Esnoga Bet Emunah - 227
Millset Chase -
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Three and 1/2 year
Lectionary Readings |
First Year of
the |
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Ab 25, 5766 – August 18/19,
2006 |
Fifth Year of
the Shemittah Cycle |
Saturday, August 19, 2006 – Havdalah 8:48 PM
Saturday,
August 19, 2006 – Havdalah 6:03 PM
Saturday, August 19, 2006 – Havdalah 7:44 PM
For other places see: http://chabad.org/calendar/candlelighting.asp
Shabbat Nachamu 3
- Third Sabbath of the Consolation of
& Shabbat
Mevar’chim HaChodesh – Sabbath of the Proclamation of the New Moon
New Moon of the
Month of Ellul – August Wednesday evening 23-25, 2006
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Shabbat |
Torah |
Weekday Torah |
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וְעָשִׂיתָ
פָרֹכֶת |
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“V’A’asit Parokhet” |
Reader 1 – Sh’mot 26:31-33 |
Reader 1 – Sh’mot 27:19-21 |
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“And you will make a veil” |
Reader 2 – Sh’mot 26:34-37 |
Reader 2 – Sh’mot 28:1-3 |
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“Y harás un velo” |
Reader 3 – Sh’mot 27:1-3 |
Reader 3 – Sh’mot 28:3-5 |
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Sh’mot
(Exodus) 26:31 – 27:19 |
Reader 4 – Sh’mot 27:4-8 |
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Ashlamatah:
Ezekiel 16:10-19, 60 |
Reader 5 – Sh’mot 27:9-11 |
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Special:
Isaiah 54:11 - 55:5 |
Reader 6 – Sh’mot 27:12-15 |
Reader 1 – Sh’mot 28:6-9 |
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Psalm
61 |
Reader 7 – Sh’mot 27:16-19 |
Reader 2 – Sh’mot 28:10-12 |
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Pirke
Abot 5:21 |
Maftir –
Sh’mot 27:17-19 |
Reader 3 – Sh’mot 28:6-12 |
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N.C.:
Matityahu 10:32-33 |
Isaiah 54:11 - 55:5 |
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Roll
of Honor:
This Torah commentary comes to you courtesy of His
Honour Paqid Adon Hillel ben David and most beloved family, and that of Her
Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His
Excellency Adon Barth Lindemann and beloved family and that of His Excellency
Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben
Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and
sacrificial giving, we pray G-d’s richest blessings upon their lives and those
of their loved ones, together with all Yisrael, amen ve amen! Also a great
thank you to all who send comments to the list about the contents and
commentary of the weekly Seder. If you want to subscribe to our list and ensure
that you never loose any of our commentaries, or would like your friends also
to receive this commentary, please do send me an E-Mail, with your E-Mail or
the E-Mail addresses of your friends.
Targum Pseudo Jonathan for: Sh’mot (Exodus) 26:31 – 27:19
And you will make a veil of
hyacinth, and purple, and crimson, and fine linen entwined; the work of the
artificer will you make it, with figures of kerubin. And you will arange it
upon four pillars of sitta, covered with gold, their hooks of gold, upon four
bases of silver. [
And you will set the Table outside of the veil, and the Candelabrum over against the table on the southern side of the tabernacle; but the table you will arrange on the northern side. And you will make a curtain for the door of the tabernacle, of hyacinth, purple, and crimson, and fine linen twined, the work of the embroiderer. And you will make for the curtain five pillars of sitta, and cover them with gold, and their nails shall be of gold; and you will cast for them five bases of brass.
XXVII. And you will make the
Altar of woods of sitta; five cubits the length, and five cubits the breadth:
square shall be the altar, and its height three cubits. And you will make its
horns upon its four corners: the, horns shall be of it, they shall rise upward,
and you will cover it with brass. And you will make its pots to carry away its
ashes and its shovels, and its basins, and its thuribles; all its vessels you
will make of brass. [
And you will make the court of
the tabernacle. For the southern side shall be hangings of fine linen twined; a
hundred cubits the length for one side. [
Midrash
Tanhuma Yelammedenu for: Sh’mot (Exodus) 26:31 – 27:19
10.
And you will make the altar of acacia-wood (Exod. 27:1). The Holy One, blessed be He, said to Moses: Tell them
to erect an altar for burnt offerings so that it may atone for the sins of My
sons. I made an agreement with Abrahm their father that if his sons sinned, I
would forgive them because of their sacrifices, as it is said: And he said
unto him: “Take me a heifer of three years old, and a she-goat of three years
old (Gen. 15:9). What do the letters in the Hebrew word mizbeah
(“altar”) stand for? The mem stands for mehilah (“pardon”), the zayin
stands for zekhut (“merit”), the bet for berakhah (“blessing”),
and the chet for hayyim (“life”). The burnt offering (ha’oleh)
ascended on your account. Thus Solomon said: Who is this that comes (oleh)
up out of the wilderness? (Song 3:6). Boards of acacia-wood standing.
