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 Ya’aqob ben David

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

 

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

 

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

 

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

We pray for our beloved Hakham His Eminence Rabbi Hakham Dr. Yosef ben Haggai. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal the sickHis Eminence person HE Rabbi Dr. Yosef ben Haggai, 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!

 

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.

 

Second Sabbath of Consolation

Shabbat: “Qach Et Aharon” – “Take Aaron”

 

 

Contents of the Torah Seder

 

·        Consecration of Aharon and his Sons – Leviticus 8:1-36

·        The Priests Enter Upon Their Office – Lev. 9:1-28

·        Death of Nadar and Abihu – Lev. 10:1-5

·        The Priests Not to Mourn – Lev. 10:6-7

 

Rashi & Targum Pseudo Jonathan

for: VayiqraVayikra (Leviticus) 8:1 – 10:7

 

 

 

 

 

Welcome to the World of Pshat Exegesis

 

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

 

The Seven Hermeneutic Laws of R. Hillel are as follows

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

 

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

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

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

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

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

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

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

 

 

Welcome to the World of Remes Exegesis

 

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

 

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

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

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

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

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

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

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

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

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

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

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

12. Deduction from the context.

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

 

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

 

Reading Assignment:

 

 

Rashi’s Commentary for: VayiqraVayikra (Leviticus) 8:1 – 10:7

 

2 Take Aaron This section was stated seven days before the erection of the Sanctuary, [and should have been stated earlier in Exod. Parashath Pekudei, which discusses the erection and consecration processes. [However], there is no [sequence of] earlier and later events in the Torah [i.e., Scripture does not always follow chronological order].

 

Take Aaron –Take him over with [persuasive] words and attract him.-[Torath Kohanim 8:165]

 

and the sin-offering bull [and the two rams, and the basket of unleavened bread] [Which sin-offering bull, two rams, etc?] These are the ones mentioned in the section dealing with the command of the investitures in [parashath] וְאַתָּה תְּצַוֶּה, (Exod. Chapter 29), and now, on the first day of the investitures, He came back and urged him [in the matter] at the time they were to be put into practice.

 

3 Assemble [the entire community] at the entrance of the Tent of Meeting This is one of the instances where a small [area] accommodated a large [number of people].-[Lev. Rabbah 10:9].

 

5 This is the thing [the Lord has commanded to do] [Moses said to Israel:] "The things you will see me doing before you, have all been commanded to me by the Holy One, blessed is He, that they be done; so do not say that I am doing them for my own honor or for my brother’s honor!" I have explained the entire passage involving the investitures in [parashath] וְאַתָּה תְּצַוֶּה (Exod. 29).

 

8 The Urim An inscription bearing the explicit Name of God.

 

9 and he placed on the cap The sky-blue cords affixed to the show plate he placed over the cap. Thus the show plate was suspended on  (עַל) the cap.

 

11 And he sprinkled from it upon the altar I do not know where [in Scripture] he was commanded to perform these sprinklings.

 

12 And he poured...and anointed [him] At first, he [Moses] poured [the oil] on his [Aaron’s] head, and afterwards, he placed it between his eyelids, and drew it with his finger, from one [eyelid] to the other.-[Ker. 5b].

 

13 and bound them up Heb. וַיַַַּחֲבשׁ, an expression denoting binding.

 

15 and he purified the altar He cleansed and purified it [to convert it] from its alien state, into holiness.

 

and sanctified it with this service.

 

to effect atonement upon it [i.e., to effect] all atonements from now on.

 

16 and the diaphragm of the liver Besides the liver, [meaning] that he took a little of the liver along with the diaphragm.

 

22 the ram of the investitures Heb. אֵיל הַמִּלֻּאִים. [This expression is equivalent to] אֵיל הַשְּׁלָמִים, “the completion ram” [i.e., the word מִלֻּאִים does not mean “inauguration,” but rather,] it denotes שְׁלָמִים, for these rams filled (מְמַלְּאִים) and completed  (מַשְׁלִימִים) the [status of the]  kohanim in their kehunah.-[see Torat Kohanim8:184]

 

26 and one loaf of oily bread This refers to the רְבוּכָה, the loaves made by scalding [the dough] with boiling water, [and are called “oily bread,”] because a large quantity of oil was used for it, equal to that used for the loaves and the wafers combined. Thus, it is explained in [Tractate] Men. (78a; 89a).

 

28 [And Moses...] caused them to [go up in] smoke on the altar Moses performed the service throughout all the seven days of investitures, [dressed] in a white robe.-[A.Z. 34a]

 

along with the burnt-offering after [he had burnt] the burnt-offering. With the exception of this one, we do not find anywhere [in Scripture], [a case of] a thigh of a peace-offering being offered up [on the altar].

 

34 so the Lord has commanded to do on all the seven days [of investitures]. And our Rabbis expounded on the verse as follows: [The word] לַעֲשׂת alludes to the procedure involving the “red cow”; (see Num. Chapter 19) [the word] לְכַפֵּר alludes to the service of Yom Kippur. And this comes to teach us that [just as there were seven days of the investitures, so too,] the Kohen Gadol [who performed the service on Yom Kippur,] was required to separate [from his home] seven days before Yom Kippur, and so was the kohen who performed the burning of the “red cow.”

 

35 So that you will not die But if you do not do so, you incur the death penalty.

 

36 And Aaron and his sons did [all the things] To tell their praise, namely, that they did not deviate to the right or to the left.

 

Chapter 9

 

1 And it was on the eighth day of the investitures. It was the first of the month of Nissan, the very day on which the Mishkan was erected. And [this day] took ten “crowns” [of distinction], which are enumerated in Seder Olam 7.-[Torath Kohanim 9:1]

 

[called...] the elders of Israel to inform them that it was by the express command of God that Aaron was entering into the Kehunah Gedolah, so that they should not say that he entered of his own accord.

 

2 Take for yourself a bull-calf [This was] to inform [Aaron] that the Holy One, Blessed is He, had granted him atonement through this calf for the incident involving the [golden] calf, which he had made.-[see Tanchuma 10]

 

4 for today the Lord is appearing to you to make His Shechinah rest in the work of your hands [i.e., the work of the Mishkan], and for this reason, these sacrifices are obligatory for this day.

 

7 Approach the altar [Moses had to order Aaron to do so,] because Aaron was bashful and afraid to approach [the altar]. So, Moses said to him: “Why are you ashamed? For this [function] you have been chosen!”-[Torath Kohanim 9:7]

 

your sin offering The bull-calf.

 

and your burnt offering The ram.

 

the people’s offering The he-goat, the calf, and the lamb. Wherever the [unqualified] term עֵגֶל (calf) is stated [in Scripture], it denotes one in the first year. This [rule] is derived from this passage. [The term פַּר denotes one in the third year, עֵגֶל בֶּן־בָּקָר one in the second year, and עֵגֶל one in the first year.]-[Torath Kohanim 4:208]

 

11 the flesh and the hide We do not find [in Scripture] an outside sin-offering [i.e., one whose blood is sprinkled on the outside altar] to be burned, with the exceptions of this [instance] and [the sin-offerings] of the investitures. And all these [exceptions] were [burnt] at the express command [of God].

 

12 presented Heb. וַיַּמְצִיאוּ . [This term] denotes “presentation” and “preparation.”

 

15 and made it a sin-offering Heb. וַיְחַטְּאֵהוּ . He sacrificed it according to the law of the sin-offering (חַטָּאת) .

 

like the first one like his own calf.

 

16 and prepared it according to the law which is specified regarding a voluntary burnt-offering in [Parashath] Vayikra (1:117) -[Beitzah 20a]

 

17 and he filled his palm I.e., the קְמִיצָה [i.e., the “fistful,” namely, scooping out three fingers-full of the meal offering].-[Torath Kohanim 9:11]

 

in addition to the morning burnt offering All these sacrifices [Aaron] offered up [only] after [he had offered up the morning] continual burnt offering.

 

19 and the [fatty] covering [I.e.,] the fat that covers the innards.

 

20 And they placed the [sacrificial] fats on top of the breasts After the waving, the kohen who performed the waving gives [the portions] to another kohen to make them go up in smoke. The result is that [the portions] that were on the top are now on the bottom [due to the kohen’s inverting the portions to place them into the receiving hands of the next kohen. See Rashi on Lev. 7:30 for further explanation].-[Men. 62a]

 

22 and blessed them with the blessing of the kohanim [see Num. 6:22-27]: יְבָרֶכְךָ"May the Lord bless you"... יָאֵר -"May the Lord make His face shine"... יִשָָּֽא -"May the Lord lift His face.... "-[Torath Kohanim 10:22]

 

He then descended from the altar.

