart lit., the cities of setting apart, those set apart for this.

 

 

Commentary on the Ashlamatah of Yehoshua (‎‎Joshua) 20:1-9 + 21:3

By: H.Ex. Adon Shlomoh Ben Abraham

 

Our reading starts with Hashem speaking to Joshua, saying, “Speak to the children of Israel, saying designate for yourselves the cities of refuge of which I told you about through Moses.”  The dedication of the cities of refuge was an urgent matter; it was not to be put off. Moses had already instructed the people in the details of this commandment, and he had set aside three cities on the Eastern side of Jordan, but when they entered the land, they were to set up three on the Western side.  Although Moses had set up the three cities on the Eastern side of the Jordan, they did not function until those on the Western side were set up and dedicated.  It suggests that the land had to be distributed, and then they were obligated to dedicate the cities of refuge. (Deut. 19:1-3) The six designated towns are also Levitical towns (21:11, 21, 27, 32, 36, 38). In a fashion that may be typified as rabbinic, the narrative combines aspects of the laws found in Num. 35:9–29 and Deut. 19:1-10.^[97] The Rabbis discuss whether this message was to Joshua specifically or the entire Jewish people. Although the conquest was not entirely completed, the distribution of the land had been made, and therefore, the people seemed to be in doubt as to whether it was time yet, and this is the opening for our reading. Hashem told them, it is time to set up the cities of refuge.[98]

 

In Verses 3 through 6, we see that a murderer[99] (manslayer) who kills someone by accident and unintentionally may flee into one of the cities of refuge, and they should flee from the relative of the murdered one who would try to perform the role of an avenger of blood. (2 Sam. 14:2-9) The murderer was to flee to the city, and standing at the gate of the city, he would plead his case to the Elders of the city.  They would then take him into the city and give him a place of refuge.[100] 

 

Me’am Lo’ez tells us that when the murderer(manslayer) stands at the gate of the city to tell the elders and plead his case, he must publicly disgrace himself by confessing before them everything that had transpired. This humbling or disgrace was considered to be very demeaning, and he had to relate in detail what he had done to the elders and the scholars. Because it would be shameful, this embarrassment would be part of the atonement process. After the murderer (manslayer) humbled himself in this way, he was afforded the protection of the city, and therefore, the murderer, being forced to remain in the place of refuge, was seen as both a punishment and protection. If the avenger of blood pursued the murderer, the city elders were not to give the murderer over to him because he killed his friend unintentionally, and he did not hate him before that, so he would stay in the city under their protection until he could stand trial before the court or until the death of the High Priest. In the city of refuge, he would receive protection until he had been judged, and his case decided. If he is found guilty of an intentional murder, then he would be sentenced to death by the city's elders, and if proven innocent of the willful and intentional murder, he would return to his home.

 

The question is raised as to why till the death of the High Priest?  It is suggested that the High Priest and the murderer are incompatible and set in juxtaposition to each other because they affect the people in opposite ways. The Priest is to bring down God's presence to dwell among the people, and the murderer drives it away, and it is reasonable that they are not to be permitted to coexist in the same reality. And the death of the High Priest was also considered an atonement for the sin of the murderer, just as the death of the righteous is considered an atonement for the people. The death of the High Priest would be a special atonement, and because the sin of murder is so severe that even if it is committed by accident, it still requires atonement. [101]  Once the martyr had been sentenced to exile in the city of refuge, he must remain there until the death of the High Priest. Why would he have to stay there until the death of the High Priest?  It is suggested that one of the duties of the High Priest is to pray for the protection of the people. It is assumed that none of us would be considered pure and innocent. We'd all be liable for death, were it not for God's mercy.

 

Here we have the idea of an intentional murderer (manslayer), which we call homicide, and an accidental murder, which we do not refer to as homicide, as in premeditated.  But as an unforeseen accident that could happen, where a person is not to be blamed. If a person was being negligent and a person accidentally died then through that person's negligence because he did not use reasonable care then that person is denied protection in the city of refuge the text says by ‘accident and unknowingly” and from the word unknowingly we learned that the Cities of refuge only protected those who truly did not know that their actions were dangerous. Therefore, one who knew that he might cause harm would not be protected, so the cities of refuge were established for those cases between these two extremes.[102]  “The provision of cities of refuge was consequently a humanizing measure of great ethical and social importance. A life may not be taken where life was not legally forfeited, and thereby the blood feud or vendetta of the avenger of blood was outlawed from Israel.” [103]  In just the last few weeks, we have all witnessed what happens in a society that refuses to follow the Torah teachings on the laws of the manslayer(murderer). Hashem cannot allow this to continue. The elders of every city had better fulfill their duties to uphold the laws of the manslayer, or Hashem will hold them accountable, and if they are so godless and reprobate, then for the sake of their own souls, they should resign from their offices and positions post haste.