These were used because of the merit of Abraham, as it is said: And He stood
by them under the tree, and they did eat (Gen. 18:8).
Shittim implies that they acted foolishly (sh‘tut) and
angered Me by erecting the golden calf. However, they brought acacia-wood (shittim)
and were forgiven for their foolish (shetutan) foolishness.
Another
explanation of the word shittim. The shin stands for shalom
(“peace”), the tet for tov (“beneficial”), the yod for yeshuah
(“salvation”), and the mem for mehilah (“pardon”). They held the
tablets on which the ten words (commandments) are written; five were inscribed
on one tablet, and five on the other. Five cubits was the length thereof and
five cubits the breadth thereof (Exod. 38:1). They contained the tablets,
for it is written concerning the Ten Commandments, five were on one tablet and
five on the other. And the height thereof shall be three cubits (ibid.
27:1). This corresponds to the three redeemers, as is said: I sent before
you Moses, Aaron, and Miriam (Mic. 6:4).
And
he made the horns thereof upon the four corners of it (Exod. 38:2), in order to obtain forgiveness for the
nation that exalted Him through four horns. The horn that came from Sinai, as
it is said: And He has lifted up a horn for His people (Ps. 148:14); the
horn of the Torah: Horns has He set at His side; and there is the hiding of
His power (Hab. 3:4); the horn of the priesthood, as it is said: And My
horn have You exalted (Ps. 92:11); and the horn of kingship, as is said: Moses
knew not that the skin of his face sent forth beams (horns) (Exod. 34:29).
And it is written elsewhere: And there was a king in Jeshurun (Deut.
33:5).
11.
And you will overlay it with brass (Exod. 27:2). R. Judah the son of Shalum stated: Moses had said to
the Holy One, blessed be He: Master of the Universe, You told me to make an
altar of acacia-wood and to overlay it with brass, and You said also: A fire
should burn perpetually unto Me on the altar (Lev. 6:6). But will not the
fire penetrate the overlay and burn the wood? The Holy One, blessed be He,
replied: Moses, normally this does happen, but think of the angels of glowing
fire who are near Me, and of the treasures of snow and hail that I possess, as
it is said: Have you entered the treasuries of the snow, or have you seen
the treasuries of the hail? (Job 38:22), and it says also: Who lays the
beams of Your upper chambers in the waters (Ps. 104:3). The water, however,
does not extinguish the fire, nor does the fire consume the water. The
creatures of fire, likewise, are unaffected by the waters of the firmament
above their heads, as is said: As for the likeness of the living creatures,
their appearance was like the coals of fire, burning like the appearance of
torches; it flashed up and down among the living creatures (Ezek. 1:13). It
is also written there: And over the heads of the living creatures there was
the likeness of a firmament, like the color of the terrible ice, stretched
forth over their heads above (ibid., v. 22). They bore the entire body of
water which was the thickness of the firmament, a distance of five hundred
years’ journey, and they also supported the great bodies of fire, which stood
between the firmaments, that were a distance of five hundred years’ journey.
R.
Berechiah stated in the name of R. Helbo and in the name of R. Abba: The hoofs
of the beasts are also a distance of four hundred years’ journey, and all of
them bear fire through the firmament which is filled with water, and the fire
does not consume the water, and the water does not extinguish the fire. Why was
that? He makes peace in His heavens. Yet because I told you to burn a perpetual
light on the altar, you are fearful that it might burn the wood!
The
lifeless and dead things are brought before Me, and they depart alive. This
refers to the staff of Aaron: And it came to pass on the morrow, that Moses
went into the tent of the Testimony; and behold, the rod of Aaron for the house
of Levi was budded, and put forth buds, and blossomed blossoms, and bore ripe
almonds (Num. 17:23). The cedars that Hiram king of
R.
Levi said: When Solomon brought the ark into the Temple, all the trees and
cedars there came to life and bore fruit, as it is said: Planted in the
house of the Lord, they shall flourish in the courts of our God (Ps.