 

23 And Moses and Aaron went into [the Tent of Meeting] Why did they enter [the Tent of Meeting]? In the section of the investitures, I found a Baraitha added to our version of Torath Kohanim [which states the following]: Why did Moses enter with Aaron? To teach him about the procedure of [burning] the incense. Or did he perhaps enter only for another purpose? I can make a deduction: Descending [from the altar (verse 22)] and entering [the Tent of Meeting (this verse) both] required blessing [the people]. Just as descending [from the altar] is related to the service, so is entering [the Tent of Meeting] related to the service. Hence, you learn from here why Moses entered with Aaron, [namely] to teach him about the procedure of [burning] the incense [which is related to the service]. Another explanation [of why Moses entered with Aaron is]: When Aaron saw that all the sacrifices had been offered and all the procedures had been performed, and yet the Shechinah had not descended for Israel, he was distressed. He said, “I know that the Holy One, blessed is He, is angry with me, and on my account the Shechinah has not descended for Israel.” So, he said to Moses, “My brother Moses, is this what you have done to me, that I have entered and been put to shame?” At once, Moses entered [the Tent of Meeting] with him, and they prayed for mercy. Then the Shechinah came down for Israel. -[Torath Kohanim 9:16]

 

Then they came out and blessed the people They said: “May the pleasantness of the Lord, our God, be upon us (Ps. 90:17); May it be God’s will that the Shechinah rest in the work of your hands.” [And why did they choose this particular blessing?] Because throughout all seven days of the investitures, when Moses erected the Mishkan, performed the service in it, and then dismantled it daily, the Shechinah did not rest in it. The Israelites were humiliated, and they said to Moses, "Moses, our teacher, all the efforts we have taken were so that the Shechinah should dwell among us, so that we would know that we have been forgiven for the sin of the [golden] calf!" Therefore, Moses answered them (verse 6), "This is the thing the Lord has commanded; do [it], and the glory of the Lord will appear to you. My brother Aaron is more worthy and important than I, insofar as through his offerings and his service the Shechinah will dwell among you, and you will know that the Omnipresent has chosen him."

 

24 and sang praises Heb. ויַָּרֽנּוּ , as Targum [Onkelos] renders it [namely, “and they praised” God].

 

Chapter 10

 

2 And fire went forth Rabbi Eliezer says: Aaron’s sons died only because they rendered halachic decisions in the presence of Moses, their teacher. Rabbi Ishmael says: [They died because] they had entered the sanctuary after having drunk wine. The proof is that after their death, [Scripture] admonished the survivors that they may not enter the sanctuary after having drunk wine. This is analogous to a king who had a faithful attendant. [When he found him standing at tavern entrances, he severed his head in silence and appointed another attendant in his place. We would not know why he put the first to death, but for his enjoining the second thus, “You must not enter the doorway of taverns,” from which we know that for such a reason he had put the first one to death. Thus [it is said], “And fire went forth from before the Lord and consumed them, and they died before the Lord.” But we would not know why they [Nadab and Abihu] died, but for His commanding Aaron, “Do not drink wine that will lead to intoxication.” We know from this that they died precisely on account of the wine. For this reason, Scripture showed love to Aaron by directing the divine utterance to him alone, thus, “Do not drink wine that will lead to intoxication,”] as recounted in Vayikra Rabbah (12:1).

 

3 This is what the Lord spoke But when did He speak? [It was when He said], “And I will meet with the children of Israel, and it will be sanctified through My glory (בִּכְבוֹדִי) ” (Exod. 29:43). Do not read בִּכְבוֹדִי , “through My glory,” but בִּמְכֻבָּדַי , “through My honorable ones.” Moses said to Aaron, "Aaron, my brother! I knew that this House was to be sanctified through the beloved ones of the Omnipresent, but I thought it would be either through me or through you. Now I see that they [Nadab and Abihu] were greater than I or you!"-[Vayikra Rabbah 12:2]

 

And Aaron was silent [and did not complain. Consequently,] he was rewarded for his silence. And what reward did he receive? That God addressed him exclusively in the [ensuing] passage regarding those who drink wine [as verse 8 says, “And the Lord spoke to Aaron, saying...”].-[Vayikra Rabbah 12:2]

 

with those near to Me [I.e.,] My chosen ones.

 

and before all the people I will be glorified When the Holy One, blessed is He, exacts judgment upon the righteous, He becomes feared, exalted, and praised. Now, if this is so concerning the righteous, how much more is it so concerning the wicked! Similarly, the verse says “You are awesome, O God, from Your sanctuaries (מִמִּקְדָּשֶׁיךָ) ” (Ps. 68:36). Do not read מִמִּקְדָּשֶׁיךָ “from Your sanctuaries,” but מִמְּקֻדָּשֶׁיךָ , “because of Your sanctified ones.”-[Zev. 115b]

 

4 Aaron’s uncle Uzziel was Amram’s brother, as it says, “And the sons of Kohath were [Amram... and Uzziel], etc.” (Exod. 6:18).

 

carry your kinsmen [from within the Sanctuary], etc. As a person would say to his fellow [when someone had died at a wedding feast], “Remove the deceased from before the bride so as not to disturb the joyous occasion.” [Here, too, Mishael and Elzaphan were to remove the dead “from inside the sanctuary,” so as not to disturb the serenity of the investitures of the Sanctuary.]

 

5 with their tunics [i.e., with the tunics] of the dead ones [the tunics of Nadab and Abihu, not Mishael and Elzaphan, for the latter were Levites and did not wear the tunics of the kohanim]. This teaches us that their garments had not been burnt, but [only] their souls. Two thread-like [sparks] of fire entered their nostrils [thereby destroying their souls along with all their internal organs, but leaving their external body structures intact. See Be’er Basadeh].-[Torath Kohanim 10:25]

 

6 Do not leave [your heads] unshorn [I.e.,] do not let your hair grow long.- [Torath Kohanim 10:25] [Had Moses not commanded them, they would have let their hair grow long as a sign of mourning. We learn] from here that a mourner is forbidden to cut his hair (Moed Katan 14b). "But you shall not disturb the happiness of the Omnipresent [at the investitures of the Mishkan]."

 

so that you shall not die But if you do so [and leave your heads unshorn and rend your garments], you will die.-[Torath Kohanim 10:31]

 

But your brothers, the entire house of Israel, [shall bewail] From here [we learn] that when [Torah] scholars are afflicted, all of Israel is obligated to mourn for them.

 

Ketubim: Tehillim (Psalm) 77:1-21

 

 

Rashi’s Commentary on Tehillim (Psalms) 77:1-21

 

1 on jeduthun Concerning the decrees and the laws that pass over Israel.

 

3 my wound Heb. ידי , lit. my hand; my wound.

 

my wound oozes In this exile, which is like night, it oozes pus and gall.

 

and does not abate Its oozing does not abate.

 

4 I remember God The kindness that He used to do for me in the days of my love.

 

I speak about those acts of kindness and the favors.

 

and my spirit becomes faint Pasmer in Old French, to faint or swoon.

 

5 You held fast the awakenings of my eyes Heb. שמרות , an expression of the watch (אשמרת) of the night, for [when] a person awakens from his sleep his mind is settled and his heart returns to him, but I am not like that. In this night of exile, my eyes are always stuck together, like a man sleeping from a clogged heart, and in the troubles that I see, my spirit throbs and I have no speech within me.

 

6 I think of the days of yore to remember the kind acts that You performed for our forefathers.

 

7 I recall my music at night In the days of this exile, which is like night, I remember my melodies that I used to play in days of yore in the Temple.

 

I speak with my heart I think, and my spirit searches [to ascertain] what is the manner of the Holy One, blessed be He, and I wonder: will He forsake [me] forever?

 

9 Has...ended forever Perhaps His kind acts have ended?

 

Has He issued a decree a perpetual decree that He will never again repent of His anger?

 

10 Has...forgotten to be gracious Heb. חנות , to be gracious, like עשוֹת , to do; ראוֹת , to see. Another explanation: חנות means gracious acts.

 

Has He, in anger, shut off His mercy forever Heb. קפץ , an expression of (Deut. 15:7): “and do not close (תקפץ) your hand,” i.e., has He shut off the mercy forever because of the anger?

 

11 And I said, “This is to terrify me” My thoughts tell me, “This is only to terrify me and frighten me into returning to Him.”

 

to terrify me Heb. חלותי , like לחלוֹתי , to terrify me, an expression of sickness and terror.

 

the change of the right hand of the Most High How the right hand of the Most High changed. It was mighty with strength and now He has withdrawn His right hand.