 

It’s interesting to note that six cities were set up as cities of refuge. These were given to the Levites to live in, although the cities did not belong to them; the cities of refuge were spaced out equally so a murderer would be able to go to the nearest city if he needed one.  When the question arises and why were there the same number of cities on the Eastern side of the Jordan as on the Western side when the population was not equal?  One answer is that the people on the Eastern side of the Jordan were much more prone to violence than those on the Western side, as Hosea 6:8 tells us, “Gilead, a city of criminals corrupted by blood.”  Me’am Lo’ez tells us that, in addition to the six cities of refuge, the murderer might also find refuge in the 42 cities that were given to the Levites. It was the Levites' and priests' duty to influence the manslayer(murderer) and teach right from wrong and the value of a human life. What is the difference between the six cities of refuge and the other 42? The murderer had to pay rent to the Levites to live there because those cities were the inheritance of the tribe of Levi, but in the six special cities of refuge, which did not belong to anyone, the murderer did not have to pay rent; he was able to live there free of charge.  Another difference was that in the six special cities of refuge, the murderer would be protected whether he had gone there to seek protection or if he had just wandered in.  But, in the other 42, he was protected only if he fled there intentionally seeking protection.  But not if he just happened to wander in by accident.  This is such a good picture of the choices man makes today in relation to having a relationship with the children of Israel and standing with them, and the conscious choice a person must make to have a relationship with their creator (Hashem) and to willingly submit to his will and teaching and serve him in faithfulness.

 

In chapter 21:1-3 in our reading we see the heads of the households of the Levites approached the priest and Joshua and spoke to them at Shiloh, “saying God commanded by the hand of Moses to give us cities to live in for our pastures and our animals” and so the children of Israel gave the Levites from their inheritance according to the word of God.   Me’am Lo’ez tells us that the tribes responded willingly and generously in all that they gave the Levites. Of the 48 cities given, there were six cities of refuge and 42 additional cities that came to four cities for each of the 12 tribes.  However, some of the tribes gave more, and some gave less. The Torah prescribes that from the many you will give more and from the few you will give less, each according to the number of cities that he has inherited, he will give to “the Levites in proportion to the shares it receives.” (Numb. 35:8) We then learn that the tribe of Judah gave 8 cities, the tribe of Naphtali gave 3, and Simeon only gave one.[104]  The cities were chosen for their accessibility from every part of the country and to protect the people and the land from blood-guiltiness.  These laws were given and applied to the members of the elect nation Israel, and the stranger among them.   ^“These were the cities designated for all the people of Israel and for the stranger sojourning among them, that anyone who killed a person without intent could flee there, so that he might not die by the hand of the avenger of blood, till he stood before the congregation.” ^[105]

 

The following Ashlamatot (Hoshea & Micah) must be recited by the greatest Torah scholar available to the congregation.

 

Special Ashlamatah: Hoshea (‎‎Hosea) 14:2-10

 

 

Rashi’s Commentary for: Hoshea (Hosea) 14:2-10‎

 

2 Return, O Israel You, who are in the land of Judah, lest what happens to Samaria happens to you. Therefore, the topics are juxtaposed. This can be compared to a king against whom a province rebelled. The king sent a general and commanded him to destroy it. That general was expert and deliberate. He said to them, “Take for yourselves days (sic); otherwise, I will do to you as I have done to such-and-such a province and to its allies, and to such-and-such a prefecture and to its allies.” Therefore it says, “Samaria shall be accounted guilty,” and then Scripture says: “Return, O Israel.” As is found in Sifrei in the section commencing. (Num. 25:1), “And Israel abode in Shittim.”

 

to the Lord your God One taught in the name of Rabbi Meir: Return, O Israel, while He is still יהוה, with the Divine Attribute of Mercy; otherwise, He is אֶלֹהֶיךָ with the Divine Attribute of Justice, before the defense becomes the prosecution. [from Pesikta d’Rav Kahana, p. 164a]

 

for you have stumbled in your iniquity Obstacles have come to you because of your iniquity.

 

3 You shall forgive all iniquity Heb. עָוֹן כָּל-תִּשָׂא. Forgive all our iniquities.

 

and teach [us the] good [way] Heb. וְקַח-טוֹב. And teach us the good way. Another explanation: The few good deeds in our hands take in Your hand and judge us accordingly. And so does David say (Psalms 17:2): “Let my sentence come forth from before You, may Your eyes behold the right.” Another explanation: And accept good And accept confession from us, as it is said (Psalms 92:2): “It is good to confess to the Lord.”

 

and let us render [for] bulls that we should have sacrificed before you, let us render them with the placation of the words of our lips.

 

4 Assyria shall not save us Say this also before Him, “We no longer seek the aid of man, neither from Assyria nor from Egypt.”

 

we will not ride on horses This is the aid from Egypt, who would send them horses, as they said to Isaiah (30:16), “No, but on horses will we flee... And on swift steeds will we ride.”

 

nor will we say any longer to the work of our hands that they are our gods.

 

for in You alone shall our hope be, You Who grant mercy to the orphans.

 

5 I will remedy their backsliding Said the prophet: So has the Holy Spirit said to me. After they say this before Me, I will remedy their backsliding, and I will love them with My charitable spirit. Although they do not deserve the love, I will love them charitably since My wrath has turned away from them.

 

6 and it shall strike I. e. the dew shall strike its roots and cause them to prosper.

 

like the Lebanon like the roots of the trees of the Lebanon, which are large.