92:14). They brought forth fruit and supplied a large share of the provisions
for the young priests. But when Manasseh brought the idol into the
The
lifeless brought before Me depart alive, yet you fear that the wood in the
altar erected in My honor will burn! Who commanded the fire to burn? Learn from
your own experience! When you entered into the midst of the wall of fire and
walked among the bands (of angels in heaven), you should have been consumed,
yet you came unto Me, as it is said: But Moses drew near unto the thick
darkness where God was (Exod. 20:18). I am a consuming fire, as is said: For
the Lord Your God is a devouring fire (Deut. 4:24), and it would have been
normal for you to have been consumed. Why were you not (consumed)? Because you
ascended for My glory. Likewise, in the case of the altar of the burnt
offering, concerning which it is written: Fire shall be kept burning upon
the altar continually, neither the brass will be affected, nor will the
wood be burned.
If
you should be of the opinion that the brass was not affected because it was
thick, R. Nehemiah declared that the overlay was but the thickness of a dinar.
R. Phinehas the son of Hama said: If you should believe that the fire descended
from on high only for a short time, and that is why the altar was not damaged,
the fact is that this altar was so important that the fire was not removed from
it either by day or by night, as it is said: The fire shall be kept burning
on the altar continually. Why was the overlay made of brass? In order to
atone for the brazen brow (i.e.,
You
find that the altar erected by Moses was more precious to the Holy One, blessed
be He, than the altar for the burnt offering made by Solomon. Proof of this is
that when Solomon built the
Observe
how precious the altar of brass that Moses constructed was to the Holy One. The
Holy One, blessed be He, said: Because of this altar upon which fire will burn
day and night, I will call to account the kingdom of Edom through fire, and she
shall burn day and night, as is said: It shall go up forever; from
generation to generation it shall lie waste. None shall pass through it forever
and ever (Isa. 34:10).
Ketubim Targum Psalm 61
1. For praise, with the psalms of David.
2. Accept, O Lord, my petition, hear my prayer.
3. From the ends of the earth I will pray in Your presence when my heart is weary; lead me to a strong fortress built on a rock that is higher than I.
4. For You have been security for me, in truth, a stronghold before the enemy.
5. I will dwell in Your tent forever, I will be secure in the shade of Your presence forever.
6. For You, O Lord, have heard my vows; You have given the inheritance to those who fear Your Name.
7. You will add days to the age to come, the days of the King Messiah; his years are like the generations of this age and the generations of the age to come.
8. He will dwell forever in the presence of the Lord; goodness and truth from the Lord of the World will guard him.
9. Therefore will I praise Your Name
forever, when I pay my vows in the day of the redemption of
Ketubim Rashi Psalm 61
3 From the end of the earth alyough I am far from my men whom I send against my enemies in battle. I call out to You when my heart becomes faint because of them. Now, about what do I call out to You? That You lead me on a rock, which is higher and stronger than I.
5 I will dwell in Your tent to eternity Grant me the privilege in this world and in the world to come.
6 You have given the heritage of those who fear Your name You have restored the cities of their heritage through me.
7 Add days to the days of the king If it has been decreed upon me to die young, add days to my days until my years will equal seventy years, as the years of every generation.
8 May he dwell [May] the king dwell forever before God. kindness and truth with which he engages himself will be prepared to guard him. should be prepared Preparation, as (Jonah 4:6).
9 So will I sing praises Just as You will benefit me, so will I sing praises to Your name by paying my vows every day.
Ketubim Midrash Psalm 61
II. When my heart
faints (Ps. 61:2). For how long a time is a man required to stand at
prayer? R. Judah said: Until his heart grows faint, as is said A prayer of
the afflicted, when he faints, and pours out his complaint before the Lord (Ps.
102:1). Hence it is said When my heart faints.
Lead me to the rock that is
higher than I (Ps. 61:3). What. rock? [The rock of the
The congregation of
III. Another comment. I will dwell in Your tent for ever. Could the thought have come into David’s mind that he would live for ever? No. David was saying to the Holy One, blessed be He: May it be Your will that my songs and praises of You will be sung for ever in houses of prayer and in houses of study.
May his years be as many generations (Ps. 61:7): May the Messiah’s years be as many as the generations of this world and of the world-to-come.
Appoint (man) mercy and truth, that they may preserve him (Ps. 61:8): Mercy and truth, which are appointed to go before You for ever, shall honor him, for it is said Mercy and truth go before You (Ps. 89:1). The [Hebrew] word man clearly means “appoint,” as in the verse And the king appointed (vayèman) for them (Dan. 1:5).
Ordinary Ashlamatah: Yechezkel (Ezekiel) 16:10-19, 60
10
I clothed you also with richly woven work, and shod you with sealskin, and I
wound fine linen about your head, and covered you with silk.
11
I decked you also with ornaments, and I put bracelets upon your hands, and a
chain on your neck.
12
And I put a ring upon your nose, and earrings in your ears, and a beautiful
crown upon your head.