 

13 And I meditate over all Your works that You have already done for us.

 

14 Your way is in sanctity Your manner is to sanctify Your name in the world, to execute justice upon the wicked.

 

17 The waters perceived You [The] mighty [waters perceived You] when You were revealed by the sea.

 

18 They poured forth thick waters The skies poured forth a stream of thick waters.

 

Your arrows Heb. חצציך , like חִצֶיךָ .

 

19 like a wheel Heb. בגלגל , like כגלגל . The sound of Your thunder [rolled] like a wheel on the sea to confuse the camp of the Egyptians.

 

20 and Your steps were not known The steps are not recognizable on the water. [The word] ועקבותיךָ means trazes in Old French, footprints.

 

 Meditation from the Psalms

Tehillim (Psalms) ‎‎77:1-21

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

 

This psalm explains the purpose of Israel's long and arduous sojourn in exile.

 

While settled peacefully on its native soil the contented nation lapsed into a spiritual slumber and neglected its Divine mission. The latent moral and spiritual energy of the Chosen People remained dormant deep within the Jewish heart.

 

The awesome challenges of exile activated these powerful resources. The searing pain of incessant persecution aroused the Jewish soul. The heart of Israel soared heavenward and the voice of the anguished people cried out fervently to the Almighty.^[1]

 

The psalmist searches through the chronicles of ancient Jewish history to demonstrate that G-d saved Israel even in their bleakest moments. Since the Almighty wrought miracles of salvation in the past, why does He not perform miracles in the present exile? Certainly, He remains omnipotent.

 

However, it is G-d's wish to wring every last tear from our eyes, to squeeze every last cry of repentance from our hearts, so that we might be thoroughly worthy of the final, total redemption. May it come speedily in our times!

 

The superscription of this psalm ascribes authorship to Asaph.^[2] His unique talent was the ability to find something to sing about even in the bleakest gloom. Thus, this chapter was written to provide a certain perspective regarding the proper response to situations when the righteous faces crisis and hardship, Heaven forbid.^[3]

 

This crisis and hardship motif is reinforced by Rashi who derives yedutun – ידותון, which introduces our chapter of Psalms, from the word dat - דת, decree. Every psalm introduced with this word refers to the evil decrees and oppressive edicts which the enemy imposes on Israel.

 

The remedy for the crisis and the hardships is related by Asaph. He speaks of rising at night, at midnight, to sing and commune with G-d. Mohorosh^[4] explained that the greatness of rising at midnight is indescribable and unimaginable. It is precisely at that moment that the Gates of Heavens are opened, and one can then achieve all of his heart’s desires from HaShem. Whoever merits being awake at this time, and to recite the Tikkun Chatzot and do personal prayer with HaShem, his virtue is very great, and he is praised in all the worlds. In regard to the midnight hour, it is written:

 

Eicha (Lamentations) 2:19 Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street.

 

At the midnight hour, one is literally “before HaShem’s countenance” and can express all of his thoughts aloud before HaShem as referred to in the verse:

 

Tehillim 77:7 In the night I will call to remember my song; I will converse with my heart; and my spirit will make a diligent search.

 

At midnight one is able to search and find all of the good points within himself and to entreat over the rectification of his soul before HaShem.^[5] A person’s character finds expression in his prayer.   His ability to “meditate” with his heart is an art which teaches us about him.  A person has to be capable of holding an honest dialogue with himself, in complete privacy.

 

The power of the midnight cry is emphatically presented at the end of the Passover seder where we read:

 

It Came to Pass at Midnight

 

Of old, You performed many miracles by night. At the beginning of the first watch of this night.

 

To the righteous convert (Abraham) You gave victory when there was divided for him the night.

 

It came to pass at midnight.

 

You judged the king of Gerar (Abimelech with death) in a dream by night.

 

You frightened the Aramean (Laban) in the dark of night.

 

Israel (Jacob) fought with an angel and overcame him by night.

 

It came to pass at midnight.

 

The first-born children of the Egyptians You crushed at midnight.

 

They did not find their host when they arose at night.

 

You swept away the army of the prince of Charoshes (Sisera) with the stars of night.

 

It came to pass at midnight.

 

The blasphemer (Sancheriv) had planned to raise his hand against Jerusalem; You laid low his dead by night.

 

The idol Bel was overthrown, with its pedestal, in the darkness of the night.

 

To Daniel, in whom You delighted, the secret vision was revealed at night.

 

It came to pass at midnight.

 

He who caroused from the holy vessels (Belshazzar) was slain on that same night.

 

From the lions’ den was rescued he who interpreted the meaning of the terrors of the night.

 

Haman bore hatred in his heart and wrote proscriptions at night.

 

It came to pass at midnight.

 

You began Your triumph over him when You disturbed the sleep of his king at night.

 

You will tread the winepress to help those who ask the watchman, ‘Ah, when will there be an end to the long night?’

 

He will exclaim, like a watchman and say” ‘Morning will come after this night.’

 

 

It came to pass at midnight.

 

Bring near the day (with the coming of Mashiach), that is neither day nor night.

 

Show, Most High, that Yours is the day as well as the night.

 

Appoint watchmen to Your city (Jerusalem) by day and by night.

 

Illumine as with the light of day, the darkness of the night.

 

It came to pass at midnight.

 

This is the power of midnight communing with HaShem!

 

Asaph starts this psalm by repeatedly using the world “voice – kol” in verse two.

 

Tehillim (Psalms) 77:2 I will lift up my voice unto God, and cry; I will lift up my voice unto God, that He may give ear unto me.

 

Let’s look at the origin of speech, the voice. We know that voice is the origin of speech by examining the body. The neck is the organ of connection between the higher and the lower world. In the front, and within this structure is the “voice box”, the organ that produces the voice. No words can be produced unless there is first a ‘voice’. So, let’s look at this kol, this voice by returning to the beginning where we find the first use of the word “kol”:

 

Bereshit (Genesis) 3:8 And they heard the voice (kol) of HaShem God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of HaShem God amongst the trees of the garden.

 

Exactly how does a “voice”, a kol, go “walking”?

 

This particular Hebrew word for sound or voice, kol, resonates with another kol, the sound (kol) of the shofar:

 

Shemot (Exodus) 19:16 And it came to pass on the third day in the morning, that there were thunders (kol) and lightnings, and a thick cloud upon the mount, and the voice (kol) of the shofar exceeding loud; so that all the people that [was] in the camp trembled.

 

This kol that we hear at Sinai is the same kol that went walking in Gan Eden right after the first sin. The kol that walked had a question:

 

Bereshit (Genesis) 3:9 And HaShem God called unto Adam, and said unto him, Where are you?

 

This question: “Where are you (Ayekah)?” was obviously not concerned with Adam’s physical location. After all, how can one hide from The One who is everywhere? This question must be asking a more profound question: ‘Ayekah?’ Where are you, where do you stand morally and spiritually, to what place are you directing your efforts?

 

The kol of HaShem in Gan Eden looms significant because the shofar blessing on Rosh Hashanah, which reasonably could have stressed the “blowing” of the shofar, stresses the sound or voice, as we say in the shofar blessing: “lishmoah kol haShofar,” to hear (or internalize) the sound of the shofar. The mitzva is not in the blowing. The mitzva is in the hearing, the internalizing of the shofar’s message.

 

The Rambam is quite explicit in altering the definition of the mitzva. He consistently defines the mitzva as one of HEARING the shofar rather than BLOWING.

 

This then is the kol that walks. This kol comes seeking the state of the soul of His beloved. This same kol approaches us at this time of judgment. This kol from the shofar “walks” to us, His beloved, and asks: Where are you? Curiously, the kol of the shofar originates from the penitent. The voice of the shofar is the voice of the righteous. This is the voice that Asaph addresses in our psalm.

 

The Origin of Speech^[6]

 

The neck is the organ of connection between the higher and the lower world. In the front, and within this structure is the “voice box”, the organ that produces the voice. The front is the side of elevation and spirituality. The front is called “panim – face” in Hebrew. Panim means the outer face and also the inner internality. That which goes on inside a person is most obviously visible in the face. Thus, we can see why we have the same Hebrew word for the thing and it’s opposite.

 

Voice is produced in the front, the side of spirituality. Voice, in the kabbalistic writings, is referred to as “Moshe Rabbenu”, the one who brought Torah to the world through his voice.^[7] The first four books, of the Torah were taught to the people directly from HaShem through the mouth of Moshe. This is the special level of prophecy to which Moshe was privileged. Our Sages described this as “HaShem speaking through his throat”.^[8] The prophecy of the book of Debarim was different.^[9] It was taught to the nation of Israel in the same manner as the prophecies of the other prophets. HaShem related what he was to teach, and the next day he would relate it to the people of Israel. When he taught his prophecy, therefore, he was disconnected from the Divine Voice, and he spoke with his own voice.^[10]

 

The voice is the origin of speech. Prophecy originates with the voice, as we can see from the Prophet’s words:

 

Yeshayahu (Isaiah) 58:1 Cry out in your throat, do not hold back, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.