 

7 Its branches shall go forth Sons and daughters shall increase.

 

and it shall be Their beauty shall be like the beauty of the menorah of the Temple, and their fragrance like the fragrance of the incense.

 

like the Lebanon Like the Temple.

 

8 Those who dwelt in its shade shall return Those who already dwelt in the shade of the Lebanon, to which He compared Israel and the Temple, and now were exiled there from, shall return to it.

 

its fragrance shall be like the wine of Lebanon Jonathan renders: Like the remembrance of the blasts of the trumpets over the old wine poured for libations in the Temple. For they would blow the trumpets over the libations when the Levites would recite the song.

 

9 Ephraim will say, “What more do I need to follow the images?” And they will turn away from idolatry.

 

I will answer him I will answer him from his trouble.

 

and I will look upon him I will look upon his affliction.

 

I am like a leafy cypress tree I will bend down for him to hold his hand on Me as the leafy cypress which is bent down to the ground, which a man holds by its branches; i.e., I will be accessible to him.

 

from Me your fruit is found Am I not He? For all your good emanates from Me.

 

10 Who is wise and will understand these Who among you is wise and will ponder to put his heart to all these and return to Me?

 

and the rebellious shall stumble on them i.e., because of them, because they did not walk in them. Jonathan renders in this manner.

 

Commentary on the Ashlamatah of Hosea 14:2-10

By: H.Ex. Adon Shlomoh Ben Abraham

 

We begin this reading. On Sabbath Shuva. The first Sabbath of the Jewish year between Rosh Hashanah and Yom Kippur.[106] In the first two verses, Hosea has called for Israel to return. Your guilt has made you stumble.  It (return) occurs four times in this concluding chapter (vv. 2, 3, 5, 8 per JSB), which is a picture of what will happen at Israel’s return—both as to requirements and results.^[107]   Each term of the call (v. 1) is chosen to recall and distill major aspects of Hosea’s message. Return (Heb. šwb) has been the characteristic way of stating God’s unfulfilled desire for Israel throughout the book (2:7, 9; 3:5; 5:4; 7:10, 16; 11:5; 12:6).^[108]   Hosea speaks roughly to the people, and this equals a statement from Rabbi Mir. It says return, O Israel, while God is still a merciful God. Or in a merciful mood. For if you delay, He will act upon His attribute of strict justice as Elohim.  Where are we going to return to? Hosea 6:1-3 “Come, let us return to the Lord (Hashem); for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days, he will revive us; on the third day, he will raise us up, so that we may live before him. Let us know; let us press on to know the Lord; his going out is sure as the dawn. ^[109]  Hosea issues his clarion call for the Jewish nation to repent of their evil deeds and return to the Almighty with all their hearts.

 

Hosea has some harsh words of prophecy to give to Israel.  But in this call for them to return to God, he's teaching that the simple cleansing pathway of repentance and confessing your sin in prayer is all it takes. If we return from our sin, then God will respond to us. Great is Teshuvah(repentance), for thereby even willful sins are transformed into unwitting transgressions, because iniquity is willful. Yet the verse calls it stumbling. Malbim, in these opening verses, juxtaposes Sameria, who has openly rebelled alongside Israel, who has merely stumbled and been misled into iniquity, by its leaders, and if only you will return to Hashem, your destruction can be avoided.[110] The power of teshuva is that which reaches the very throne of glory. As it says, return unto the Lord your God,[111] and he will return to you. Ezekiel 33:19 When the wicked turns from his wickedness and does what is just and right, he shall live by this. Yet you say, ‘The way of the Lord is not just.’ O house of Israel, I will judge each of you according to his ways.” None of the prophetic books is solely concerned with condemnation and punishment; they all convey a hope for the future. A future hope of restoration to the ideal relationship between Hashem and his people, Israel, and then the restored relationship of Hashem and all of his creation.

 

Since today we have no Temple, and clearly, the offerings were not enough to please God, what are we to do?  This same question has been asked in the past.  “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.” (Psalms 51:16-17)

 

Hashem's reply to the people in Hosea’s day is the same as Hashem's reply for us today:

 

“For I desire steadfast love, and not sacrifice, the knowledge of God, rather than burnt offerings.” (Hosea 6:6)  Hashem spoke through the Prophet Hosea, telling us to take  [112] with you words, and return unto the Lord; say unto Him: ‘Forgive all iniquity, and accept that which is good; so will we render for bullocks the offering of our lips.^[113]

 

In its most perfect sense, repentance consists of four elements. 1.) Changing one's ways. 2.) Sincere regret, 3.) confession to God, 4.) and resolve not to repeat the sin. All of these are included in the Prophet's warning. Return Israel to the Lord (Hashem) your God (Elohim), as one who has truly regretted your sin. Take along words with thee, return to God, say to him we will no longer make gods out of the work of our hands. Hosea 14:1-2[114]  Of these four elements, the last three are necessary to rectify the spiritual damage done to man's main faculties, which are thought, speech, and action. True remorse and regret rectify one's thoughts. Confession is for the speech and resolve that comes through action itself.[115]  Rabbi Aryeh Kaplan said, the first prerequisite for repentance, however, is changing one's ways and abandoning the practice of sin. Repenting while still immersed in sin is like trying to cleanse oneself while still holding on to filth.[116].  So, as the prophet Isaiah said in 55:7. Let the wicked man forsake his ways.  Ezekiel 33:11 and Isaiah 1:16 express the idea of a man casting away his transgressions, and here are listed the ten expressions of repentance. Again, Ezek. 18:31, Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel? What is motivating us and our intentions for repentance? That would be the fear of God and the shame for having sinned before Him. When a person changes his ways, he's forgiven. As God has told his prophets Ezekiel and Jonah, let every man turn from his evil way. I will forgive their sin, and they will not die.[117] Radak tells us that no amount of sacrifices are of any value if they are not accompanied by our words of confession. [118]