13
Thus were you decked with gold and silver; and your raiment was of fine linen,
and silk, and richly woven work; you did eat fine flour, and honey, and oil;
and you did wax exceeding beautiful, and you were meet for royal estate.
14
And your renown went forth among the gentiles for your beauty; for it was
perfect, through My splendor which I had put upon you, says Ha-Shem GOD.
15
But you did trust in your beauty and play the harlot because of your renown,
and did pour out your harlotries on every one that passed by; his it was.
16
And you did take of your garments, and did make for yourself high places decked
with divers colors, and did play the harlot upon them; the like things will not
come, neither shall it be so.
17
You did also take your fair jewels of My gold and of My silver, which I had
given you, and made for yourself images of men, and did play the harlot with
them;
18
and you did take your richly woven garments and cover them, and did set Mine
oil and Mine incense before them.
19
My bread also which I gave you, fine flour, and oil, and honey, wherewith I fed
you, you did even set it before them for a sweet savor, and thus it was; says
Ha-Shem GOD.
60
Nevertheless I will remember My covenant with you in the days of your youth,
and I will establish unto you the everlasting covenant.
Special Ashlamatah: Yeshayahu (Isaiah) 54:11 - 55:5
11
O you afflicted, tossed with tempest, and not comforted, behold, I will set
your stones in fair colors, and lay your foundations with sapphires.
12
And I will make your pinnacles of rubies, and your gates of carbuncles, and all
your border of precious stones.
13
And all your children will be taught of the LORD; and great will be the peace
of your children.
15
Behold, they may gather together, but not by Me; whosoever will gather together
against you will fall because of you.
16
Behold, I have created the smith that blows the fire of coals, and brings forth
a weapon for his work; and I have created the waster to destroy.
17
No weapon that is formed against you will prosper; and every tongue that will
rise against you in judgment you will condemn. This is the heritage of the
servants of Ha-Shem, and their due reward from Me, says Ha-Shem.{S}
1
Ho, every one that thirsts, come you for water, and he that has no money; come,
buy, and eat; yes, come, buy wine and milk wiyout money and wiyout price.
2
Wherefore do you spend money for that which is not bread? and your gain for
that which satisfies not? Hearken diligently unto Me, and eat that which is
good, and let your soul delight itself in fatness.
3
Incline your ear, and come unto Me; hear, and your soul will live; and I will
make an everlasting covenant with you, even the sure mercies of David.
4
Behold, I have given him for a witness to the gentiles, a prince and commander
to the peoples.
5
Behold, you will call a nation that you know not, and a nation that knew not
you will run unto you; because of Ha-Shem Your God, and for the Holy One of
Israel, for He has glorified you.{S}
Midrash of
Matityahu (Matthew) 10:32-33
32. ¶ "Every man who will reveal me before
men, I will also reveal him before my Father who is in the heavens.
33. But whoever disowns me before men, I
will disown him before my Father who is in the heavens.
Pirqe Abot
“All
Pirqe Abot V:21
Mishnah 21
Ben Bag Bag says: "Learn it and learn it [the Torah], for
everything is in it. Look deeply into it; grow old and gray over it, and do not
stir from it, for there is nothing more edifying for you than it." Ben Hei
Hei says: "Commensurate with the painstaking effort is the reward."
"Ben Bag Bag says, 'Learn it and learn it [the Torah], for everything is in it... Ben Hei Hei says, 'Commensurate with the painstaking effort is the reward.' " (5:21) QUESTION: Who were Ben Bag Bag and Ben Hei Hei?
ANSWER: There is an opinion that these two Sages were really the same person. He was a proselyte (ger) who at some time in his life joined the Jewish people and who so excelled in his Torah studies that he became one of the Sages who compiled the Mishnah.
Avraham and Sarah are considered the parents of all gerim - proselytes (Beresheet 17:5, Rambam, Bikkurim 4:3). A unique thing that happened to them was that Ha-Shem added a "hei" to their names. "Avram" was changed to "Avraham," and "Sarai" was changed to "Sarah."
The letter "hei" has the numerical value of five, and also the word "Bag" has the numerical value of five. Thus, he was called "Ben Bag Bag" to allude that he was the son of Avraham and Sarah to whose names a "hei" was added. He was also called "Ben Hei Hei" to allude that he was the son of Avraham and Sarah, whose names were both given an additional "hei."
There is an opinion that his parents were proselytes, and thus "Bag" is an abbreviation for "ben ger" and "ben giyoret" — the son of parents who were proselytes. Others say that these names were pseudonyms, their name was disguised to protect the authors from informers who would have turned them over to the Romans. It was customary in those years to refer to converts and their descendants as Ben Bag Bag and Ben Hei Hei.
According to the first opinion, that he himself was once a non-Jew and familiar with the knowledge of the nations, he was eminently qualified to stress the greatness and uniqueness of Torah, that it encompasses everything.
“Ben Hei Hei says ‘Commensurate with the painstaking effort is the reward.’ “ (5:21) QUESTION: What insight is he adding? It is already written in the Torah, “If you will follow my decrees” (Vayikra - Leviticus 26:3) — and Rashi writes that it means, “You will toil in Torah” — then, “I will provide your rains in their time.”
ANSWER: The phrase “painstaking effort” does not just refer to the effort and pain involved in fulfilling mitzvoth, such as putting on tefillin or reciting a blessing on the four species during Sukkot, but it is referring to one's taking upon oneself a voluntary increase in the performance of the mitzvah, which is known as hiddur mitzvah. Examples would be spending additional money for better quality tefillin, or spending money on a nicer etrog, or going to the expense of building a house specifically to be able to fulfill the mitzvah of making a ma'akeh — fence on the roof — etc.
As a convert, he personally went through the pain of “taking upon himself” Torah and mitzvoth, which he was not obligated to do. Thus, his message is that every Jew, even one who is not a convert but was born a Jew, should also voluntarily accept upon himself an enhancement in his observances, i.e. do more than he is required for the basic fulfillment of the mitzvah. He may be assured that Ha-Shem appreciates this and acknowledges it with special reward.
“Commensurate with the painstaking effort is the reward.” (5:21) QUESTION: What reward can one anticipate when there is no effort?
ANSWER: This is illustrated with the following parable: A king, wanting to beautify his chamber, enlisted four painters, each to paint a mural on one of the walls. He gave them a month to accomplish this task and told them that upon completion, he would review the paintings and place a sack of gems in front of each wall as a reward. The most beautiful would receive the largest sack, and the others would receive smaller sacks in descending order according to the worth of each painting.
Three of the painters worked diligently, while the fourth wasted his time amusing himself. On the last night before the deadline, when the three painters had each finished their work and had gone home, the fourth arrived in the room. He placed a large mirror on his wall so that it reflected the other three paintings. In the morning the king arrived, and after close inspection of the finished art works, he placed sacks of gems in front of the three painted murals and nothing in front of the mirror. Shocked, the artist who placed the mirror exclaimed to the king, "Where is my reward? My mirror is a composite, merging together the other three paintings!"
The king responded, “Indeed, you have received your reward. Gaze in your mirror and you will see the reflection of the three sacks of gems given to the other artists, who toiled with great effort and sincerity while you have done nothing and have only reflected their initiative.”
The upshot is that for toil there is great reward, and you cannot fool anyone, especially not Ha-Shem.
“Commensurate with the painstaking
effort is the reward.” (5:21) QUESTION: Why doesn't he say “
ANSWER: In Aramaic the word “fum”
also means "mouth" (see Daniel 7:8). The Mishnah is teaching that one
should be very careful what he utters with his mouth, because “lefum” — through
the mouth — “tza'ara” — much pain and suffering can be caused and also [through
the mouth] — “
When one uses his mouth to speak lashon hara (gossip) or cunning remarks, he is causing “tza'ara” — pain and suffering for himself and for the person about whom he speaks. On the other hand, when one uses his mouth to speak soothing words to a fellow Jew or talk words of Torah, then he is reaping “agra” — reward — from Ha-Shem.
The Midrash relates that Rabbi Shimon ben Gamliel sent his servant to the market and said, “Bring me the best thing you can find.” The servant came back with a tongue. Another time, Rabbi Shimon ben Gamliel said to his servant, “Go to the market and bring me the worst thing you can find.” Again, the servant returned with a tongue. Rabbi Shimon ben Gamliel was startled and asked his servant, “How is it that you brought me a tongue as the best thing you could find, and again a tongue as the worst?” The servant replied, “There is nothing better than a tongue that speaks good and nothing worse than a tongue that speaks evil.”
Weekly Nazarean Commentary
How
does our Midrash of Matityahu relate to our Torah Seder this week?
The
Tabernacle was/is a place of revelation of G-d’s Presence to
We
are Nazarean Jews and we should not hide this fact. G-d has spoken and still
speaks through the teachings of the Master of Nazareth and the Sages of Israel,
anyone denying this reality is as well denying ipso facto the faith.
And
denying reality requires one to pay a vey steep price. For in denying the
Master of Nazareth we are denying G-d’s tabernacling presence amongst us.
There
are many ways in which we can deny the Master of Nazareth. One and perhaps the
most important is the not pursuing to best of our abilities create a viable
Nazarean community. For it is in the midst of ten men that G-d hears prayer and
speaks, as it is said: “God stands in
the congregation of God; in the midst of the judges He judges” (Psalm 82:1).