 

HaShem tells the prophet “Cry out in your throat, do not hold back”; prophecy is not from the mouth, the origin of words, but from the throat, the origin of raw sound.

 

The mystics explain that the voice is the root of speech and contains far more than the individual finite words. Words may convey information, but the voice conveys the person. This is why prophecy is referred to as “voice”, not words: when HaShem tells Avraham to listen to Sarah’s prophetic advice the verse says “Shema b’kola — Listen to her voice”, not “Listen to her words”. Again, prophecy originates with the voice, as we can see when Sarai spoke to Abram:

 

Bereshit (Genesis) 16:1 Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. 2 And Sarai said unto Abram, behold now, HaShem hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

 

Note that Abram was not to hearken to her words, but rather to her “voice”. When we talk about prophecy, we are talking about voice. That is why Abram was commanded to listen to her voice – listen to her prophecy!

 

The blessing we pronounce on hearing the shofar is “lishmo’a kol shofar”, to “hear the voice of the shofar”. The shofar is raw sound, a raw cry, and that is why it has the power to open the neshama. All the words in the world cannot convey the emotion of a scream of a child in the night. The shofar is that scream.

 

Let’s continue to explore the kol, the voice, because the word kol - קול, voice, in our psalm, resonates with deep meaning. We find this interesting word, later, in our chapter of Psalms:

 

Tehillim (Psalms) 77:18 The voice (kol - קול) of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.

 

Why does Asaph speak of thunder having a voice? Why not speak about its sound? Clearly the kol, the voice, is telling us something special. Though a voice is noticed on the outside, that is, after it has left the mouth of a person – or the lightning, it actually originates deep within that entity which produces it, and is associated with the second level of the soul called, “Ruach”, which in this context, translates as “wind”. In Kabbala, Ruach is the level of soul considered to be the essence of physical man. This is why, as Onkelos^[11] explains, back in Genesis, that when G-d breathed the “living soul” into man, the direct result was the ability to speak.

 

We have a common proverb that says, “It’s not what you say, but how you say it”. Clearly the voice is more telling than the words. Our psalmist seems to be suggesting that the voice of the thunder is conveying something about HaShem’s mood as he calls it “thy” thunder.

 

We all grew up with that proverb, and although what you say can be just as important, the message of the above dictum rings true: communicating an idea consists of content and presentation. Very often, it is easy to judge a person’s inner being just by the way he presents an idea through his outer being, that is, his body and his voice.

 

“Kol” carries with it a duality where the internal of the word, and of the speaker, is reflected in the internal. Of necessity, the duality of the voice, is implied in the word kol itself. The gematria^[12] of kol is 136. The gematria of the hidden milui^[13] is also 136. Thus, it is hinted that only when the internal aspect of the kol is like the outside – the external, is it in its true integrity. The hidden milui is calculated as follows:

 

 

When the external and the internal, of a person, are in perfect harmony with each other, then the Kol, the voice, as in one’s prayer or supplication, goes straight to the Heaven. This is implied in the verse:

 

Shemot (Exodus) 28:35 the sound (The kol) of the high priest shall be heard when he enters the Sanctuary.

 

Kol draws down and reveals an entity’s quality; some­thing that was previously hidden is revealed. For example, a human being’s voice reveals his intellect or his emotions. The voice, not the words, of a person betrays what is internal to the person. Voice stress analysis uses this to attempt to discern the truth of a person’s words. The sound of our voice is the essence of who we are. Kol is communication without words which transcends the limitations of language and its barriers.

 

Kol is unfettered by the specifics of the message. It is a degree of expression that requires no words because it is the projection of the essence of the caller. The message is the person, pure G-dliness without filtering or manipulation. Words conveys the thoughts of the person’s mind, but kol projects the very person himself.

 

Rabbenu Bachya tell us that the Midrash^[14] says that the Torah was given with seven voices. King Solomon writes^[15] "its pillars are seven". What are these seven voices which are the seven pillars? Rabbenu Bachya surprises us: the seven voices are the seven nekudot or sounds with which we give voice to the letters of the alef-bet! Think of it: komatz, patach, tzerei, segol, cholom, shuruk, chirik - aw, ah, ei, eh, o, u, ee. It is with these sounds that our letters come to life and attain meaning. These are the seven voices with which the entire world comes to life. These are the seven sounds which are the very pillars of our existence. All that is depends upon these seven sounds. The letters are the body. The sounds are the soul. It is only in the oral law that we have these sounds preserved as the Torah has no nukudot. The voice of HaShem, the oral Torah, is mighty indeed!

 

In Bereshit (Genesis) 28:10ff, we learn about the dream that Yaaqob has when he leaves Israel to go to the house of Laban. The Torah says “And he dreamt, and behold!  A ladder was set earthward and its top reached heavenward”.^[16]  The Baal Haturim^[17] points out that the gematria (numerical value) of the word Sulam, ladder, is equal to one hundred thirty-six, which is the same gematria as the word Kol, as we just learned.  We can deduce from this symbolism that just as the ladder in Yaakov’s dream connected earth to heaven allowing the angels to go up and down, so to our voice is the mechanism that connects us to heaven.

 

Voice, kol, is joined to HaShem’s thought. However, we don’t get to the place of words or speech until Torah can be understood through an authoritative rabbinic chain of interpretation. What this means is that the garments of Torah are the narratives and the halakhic readings. The true Torah, though, is the soul of soul, where no distinction exists between the innermost Torah and the divine self of HaShem. When we recite the Shema, this is what we are confirming …that soul of soul, that acceptance and admission of the revealed, or not revealed, aspects of HaShem.

 

The words “hear”, shema, and “voice”, kol, together have powerful resonance. The first time they are found together is in Eden. There, the Torah states: “And [Adam and Eve] heard the voice of the Lord, G-d, moving about in the garden. Thus, the kol is not just the voice from the larynx, it is the deeper voice that comes from G-d Himself. This correlates with what we learned earlier in this lesson, that the voice is the origin of speech. Prophecy originates with the voice from HaShem.

 

That is why, when on Rosh Hashanah we blow shofar, the ram’s horn, the wording of the blessing is: “to hear the voice of the shofar”. No wonder: The shofar sound is produced by the inner breath, the inner Godliness, the inner soul, to blow the shofar, we breathe out the breath that G-d breathed into Adam when the human being was first created. Thus, hearing the kol of the shofar takes us back to Eden.

 

The three major “tools” to achieve forgiveness from HaShem are prayer, repentance, and charity. This is what we say in Musaf of Rosh HaShana and Yom Kippurim. Some machzorim^[18] have another set of words printed above these three. They are not said, but they are there. Prayer = kol (voice), repentance is aided by fasting, and charity is performed with money. Each of these three words is numerically equal to 136. 100+6+30 = 90+6+40 = 40+40+6+50. The identical Gematria of the synonyms speaks of an equality of significance in the quest for Divine forgiveness.

 

Three different messages of kol are echoed in the mitzva of shofar. Shofar is the call that re-enacts the moment of creation. Shofar is the call that brings us back to Sinai when the Torah was given. And shofar is the call that will ring out when the Mashiach comes. Thus, the mitzva is to hear the kol, the voice, of the shofar!

 

Rashi, in his comments on psalm 20, says that the Kol HaShem is thunder that causes the hind to calf!^[19] Further, the Gemara tells us about the thunder.

 

Berachoth 59a R. Alexandri said in the name of R. Joshua b. Levi: Thunder was created only to straighten out the crookedness of the heart, as it says: God hath so made it that men should fear before him.^[20]

 

When a person hears a clap of thunder and flinches, the experience may give him pause. When the Chafetz Chaim, zt”l, used to hear thunder he would ask “What does Father want?”

 

Our psalmist said:

 

Tehillim (Psalms) 77:18 The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.

 

So, what does our pasuk mean? To understand the answer, we need to remember a footnote or a parsha from a year ago. Here is what Hakham Dr. Eliyahu wrote:

 

Shemot (Ex.) 19:16 So it came about on the third day, when it was morning, that there was thunder (the voices of the Hakhamim) and lightning flashes (the Hakhamim running back and forth to elucidate the Torah) and a thick cloud upon the mountain (governance [kingdom] of God [through the Hakhamim and Bate Din as opposed to human kings]) and a very loud voice of the shofar (Tiferet - Darshan or Maggid [Prophet]), so that all the people who were in the camp (world) trembled.