 

The greatest fallacy of the religious world we live in is that people think they can live however they choose, and then ask for forgiveness, and it is their get out of jail free card; however, their lives and actions never change. But as we have learned, the first step of repentance is just that of abandoning sin. Being truly remorseful and then confessing that sin. Although the first steps of repentance consist of abandoning sin, remorse, and confession, a higher form of repentance, the rabbis teach, is when we do good deeds.[119]. It's one thing to say something. It's another thing when you take that idea and thought, and you move it into the world of reality, the world of action, through good deeds and correct actions. The psalmist counsels us to depart from evil, do good, seek peace, and pursue it. (Psa. 34:15) Malbim instructs us in the process of total repentance; first, true and honest regret for your sin and commitment to improving.  Second, replace the sin with mitzvot and good deeds.  Third, repent once more out of love for Hashem.[120] The central part of this higher repentance is prayer, deeds of kindness to others, and the study of Torah.  I heard a gentleman say one time, “There was never a time in my life that I did not know God”. And I thought that's interesting.  Even when you were a baby. Even when you were going through your terrible twos? But you know the follow-up statement. He said that through his Prayer and study of Torah. He begins to see how it changes him and begins to revolutionize every area of his life.

 

Sin places stumbling blocks in the path of right living. When you come with true repentance and regret and confession, God says, I will heal their disloyalty, and I will love them freely. As soon as the children of Israel repent, God will show them unrestrained love, and his anger will depart, for my anger has been turned from them. (v.5) His branches will spread out, his beauty will be like an olive tree, and his fragrance will be like Lebanon. They will live in the shade and blossom like a vine.  When we return to God, he can surely bless us.[121] A person cannot eradicate the evil inclination from his heart by merely willing it to disappear. However, every time he resists its enticement and overcomes his instincts and desires, he weakens the power that it has over him until eventually it ceases to affect him.[122]

 

In verse eight, most translations read as if the speaker is the one asking a question, what have I to do with idols? But in reality, it is Ephraim that is making the statement and acknowledging that they are turning away from idols. The Targum reads: ‘Some from the house of Israel said.’ So here we have Israel’s affirmation of their fidelity to God and the abandonment of their idols. Today, we see this very thing happening as many are returning to the God of Israel and the Torah. Those who dwell in his shade shall return. [123] Some interpret this shade as that of Israel, and others, I believe, more correctly, that it is the shade of Hashem. But regardless, Israel, the Proselyte, and the stranger from the nations, those who return and dwell in the shade of Israel and the temple, with Hashem ruling over the entire earth, will altogether enjoy peace. The Targum renders this as follows: They will gather from their exile and dwell in the shade of their Messiah, and their dead will be resurrected, and they will enjoy an abundance of good.[124]

 

What have I, to do anymore with idols? I'm done! Ephraim has begun to wake up and to understand that all his trust and faith in idols doesn't bring him any blessings, just disaster.  As a person begins to wake up from their idols, they begin to move from a lying or sitting position to a standing position.  Our Rabbis teach to “make disciples stand,” and that is done just as Hosea is teaching by returning and having knowledge of God and growing in his wisdom.  Now, everyone’s ready to stand in his faith and serve God.  Whoever is wise, let him understand these things; whoever is discerning, let him know them; for the ways of the Lord are right, and the upright walk in them, but transgressors stumble in them. (v.10) The righteous choose the good and thereby prosper; those who deviate from the proper path stumble and fall in their deviance and disobedience. Abarbanel adds to this thought and says that the ways of Hashem are straight and upright, and those who lean to truth and righteousness rejoice over Hashem's ways and follow them faithfully. While those who are corrupt and deviant see only difficulties and obstacles in Hashem's dictates, and they therefore end up distorting his teaching and stumble over them.[125]

 

The Torah functions as a double-edged sword. We have been presented with two choices: one can choose life or choose death. But for those who follow the path in faithfulness and choose life, in sincerity and truth, they will march forward toward eternity and be blessed, and they shall prosper.  But those who are disobedient and live only for their own selfish desire, fulfilling the lust of their flesh, are advancing toward their own destruction, and they will die in their sin. These wayward souls have set themselves up as God’s judge and thinking they know better than Hashem.  The wayward by their actions and lifestyles have declared that there is no Judge and no justice in the world, and there is no Supreme Being who oversees events in the world to whom they must one day answer.

 

One of the overarching themes in the prophetic books, as here in Hosea, is to persuade the readers to live their lives in a way consistent with the will of Hashem, and to give the people hope for their future. Ephraim now begins to understand that faith in God is the only unfailing source of blessing, and belief in idols only leads to death and disaster.

 

Special Ashlamata: ‎‎ Micah 7:18-20

 

18. Who is a God like You, Who forgives iniquity and passes over the transgression of the remnant of His heritage? He does not maintain His anger forever, for He desires loving-kindness.	18. There is none besides You; you are the God forgiving iniquities and passing over the transgressions of the remnant of His inheritance, who ‎does not extend His anger forever, because He delights in doing good.
19. He shall return and grant us compassion; He shall hide our iniquities, and You shall cast into the depths of the sea all their sins.	19. His Memra will again have mercy on us, He will tread upon ‎our transgressions in His love and He will cast all the sins of Israel into the depths of the sea.
20. You shall give the truth of Jacob, the loving-kindness of Abraham, which You swore to our forefathers from days of yore.   {P}	20. You will show (Your) faithfulness to Jacob ‎to his sons, as you swore to him in Bethel, Your kindness to Abraham to his seed after him, as You swore to him between the pieces; You ‎will remember for us the binding of Isaac who was bound upon the altar before You. You will perform kind deeds with us as You swore ‎to our fathers in days of old. {P}

 

Rashi’s Commentary for: Micah 7:18-20‎

 

20 You shall give the truth of Jacob - Jonathan paraphrases: You shall give the truth of Jacob to his sons, as You swore to him in Bethel; the loving-kindness of Abraham to his seed after him, as you swore to him ‘between the parts.’ You shall remember for us the binding of Isaac, etc. Give us the truth that You promised Jacob. Cause to come true Your word that You promised Jacob (Gen. 28:15): “For I will not forsake you.”

 

 

Commentary on the Ashlamatah of Micah 7:18-20

By: H.Ex. Adon Shlomoh Ben Abraham

 

The Prophet Micah concludes his book by reminding himself and his readers about the goodness and uniqueness of their God (cf. Ex. 34:6–7a). Micah’s final words of praise show that he had great faith in God’s eventual outworking of His plans for His covenant people.^[126]  The rhetorical question in (v.18), Who is a God like You? (cf. Ex. 15:11; Pss. 35:10) is most likely a wordplay on Micah’s name, which means, “Who is like the LORD?” The obvious answer is that no one is like the LORD. The Hebrew for “compassion” in (v.19) suggests a tender, maternal love such as a mother would have for her child. The word for “tread underfoot” can also be rendered “subdue.” Sin is pictured as an enemy that God will conquer and liberate us from. “God overcomes sin and sets his people free.” And just as the Lord hurled Pharaoh’s chariots and his army into the sea and they sank to the depths like a stone (Exod 15:4–5), so he will hurl all “our” sins into the depths of the sea. This, of course, speaks of the complete forgiveness of sin and the removal of its guilt forever. (Jer 50:20)

 

The Hebrew words for “true” (ʾĕmet) and “mercy” (ḥesed) are sometimes rendered “truth” or “faithfulness” and “grace” respectively,  The terms in parallel in (v. 20) (‘loyalty’ [ʾĕmet] and ‘love’ [ḥesed]), with the following reference to God’s oath, must be understood specifically as the loyalty and fidelity to be displayed to God’s covenant partner.^[127] The opening part of the verse uses typical Hebrew parallelism (“faithfulness to Jacob and steadfast love to Abraham”).  Moses said in Exodus 33:19. I will be gracious to whom I will be gracious, and I will be merciful. To whom I will be merciful. Accordingly, God may eliminate or bring punishment completely or even grant a person a completely undeserved reward. God thus proclaimed the 13 attributes of His mercy to Israel. God (1) Merciful (2). Gracious (3). Slow to hang your (5). With Tremendous love (6). Trusted Servant (7) safeguarded deeds of love (8), for thousands of generations (9), Forgiving sin (10), Rebellion (11), errors (12), and cleansing (13)[128]  

 

As a result of Israel accepting God's Torah at Sinai. Israel merited a special relationship with God. Israel was destined to receive God's reward in the ultimate future.[129]  In order to be worthy of this privilege, Israel was judged more harshly in this world for their sins. God thus tells us through his prophet. Only you have I known of all the families of the earth. Therefore, I will keep account of all your sins. (Amos 3:2) The Gentile nations, on the other hand, play a secondary role in God's ultimate plan. And therefore, they're punished in this world only for gross immorality.[130]  

 

As mentioned earlier, God's 13 attributes of mercy are derived from the passage in Exodus.  Here is another list of the 13 from our passage here. (7:18-20).   The attributes of mercy pertain primarily to Israel as the prophets declared, Who is a God like you, 1) who pardons sin (2). An overlooked rebellion (3) Of the remnant of his heritage, (4) he does not retain his anger forever (5) For he desires mercy. (6) He will again have mercy on us. (7) He will subdue our sins. (8) Cast all our errors in the depths of the sea. (9)  And you will show the truth to Jacob. (10) love to Abraham (11) as sworn to our fathers (12) from the days of old. (13) And these come directly from our passage.

 

 God often decrees large-scale suffering on the nations to warn Israel to repent. He does tell the prophets I have cut off nations, their corners are desolate. I have said, surely you will fear me, Israel. You will accept corrections. Zep 3:6-7[131]  Even today, the world is judged collectively according to the deeds of the majority of humanity. And each nation’s community is judged as a whole.  Large-scale disasters are often signs that God has deemed certain areas worthy of destruction. When God sends a large-scale judgment to the world, then even innocent children are not spared. In such cases, one's own personal merit may be great enough to save oneself, but it cannot save his children. As we're told when God says, I might send the pestilence to the land, and pour out my fury upon it, in blood to cut off from man and beast. Though Noah, Daniel, and Job were in it, they shall save neither son nor daughter. They shall only save their own Souls by their righteousness. (Ezek 14:19-20)  Micah appeals to the God of mercy and forgiveness. These verses are part of the prophetic reading on Sabbath Shuva, the service of repentance, and they are also read after the book of Jonah on the Day of Atonement. As we're told in verse 20. You (God) will show faithfulness to Jacob and unswerving loyalty to Abraham as you have sworn through our ancestors from the days of old.[132]

 

It has been said that the passage closest to the one in Micah, located in the Nazarene codicil, would most likely be Rom.11:33-36  Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!  “For who has known the mind of the Lord, or who has been his counselor?” “Or who has given a gift to him that he might be repaid?”  For from him and through him and to him are all things. To him be glory forever. Amen. ^[133]

 

It is said Micah outlived the other members of the quartet of prophets of his time – Hosea, Amos, and Isaiah. He found himself left without companions in a degenerate age when everyone was scheming against everyone else. It seems that we are living now in the days of Micah, a degenerate age, no one can be trusted, men are more lovers of themselves than lovers of the things of Hashem. No one was to be trusted, and all the merchants robbed you at the scales with unjust weights. Thus, the Book of Micah, despite its threats of punishment in the earlier chapters, ends on a note of joy and confidence that the nation will eventually enjoy a restored relationship with the Hashem.^[134] As we wait for his appearing, one should treat his neighbor with truth and refuse to pervert justice so that even an average person will be perfected in accordance with the quality of truth.[135]

 

 

Verbal Tallies and Connections

Bamidbar (Numbers) 35:9-36:13, Josh 20:1-9 + 21:3, Tehillim (Psalms) 106:40-48

By: Hakham Dr. Hillel ben David

 

Looking at the Hebrew of Bamidbar 35:11 and Joshua 20:2, what is the verbal tally (all root words) that connects these two passages?

 

The primary verbal tally connecting Numbers 35:11 and Joshua 20:2 is the Hebrew root word מִקְלָט (`miqlaṭ), which means "refuge."

 

Numbers 35:11 (JPS) Then ye shall appoint you cities to be עָרֵ֥י cities [Strong's H5892] of refuge (מִקְלָ֖ט [Strong's H4733]) for you, that the manslayer that killeth any person by error may flee thither.

 

The word מִקְלָ֖ט (miqlaṭ) is a noun derived from the verb קָלַט (qalaṭ), meaning "to receive" or "to take in." The word itself means "a place of receiving" or "refuge."

 

Joshua 20:2 (JPS) Speak to the children of Israel, saying: Designate for yourselves the cities (עָרֵ֚י [Strong's H5892]) of refuge (הַמִּקְלָט֙ [Strong's H4733]), concerning which I spoke to you by the hand of Moses.

 

The word הַמִּקְלָט֙ (hammiqlaṭ) is the same noun with the definite article, "the refuge." Both passages use this specific term to refer to the designated cities for manslayers. The shared term miqlaṭ forms the central link between God's command to Moses in Numbers and Joshua's subsequent command to the Israelites to carry it out.

 

* * *

 

 

What is/are the thematic connection(s) between Bamidbar (Numbers) 35:9-36:13, and Tehillim (Psalms) 106:40-48?

 

The primary thematic connections between Numbers 35:9-36:13 and Psalms 106:40-48 are divine justice, consequences for disobedience, and God's enduring mercy.

 

Numbers 35:9-36:13: God's Laws of Justice and Inheritance

 

This section of Numbers outlines HaShem's final laws before the Israelites enter the Promised Land. The central themes are:

 

Justice and Refuge: HaShem commands the establishment of cities of refuge to ensure justice for those who commit accidental manslaughter, preventing revenge killings and upholding the sanctity of life. This demonstrates HaShem's desire for an orderly society governed by law.

 

The Sanctity of the Land: The laws surrounding inheritance, particularly the rule that female heirs must marry within their tribe, are to prevent tribal land from being transferred to other tribes. This underscores the importance of maintaining the integrity of the land, which is HaShem's gift and a holy possession for each tribe.

 

In short, this passage is about HaShem establishing a just and righteous legal framework to preserve the land and the people's inheritance within it.

 

Psalms 106:40-48: Israel's Sin and God's Mercy

 

This final section of Psalm 106 reflects on Israel's history of rebellion and HaShem's response. The themes are:

 

Divine Punishment: The psalm states, "Therefore was the wrath of the Lord kindled against His people," as a result of their disobedience. HaShem delivered them into the hands of their enemies, who oppressed them. This shows that failure to live by HaShem's laws has consequences.

 

Contrition and Deliverance: Despite their repeated sins, the psalm notes that HaShem heard the people's cries of distress. In His mercy, "He remembered for them His covenant, and repented according to the multitude of His mercies."

 

Final Redemption: The psalm concludes with a prayer for a final ingathering of the exiles, "That we may give thanks unto Thy holy name, and may triumph in Thy praise." This looks forward to a future redemption, when the people will finally be fully restored.

 

Thematic Connections

 

The two passages are linked by a narrative of divine law, human failure, and ultimate mercy. Numbers presents the divine ideal—a society built on justice, with a fair system for managing land and preventing injustice. Psalms presents the historical reality—Israel repeatedly failed to uphold these laws, leading to God's punishment.

 

However, the deepest connection is the theme of HaShem's covenantal faithfulness. The laws in Numbers were given as part of a covenant, and Psalms 106 reveals that even when Israel broke their side of the covenant, HaShem remembered His promise to them. The final hope expressed in the psalm is a prayer for HaShem to once again act on His mercy and gather His people, fulfilling the ultimate promise of the land as an inheritance, which was first outlined in the laws of Numbers.

 

* * *

 

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 are the eschatological messages of Yehoshua (Joshua) 20:1-9 + 21:3? Using only Jewish sources.

 

Based on Jewish sources, the eschatological message of Joshua 20:1-9 and 21:3 centers on the final and complete establishment of justice, peace, and spiritual order in the Messianic era. The Cities of Refuge, which are the main subject of these passages, are seen as a prototype for this future reality.

 

The Cities of Refuge: A Model of Perfect Justice

 

The primary eschatological message is that the system of justice established by HaShem, which included the Cities of Refuge, will be fully realized and perfected in the end of days. According to the Talmud[136] and commentators like Rashi, the Cities of Refuge represent a place of refuge from divine wrath and human vengeance. In the Messianic era, this principle will be perfected: the world will be a place where accidental harm is rectified and the sanctity of life is universally upheld. The fact that the entire system of justice is divinely commanded highlights the eschatological ideal of a perfect society governed by God's law.

 

The Restoration of the Levites and the Temple

 

Yehoshua (Joshua) 21:3, which mentions the Levites receiving their cities, is also interpreted eschatologically. The Levites, who had no land of their own, were given cities throughout Israel. This act symbolizes the complete restoration of the spiritual infrastructure of the Jewish people. In the Messianic era, the Levites will be restored to their sacred duties, and the Temple will be rebuilt. This passage foreshadows the complete spiritual renewal of the Jewish people and the return to a perfect state of worship and divine service. This is a crucial step towards the final redemption, as the Temple is seen as the center of the world.

 

The Ingathering of Exiles and a New World Order

 

The establishment of the cities of refuge throughout the land, including on both sides of the Jordan, is a symbol of the ingathering of the exiles. This system provided a place for anyone—both Jew and non-Jew—to find refuge. The Malbim's commentary suggests that this inclusiveness points to a future where Israel's justice will be a model for the entire world. The eschatological message is that in the Messianic era, not only will all of Israel be gathered to their land, but God's divine law will bring peace and justice to all nations.

 

 

Nazarean Talmud

Sidra of “Bamidbar” (Numbers) “35:9-36:13

“And you will appoint for you”

By: Hakham Dr. Eliyahu ben Abraham

 

School of Hakham Shaul’s Tosefta Luqas (LK)

School of Hakham Tsefet’s Peshat Mordechai (Mk)

And they asked him, saying, “Hakham, when therefore will these things happen, and what will be the sign [pass word] when these things are about to take place?” And he said, watch out (with discernment) that you are not deceived! For [the] many will come in claiming my authority, saying, ‘I am he,’ and ‘The time is near!’ Do not follow after them! And when you hear about wars and confusion, do not be terrified, for these things must happen first, but the end [goal] will not be immediate.” Then he said to them, “nation will rise up against nation and kingdom against kingdom. There will be great earthquakes and famines and plagues in various places. There will be terrible sights and great signs in the heavens.

As he (Yeshua) was sitting on the Har Zeytim (Mount of Olives) across from the Bet HaMikdash, Tsefet and Ya’aqob and Yochanan and Adam bar Yona were questioning him privately (personally conversing with Yeshua), "(Will you) tell us, when these things will happen, and what will the sign [password] be when all these things are going to be accomplished?" And Yeshua answering them said, "See (watch with discernment) that no one misleads you.” "[The] Many will come claiming to have my authority, saying, 'I am he!' and mislead the many [i.e., the Gentiles].” "When you hear of wars and reports of anarchy, do not be troubled (cry out); these things must take place; but the end (goal) is yet to come.” "For nation will rise up against nation, and empire against empire; there will be earthquakes in places; there will be famines. These things are simply prominent birth pangs.”

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

"The many (i.e., the Gentiles) will come claiming to have my authority, saying, 'I am he!' and mislead many.”

 

Fear for Sale

One of the greatest travesties of our age is how many great fears and frightening conspiracies have been spread through diverse communities in the name of Messiah. Furthermore, the secular media sells fear and conspiracies with every commercial watched on the Television. The greater travesty is to sell fear in fictional accounts of fabricated myths about supermen without capes. These fictional stories are designed to “scare the hell” out of their listeners or readers. Why? So that their victims will flock to the local congregations where the local religious babbler can cash in by selling fire insurance. Amazingly, these lies have sparked a new Exodus from many congregations.

 

One question that remains to be asked is why we do not hear in general the Jewish people fabricating such myths when they could be making big profits from other’s fears?

 

The minds of the fearful need to be eased with the truth of the Torah and eased into dynamic Torah observance.

 

Birth Pains?

What should become evident in this collection of writings in our Nazarean Talmud is that Hakham Shaul takes his cue from Hakham Tsefet’s “Birth pains.” And in this way the Gemarah can be built upon the solid rock of the Mishnah, for the end (goal) of the Mishnah is the Remes of the Gemarah.

 

The Head of the Nazarean Movement

Gal 2:8—9 Hakham Ya’aqob and Hakham Tsefet and Hakham Yochanan, those who are considered to be pillars, gave to me and to Bar-Nabba the right hand of fellowship that we should work among the Gentiles and they among the circumcision.

 

Hakham Shaul refers to Hakhamim Ya’akov, Tsefet and Yochanan as the pillars of the Nazarean Community.  For those who feel that this is a hierarchical order, we will establish the who’s who through Hakham Tsefet’s name. We would also reiterate one other point before we launch into our exposition of Hakham Tsefet’s name. The Greek word order of a text is ALWAYS subject to scrutiny. The Greek word order always requires some hermeneutic and logic, whether for poetic beauty or for emphasis. Therefore, we should not be alarmed by an apparent order of names.

 

Hakham Tsefet is called by three titles in English translations of the Nazarean Codicil. Shimon, Peter and Cephas. When we look at the Peshitta, Hakham Tsefet is NEVER called Cephas. We will not, at present, deal with the arguments concerning the possibility of the two names referring to two individuals. However, we will rest on the fact that the Peshitta never calls Hakham Tsefet “Cephas” as evidence of the singularity of person. And, it is not the focus of this document to argue these points. My question is what does the name Tsefet mean, and how does this relate to his being the head of the Nazarean Movement.

 

Yeshua makes the following statement about Hakham Tsefet.

 

Joh 1:42 And he brought him to Yeshua. And Yeshua looked at him and said, "You are Shimon, bar Yona. You will be called Tsefet."^[137]

 

Hakham Tsefet must have been “Shimon,” but Yeshua says that he would be called Peter (Tsefet). Why does Yeshua call Shimon “Tsefet”? And, why is the name not found in scripture for any other individual? While the name “Tsefet” does not appear as a proper name, it does appear in the Tanakh.

 

2Ch 3:15 Also he made before the house two pillars of thirty and five cubits high, and the chapiter that was on the top of each of them was five cubits.^[138]

 

We will include the Hebrew text of the cited passage for clarification.

 

¹⁵ וַיַּ֜עַשׂ לִפְנֵ֤י הַבַּ֙יִת֙ עַמּוּדִ֣ים שְׁנַ֔יִם אַמּ֕וֹת שְׁלֹשִׁ֥ים וְחָמֵ֖שׁ אֹ֑רֶךְ וְהַצֶּ֥פֶת אֲשֶׁר־עַל־רֹאשׁ֖וֹ אַמּ֥וֹת חָמֵֽשׁ׃ ס

 

The transliteration of the highlighted text reads v’ha’tzephet. The phrase v’ha’tsefet would read “and the chapiter.” The word chapiter is translated “tsefet” which is not the pillar itself. The “tsefet” is the cap or head of the pillar. Therefore, Hakham Tsefet is not only seen as a “pillar,” Hakham Tsefet is the cap or head of the pillar. The “tsefet” is the upper portion of the pillar, which supports the edifice. Consequently, Hakham Tsefet is not only the “pillar” of the Nazarean Community; he is the primary support for the whole community.

 

Tsefet is also the name of a Biblical and modern city in Eretz Yisrael.

 

Jud. 1:17 And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Tz’fat, and utterly destroyed it. And the name of the city was called Hormah.

 

Tz’fat is so titled because it is one of the highest “mountains” within Eretz Yisrael. Please note that we said “within” Eretz Yisrael. We are perfectly aware that Mount Hermon is higher than Tz’fat.

 

Interestingly, it is this city of Tz’fat that many So’odic revelations have taken place, and to this day Tz’fat is the So’odic capital of the land of Israel.

 

Amen v’amen!

 

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!”

 

Upcoming Festival

Yom Kippur - Tishri 10, 5786

(Evening of October 1st – Evening of the 2nd, 2025)

 

 

Next Shabbat: Tishri 12, 5786

Shabbat: “Eleh HaDevarim” – Sabbath: “These [are] the words”

 

 

Contents of Next Week’s Torah Seder

 

·        Introduction – Deuteronomy 1:1-5

·        Command to Start from Horeb – Deuteronomy 1:6-8

·        Appointment of Assistants – Deuteronomy 1:9-18

·        From Horeb to Kadesh Barnea – Deuteronomy 1:19 – 2:1

 

Next week’s 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