Not to work hard to achieve this reality is one of the most important ways in
which one denies the Master of Nazareth.
Let
us encourage one another to follow the counsel of Hakham Shaul: “And let us
consider one another, to incitement of love and of good works, not forsaking
the synagoguing together of ourselves, as is the custom of some, but exhorting
one another, and by so much more as you see the Day drawing near” (Bereans
10:24-25).
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai
From: P'shuto shel Mikra
By: Rabbi Yitzchak
Etshalom
Seven Haftarot of
Consolation (II)
http://www.torah.org/advanced/mikra/hagim.htm
SHABBAT 3: AN EYE TO THE FUTURE
Alyough
we are generally familiar with seven days as the primary unit of Avelut (mourning)and
that which defines the first stage of mourning, there is a subset of days
within the first week:
Three days for weeping and seven for lamenting and
thirty [to refrain] from cutting the hair and [donning] pressed clothes(BT
Mo’ed Katan 27b)
The
third day is the end of the most intense period - that of weeping. Weeping is
always associated with the past - with losses and unrecoverable glory. The
refocusing on the past at the end of the previous Ashlamatah is the final touch
with days gone by - from here on, the emphasis of consolation will be on the
future, which begins in the third Ashlamatah (54:11-55:5)
Even
the opening line turns the unwillingness of the nation to be comforted into a
presentation of a bright future:
54:11. O you afflicted, tossed with tempest, and not
comforted, behold, I will lay your stones with fair colors, and lay your
foundations with sapphires.
12. And I will make your windows of rubies, and your
gates of beryl, and all your borders of precious stones.
13. And all your children shall be taught of Hashem;
and great shall be the peace of your children.
Attend
to the greater specificity here regarding the future - and how the future is
not only a restoration but brighter and more glorious than ever (v. 12). Just
as with the conclusion of the three days of weeping, the mourner can start
looking ahead and understanding how the future may, indeed, hold days not only
unmarred by tears but also be celebrated as never before. This is, of course,
only theoretical and cognitively perceived while un-integrated at this point.
The Rabbi’s Private Prophetic Study
for the Week of August 20 – August
25, 2006
Sunday August 20, 2006 Torah
Contents of the Torah
Seder
·
vv. 20-21 –
The Oil, “for testimony”
·
vv. 1-5 –
Appointments and general directions as to attire.
·
vv. 6-12 – The
Ephod
·
vv. 13-30 –
The Breastplate & The Urim and Thumim
·
vv. 31-35 –
The Robe under the Ephod
·
vv. 36-38 –
The Crown or Mitre
·
vv. 39-43 –
The Outer Garments
Questions for study and
analysis:
1. In Exodus 27:20 the verse starts by saying “And you shall command the children of
a)
Why was this
oil to be made wiyout the application of heat? And allegorically what does this
stands for?
b)
The candelabra
represents the second of the bench of three Hakhamim, and corresponds to the
attribute of “Binah” (Understanding) in the congregation of ten men. From this perspective what does oil for the
candelabra represents, and why must it be of the finest quality and one which
was obtained wiyout heat?
2. In Exodus 28:2 we read: “And you will make holy
garments for Aaron your brother, for splendor and for beauty.” One thing that
impresses most when reading this section of the Torah is how much care and
detail G-d spends in the dress and attire of his ministers (in this case, the
High Priest).
a)
Why would the
Word of G-d which is all about the salvation of mankind care so much about the
clothing and regalia of its ministers?
b)
Why should it
be a Jewish Nazarean trait to dress the very best one can afford particularly
when going to pray or study Torah at the Esnoga?
c)
Why should a
Jewish Nazarean Congregation spend moneys to acquire the special uniform and
regalia for the Chazan and for the
Hakham?
3. In Exodus 28:3, we read: “And you will speak unto all
that are wise-hearted, whom I have filled with the spirit of wisdom, that
they make Aaron's garments to sanctify him, that he may minister unto Me in the
priest's office.”
a)
Why is it a
condition of the Torah that anyone involved in the making of the attire and
regalia of the “High Priest” needed to be “wise-hearted” and “filled with the
spirit of wisdom”?
b)
According to
this verse and its context how can we define being “wise-hearted”?
c)
Why must the
mantles and regalia for the Torah Scroll, the Hekhal, the Teba, and for the
Chazan and Hakham can only be made by “wise-hearted” persons
“filled with the spirit of wisdom? Why can’t they be bought cheaply made
somewhere in say
4. In Exodus 28:5, we read: “And they will take the
gold, and the blue, and the purple, and the scarlet, and the fine linen.” The
materials were the same as those of the tabernacle-cloth, the veil of the
tabernacle and the entrance-curtain of the tent (Exodus 26:1, 26:31, 26:36;
25:4).
a)
What does this
fact explains about the High Priest of Israel, and about the Tabernacle?
b)
How should we
translate this principle to our settings in a communal Esnoga?