 

With this in mind, lets re-translate our pasuk:

 

Tehillim (Psalms) 77:18 The voice of thy Hakhamim was in the heaven: the Hakhamim lightened the world: the earth trembled and shook.

 

Now we have a whole new insight into the meaning of HaShem’s kol, of voice, as it is projected into the world! If kol HaShem is thunder, then kol HaShem are our Hakhamim.

 

Our verbal tally with the Torah portion is Moshe and Aharon,^[21] who were the first Hakhamim for the Jewish people. Asaph was surely taking note that the voice, the kol, of these two would reverberate down through time.

 

Ashlamatah: Shmuel alef (‎1 Samuel) 2:28-36 + 3:20‎

 

 

Rashi’s Commentary to: Shmuel alef (I Samuel) 2:28-36 + 3:20

 

27 And a man of God came: (The Sifrei informs us that the man of God mentioned here) was Elkanah.

 

Did I appear to the house of your father From here (we deduce) that Aaron prophesied in Egypt. What was the prophecy? It is that which is stated (Ezek. 20:7), And I said to them: Each man, cast away the detestable things upon which his eyes gaze, and with the idols of Egypt, defile not yourselves.

 

Did I appear Did you know that I gave to Aaron this favor and greatness? 

 

29 אשר צויתי מעון which I commanded in My dwelling place.

 

to feed yourselves from the first part, etc. (lit., and you honor your sons above Me to feed yourselves from the first part of every offering of Israel to My people.) This is an inverted sentence, (to be explained thus): and you honor your sons above Me before My people, i.e., in the eyes of My people, you honored your son above me. And what is the honor? To feed yourselves from the first part of every offering of Israel. Your meal preceded My meal, as it is stated: Also before they caused the fat to smoke, etc. (above, verse 15).

 

to feed yourselves (Heb. ‘l’havriachem’) An expression of a meal, similar to: Please let my sister feed me bread (Heb. ‘v’thavreni’).

 

before My people This reverts to: And you honor your sons above Me. You showed to My people that you are more honored than I. And with what have you shown this? To feed yourselves from the first part of My offering.

 

30 I said (Heb. ‘amor amarti’) Twice I assigned greatness to the sons of Ithamar. Concerning the sons of Gershon and the sons of Merari, it is stated: Under the hand of Ithamar, the son of Aaron the Priest. (Num. 4:23, 33). And Eli was one of the descendants of Ithamar. This I found in M.S.(8:3). I have, however, heard a more fitting version, as follows: I said: Your house and your father’s house, etc. Originally, I gave the high priesthood to Eleazar the Priest, as it is stated: And remove from Aaron his garments, and put them on Eleazar, his son (Num. 20: 26). At the time of the concubine (in Gibeah, v. Judges 19, 21), when the Israelites freed themselves of most of the Commandments. And who caused them (to do so)? Phinehas and his colleagues, who should have gone around from city to city to reprove them. I, (therefore) took the High Priesthood away from them, and gave it to you, for you are of the descendants of Ithamar, and I said: They shall walk before Me forever, for when greatness is assigned to someone, it is assigned to him and to his generations forever.

 

for those who honor Me shall I honor The descendants of Phinehas who honored Me at Shittim (Num. 21:7,8). And so it came about in the days of Solomon, that when he built the Temple, Solomon dismissed Ebiathar from being a priest to the Lord, to fulfill the word of the Lord which He had spoken to the house of Eli (I Kings 2:27), and Zadok became High Priest, since he was of the descendants of Phinehas, for so he is listed in the genealogical records in the Book of Chronicles (I Chron. 6:35 38).

 

and those who despise Me will be disgraced By themselves, when I shall withdraw Myself from them.

 

31 I shall cut off your arm I.e., the power which you exert in My House, for you say: And if not, I shall take by force.

 

32 And you will look upon a rival in My dwelling place And you will see your rival at your side in My dwelling place like a woman who sees her rival with her in the house.

 

in all (the days) which (God) will do good to Israel (Lit., in all that which He will do good to Israel.) “When the Temple will be built in the day of Solomon, and the goodness promised to Israel will be complete, as it is said there: There has not failed one word of all His good promise, etc. (I Kings 8:56). Judah and Israel were many, like the sand which is by the sea (ibid. 4:20). And Judah and Israel dwelt in safety, every man under his vine and under his fig tree, etc. all the days of Solomon (ibid. 5:5).

 

and there will not be an elder in your household This is an appropriate punishment. You ate sacrifices before their time, before they made the fat smoke, similarly, you will die before your time.

 

33 and to sadden (Heb. ‘v’la’div,’) same as ‘v’lad’iv.’

 

will die (as young) men (Lit., will die men.) There is no comparison between mourning for a young man and mourning for a child.

 

34 And this is the sign to you That the prophecy will be fulfilled: In one day your two sons will die, and this will be to you a sign that all the retribution which was said to you, will be fulfilled. I.e., “And you will look upon a rival in My dwelling place, etc., and all those raised in your house will die as young men” (above 32, 33). 

 

35 a faithful priest i.e., Zadok. 

 

36 for a silver piece In order to earn a coin called ‘ma’ah.’

 

A silver piece (Heb. Agorath Kesef,) a silver piece of the weights of twenty gerah (Exod. 30:13). ספחני Take me ... into.

 

Commentary on the Ashlamata of Shemu'el 1 (1Samuel) 2:28-36 & 3:20

By: H.Ex. Adon Shlomoh Ben Abraham

 

The backdrop to this story is the priest Eli gave a blessing to Elkanah and his wife Hannah. May God, give you seed of this woman.  Hannah conceived and bore three sons and two daughters.    When Hannah prayed, asking God for a son. She didn't want God to send just any son she wanted a child among men.1:11   A child that she was willing to give to God all the days of his life.  The Rabbis discussed this, that he would be a man of wisdom and understanding. This child will be dedicated to God's service. He would have the ability to understand and relate to common men and be able to advise and guide them wisely and correctly.

 

The Talmud mentions Five men, and Samson being one of them along with King Saul who were endowed with physical attributes beyond the normal man and each of them had their downfall because of those attributes.  But Hannah wanted a son to serve God.  The Rambam even tells us that Samuel was indeed a permanent Nazir from birth. Hannah pledged him to God and when he got old enough, Samuel chose to continue following God and the same lifestyle. Three times, Hannah in her prayer to God, refers to herself as your handmaid.  This alluded to the three mitzvot that are particular to women, that Hannah faithfully kept. The taking of the challah tithe, family purity and lighting the Shabbat candles.^[22]  Scholars have noticed similarities between Hannah and the infancy narratives in the Nazarene Codicil. 

 

As Eli began to be elderly, he began to hear rumors in the community about what his sons were doing. Eventually it got to the point, it got so bad, Eli had to address his sons. Why do you do such things as these? For I hear of your evil doings from all these people. v.23   As you read verse26 -27 and then go on to our reading in v.28. It makes you think that this man of God who came to Eli was Samuel. But according to the Sages it was Elkanah who is the father of Samuel, who is a Prophet in his own right? So, with that being said, Samuel who's mentioned in our last verse, Is a prophet and the son of a prophet.^[23]

 

The house of Eli has been privileged to serve as Hashem’s priests, serving at the altar and wearing an ephod (v. 28). The man of God’s reference to the Lord’s revealing himself to Eli’s ancestor’s family [lit. ‘father’s house’] when they were in Egypt under Pharaoh (v. 27) raises the question of Eli’s ancestry, and of its relationship to what came to be known as the Zadokite priestly line. Piecing together the biblical evidence, we arrive at the following plausible genealogy. According to 1 Chronicles 24:1–2, Aaron had four sons, two of whom died early—namely, Nadab and Abihu (cf. Lev. 10:1–2). This left only the other two sons, Eleazar and Ithamar (cf. Lev. 10:6). First Chronicles 24:3 states that David worked with both priestly families, the house of Eleazar in the person of Zadok and the house of Ithamar in the person of Ahimelech.  Of Ahimelech we learn in 1 Samuel 22:20 that he was a son of Ahitub and the father of Abiathar, the latter being the sole survivor of Saul’s massacre of the priests of Nob. Of Ahitub, we learn in 1 Samuel 14:3 that he was the son of Phinehas, the son of Eli. Thus, we arrive at the following genealogy for Eli, making allowance of course for generational gaps:^[24]   Aaron—Ithamar—Eli—Phinehas—Ahitub—Ahimelech—Abiathar.^{[25] [26]}

 

Our sages say Elkanah was one of the ten men including Moses, Samuel, David. Who was referred to in Scripture as a man of God.  Midrash offers the following interpretation. The term I have revealed myself twice. Once to prepare for the exodus and a second time to give the priesthood to your children. And yet, despite what I have done for your family, you rebelled against me. The phrase (niglah nigletti) which is translated repeatedly revealed myself, can also be translated as I went into the (Golah), the exile, and revealed myself.  The natural place for God to reveal Himself is in the land of Israel.  But, nevertheless when the children of Israel go to exile the Shechinah, the Divine Presence, goes into exile with them. Thus, the Divine Presence went into exile.^[27]  Even today in our present exile the Divine presence has still not forsaken the people of Israel.

 

God precedes to tell Eli that out of all the tribes of Israel, he chose him to be my priest. And I gave to the House of your father all the fire offerings of the children. Why do you kick at me in my sacrifices? But you have honored your sons above me. And you feed yourselves from the prime of all the offerings of this from my people. The sacrifices were brought for the benefit of God’s people, to atone for them. But the sons of Eli acted as if the people's offerings were intended for them. To feed them and add to their fat or personal increase. In bringing the words of the man of God to a close. The question is asked, why do you honor your sons more than me by fattening yourself on my offerings?

 

The Lord God of Israel states; I have repeatedly decreed that your house and the house of your Father will serve me forever. But now God says, far be it from me.  If they honor me, I will honor them. But they who despise me will be dishonored. The office of the high priest remained with the family of Ithamar for many years until the sons of Eli transgressed and God decreed that it would return to the previous holder, the family of Pincus, the son of Elazar. The Mishnah comes to teach us who is honored. He who honors his fellow man, as in they who honor me, I will honor, but they who despise me will be dishonored. It is explained that this means that he who honors his fellow man. Who was created in the image of God? It is, in fact honoring God.  We can learn here from our passage that God gives honor to those that give weight or honor to God. And then you will receive honor back from God. But on the other hand, those who underweight or despise God, and do not give honor to God, can be expected to be disdained and receive dishonor. That is, they carry little weight with God. There's one commentator who said, there seems to be a correspondence between attitude and outcome.

 

In days to come, I'm going to cut off your arm and the arm of your father's house. There's not going to be an old man in your house. The arm is symbolic of strength, force and power. God was going to remove this from Eli's house. When you don't have an elder statesman in the family to add prestige and power to its members then they lose an exalted position in the community.  And in this setting if all the men die young, you will lack an elderly man in the family and Eli would not have anybody in his family able to take the position of High Priest if the office became vacant. The man of God goes on to say., I'm going to send you distress and unto your family. All the people of your house for the sins which you have committed at the sanctuary. The word זָקֵן zaken^[28]   that's translated here as old Man often used to denote a man of wisdom or sage. Yet there will be one man that I will not cut off in verse 33. But all the rest of your house will die as young men. When Saul slew all the priests at Nob, who knew that not all of Eli's family was slain. God left a way for his faithful priest who will do all that he desires to come forth.  As follows with most prophets the man of God has given a sign, and the sign was that Eli’s two sons are to die on the same day and the fulfillment is recorded in 4:11.

 

The judgment came to pass just as the sign stated, however the judgement was not the end of the story because God said he will raise for himself a faithful priest. And that he will provide for his people. The word in our text נֶאֱמָן neeman^[29] is render faithful.  It Connotes firmness, reliability, faithfulness, and so on. It's used a second time in the same verse to describe that firm, faithful house that God will build.   What can we learn from our reading for the Second Sabbath of consolation?  What God has said, he will do and that in spite of man’s disobedience, God will accomplish His plan because he is faithful and reliable. There's also a messianic idea attached to this word showing God’s faithfulness. It is used in relation to Samuel in 3:20 and to David in confirmation of building Davids’s house in 25:28. And again in 2Sam.7:16 in relation to The House and Kingdom of David that will be established forever.

 

And I will raise for me a faithful Cohen priest who would do as I say and as I desire.  Here we have the faithful Cohen priest that will be appointed by God and will do as I say and as I desire. They'll have both the letter and the spirit of the Torah. The faithful Cohen priest refers to Zadok, the rabbis say. The man of God also told him that the future appointment would be permanent and Zadok’s offspring held the post throughout the temple period.   Jehozadak the last of the high priest to serve at the destruction of the first temple and his son Joshua was high priest when the Second Temple was constructed in the days of Ezra. The descendants of Zadok will be the ones to perform the priestly duties. Eze.44:15. But all is not lost for the House of Eli.  Anyone that will remain of your house and will come to prostrate himself. For a silver coin and a loaf of bread and asked to be taken in as one of the lowly priestly divisions.  Although the sons of Eli would not be worthy of being high priests anymore. They could become doorman or watchmen, just in-order to eat.^[30]  We conclude our reading with God’s plan still on track and we learn that any man who comes and prostates himself before God, repents and does as he(Hashem) says and desire, that person will be accepted.  Regardless of what we humans do, Hashem will bring his promises to pass in-order to accomplish his will, just as he established Samuel as a trustworthy prophet.

 

 

Shabbat # 2 of Consolation/Strengthening

 

Special Ashlamata: Yeshayahu (Isaiah) 49:14 - 51:3

 

 

Rashi’s Commentary on Yeshayahu (Isaiah) 49:14 - 51:3

 

14 And Zion said She thought that I had forgotten her.

 

15 Shall a woman forget her sucking child Heb. עוּלָהּ, similar to עוֹלֵל.

 

from having mercy on the child of her womb Heb. מֵרֶחֶם בֶּן־בִּטְנָהּ.

 

These too shall forget Even if these forget, I will not forget you.

 

16 Behold on [My] hands Heb. עַל־כַּפַּיִם  [lit. on hands]. I see you as though you are engraved on My hands, to see you and always to remember you. Another explanation is: עַל־כַּפַּיִם  “from upon the clouds of glory.” Comp. (Job 36:32) “On the clouds (כַּפַּיִם)   He covered the rain.”

 

17 Your sons have hastened to return.

 

19 you shall be crowded by the inhabitants You shall be crowded by the multitude of inhabitants that shall come into your midst. The place shall be too narrow for them to build houses for themselves.

 

20 Your children of whom you were bereaved [lit. the children of your bereavements.] The children of whom you were bereaved.

 

move over for me [lit. approach for me.] Draw closer to another side for me, and I will dwell.

 

21 and solitary solede in O.F.

 

rejected Rejected by everyone. All say about me, “Turn away from her.”

 

22 My hand...My standard A signal to bring the exiles.

 

a standard Perka in O.F., [perche in modern French,] a pole. Comp. (supra 30:17) “And like a flagpole (וְכַנֵּס) on a hill.” It is a signal for gathering, and they place a cloth [a flag] on the end of it.

 

in their armpits Ajjsela [aisela] in O.F., [aisselle in modern French]. Comp. Ezra (Neh. 5:13): “Also I shook out my armpit (חָצְנִי).”

 

24 Shall prey be taken from a mighty warrior You think that it is impossible to take from Esau those captured from Jacob the righteous one.

 

25 and with your contender Heb. יְרִיבֵךְ. And with your contender I will contend.

 

26 And those who taunt you I will feed their flesh to the beasts of the field. The word מוֹנַיִךְ is an expression akin to (Lev. 25:14) “You shall not taunt (אַל תּוֹנוּ).” This denotes taunting with words, those who anger you with their revilings.

 

and as with sweet wine Heb. וְכֶעָסִיס. The sweetness of wine.

 

they shall become drunk [from] their blood So shall those accustomed to drink blood become drunk from their blood. Now who are they? These are the fowl of the heavens. So did Jonathan render this.

 

Chapter 50

 

2 Why have I come to draw near to you, and none of you turns to Me?

 

3 I clothe the heavens The host of the heavens, the princes of the heathens (nations [Mss. and K’li Paz]), when I come to mete out retribution upon the nations.

 

4 gave me a tongue for teaching Isaiah was saying, The Lord sent me and gave me a tongue fit to teach, in order to know to establish a time for the faint and thirsty to hear the words of the Holy One, blessed be He.

 

to establish times Heb. לָעוּת. Menahem classified it in the group of (Ps. 119:126) “It is time (עֵת)  to do for the Lord.” To establish times for them.

 

He awakens my ear He awakens my ear with His Holy Spirit.

 

to hear according to the teachings According to the custom of the teachings, the truth and that which is proper.

 

5 opened my ear and let me hear (supra 6:8), “Whom shall I send?” I sent Amos, and they called him ‘pesilus.’ I sent Micah, etc., as is stated in Pesikta of ‘Nachamu nachamu.’