5. In 28:6 the Torah says that all of the clothes and
regalia has to be “the work of the
skilful workman”
a)
Why?
b)
What does this
has to say about anything done for G-d in the Esnoga, whether in wood, clothing
adornments, etc.?
c)
Why is G-d so
exacting in the environment required to worship and teach Torah?
d)
Why also, do
Torah teachers and congregation officials must take good care that their
ministers are “skilful workmen”? (cf. 2 Timothy 2:15)
6. What is the chief lesson to be learned from this
entire passage of the Torah?
Monday August 21, 2006 Tehillim Reading: Psalm 62
Contents of the Psalm
The One Sure Refuge
·
Theme – v.1
·
The Only
Salvation in Distress – vv.2-5
·
Trust in G-d
Repeated – vv.6-9
·
Grounds for
Confidence – vv.10-13
The
psalm, apparently for musical purposes only, is divided into three parts, the
divisions being indicated by the word Selah, Psalm 62:4, 62:8. Another division
is indicated in the original by the recurrence of the word אך 'ak - “truly”
- at the beginning of Psalm 62:1, 62:4-6, 62:9, as if the mind of the author
had been greatly impressed with the importance of the particular sentiment
introduced by that word.
Questions for study and
analysis:
1. In Psalm 62:3-4 we find a description of Messiah
King David’s enemies and of their designs. They devised mischief; they sought
to cast down others from their high places; they delighted in falsehood; they
made great pretensions of friendship, but they were false in heart. What does
David suggest one ought to do when confronted with such a situation?
2. How is “trust in G-d” (Hebrew: “Bitachon”) defined
in this Psalm? (cf. vv. 11-13)
3. “Trust” requires as a sine qua non “Loyalty.” Why
is the whole Jewish Nazarean enterprise found upon these two precious
qualities?
a)
Why would
Messiah King David zero so often on these two precious character traits?
b)
“Trust” and
“Loyalty” issue “Discretion.” Why is “discreteness” so important in the
Nazareean Jewish enterprise?
c)
Why do you
think these three core values: “Trust,” “Loyalty,” and “Discreteness” elude
many who profess to be Torah Observant and followers of the Master of Nazareth?
d)
Where in the
Amida that we ought to recite three times a day are these three core values of
Nazarean Judaism implied? (hint: some say that the blessing was added because
of the Christians – not the Nazareans!)
4. What caught the eye of Messiah King David in the
Torah Seder of Exodus 27:20 – 28:43, when he composed this Psalm as a Midrashic
commentary to said Torah Seder?
Tuesday August 22, 2006 Ordinary Ashlamatah Reading: Hosea
14:7 – Joel 1:5 + 2:14
Questions
for study and analysis:
1. Hosea 14:7 (H. 14:8) starts by saying: “They that
dwell under his shadow.” Some understand this to mean: “They that used to dwell
under
2. Again, Hosea 14:7 (H. 14:8) concludes with: “as the
wine of
a)
Who are these
that “that used to dwell under
b)
Why is their
“scent” (fame) full of medicinal restorative properties?
3. In Hos. 14:8 (H. 14:9) it is stated of Ephraim: “I
am as a green cypress tree; your fruit is found from Me.” It has been said that human nature, by
itself, can as little bear fruit well-pleasing to G-d, as the pine or cypress
can bear fruit for human use. As it were a miracle in nature, were these trees
to bring forth such fruit, so, for man to bring forth fruits acceptable to G-d,
is nothing but a miracle! Is this miracle another form of expression as the miracle
described in Romans 11 with regards to the wild olive tree branches?
4. What has caught the eye of the Prophet Hosea as he
read our Torah Seder of Exodus 27:20 – 28:43, and is reflected in this
Ashlamatah?
Wednesday August 23,
2006 Sanctification of the New
Moon of the month of Ellul after sunset
Special Ashalamatah Reading: Yeshayahu (Isaiah) 51:12-52:12
This
special prophetic lesson is being read because this coming Sabbath marks the fourth
Sabbath of the seven week period of readings for the consolation of
Questions for study and
analysis:
1. In Isaiah 51:12 we read: “I (G-d), I am He
comforting you.” The verb “to comfort” has the English connotation of “to console” or “to cheer up” someone.
However the verb is derived from the Latin “confortare” and means “to
strengthen greatly.” Thus the phrase should be better translated as: “I (G-d),
I am He (that is) greatly strengthening you.”
a)
What new sense
therefore the rest of the words in this verse: “Who are you, that you should
fear from man? He will die! And from the son of man? He is given as grass”
have?
b)
In what way
then should we understand hardship, deprivation, and suffering?
c)
Yet our Sages
teach that one is to revere, fear, trust, and obey one’s Torah teacher. How
then should we understand this verse? (cf. see next verse)
2. In Isaiah 51:16 we read: “And I have put My Words
in your mouth, and covered you in the shade of My hand, to plant the heavens
and found the earth, and to say to
a)
According to
this verse what power does person have when his youghts and speech is the
expression of G-d’s Word?
b)
How is this
verse related to Romans 3:1-2?
c)
The Targum
renders this verse: “In the shadow of my power have I protected you, that I
might raise up the people of whom it was said, that they should be multiplied
as the stars of heaven.” What is the author of the Targum implying here?
3. “Put on thy strength” (52:1) - Hebrew, “Clothe
yourself with your strength.” The idea is, exert yourself, be strong, bold,
confident; arise from your dejection, and become courageous as one does when he
is about to engage in an enterprise that promises success, and that demands
effort. What is the enterprise alluded to in this verse?
4. “Put on your beautiful robes, O Jerusalem” (52:1).
In view of the Torah Seder which in G-d’s co-incidence is read together this
year with the Torah Seder of Exodus 27:20 – 28:43, what is the prophet alluding
to when he states “beautiful robes”?
5. In Isaiah 52:11 we read: “Turn! Turn! Go out from
there! Touch not the unclean! Go out of her midst, purify yourselves, bearers
of the vessels of Ha-Shem.”
a)
To who is this
verse addressed (1) directly and (2) indirectly?
b)
Is this
command “Touch not the unclean” to be understood in the literal (Peshat) sense
only or is it the case that it can be understood on all of the four levels –
Peshat/literal, Rehmets/allegorical, Drash/metaphorical, and So’od/symbolical?
(cf. 2 Cor. 6:17, Revelation 18:4)?
c)
If the above
be so how should we understand this verse in each of the four levels of Hebrew
Hermeneutics?
Thursday August 24,
2006 Sanctification of the New Moon of the
month of Ellul after sunset
Midrash of Matityahu (Matthew) 10:34-36
Rabbi’s translation:
34. ¶ Yeshuah said: “Do not think that I have come to
bring shalom upon the land, but a sword.
35. For I have come to set man at variance “For the son
dishonors the father, the daughter rises up against her mother, the
daughter-in-law against her mother-in-law;
36. a man's enemies are the men of his own house”
(Micah 7:6).
Questions for study and
analysis:
1. What caught the eye of Matityahu in our Torah,
Psalm or reading of the Prophets for this week? [or to put it in another way,
what is bothering Matityahu? J]
2. According to this text, and many others, the price
to be paid for being a Nazarean Jew is quite expensive. One of the most bitter
is betrayal which underlies the prophecy of Micah 7:6.
a)
How should we
treat those that betray us, the Messiah, or the Torah?
b)
Do you think
that the Master is emphasizing the trait of “Loyalty” as paramount amongst
Nazarean Jews?
c)
What
strategies does the Nazarean Codicil suggest should be employed in Jewish
Nazarean communities to minimize the damage associated with betrayal of the
faith that joins us together?
d)
Of course, the
most vivid application of this text is between a believing and unbelieving
partner. What suggestions would you offer based upon this text to partners in
this kind of situation?
3. A logical conclusion from this passage is that
Nazarean Jewish Congregations would have a lot of members that would come from
broken marriages or relationships due to issues of the faith and betrayal. What
are therefore some key primary needs that must be addressed in Jewish Nazarean
communities in order to survive and grow in strength?
Friday August 25, 2006 Sanctification of the New
Moon of the month of Ellul after sunset
Tying All Ends Together – The Prophetic Statement
1.
What is the
common thread that binds our Torah Seder
of Exodus 26:31 – 27:19, with Psalm 61, Ezekiel 16:10-19, 60, Yeshayahu
(Isaiah) 54:11 - 55:5, and Matityahu 10:32-33?
2.
What prophetic
statement is common to all of these readings? And how is that prophetic
statement applicable to us today?
Now we are ready for G-d to speak to us this coming
Shabbat at the congregational level and as individual families. May we be good
hearers of G-d’s Word, and thorough doers of it. Amen ve amen!
“Pray for the peace of
Peace be within your walls; prosperity in your
towers.
Because of my brothers and my companions, I will
now say, Peace be in you.
Because of the house of Ha-Shem, our God, I will
seek your good.”
Psalm 122:6-9