 

and I did not rebel going on His mission, neither did I turn away backwards, but I said, “Here I am; send me” (ibid.).

 

6 I gave my back to smiters He said to me, Isaiah, My children are obstinate; My children are bothersome. [You may go] on the condition that you do not become angry with them. I said to Him, On that condition.

 

7 But the Lord God helps me if they rise up against me.

 

8 He Who vindicates me is near The Holy One, blessed be He, is near to me to vindicate me in judgment.

 

9 a moth Heb. עָשׁ, the worm of the clothing.

 

10 to the voice of His servant To the voice of the prophets.

 

who went in darkness Even if trouble comes upon him, let him trust in the name of the Lord, for He shall save him.

 

11 Behold all of you who do not hearken to the voice of His prophets.

 

who kindle fire of His wrath upon yourselves.

 

and give power to flames Who strengthen the flames; they are sparks and burning coals that are cast up with a slingshot. It has a cognate in the Aramaic tongue, זִיקוּקִין דְּנוּר, flames of fire (Ber. 58b), so many slingers (זִיקָתָא)   are assigned to us (Baba Metzia 94a) [frondeles in O.F., sling].

 

go in the flame of your fire According to your way, you will be punished.

 

from My hand shall this retribution come to you.

 

Chapter 51

 

1 look at the rock whence you were hewn from it.

 

and at the hole of the pit Heb. מַקֶּבֶת. With which they penetrate (נוֹקְבִין)   and hew the pits.

 

you were dug with which you were dug.

 

you were dug Heb. נֻקַּרְתֶּם, an expression similar to (Ex. 33.22) “The cleft (נִקְרַת)  of the rock”; (Prov. 30: 17) “The ravens of the brook shall pick it (יִקְּרוּהָ).” And who is the rock? He is Abraham your forefather. And who is the hole? She is Sarah who bore you. [תְּחוֹלֶלְכֶם means] ‘who bore you,’ an expression similar to (infra 66:8) “For Zion experienced pangs (חָלָה)   and also bore.”

 

2 who bore you Heb. תְּחוֹלֶלְכֶם   [lit. shall bear you.]

 

for when he was but one I called him For he was one single person in the land of Canaan where I exiled him from his land and from his birthplace. I called him, meaning that I raised him and exalted him. An expression [similar to] (Num. 1:16) “Those called of (קְרִיאֵי)   the congregation.” And just as he was a single person and I exalted him, so will I exalt you, who are singled out to Me.

 

3 and its wasteland Heb. וְעַרְבָתָהּ. This too is an expression of a desert. Comp. (Jer. 2:6) “In a wasteland (עֲרָבָה)  and a land of pits,” but the wasteland once had a settlement and it was destroyed.

 

thanksgiving A voice of thanks.

 

 

Commentary on the Ashlamata of Yeshayahu (Isaiah) 49:14 – 51:3

By: H.Ex. Adon Shlomoh Ben Abraham

 

This is the second Sabbath of consolation reading. If you look at the first verse in each of the seven readings, you'll see a little theme or idea, or prophetic message. Last week the First Sabbath of consolation, the prophetic message was Comfort you. Comfort you, my people.  This week. Isaiah 49:14. It says but, Zion said. Hasham has forsaken me, and Hashem has forgotten me. Hashem’s replied with a resounding NO! no more than a mother can forget her baby or disown the child of her womb. Though the mother might forget, I will never forget for I have engraved you on the palms of my hands. 

 

Zion serves as a metaphor for the nation of Israel as a whole and just as Isaiah says he was named in his mother’s womb, so Israel was known in the womb.  Israel whom I have chosen! Thus says the Lord who made you, who formed you from the womb and will help you: Fear not, O Jacob my servant, Jeshurun whom I have chosen. 44:1-2, 43:10, 45:4  Even way back in Moses day the children of Israel are told, because he loved your fathers and chose their offspring after them and brought you out of Egypt with his own presence, by his great power, driving out before you nations greater and mightier than you, to bring you in, to give you their land for an inheritance.^[31]

 

The prophet tells the people to tell their builders to make haste.  Lift up your eyes and see them all gather.  The children will say, there is no room for us, make room for us to settle.  And at the same time in v. 17 we are told the destroyers of Israel will begin to move out.  In Isa. 5:26 God raised a signal or whistle for the nations, and they came to punish Israel for its sin. Now the Lord God reassured his people that he will raise his hand to the nations, and they will bring your sons, carrying them in their bosom and your daughters on their backs, they will bow to the children of Israel, and you will know that I am the LORD and those who have trusted in me will not be ashamed. V.22-23. Before, the signal or ensign was for judgment and now, it’s for restoration. 

 

The reversal of Israels exile for Zion and Jerusalem will bring the New Exodus which will bring change to this world unlike anything man has ever experienced before. What a wonderful and amazing future lays just ahead of us.  Today everyone is a theologian, they all think they know God.  When Hashem delivers his children from exile the world will take notice and the false ideals of religion will fade away when Hashem is revealed in all his Glory, just like the first time with Moses at Mt. Siani.  Our text tells us when Israel is redeemed from our current exile from their oppressors.  The oppressor will eat their own children and drink their own blood and all of mankind shall know that I the LORD am your savior, Mighty one of Jacob, your Redeemer. The victorious will be the righteous.  Regardless, if this is to be understood in a literal or metaphorical fashion the gentile nations will be in disarray as they try to understand what is happening.  The Prophet is repeating the prophetic word from an earlier text.  In that day the Lord will extend his hand yet a second time to recover the remnant that remains of his people, He will raise a signal for the nations and will assemble the banished of Israel and gather the dispersed of Judah from the four corners of the earth. The jealousy of Ephraim shall depart, and those who harass Judah shall be cut off; Ephraim shall not be jealous of Judah, and Judah shall not harass Ephraim.^[32]  The nations that have oppressed Israel will restore the land promised to the children back to Israel and in Israels redemption this salvation and knowledge of Hashem will bring salvation to all humanity.  The more I learn the bigger and clearer the picture becomes. It’s all about Israel and as Israel is lifted-up and restored, so shall the Temple come into clearer focus for those who wait on Hashem.

 

The Israelites viewed themselves metaphorically as God’s wife and also as God’s children. If the former, they worry that God has divorced them and therefore cannot take them back (cf. Jer. 3:1; Deut. 24:1–4). If the latter, then God has sold them away (cf. Exod. 21:7–11; 2 Kings 4:1). But God insists that no divorce has taken place, and that the children remain God’s own property. Behind God’s frustrated words here may lie the failure of the exiles to accept the message of consolation. Only a small number of exiles took the opportunity to return to Zion after Cyrus (the Persian king who conquered Babylonia) allowed them to do so.^[33]  God responded to the people’s complaint by asking where their bill of divorcement was, which they were unable to produce. God then asked, where are my creditors, to whom I sold you off? Again, they were unable to produce any.  50.10 says, who among you fears the Lord and obeys the voice of his servant?  Let him who walks in darkness and has no light trust in the name of the Lord and rely on his God.^[34]  These are good words of exhortation, fear me, obey my voice, as you walk in darkness trust in my Name!  Following this sound advice will carry one to the very end of days.

 

Hashem’s last words of encouragement, listen to me you who pursue justice… Deut.16:20, you who seek the LORD…Zeph 2:3 Look to the rock from which you came…  Look to Abraham, your father, and Sarah, your mother.   Trust in me and in my Name and truly, the LORD has comforted Zion.

 

Verbal Tallies

By: H. Em. Rabbi Dr. Hillel ben David & HH Giberet Dr. Elisheba bat Sarah

 

Vayikra (Leviticus) 8:1 – 10:7

Shmuel alef (I Samuel) 2:28-36 + 3:20

Tehillim (Psalms) 77

1 Pet 1:22-25, Lk 10:3-6

 

The verbal tallies between the Torah and the Psalm are:

Spake / Speak - דבר, Strong’s number 01696.

Moses - משה, Strong’s number 04872.

Aaron - אהרון, Strong’s number 0175.

Saying / Said - אמר, Strong’s number 0559.

Sons / Children - בן, Strong’s number 01121.

 

The verbal tallies between the Torah and the Ashlamata are:

LORD - יהוה, Strong’s number 03068.

Sons / Children - בן, Strong’s number 01121.

Two / Both - שנים, Strong’s number 08147.

 

Vayikra (Leviticus) 8:1 And the LORD <03068> spake <01696> (8762) unto Moses <04872>, saying <0559> (8800), 2 Take Aaron <0175> and his sons <01121> with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two <08147> rams, and a basket of unleavened bread;

 

Tehillim (Psalms) 77:4 Thou holdest mine eyes waking: I am so troubled that I cannot speak <01696> (8762).

Tehillim (Psalms) 77:10 And I said <0559> (8799), This is my infirmity: but I will remember the years of the right hand of the most High.

Tehillim (Psalms) 77:15 Thou hast with thine arm redeemed thy people, the sons <01121> of Jacob and Joseph. Selah.

Tehillim (Psalms) 77:20 Thou leddest thy people like a flock by the hand of Moses <04872> and Aaron <0175>.

 

Shmuel alef (I Samuel) 2:28 And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children <01121> of Israel?

Shmuel alef (I Samuel) 2:30 Wherefore the LORD <03068> God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD <03068> saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.

Shmuel alef (I Samuel) 2:34 And this shall be a sign unto thee, that shall come upon thy two <08147> sons <01121>, on Hophni and Phinehas; in one day they shall die both <08147> of them.

 

Hebrew

 

 

 

Greek:

 

 

 

Pirqe Abot

(Chapters of the Fathers)

Mishna 1:9-10

 

‎9 Shimon the son of Shetach says: ‎Examine the witnesses thoroughly; and be careful with your words, lest through them they learn to lie. ‎

 

If previously the judge is cautioned to view as potentially guilty the litigants in the case, now the judge is urged to view with equal suspicion the ‎witnesses in the case. A judge must have an affirmative attitude to humankind in everyday life, but in court, righteousness/generosity must not be ‎assumed. In litigation, caution and suspicion are the rule.

 ‎

The witnesses must be examined thoroughly, with no assumptions based on reputation or position. And, in the process of interrogation, the ‎judge must exercise great care not to lead the witnesses in any direction. The witness must not be led by the judge to believe that the judge ‎desires a specific statement or assertion to be made. In such an instance, even if the judge's intentions are pure, the witness, ostensibly coaxed ‎to lie, will be able to pin the blame on the judge and also look cynically on the judicial process.

 ‎

Admittedly, this is an unnatural way of relating to people, but this very unnaturalness serves to reinforce the idea that judging people, even for ‎a judge, is not natural. It is the exception rather than the norm. ‎

 

‎10 Shemaya and Avtalyon received the tradition from them (Yehuda the son of Tabbai and Shimon the son of ‎Shetach). Shemaya says: Love work, hate positions of lordship, and do not seek to become intimate with the ruling ‎authorities. ‎

 

Though judging is a vital aspect of the social order, still one must not seek positions of power; rather, one should apply oneself to life in an ‎unassuming manner. Work is that which gives the individual the means to meet the needs of everyday physical existence. Through earning ‎one's sustenance, one is able to maintain the state of health which is vital to any meaningful endeavor. ‎

 

Thus, Love work, as it is so closely tied to life's purpose. Work, however, should not be seen as an end in itself, as if one's entire life gains ‎meaning through work and one's entire energy supply is spent on work. ‎

 

Thus, hate positions of lordship, in which you are the boss and therefore responsible for the work of others and the fate of a company. As a ‎boss, or lord, one is likely to develop a boss mentality, ordering people around and manipulating them for greater gain. The boss is so caught ‎up in the work cycle and the need to succeed that life itself passes by without even a wink. ‎

 

Lordship poses a greater danger; in that it addicts the lord to a superior status and urges the lord to seek out ‎others in more privileged positions. Once the status-seeker starts climbing the ladder, only the ultimate gives real satisfaction. But do not fall ‎into that trap and seek to become intimate with the ruling authorities. It will become immediately obvious to you that the status of rulership ‎is hardly deserved, and the mode of expression in this high society blatantly artificial. In high society the main staple is party rather than study. ‎

 

One maintains a true perspective on life by associating with those who do not wear masks or hide behind status. Work and workers are where ‎human expression is likely to be found. 

 

 

Nazarean Talmud

Sidra Of VayiqraVayikra (Leviticus) 8:1 – 10:7

“Qach Et Aharon” “Take Aaron”

 

By: Hakham Dr. Eliyahu ben Abraham & Hakham Dr. Yosef ben Haggai

 

SCHOOL OF HAKHAM SHAUL Tosefta (Luke 10:3-6) Mishnah א

School of Hakham Tsefet Peshat (1 Tsefet (Peter) 1:22-25) Mishnah א

Go! Behold, I am sending you out like lambs in the midst of wolves! Do not carry a money bag or a traveler’s bag or sandals, and do not be detoured along the road. And into whatever house you enter, first say, “Shalom (peace be) to this household!” And if a child of shalom (peace) is there, your shalom will rest on him. But if not, it will return to you. And remain in the same house, eating and drinking whatever (kosher food) they provide,[35] for the worker is worthy of his pay. Do not move from house to house.[36]

Since by your obedience to the truth purifies your souls into brotherly love for one another in earnest. Not renewed out of perishable seed but through the living word[37] (Oral Torah/Mesorah) of the G-d, which abides forever. Because all flesh is grass and all the glory of man is like the flower of the pasture. The grass grows and the flower falls off. But the spoken word of G-d (Oral Torah – Mesorah) remains ageless. And this is the spoken word (Oral Torah -Mesorah) handed down to you.

 

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

 

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

Rudimentary lesson on Hermeneutics in the Nazarean Codicil

Hermeneutic Challenge:

 

Identify the context in which this Gemara was crafted;

Identify the parties or stakeholders of this Gemara debate;

Controversy of a Mitzvah or Mitzvoth in question;

Contestation against the Hillelite interpretation of the mitzvah or mitzvoth in question;

Riposte of the Master or Hakham;

1. Verdict concluded by the Master or Hakham (Halakha).

 

1. Context:

The result of the power of the Oral Torah on the soul

 

2. Identify the parties or stakeholders of this Gemara debate;

               Gentile not familiar with the power of the Torah or Oral Torah

 

3. Controversy of a Mitzvah or Mitzvoth in question;

What status does a Gentile convert have in relationship to the Oral Torah?

 

4. Contestation

The Gentile Converts have no relationship to the Oral Torah because they have “free grace.”

 

5. Riposte

               Because all flesh is grass and all the glory of man is like the flower of the pasture.

 

6. Verdict

The grass grows and the flower falls off. But the spoken word of G-d (Oral Torah – Mesorah) remains ageless. And this is the spoken word (Oral Torah -Mesorah) handed down to you.

 

Gentiles and Officers of the Esnoga:

 

What relationship does the Gentile who has converted to Judaism have with the Oral Torah?

 

By and large it seems evident that the contest presented here is that the Gentile convert does not have a relationship to or with the Oral Torah. Yet when we look at the whole Gemara of the present text in question we see that the premise is in relation to the Gentiles becoming officers in the Esnoga.

 

Gemara to 1 Pet 1:22-25

 

1 Tim. 3:8-16 Paqidim likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, holding to the mystery of the faithfulness with a clear conscience.  These men must also first be tested; then let them serve as Paqidim if they are beyond reproach.^[38]

 

Women, wives of the Paqidim must likewise be dignified, not malicious gossips, but temperate, faithful in all things. Paqidim must be husbands of a wife, and good managers of their children and their own households. For those who have served well as Paqidim obtain for themselves a high standing and great confidence in faithful that in the Mesorah of Yeshua HaMashiach.^[39]

 

I am writing these things to you, hoping to come to you before long; but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. By common confession, great is the mystery of godliness: He who was revealed in the flesh, was vindicated in the Ruach, seen by angels, proclaimed among the Gentiles, trusting in Messiah in this present age, Taken up in glory.

 

• The Mishnaic portion of the Nazarean Codicil is methodical and very explanatory on the power and purpose of the Oral Torah in the process of making Paqidim, especially for Gentiles who are not familiar with all the laws of the Oral Torah.

 

• Obedience to the truth (Oral Torah) must promote “brotherly love.” Thus, a Paqid cannot serve if there is animosity of difference between naturally born Jews and Jewish converts.

 

• The power of renewal is also found in the Torah and Oral Torah manifested by obedience and faithfulness.

 

• The Oral Torah is the seedling for the written Torah and all Torah truth.

 

• Men in general are related allegorically to grass making conversion a tool that makes all men Jewish.

 

• The eternality of the Oral Torah is evident.

 

Peroration

 

This lesson needs a great deal of “unpacking” but perhaps one can see the relationship between all the pieces.

 

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?
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,

 

 

Next Shabbat:

Shabbat: “Yayin VeShekar” – “Wine and Strong Drink”

 

 

 

Reading Assignment for next Shabbat

 

 

 

 

 

 

 

Hakham Dr. Yosef ben Haggai

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham