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:

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

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His Honor Paqid Adon David ben Abraham

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

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Her Excellency Giberet Leah bat Sarah & beloved mother

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

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His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

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

 

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

 

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

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when doing 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: Honouring 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 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 His Eminence 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.

 

Third Sabbath of Consolation & Shabbat Mevarchim

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

 

 

Contents of the Torah Seder

 

·        Priests Warned Against Intoxicants Whilst in Service – Leviticus 10:8-11

·        Disposal of the Initiatory Offerings – Leviticus 10:12-19

·        Clean and Unclean Quadrupeds – Leviticus 11:1-8

 

Reading Assignment

 

 

 

Rashi & Targum Pseudo Jonathan for: Vayikra (Leviticus) 10:8 – 11:8

 

 

Welcome to the World of Pshat Exegesis

 

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

 

The Seven Hermeneutic Laws of R. Hillel are as follows

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

 

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

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

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

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

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

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

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

 

 

Welcome to the World of Remes Exegesis

 

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

 

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

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

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

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

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

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

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

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

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

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

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

12. Deduction from the context.

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

 

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

 

Rashi’s Commentary for: Vayikra (Leviticus) 10:8 – 11:8

 

9 wine that will lead to intoxication Heb. יַיִן וְשֵׁכָר. [שֵׁכָר   does not mean other strong drink,] but wine in a manner that leads to intoxication" [namely, sufficient wine to cause intoxication, undiluted, and drunk without interruption].-[Torath Kohanim 10:35]

 

when you go into the Tent of Meeting We know only [that a kohen is forbidden] to enter the Heichal [after drinking wine]. How do we know that [this prohibition applies also to] approaching the altar [which is outside the Heichal]? [The answer is:] Here [in our verse] it speaks of “entering the Tent of Meeting.” Regarding washing the hands and feet [at the washstand—see Exod. 30:1721], “entering the Tent of Meeting” is [also] mentioned (verse 20). [Now, concerning washing, approaching the altar is regarded as similar to entering the Tent of Meeting insofar as both require washing the hands and feet, as it says, “When they enter the Tent of Meeting, they shall wash with water... or when they approach the altar to serve” (Exod. 30:20). Hence,] just as there [in the case of washing], Scripture made approaching the altar the same as entering the Tent of Meeting, here too, it made approaching the altar the same as entering the Tent of Meeting [insofar as both are equally prohibited when the kohen has drunk wine].-[Torath Kohanim 10:37].

 

10 to distinguish [I.e.,] so that you can distinguish between a holy service and one that has been profaned. Thus you have learned that if one performed a particular service [after having drunk wine], it is invalid.-[Torath Kohanim 10:39].

 

11 and to instruct [This] teaches that an intoxicated person is prohibited to render halachic decisions. One might think that he incurs the death penalty [like the intoxicated kohen who performs the sacrificial service (see verse 9)]. Scripture [therefore] says, “[neither] you nor your sons with you...so that you shall not die” (verse 9). [This implies that only intoxicated] kohanim in their service incur the death penalty, whereas [intoxicated] sages who render halachic decisions do not incur the death penalty.-[Torath Kohanim 10:38].

 

12 surviving [i.e., Aaron’s sons who survived] death. [Here, since the verse alludes to the fact that Eleazar and Ithamar survived death, it must mean a death which penalty they themselves had incurred.] This teaches [us] that because of the sin of the [golden] calf, the death penalty had been imposed upon them too. This is the meaning of “And with Aaron, the Lord was very furious, to destroy him (לְהַשְׁמִידוֹ) ” (Deut. 9:20). The term הַשְׁמָדָה, “destruction,” [in Scripture] always denotes the destruction of children, as it is said, “But I destroyed (וְאַשְׁמִיד)  his fruit above,” (Amos 2:9), [referring to his children]. Moses’ prayer, however, effected the nullification of half [of this decree, resulting in the survival of Eleazar and Ithamar], as it is said: “and I prayed also for Aaron at that time” (Deut. 9:20), [where the word “also” includes Aaron’s four sons]. -[Vayikra Rabbah 10:5]

 

Take the meal-offering Although you are אוֹנְנִים  [mourners for a close relative on the day of that relative’s demise], and holy [sacrifices] are forbidden to an אוֹנֵן. [Zev. 101b]

 

the meal-offering This is the meal-offering of the eighth [day of the investitures], and the meal-offering of Nahshon [Ben Aminadab, the leader of the tribe of Judah, the first tribe to offer sacrifices for the dedication of the Mishkan (Num. 7:1217). See Torath Kohanim 10:42].

 

and eat it as unleavened loaves [But we already know that meal-offerings must be eaten unleavened (see Lev. 2:11). So] what does Scripture come to teach us? Since this was a communal meal-offering, and it was a [special] meal-offering [brought exclusively] at that time, and there is nothing like it in [future] generations, Scripture found it necessary to specify the law of other meal-offerings in its context [to teach us that those laws applied to this meal-offering as well].-[Torath Kohanim 10:46].

 

13 and your sons’ portion [But] the daughters [of kohanim] do not have a portion in holy [sacrifices].-[Torath Kohanim 10:46]

 

for so I have been commanded that they eat it when they are אוֹנְנִים [mourners for a close relative on the day of that relative’s demise and burial].-[Torath Kohanim 10:48].

 

14 The breast of the waving from the communal peace offerings.

 

you shall eat in a clean place Now did they eat the previous sacrifices in an unclean place? Rather, the previous sacrifices were holy of holies (קָדְשֵׁי קֳדָשִׁים), and as such, they were required to be eaten in a holy place. These, however, were not required [to be eaten] within the hangings [of the courtyard]. Notwithstanding, they were still to be eaten within the camp of Israel, which is “clean” insofar as those who were afflicted with tzara’ath could not enter therein. From here, then, we learn the law that sacrifices with a lesser degree of holiness (קָדָשִׁים קַלִּים) may be eaten anywhere in the city [of Jerusalem, and these specific communal peace offerings had the status of קָדָשִׁים קַלִּים, even though communal peace offerings are usually קָדְשֵׁי קָדָשִׁים].-[Zev. 55a]

 

you and your sons and your daughters You and your sons have a portion. Your daughters, however, do not have a portion. Yet if you give them [sacrificial flesh as] gifts, they are permitted to eat from the breasts and the thighs. [How do we know this?] Perhaps the verse means that the daughters also receive a portion? Scripture therefore states [in the continuation of this verse], “for [as] your portion and your sons’ portion they have been given,”-[i.e., it is given as] a portion to the sons, but not as a portion to the daughters. -[Torath Kohanim 10:50].

 

15 The thigh of the raising-up and the breast of the waving Heb. וַחֲזֵה הַתְּנוּפָה שׁוֹק הַתְּרוּמָה. These words are related to the expressions: “which was waved (הוּנַף) and which was lifted up (הוּרָם) ” (Exod. 29:27). תְּנוּפָה, waving, is performed by a forward and backward motion, whereas תְּרוּמָה, lifting up, is performed by an upward and downward motion. Why Scripture separates them, using “lifting up” in reference to the thigh and “waving” in reference to the breast, we do not know, since both of them were lifted up and waved.

 

upon the fats for fire offerings Heb. עַל אִשֵּי הַחֲלָבִים. [This phrase is to be read as equivalent to: חֶלְבֵי הָאִשִּים עַל, meaning “upon the fats for fire-offerings.”] From here we learn that the fats were placed underneath [the breast and thigh portions] at the time of the waving (Torath Kohanim 10:51). [Now, earlier verses (Lev. 7:30 and 9:20) both state that the sacrificial fats were placed on top of the breast and thigh portions, thus seemingly contradicting our verse here, which says, “They should bring the thigh...and the breast...upon the fats.”] However, I have already explained the resolution of all these three verses, so that they do not contradict each other, in the section “Command Aaron” (see Rashi on Lev. 7:30).

 

16 the sin-offering he-goat The he-goat of the מוּסְפֵי רֹאשׁ חֹדֶשׁ, the additional offerings of Rosh Chodesh. On that day [Rosh Chodesh Nissan], three sin-offering goats were sacrificed: a) “[Take] a he-goat [as a sin-offering]” (Lev. 9:3); b) the he-goat of Nahshon [the son of Aminadab, leader of the tribe of Judah] (Num. 7: 16); and c) the he-goat [of the additional offering] of Rosh Chodesh. Now, of all of these, the only one burnt was this one [i.e., this additional offering of Rosh Chodesh. And why did they burn it?] The Sages of Israel are divided on the matter (Torath Kohanim 10:52; Zev. 101a). Some said that it was burnt on account of uncleanness that had come into contact with it, [while] others said that it was burnt because [Aaron’s sons were] אוֹנְנִים, because this [sacrifice came under the category of] holy [sacrifices] that would also be sacrificed in [future] generations. [Thus they deemed it fit for burning, as the law would require for future generations.] However, when it came to holy [sacrifices] that were [brought] only at that time [like the other two goat offerings], they relied on Moses, who had said to them regarding the meal-offering, “eat it as unleavened loaves” (verse 12) [even though they were אוֹנְנִים, assuming that since that meal- offering was brought only at that time (see Rashi on verse 12), so must Moses’ command apply to all holy sacrifices brought at that time only].

 

thoroughly investigated Heb. דָרשׁ דָרַשׁ. [This double expression signifies] two investigations. [Moses asked:] a) “Why has this sacrifice been burnt?” and b) “Why have the other sacrifices been eaten?” Thus it is taught in Torath Kohanim (10:52).

 

[he was angry] with Eleazar and Ithamar Out of respect for Aaron, Moses turned towards his sons and was angry [with them, even though he was angry with Aaron as well, regarding what had happened].-[Torath Kohanim 10:53]

 

saying He said to them, “Answer my questions!”-[Torath Kohanim 10:53]

 

17 Why did you not eat the sin-offering in the holy place? But had they eaten it outside the holy place? Had they not burnt it? What then [did Moses mean] when he said, “in the holy place?” But, [by phrasing the question in this way,] Moses was asking [Aaron’s sons]: “Perhaps that sacrifice went out of the hangings [of the courtyard], thereby becoming invalid [and that was why you burned it]?

 

For it is a holy of holies which becomes invalid by going out [of the hangings].” They answered him, “No.” [So Moses] said to them: “Well, since it remained within the holy place, why did you not eat it?”-[Torath Kohanim 10:54]

 

and He has given it to you to gain forgiveness [for the sin of the community] For the kohanim eat [the sacrifice], and [thereby] its owners are granted atonement.-[Torath Kohanim 10:54]

 

to gain forgiveness for the sin of the community From here, we learn that it [the he-goat that was burned] was the he-goat of Rosh Chodesh, which atones for the sin of uncleanness concerning the sanctuary and its holy [sacrificial] food, for the sin-offering of the eighth day [of the investitures] and the sin-offering of Nahshon [Ben Aminadab] were not brought to effect atonement.-[Torath Kohanim 10:52].

 

18 Behold, [its blood] was not brought For if [its blood] had been brought [into the Holy], then indeed you would have been required to burn it, as it is said, "But any sin-offering some of whose blood [was brought into the Tent of Meeting to make atonement in the Holy, shall not be eaten; it shall be burned in fire]" (Lev. 6:23). -[Torath Kohanim 10:55]

 

so you should have surely eaten it [I. e.,] “You should have surely eaten it,” even though you are אוֹנְנִים.

 

as I commanded you, regarding the meal-offering.

 

19 And Aaron spoke The expression דִּבּוּר [in Scripture, unless followed by the expression לֵאמֹר] always denotes boldness, as it is said, “And the people [thus] spoke (וַיְדַבֵּר) [against God and Moses, ‘Why did you bring us up from Egypt to die in the desert...?’” (Num. 21:5). Thus, in this verse, Aaron boldly responded to Moses’ investigation.] Is it possible that Moses addressed his anger to Eleazar and Ithamar, and Aaron answers? However, this [demonstrates to us that the behavior of Aaron’s sons] was only out of respect [for their father and their teacher]. They said, "It is inappropriate that while our father is sitting [in front of us], we should answer in his presence, and it is also inappropriate that a disciple should refute his master." One might suggest that [the sons did not respond] because Eleazar was not capable [i.e., he did not have the courage] to answer. Scripture, [however,] says, “And Eleazar the kohen spoke to the men of the army...” (Num. 31:21). Thus, we see that when Eleazar wanted to, he spoke before Moses and before the princes [and hence, here, he was deliberately silent]. I found this [explanation] in the second version of the Sifrei.-[Sifrei Zuta on Numbers, ed. Horowitz, p. 329, Yalkut Bamidbar on Num. 31:21]

 

But today, did they offer up What is he saying? [He could have simply said, “Such tragic events like these have befallen me....”] Rather, Moses said to them, "Did you perhaps sprinkle its blood while you were אוֹנְנִים, and [as you probably know,] an  אוֹנֵןwho performs the service renders [that sacrifice] invalid?" So Aaron answered him,... הֵם הִקְרִיבוּ, i.e., “But did they who offer up [the sacrifices]?” They are ordinary kohanim [for whom the law of invalidation by an אוֹנֵן applies.] I offered [them] up! For I am a Kohen Gadol, and [a Kohen Gadol] is permitted to offer [a sacrifice] while he is an אוֹנֵן] [Zev. 101a]

 

But [if tragic events] like these had befallen me [By these words, Aaron was effectively saying: "My point would be just as valid] even if those who died were not my sons, but other relatives for whom I am obligated to mourn as an אוֹנֵן like these," such as all those enumerated in the parashah of the kohanim [i.e., Parashath אֱמוֹר, Lev. 21:13], for whom a kohen may become unclean.-[Torath Kohanim 10:59]

 

and if I had eaten a sin-offering today [Lit., “and I ate a sin-offering.” However, here the meaning is:] “But if I had eaten [the sin-offering],” would it have pleased [the Lord]?

 

[If I had eaten the sin-offering] today [today it would not have been pleasing to the Lord; however, tonight I could have eaten it, because] an אוֹנֵן is permitted [to eat sacrifices] at night, for one is considered an אוֹנֵן only on the day of burial.-[Torath Kohanim 10:59; Zev. 101b]

 

would it have pleased the Lord? If you heard this [special law that an אוֹנֵן may eat] holy sacrifices brought exclusively for a special occasion [like the people’s sin-offering goat and Nahshon’s goat, both offered just today], you have no right to be lenient [regarding this law] regarding holy sacrifices offered for [future] generations [like the sacrifice on Rosh Chodesh, about which you asked us, “Why did you not eat...?”].-[Zev. 101a].

 

20 and it pleased him [Moses] admitted [that Aaron was correct,] and was not ashamed, [for he could have covered up by] saying, “I have not heard [of this law.” Rather, Moses frankly said to Aaron, “You are right! I did hear that an אוֹנֵן must not eat from sacrifices that will be offered in future generations, but I forgot!”].-[Torath Kohanim 10:60; Zev. 101a].

 

Chapter 11

 

1 [And the Lord spoke] to Moses and to Aaron He told Moses that he should [in turn] tell Aaron.-[Torath Kohanim 1:4]

 

to say to them [Whom does “to them” refer to?] The Lord said that [Aaron] should tell Eleazar and Ithamar. Or perhaps it means only to tell the Israelites? However, when [Scripture] says (verse 2),"Speak to the children of Israel," speaking to Israel is already mentioned. So how do I understand "to say to them"? [That Aaron was to say] to his sons, to Eleazar and to Ithamar [who, in turn, were to tell the children of Israel the laws that follow].-[Torath Kohanim 11:61].

 

2 Speak to the children of Israel God made them all [namely Moses, Aaron, Eleazar, and Ithamar] equal messengers for [relaying] the following speech. [And why did Aaron and his sons deserve this special honor?] Because they all equally remained silent, accepting the Omnipresent’s decree [to put Nadab and Abihu to death] with love.

 

These are the creatures [The word חַיָּה, “living creature”] denotes חַיִּים, “life.” [In the context of this passage, which sets out the clean and unclean creatures, the meaning is expounded as follows:] Since the Israelites cleave to the Omnipresent and are therefore worthy of being alive, accordingly, God separated them from uncleanness and decreed commandments upon them [so that through these commandments Israel would live]. For the other nations, however, He prohibited nothing. This is comparable to a physician who went to visit a patient [who was incurable, and allowed him to eat anything he wished, whereas when he went to his patient who was to recover, the physician imposed restrictions on his diet that would ensure that the recoverable patient would live. So too, the nations and Israel...], etc. as is found in the Midrash of Rabbi Tanchuma (6).

 

These are the creatures [When the verse says “These are...,” the word זֹאת] teaches us that Moses would hold up an animal and show it to the Israelites, saying, “This one you may eat,” and “This one you may not eat.” "You may eat the following!" (verse 9) even with the creatures of the water—he held up [one] of every species and showed it to them. And likewise with birds [as stated in verse 13], “you shall hold these in abomination....” Similarly with creeping creatures, (שְׁרָצִים) [as stated in verse 29], “these are unclean....”-[Torath Kohanim 11:62]

 

These are the creatures...among all the animals [The word  חַיָּה, although usually denoting an undomesticated animal, such as a deer, also has the meaning of “living (חַי) creatures” in general; the word בְּהֵמָה, usually denoting domesticated animals like cattle, also has the meaning of large land animals, or mammals. We see this in our verse, for it says here, "These are the creatures  (חַיָּה)that you may eat among all the animals (בְּהֵמָה) on earth, thus,] teaching that [the term] בְּהֵמָה is included in [the more general term] חַיָּה. -[Torath Kohanim 11:66; and see Rashi Chul. 70b].

 

3 which has a cloven Heb. מַפְרֶסֶת. [Although resembling the following word, פַּרְסָה, the word, מַפְרֶסֶת, is to be understood] as the Targum [Onkelos] renders it: סְדִיקָא, “split."

 

hoof Heb. פַּרְסָה, plante in French [meaning ” sole" or “hoof.” Thus, מַפְרֶסֶת פַּרְסָה means: “split or cloven hoof”].

 

that is completely separated into double hooves Heb. וְשֹׁסַעַת שֶׁסַע [meaning that the hoof] is completely separated [i.e., split] from top to bottom, into two nails, as the Targum [Onkelos] renders it: וּמְטַלְפָא טִילְפִין, meaning “split into hooves” [i. e., split into two hoof sections,] because there are animals whose hooves are split at the top, but are not completely split and separated [into two hoof sections], since the bottom [sections of the hoof] are connected.

 

which brings up its cud It brings up and regurgitates the [ingested] food from its stomach, returning the food to its mouth, in order to thoroughly crush it and grind it thoroughly.

 

cud Heb. גֵּרָה. This is its name. [I.e., the name of the food that an animal regurgitates.] It possibly stems from the root [נגר, “to drag” or “flow,” as in the verse] “and as water which has flowed (הַנִּגָּרִים) ” (II Sam. 14:14), for the regurgitated food “flows back” to the mouth. Targum [Onkelos] renders the word גֵּרָה as פִּישְׁרָא, dissolved, since, through its being regurgitated, the food is dissolved and melted.

 

among the animals Heb. בַּבְּהֵמָה, lit. in the animal. This is an extra word from which to derive that [if a pregnant animal is slaughtered properly,] the fetus inside its mother’s innards is permitted [to be eaten].-[Torath Kohanim 11:67]

 

that one you may eat but not an unclean animal. However, is this [negative inference] not already included in the [explicit] prohibition [stated in verse 4, “...you must not eat...”]? Notwithstanding, [this positive statement is included here] so that [one who eats an unclean animal] transgresses a positive and a negative commandment [i.e., a negative inference of a positive commandment].-[Torath Kohanim 11:69].

 

8 You shall not eat of their flesh I know only [that] these [animals possessing one sign of cleanness are prohibited to be eaten]. How do we know that any other unclean animal, which has no sign of cleanness altogether [may also not be eaten]? Here, we can infer from a kal vachomer [i.e., an inference from minor to major]: If those animals that have part of the signs of cleanness are prohibited, [how much more so are those animals that lack both signs of cleanness!]-[Torath Kohanim 11:69]

 

of their flesh The [Scriptural] prohibition applies [only] to the “flesh” [of an unclean animal], but not its bones, sinews, horns, or hooves.-[Torath Kohanim 11:74]

 

and you shall not touch their carcasses One might think that Israelites are prohibited to touch a carcass. Scripture, however, says, “Say to the kohanim...[(a kohen) shall not defile himself for a (dead) person among his people]” (Lev. 21:1); thus, kohanim are prohibited [from defiling themselves by human corpses], but ordinary Israelites are not prohibited. Now a kal vachomer can be made: Since in the more stringent case of defilement by a human corpse, only kohanim are prohibited, then in the more lenient case of defilement by animal carcasses, how much more so [should only kohanim be prohibited! If so,] what does Scripture mean by, "you shall not touch their carcasses"? [It means that Israelites may not touch animal carcasses] on the Festivals [since at those times they deal with holy sacrifices and enter the Temple]. This is what [the Sages] said: A person is obligated to cleanse himself on Festivals. -[R.H. 16b; Torath Cohanim 11:74].

 

Ketubim: Tehillim (Psalms) 78:1-21

 

 

Rashi’s Commentary for: Tehillim (Psalms) 78:1-21

 

2 ...my mouth with a parable They are the words of Torah.

 

4 We shall not hide from their sons We, too, shall not hide [these words] from our fathers’ sons by not letting them know what they told us.

 

7 their hope Heb. כסלם, their hope, and so (Job 31:24): “If I made gold my hope (כסלי).”

 

8 as their forefathers who were in Egypt and in the desert.

 

9 The sons of Ephraim who left Egypt forcefully before the end [of the exile] and trusted in their might and in their arrows. Ultimately, they retreated and fled on the day of battle, as is delineated (I Chron. 7:21): “and the men of Gath, who were born in the land, slew them.”

 

archers Heb. רומי, who cast and shoot, as (Exod. 15:1): “cast (רמה) into the sea.”

 

12 Before their forefathers He wrought wonders (NeverthelessShem Ephraim) Afterwards, when the end arrived, they too “continued to sin against Him,” as he further concludes. (Another explanationShem Ephraim)

 

Before their forefathers Abraham, Isaac, and Jacob came beside the sea, and the Holy One, blessed be He, showed them how He was redeeming their children.

 

13 as a heap Heb. נד, a tall heap, as Onkelos renders (Exod. 15:8): “the flowing water stood up like a נֵד,” stood up like a wall.

 

15 He split rocks (Exod. 17:6): “and you shall strike the rock.”

 

and He gave them to drink as [from] great deeps in the great deeps. Even as they went through the midst of the sea, whose waters are salty, He sweetened fountains for them in the midst of the sea.

 

16 and brought down water like rivers [Water] that was flowing from the well. The princes would make a line with their staffs and the water would be drawn after them to the encampment of each tribe, as the matter that is stated (Num. 21: 18): “by the order of the lawgiver, with their staffs,” as is explained in tractate Makkoth.

 

17 to provoke Heb. למרות, to provoke, as (Deut. 9:7): “you have been provoking (ממרים).”

 

20 flesh Heb. שְׁאֵר, flesh.

 

21 fire was kindled against Jacob Heb. נשקה, as (Ezek. 39:9): “and make fires and heat up (והשיקו),” which is an expression of heating and burning. As it is written (Num. 11:1): “and God’s fire broke out against them.”

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎78:1-21

By: Hakham Dr. Hillel ben David

 

The superscription of this psalm ascribes authorship to Assaf. The Talmud says that any psalm that begins with the word “Maskil”, which comes from the word that means enlightenment, was made public and explained to the entire people by a skilled interpreter and orator.^[1] This, of course, meant the message was seminal to the survival of the Jewish people and Torah tradition.

 

In this composition, the psalmist surveys the history of Israel from the bondage in Egypt until the reign of King David. The events of this period, spanning more than 400 years, do not seem to follow any apparent order. However, the discerning student of Jewish history quickly discovers that the varied events of these four centuries all stem from a single source: HaShem’s desire that His holy Torah should be the supreme authority over Israel. HaShem humbled the Jews as slaves in Egypt so that they would be prepared to accept the exclusive sovereignty of the Torah at Sinai. HaShem then settled them as an independent nation in the Holy Land, so that He might appoint a monarch who would rule the Jewish people in the name of the Torah. The monarch whom God chose was David. David’s son Solomon built the Bet HaMikdash, the sacred Temple in which HaShem’s Torah was enshrined and venerated as the supreme law.

 

But the authority of David did not go unchallenged. From the earliest times, the powerful tribe of Ephraim, the heir of royal line of Joseph, demanded dominion. They were proud that Yehoshua ben Nun, the conqueror of the land, was from the tribe of Ephraim and that the Tabernacle had been situated in Shiloh, in the territory of Ephraim, for 369 years.^[2]

 

Even when the spiritual and political capital of Israel transferred to Jerusalem, Ephraim did not forget its former glory. Yeravam ben Nevat of Ephraim arose to challenge Solomon. He eventually caused the ten tribes to secede from Judean rule; these tribes were known collectively as Ephraim.

 

Malbim and Hirsch explain that this psalm is a firm proclamation that HaShem recognizes none but David and his seed as the true Torah rulers of all Israel: He despised the tent Joseph the tribe of Ephraim He did not choose; but chose the tribe of Judah, Mount Zion which He loves.^[3]

 

The main theme of psalm 78 begins with the following pasuk:^[4]

 

Tehillim (Psalms) 78:9 The children^[5] of Ephraim were as archers handling the bow, that turned back in the day of battle. 10 They kept not the covenant of God, and refused to walk in His law; 11 And they forgot His doings, and His wondrous works that He had shown them.

 

What did some of the tribe of Ephraim do to merit these words of condemnation from our psalmist? Consider what we read in 1 Chronicles 7:

 

Divrei HaYamim alef (1 Chronicles) 7:20 And the sons of Ephraim: Shuthelah--and Bered was his son, and Tahath his son, and Eleadah his son, and Tahath his son, 21 and Zabad his son, and Shuthelah his son--and Ezer, and Elead, whom the men of Gath that were born in the land slew, because they came down to take away their cattle^[6]. 22 And Ephraim their father mourned many days, and his brethren came to comfort him.

 

From the above pasuk we can begin to understand that Ephraim did something (stealing cattle) which resulted in their death. Why else would their father, Ephraim, mourn for many days? What we don’t understand is the time frame when these events took place. We begin to get a feeling for the time frame from the following pasuk:

 

Shemot (Exodus) 13:17 And it came to pass, when Pharaoh let the people go, that G-d did not lead them through the land of the Philistines, because it was near, for G-d said: Lest the people change their minds when they see war, and go back to Egypt.

 

Clearly this happened before the exodus of the Bne Israel from Mitzrayim,^[7] yet there were only a few men of Ephraim before the Egyptian exile. Hence, we must understand that the Bne Ephraim left Mitzrayim before HaShem sent Moshe to free them. The Targum explains that Tehillim (Psalms) 78:9 refers to the Bne Ephraim who came out of Egypt prior to the appointed time of redemption.

 

Targum Pseudo Jonathan to Tehillim (Psalms) 78:9. While they were living in Egypt, the sons of Ephraim became arrogant; they calculated the appointed time, and erred; they went out thirty years before the appointed time, with weapons of war, and warriors bearing bows. They turned around and were killed on the day of battle.

 

The Midrash confirms this understanding:

 

Midrash Rabbah - Exodus XX:11 AND GOD LED THEM NOT BY THE WAY OF THE LAND OF THE PHILISTINES, etc. Why did He not lead them through the land of the Philistines?^[8] Because the tribe of Ephraim in error departed from Egypt before the destined time, with the result that three hundred thousand of them were slain.^[9] And why were they slain? Because they counted [the four hundred years] from the day when God spoke with Abraham between the pieces,^[10] but they erred by thirty years, as it says: The children of Ephraim were as archers handling the bow (Ps. LXXVIII, 9)^[11] Had they not thus miscalculated they would not have departed; for who wanted to bring forth his children to the slayer?--Ephraim, himself; as it says: But Ephraim shall bring forth his children to the slayer (Hos. IX, 13). It was the Philistines who slew them, as it says: And the sons of Ephraim: Shuthelah... whom the men of Gath that were born in the land slew (I Chron. VII, 20 f.). Their bones lay in heaps on the road, for they had gone out of Egypt thirty years before the rest of their brethren. Therefore, the Holy One, blessed be He, reasoned: If Israel behold the bones of the sons of Ephraim strewn in the road, they will return to Egypt. It can be compared to a king who took a wife and wished to return to his country. He set her in her bridal litter, but his wife died before he could enter the country. Whereupon he buried her at the entrance of the country and then married her sister. The king then decided: I will lead her by a circuitous route, lest she behold the grave of her sister and wish to withdraw [from the marriage]. So what did he do? He led her round about the country. Similarly, God said: ‘Let them go round about so that they may not see the bones of their brothers cast on the road and wish to go back to Egypt.’ What did God do? He took the blood of the sons of Ephraim and dipped His garments, as it were, therein, for it says: Wherefore is Thine apparel red? (Isa. LXIII, 2). God said: ‘I will not be comforted, until I avenge Myself of the crime against the sons of Ephraim,’ for it says: And God was not comforted (naham).^[12]

 

The Yalkut^[13] brings the Mechilta,^[14] and the Magen Avraham^[15] in his commentary Zayit Raanan^[16] explains what oath the children of Ephraim transgressed: “For the Holy One, blessed is He, adjured them not to leave Egypt before the end, as it is written, ‘I adjure you, daughters of Jerusalem…’.^[17] This was said regarding the final redemption, but it applied equally to the first redemption [from Egypt].”

 

The Midrash says: “I adjure you, O daughters of Jerusalem”.^[18] Two oaths are indicated. One is directed at the people of Israel, and one is directed at the nations of the world. Israel is besworn that when in exile they would not rebel to cast off the yoke of the kingdoms ruling them. The kingdoms are besworn that they would not place too heavy a yoke upon Israel. R. Chelbo says that there were four oaths:

 

1 They would not rebel against the kingdoms;

2 they would not hasten the end of exile;

3 they would not reveal to the nations of the world the concealed things in their possession;

4 they would not march from exile to conquer the land of Israel.

 

But if that is so, why will the Messiah come? It will be to gather up the children of Israel who are scattered in many exiles. R. Oniya says that G-d adjured them by four oaths, corresponding to the four generations who actually attempted to bring closer the end of the exile, and failed. Once was in the days of Amram,^[19] another in the days of Dinaye;^[20] once in the days of Bar Kosiba (Bar Kochba),^[21] and another in the days of Shuthelah son of Ephraim,^[22] as it says here, “The children of Ephraim were as archers handling the bow”.^[23]

 

Our sages say further: For many years, the Israelites dwelt in Egypt in relative security and contentment. But then Yegonan, one of the grandsons of Ephraim, came along and announced that G-d had revealed Himself to him: “And He told me that I should take you out of Egypt”. Whereupon the descendants of Ephraim, in their pride of royal lineage (as descendants of Joseph) and because they were mighty warriors, gathered their wives and children and departed from Egypt. But the Egyptians pursued them and killed two hundred thousand of their mighty men. Thus, it says, “The children of Ephraim were as archers handling the bow, that turned back in the day of battle”. This is a continuation of what the scripture said earlier, “That they might put their confidence in G-d”.^[24] This progeny of Ephraim placed their confidence in their weapons rather than in G-d, and the result was that they turned their backs to the Philistines on the day of battle. They did not wait for G-d’s promise that He would shorten the exile to no more than four hundred years.^[25]

 

The Zohar then comes and add some more to our understanding.

 

Soncino Zohar, Bereshit, Section 1, Page 233a This Israel receives blessings from above and then blesses all through this lower grade. Hence, he said “G-d make thee as Ephraim and Manasseh”, putting Ephraim first because Ephraim were called Israel, as it is written: “Son of man, these bones are the whole house of Israel”,^[26] where the reference according to tradition is to the members of the tribe of Ephraim who were killed when they tried to break out of the captivity of Egypt before the time.

 

Our Sages teach that the exodus represents the birth of the nation of Israel.^[27] Part of the birth process is the false labor, known as Braxton Hicks contractions. These are sporadic uterine contractions that actually start at about 6 weeks. unlike true labor, during this so-called false labor the contractions don’t grow consistently longer, stronger, and closer together. Thus, we can differentiate between true and false labor.

 

In Mitzrayim we also have an example of false labor. The Bne Ephraim left Mitzrayim thirty years earlier in an abortive attempt to bring the redemption. The Bne Ephraim were slaughtered by the inhabitants of Gath and their bones left to rot in open fields.

 

Sanhedrin 92b Now, who were they whom Ezekiel revived? — Rab said: They were the Ephraimites, who counted [the years] to the end [of the Egyptian bondage], but erred therein^[28], as it is written, And the sons of Ephraim; Shuthelah, and Bared his son, and Tahath his son, and Eladah his son, and Tahath his son. And Zabad his son, and Shuthelah his son, and Ezzer, and Elead, whom the men of Gath that were born in that land slew.^[29] And it is written, And Ephraim their father mourned many days, and his brethren came to comfort him.^[30]

 

Rashi in his commentary on the above Gemara explains: And erred: for they should have calculated the edict, “and they shall be enslaved and oppressed four hundred years”^[31] from the birth of Isaac, … but they [the sons of Ephraim] calculated it from the moment [G-d] spoke to Abraham. It is taught in Seder Olam [the reckoning of the universe] that our forefather Abraham was seventy years old when [G-d] spoke to him at the Covenant of the Pieces, and another thirty years passed from the Covenant of the Pieces until the birth of Isaac, for it is written: “Now Abraham was a hundred years old when his son Isaac was born to him”.^[32] Thus it turns out that from the time He spoke to him at the Covenant of the Pieces until they left Egypt there were four hundred (and thirty) years, and the sons of Ephraim erred by the thirty years from the time He spoke until the birth of Isaac. Whence do we know the sons of Ephraim left too early and were killed? For it is said: “The sons of Ephraim: Shuthelah, …, and they were killed by the men of Gath.”

 

Sefer HaYasher adds more detail to help us understand this event.

 

Sefer HaYasher Chapter 75 1 At that time, in the hundred and eightieth year of the Israelites going down into Egypt, there went forth from Egypt valiant men, thirty thousand on foot, from the children of Israel, who were all of the tribe of Joseph, of the children of Ephraim the son of Joseph. 2 For they said the period was completed which the Lord had appointed to the children of Israel in the times of old, which he had spoken to Abraham. 3 And these men girded themselves, and they put each man his sword at his side, and every man his armor upon him, and they trusted to their strength, and they went out together from Egypt with a mighty hand. 4 But they brought no provision for the road, only silver and gold, not even bread for that day did they bring in their hands, for they thought of getting their provision for pay from the Philistines, and if not they would take it by force. 5 And these men were very mighty and valiant men, one man could pursue a thousand and two could rout ten thousand, so they trusted to their strength and went together as they were. 6 And they directed their course toward the land of Gath, and they went down and found the shepherds of Gath feeding the cattle of the children of Gath. 7 And they said to the shepherds, Give us some of the sheep for pay, that we may eat, for we are hungry, for we have eaten no bread this day. 8 And the shepherds said, Are they our sheep or cattle that we should give them to you even for pay? so the children of Ephraim approached to take them by force. 9 And the shepherds of Gath shouted over them that their cry was heard at a distance, so all the children of Gath went out to them. 10 And when the children of Gath saw the evil doings of the children of Ephraim, they returned and assembled the men of Gath, and they put on each man his armor, and came forth to the children of Ephraim for battle. 11 And they engaged with them in the valley of Gath, and the battle was severe, and they smote from each other a great many on that day. 12 And on the second day the children of Gath sent to all the cities of the Philistines that they should come to their help, saying, 13 Come up unto us and help us, that we may smite the children of Ephraim who have come forth from Egypt to take our cattle, and to fight against us without cause. 14 Now the souls of the children of Ephraim were exhausted with hunger and thirst, for they had eaten no bread for three days. And forty thousand men went forth from the cities of the Philistines to the assistance of the men of Gath. 15 And these men were engaged in battle with the children of Ephraim, and the Lord delivered the children of Ephraim into the hands of the Philistines. 16 And they smote all the children of Ephraim, all who had gone forth from Egypt, none were remaining but ten men who had run away from the engagement. 17 For this evil was from the Lord against the children of Ephraim, for they transgressed the word of the Lord in going forth from Egypt, before the period had arrived which the Lord in the days of old had appointed to Israel. 18 And of the Philistines also there fell a great many, about twenty thousand men, and their brethren carried them and buried them in their cities. 19 And the slain of the children of Ephraim remained forsaken in the valley of Gath for many days and years, and were not brought to burial, and the valley was filled with men’s bones. 20 And the men who had escaped from the battle came to Egypt, and told all the children of Israel all that had befallen them. 21 And their father Ephraim mourned over them for many days, and his brethren came to console him. 22 And he came unto his wife and she bare a son, and he called his name Beriah, for she was unfortunate in his house.

 

It is also interesting and instructive to understand that Chazal^[33] connect this incident with Ezekiel’s dry bones in Ezekiel 37.^[34] Chazal teach that the bones that are resurrected are the Bne Ephraim that died in Gath.

 

Sanhedrin 92b Now, who were they whom Ezekiel revived? — Rab said: They were the Ephraimites, who counted [the years] to the end [of the Egyptian bondage], but erred therein^[35], as it is written, And the sons of Ephraim; Shuthelah, and Bared his son, and Tahath his son, and Eladah his son, and Tahath his son. And Zabad his son, and Shuthelah his son, and Ezzer, and Elead, whom the men of Gath that were born in that land slew^[36]. And it is written, And Ephraim their father mourned many days, and his brethren came to comfort him^[37].

 

In our chapter of Psalms we read:

 

Tehillim (Psalms) 78:9 The children^[38] of Ephraim were as archers handling the bow, that turned back in the day of battle. 10 They kept not the covenant of G-d, and refused to walk in His law; 11 And they forgot His doings, and His wondrous works that He had shown them.

 

The leaving of Egypt early is called “Hastening the End”. This is not presented as an innocent mistake stemming from good intentions, but as a revolt against G-d.  This ties the homily about the sons of Ephraim to the harsh criticism launched by the Sages at apocalyptic and messianic elements, those who “reckon the ends” and those who “hasten the end” as found in:

 

Midrash Song of Songs Rabbah 2.7 “I adjure you, O maidens of Jerusalem”^[39] Rabbi Halbo says: There are four oaths here: Israel had to swear not to rebel against the ruling authority, not to anticipate the imminent coming of the Messiah, not to reveal their mysteries to the rest of the world, and not to return en masse from the Dispersion. That being so, why is the Messiah and King supposed to come? To gather together the dispersed of Israel. Rabbi Oniah said: They had to swear four oaths, one for each of the four generations who anticipated the end before its time and failed, and these are they: one in the days of Amram, one in the days of Dinai, one in the days of Ben Kozeba (=Bar Kokhbah), and one in the days of Shutelah, son of Ephraim. That is the reference in the verse, “Like the Ephraimite bowmen who played false in the day of battle”,^[40] calculating the end from the time the edict was made, when the Holy One, blessed be He, spoke to our forefather Abraham in the Covenant of the Pieces; but [the reckoning of the years] only began from Isaac’s birth. What did they do? They gathered together and went to war, and many of them fell in battle. What for? Because they had not had faith in the Lord and trusted Him to deliver them, and because they had violated the end and had violated the oath.

 

This homily bases its point about Ephraim on our verse from Psalms, not on the passage from Chronicles, which we saw above. This association takes the story in a different direction, for Psalms 78, which mentions the exodus from Egypt explicitly, describes the Ephraimites as sinners: “Like the Ephraimite bowmen who played false in the day of battle, they did not keep G-d’s covenant, they refused to follow His instruction; they forgot His deeds and the wonders that He showed them”.^[41] This homily shows no sympathy for the deeds of the Ephraimites, but judges them harshly.

 

No wonder Assaf condemned the Bne Ephraim. Never the less, the remnant of this tribe survived and became very numerous.^[42]

 

The Bne Ephraim were over anxious to leave exile. Did they leave Egypt too early? It certainly seems so. Yet, because of a strange twist of history, it turns out that they fared better than the Jews who left Egypt 30 years later with Moshe Rabbeinu. Almost every male between the ages of 20 and 60 who left “on time” died in the desert, and some even lost their portions in the World-to-Come. Even Moshe Rabbeinu, Aharon HaKohen, and Miriam did not make it to the Promised Land in their lifetimes.

 

However, with respect to the Bne Ephraim, it says:

 

Rebbi Eliezer, son of Rebbi Yosi HaGalilee said: “The dead whom Yehezekel revived went up to Eretz Yisrael, married wives and had sons and daughters. Rebbi Yehudah ben Basira rose up and said: ‘I am one of their descendants, and these are the tefillin which my grandfather left me from them.’ ”^[43]

 

This is a remarkable example of just how convoluted Jewish history can be, not because G-d likes to play games with us; He doesn’t.^[44] Rather, history is interactive, and depending upon our free will choices and approach to opportunities of the generation, it will respond with whatever is necessary to further the goals of Heaven, without interfering with our decisions, be they good ones or bad ones.^[45]

 

The stories about the premature exodus of the tribe of Ephraim from Egypt led to the belief in the advent of a first messiah, the son of Yosef (Ephraim), a military figure who will precede the coming of the second messiah, the son of David. Just as the leaders of the tribe of Ephraim attempted to bring redemption through military actions prior to the appearance of the son of David, so will it be at the End of Days. The wars of the first messiah, the son of Yosef, will precede and indicate the coming of the scion of David.^[46]

 

Probably influenced by the prophecies of Zechariah, who refers to two anointed ones, several messianic figures are mentioned as early as the Dead Sea Scrolls as being counterparts to the messiah, the son of David.^[47] Early on, however, the second messiah, described as a military figure, came to be identified with the tribe of Ephraim.

 

Later, eschatological traditions emphasized that prior to the advent of the true messiah, the world would experience a series of catastrophes, “messianic birth-pangs,” a kind of Armageddon. The world was pictured as suffering labor pains prior to the coming of the Mashiach ben David. At this time the heroic messianic warrior, the son of Yosef, would appear to lead the Jewish people. He, however, would fall in battle, to be mourned by the whole house of Israel.^[48] Only then would the Davidic Messiah, the descendant of Judah, appear and defeat the forces of darkness without resorting to conventional means of warfare. In this way, the time of ultimate peace for Israel and for all humanity would be ushered in.^[49]

 

The verbal tally suggests that Assaf was thinking about the various generations^[50] and their mishaps, as he contemplated the fate of the sons of Aharon who died when they offered strange fire. He stressed this word by using generation three times in the first eight pesukim (4, 6, 8).

 

Ashlamatah: Yehezchel (Ezekiel) 44:21-29 + 45:15

 

 

 

Rashi’s Commentary to: Yehezchel (Ezekiel) 44:21-29 + 45:15

 

15 But the priests, the Levites [i.e., the priests, who are] of the tribe of Levi.

 

the sons of Zadok Since he was the High Priest who served as the first one in the Sanctuary of Solomon’s days, they are called by his name.

 

when...went astray [Heb. בִּתְעוֹת,] quand ils erraient, in Fr., when they strayed.

 

17 when they enter the gates of the Inner Court the Inner Sanctum on the Day of Atonement.

 

and no wool shall be upon them They shall not wear the blue wool that was in the robe and girdle on the Day of Atonement during the service in the Inner Court.

 

18 they shall not gird themselves in a place that sweats We learned in a baraitha (Zeb. 18b, 19a): They do not gird themselves in a place where they sweat, neither above their elbows nor below their loins, which is a place of sweat, en la suor in O.F., on (whatever causes) sweat. Another explanation: The Torah prohibited the priests from wearing woolen raiment because wool causes the body to sweat (not found in some editions).

 

hats [Heb. פַאֲרֵי.] c(h)apelas in O.F., hats, head dress.

 

19 into the Outer Court, into the Outer Court Since he was speaking of the Heichal and the Inner Sanctum, and he called them the “Inner Court,” and in relation to them, he should call the Israelites’ Court an “Outer Court,” he therefore had to double it twice to say that he is speaking of the Men’s Court, the area that all Israel enter.

 

and place them in chambers belonging to the Sanctuary as stated by our master Moses, may he rest in peace (Lev. 16: 23): “after that, he shall take off the linen garments which he had put on, etc., and he shall leave them there.”

 

and they shall not sanctify the people [Heb. יְקַדְשׁוּ אֶתהָעָם וְלֹא, lit. they shall not sanctify the people.] Jonathan renders: and they shall not mingle with the people in their garments, [i.e.,] they shall not touch the people with their holy garments, for ordinary garments are not ritually clean as regards [contaminating] holy garments.

 

20 And [the hair of] their heads they are not to shave to remove all the hair.

 

but also not to let it grow wild They may not let their hair grow very long.

 

they must be careful to trim [Heb. כָּסוּם יִכְסְמוּ, (to cut the hair so that it appears)] like spelt (כֻּסֶמֶת), which is arranged on the ear [with] the end of one beside the root of another. So I heard in the name of Rabbi Menahem of blessed memory. It is possible to explain it as an expression for a measure of a medium thing, neither shearing [all the hair of] the head nor letting the hair grow long, but a medium amount, amo(d)ler in Old French, to cut to medium length.

 

21 when they come into the Inner Court to the Heichal.

 

22 but...virgins may the High Priests take. But there are some priests who may take a widow, namely, the ordinary ones, and this is the meaning of “some of the priests may marry”; there are some priests who are permitted to marry a widow.

 

who is only a widow A real [widow], excluding a divorcee and a woman upon whom the rite of chalitzah was performed; although she is unmarried, she is forbidden even for an ordinay [priest].

 

26 And after his purification and after he has separated from the corpse. So was it taught in Moed Katan (15b).

 

27 And on the day that he enters into the Sanctuary for the first time to initiate himself into the service, he shall offer up his sin-offering; this is his one tenth of an ephah [of flour]. In Moed Katan (16a) the following is taught: the regular priest requires one tenth of an ephah on the day of his initiation, as it is stated (Lev. 6:13): “This is the offering of Aaron and his sons, etc.” and as is explained in Tractate Menachoth (51b).

 

28 It shall be to them the priesthood, for an inheritance.

 

29 and everything that is holy [Heb. חֶרֶם,] an expression of sanctity, and so is every expression of  חֶרֶם [when used] in the context of hallowed things.

 

30 to bring enduring blessings into your home [Heb. לְהָנִיחַ,] aposer on O.F., (to cause) to rest, settle, as in (Exod. 10:14): “and it rested (וֳיָנָח) throughout all the borders of Egypt.”

 

31 Anything that has died of itself or is fatally wounded, etc. Since nipping the neck of the bird sin-offering was permitted, which is [tantamount to] an animal that died of itself or was fatally wounded [since it is not the normal method of slaughter], he had to warn them concerning [eating] other creatures that died of themselves or were fatally wounded. So our Sages explain.

 

Chapter 45

 

9 take away your evictions Take away [your practice] of evicting My people from their inherited property.

 

10 ephah of the dry measure.

 

bath of the liquid measure.

 

11 one volume [Heb. תֹּכן,] a word denoting number, like (Exod. 5:18): “and a quota (וְתֹכֶן) of bricks you must deliver.” One measure is equivalent to one tenth of a “homer” of dry measure, which equals thirty “se’ah,” and which is a tenth of a “homer” of liquid measure. “Ephah” and “bath” are words for [units of] measurement.

 

the homer [A measure known further as] kor, moy(d) or muy(d) in Old French, a measure.

 

shall contain [Heb. לָשֵּׂאת,] similar to לָקַחַת, to take, and so too did Jonathan render it: לְמֵיסַב. A tenth part of a “homer” shall be a “bath,” and a tenth part of the dry “homer,” shall be an “ephah.”

 

according to the homer shall be its volume The total amount of [the volume of] the “bath” and the “ephah

 

12 And the shekel is twenty gerah Twenty “ma’ah.”

 

twenty shekels, twenty- five shekels, and fifteen shekels totaling sixty shekels.

 

shall the maneh be to you Le zent in O. F., the 100 (zuz weight). Menahem, however, connected it to the word מִנְיָן,

a number (p. 118). We have here 240 “zuz,” [four zuz to a shekel]. From here we derive that the “maneh” of the Sanctuary was double, and they added a sixth to it in Ezekiel’s time, totaling 240 [zuz] (Men. 77a). When Scripture divided it into three parts and did not write simply, “sixty shekels shall the maneh be for you,” it commanded to make from it a weight one third of it, and a weight equaling a fourth of it, and a weight of the ordinary “maneh” as it was originally. So too did Jonathan paraphrase: a third of the “maneh” shall be twenty “selaim” of silver; a “maneh” of silvertwenty-five “selaim”; a fourth of a “maneh”fifteen “selaim”; altogether, sixty “selaim”; and the great “maneh” of the Sanctuary shall be for you.

 

13 a sixth of an ephah from a homer of wheat This amounts to one out of sixty. Whoever wishes to give little shall not give less than this, and this is what they said (Ter. 4:3): “A stingy person gives one out of sixty.”

 

and you shall separate a sixth And you shall separate a sixth of an “ephah” for the “terumah” of a “homer

 

14 And the rule of the oil regarding tithes.

 

the bath, [which is a measure of] oil, etc. The “bath,” which is a measure of oil this is its tithe: the “bath” will be from a “kor.” I found [the following]: The tenth that the “bath” represents as a tithe shall be from a “kor.” How so? The tithe of a “bath” is from a “kor.” Dix measures in French, ten measures. This word is used for itself and for others, like (Num. 7:9): “the service of the Sanctuary,” (ibid. 4:33): “the service of [the families of] the sons of Merari.”

 

ten baths shall equal a “homer” for you. Then it will be possible to take from it one “bath” as a tithe.

 

for ten baths are a homer because the “homer” will consist of ten “baths” for you. So too did Jonathan render it: one out of ten is the “bath” in relation to the “kor” for ten “baths” are a “kor”.

 

15 And one lamb from the flocks A special one of his flocks, and so too said Moses (Deut. 12:11): “and all the choice of your pledges, le meilleur in Fr., the best.

 

out of two hundred, from Israel’s banquet Our Rabbis expounded (Pes. 48a) this as regarding libations [coming] from a multiplicity of two hundred [times as much of the original wine] as remained in the pit after the wine of “orlah” or of “mingled species in the vineyard” fell into it. From here it is derived that “orlah” and “mingled species in the vineyard” are nullified in two hundred [times as much].

 

from Israel’s banquet from what is permissible for Israel. All your sacrifices shall be drink that is fit for Israel. The main part of the feast is called by the name of the drink; i.e., the food and also the drink shall be from that which is permitted for Israel.

 

Commentary on the Ashlamatah of Yeḥezqēl (Ezekiel)44:21-29 + 45:15

By: H.Ex. Adon Shlomoh Ben Abraham

 

We have come to the third Sabbath of Consolation. This reading of Ezekiel deals with the new Temple of the future. The Children of Israel, through sin and disobedience to the covenant, have broken their relationship with Hashem, but that relationship will be restored, and Hashem will return to his Temple. Our reading serves as the haftarah for the parashah of ʾEmor (Lev. 21:1–24:23), (in the annual torah reading schedule) which relates regulations concerning the sanctity and roles of the priests.  The Levites of the Zadokite line (1 Kings 2:26–27) shall enter the sanctuary and serve at the altar.  They shall wear only linen (Exod. 28:39); they shall not wear holy garments outside of the inner court (Ezek. 42:14); they shall trim their hair, but not shave it (Lev. 21:5); they shall not drink wine in the inner court (Lev. 10:9); they shall marry only virgins or the widows of other priests (Lev. 21:7, 13–14); they shall instruct the people concerning holiness and purity (Lev. 10:10–11; Deut. 33:8–10; Hag. 2:10–13); they shall act as judges (Exod. 22:9; Deut. 17:8–9; 19:17; 21:1–5); they shall observe the festivals (Lev.23; Num.28–29; Deut.16); they shall avoid contact with the dead and mourning, except for parents and siblings (Lev. 21:1–3; Num.19); they shall receive no inheritance other than a share of the first fruits and offerings at the Temple (Num.18; Lev. 27:28–29); and they shall not eat meat that was not properly slaughtered (Lev. 22:8).^[51]

 

We find some interesting things as we look closer at the text which speaks to the sons of Zadok.  Neither shall any priest drink wine. When they enter the inner court. Rashi^[52] says that this means more precisely, the area from the altar inwards to the sanctuary. Although, these and other laws have been enjoined in other places in the Torah. They are reaffirmed here among the new regulations in this new or Ideal Temple of the future.

 

Verse 22 the priest, shall take for wife’s, one that is a widow. Nor her that is put away. But they shall take virgins of the seed of the House of Israel or widow that is a widow of a priest.

 

Most Jewish commentors understand this to be referring to the High priest. Kimchi,^[53] Offers the alternative view that all the priests who served in this ideal temple would not be allowed to marry widows, although here to permitted, unless their former husbands had been priests. One could assume on this reading of the text that the law was made stricter, with the possible reason that when the moral standards had lowered, it was necessary to do so in order to protect the purity of the priestly families. But in the new Ideal temple there would be a higher and stricter standard.^[54]

 

In verse 23.-24 They shall teach my people. Which was an important function for the priest in all religious matters.  According to my ordinances, shall they judge it. The priest should also act as judges in civil cases. Their decisions must not be arbitrary but based on the law of God. They shall keep my laws, and my statutes, and my appointed seasons, and they shall hallow my Sabbaths.^[55]  They are strictly to observe the laws and regulations concerning the sacrifices offered on Festivals and Sabbaths as understood by Kimchi. Elijah of Wilna, Comments that the priests are charged with the task of instructing the people in a whole range of Jewish jurisprudence as later was classified in the 6th orders of the Mishnah and the Talmud.^[56]    Between the Holy and the Common, V.23. Signifies the order of Kodashim(hallowed things).  Between the unclean and the clean. The order to Tohoroth (cleanliness). To judge, v.24, the order of Nezikim(torts). My laws. The order of Nashim (women). My statutes, the Order of Zeraim(seeds) and my appointed seasons. The Order of Moed(Festivals).^[57].

 

In Verse 26 we see a curious thing. And after he is cleansed, they shall reckon unto him seven days. The rabbis discuss this, and Rashi understands this to be speaking of, after the separation caused by contact with the dead.^[58]  This seems to refer to the ordinary Priest, the High Priest is not to go near any dead person.^[59] After becoming clean at the end of seven days, he shall count out a further period of seven days before entering the sanctuary. ^[60]

 

Verse 27 in the day that he goes into the sanctuary. This verse has no connection with the preceding one according to Rashi, it refers to the offering of one tenth of an ephah brought by all priests at their consecration when they officiated for the first time. Leviticus 6:13.^[61]  Kimchi understands this to mean when the priest resumes his ministry after he had undergone ritual purification, he is to offer a sin offering for his defilement. This too would be an innovation in the new temple.

 

And then in verse 29, a meal(minḥāh)offering, a sin(ḥaṭṭāʾt)offering, and a guilt(āšām)offering.  Although, we find many different opinions as to whether the Temple will be literal or whether these passages are figurative or symbolic language? This last verse seems to imply to me that there will be literal offerings.  Our last verse in 45:15 says. One lamb of the flock. Out of 200 from the well-watered pastures of Israel. For a meal offering, for a burnt(ʿōlāh) offering, for peace(šelem) offerings to make atonement for them, saith the Lord God.  In this passage we see added both a burnt offering and a peace offering. Kimchi makes an interesting point here. He says to make atonement for them. This is in respect, For the sins that the children of Israel committed while in exile. Rashi comments on our passage "I say that NASI here refers to the Cohen Gadol (High Priest) and that the same applies wherever the word NASI appears in this subject, but I have heard in the name of Rabbi Menachem that it refers to the king."

 

When the new Ideal and Third Temple is built, there will be new sacrifices that will be prescribed that are not recorded in the Mosaic law. The rabbis discussed this and came up with two different opinions as recorded in the Talmud. (Menachos 45a).  Some believed the sacrifices were specifically ordained as an innovation to the new temple. Others, explain that the sacrifices detailed here are not connected with the ritual of the festivals but were constituted as a new series of dedicatory offerings in the new temple and they were for the consecration of the Third Temple similar to the Tabernacle consecration in the wilderness Exo. 40.2.  Which was on the first day of Nissan and they go on to say that these sacrifices are identical with what is laid down in Ezek. 43:19. “Let us not imagine we can understand everything. Rabbi Yochanan said: This parshah will be explained by Elijah the Prophet.” (ibid)

 

Shabbat # 3 of Consolation/Strengthening

 

Special Ashlamatah: Yeshayahu (Isaiah) 54:11 – 55:5

 

 

Rashi’s Commentary on Yeshayahu (Isaiah) 54:11 – 55:5

 

11 tempestuous one whose heart storms with many troubles.

 

I will set with carbuncle I pave your floor with carbuncle stones.

 

12 jasper Heb. כַּדְכֽד, a kind of precious stone.

 

your windows Jonathan renders: your woodwork, and Menahem associated it with (Dan. 7: 10): “ministered to Him (יְשַׁמְּשׁוּנֵהּ).” (Menahem, apparently renders: your utensils, i.e., the vessels that serve you.) And some interpret it as an expression of a sun (שֶׁמֶשׁ), windows through which the sun shines, and they make opposite it a barrier of kinds of colored glass for beauty, and Midrash Psalms interprets שִׁמְשׁוֹתַיִךְ as well as שֶׁמֶשׁ וּמָגֵן  (Ps. 84:12) as “the pinnacles of the wall.”

 

of carbuncle stones Heb. אֶקְדָּח. Jonathan renders: of gomer stones. Gumrin is the Aramaic translation of גֶּחָלִים, coals. He interprets אֶקְדָּח as an expression similar to (supra 50:11) “who kindle (קֽדְחֵי) fire,” and they are a type of stones that burn like torches and that is the carbuncle (karbokle in O.F.), an expression of a coal. Others interpret it as an expression of a drill, i.e., huge stones of which the entire opening of the doorway is drilled, and the doorposts, the threshold, and the lintel are all hewn from the stone.

 

of precious stones Desirable stones [from Jonathan].

 

14 go far away from oppression [Although grammatically this is the imperative, here it is the future,] like (supra 52:2) “Shake yourself from the dust.” You will be far away from those who oppress you. Printed editions of Rashi contain the following addendum:

 

(go far away from oppression You will stay far from oppressing other peoples in the manner the wicked do, that they accumulate money through robbery, but you will not need to rob, for you will not fear poverty or straits, or ruin, for it shall neither come nor shall it approach you. [Abarbanel])

 

(With righteousness/generosity that you will perform, you will be established with an everlasting redemption, and you will be far from people’s oppression for you will not fear; you will not even have terror or fear of them, and you will be far from ruin, for it will not come near you. [Ayalah Sheluchah])

 

15 Behold, the one with whom I am not, shall fear Heb. גּוֹר יָגוּר. Behold, he shall fear and dread evil decrees, he with whom I am not, i.e., Esau. ([Mss. read:] the wicked Esau and his ilk.)

 

whoever mobilizes against you Heb. גָר. Whoever mobilizes against you for war. Alternatively, מִי גָר [means:] whoever contends with you (וְנִתְגָּרֶה). And our Rabbis explained it as referring to the proselytes (גֵּרִים), [i.e.,] to say that we will not accept proselytes in Messianic times. And even according to the simple meaning of the verse it is possible to explain: whoever became sojourners with you in your poverty, shall dwell with you in your wealth. Comp. (Gen. 25:18) “In the presence of all his brethren he dwelt (נָפָל).”

 

16 Behold I am He Who created a smith who devises a weapon, and I am He Who has created a destroyer that destroys it. That is, to say: I am He Who incited the enemy against you; I am He Who has prepared retribution for him.

 

and produces a weapon for his work For necessity. He completes it according to all that is necessary.

 

17 Any weapon whetted against you Any weapon that they will whet and sharpen for you, i.e., to battle with you.

 

whetted Heb. יוּצַר, an expression similar to (Jos. 5:2) “sharp knives (חַרְבוֹתצֻרִים),” also (Ps. 89:44) “You have also turned the edge of his sword (צוּר חַרְבּוֹ).”

 

Chapter 55

 

1 Ho! All who thirst Heb. הוֹי. This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture, [e.g.,] (Zech. 2: 10) “Ho! Ho! and flee from the north land.”

 

go to water to Torah.

 

buy Heb. שִׁבְרוּ. Comp. (Gen. 42:3) “To buy (לִשְׁבּֽר) corn,” buy.

 

wine and milk Teaching better than wine and milk.

 

2 Why should you weigh out money Why should you cause yourselves to weigh out money to your enemies without bread?

 

3 the dependable mercies of David For I will repay David for his mercies.

 

4 a witness to nations A prince and a superior over them, and one who will reprove and testify of their ways to their faces. ([Mss., however, read:] One who reproaches them for their ways to their faces.)

 

5 Behold, a nation you do not know you shall call to your service, if you hearken to Me, to the name of the Lord that is called upon you.

 

Commentary on the Ashlamatah of  Yeshayahu (Isaiah) 54:11 – 55:5

By: H.Ex. Adon Shlomoh Ben Abraham

 

This third sabbath of consolation brings us the theme: O afflicted one, storm-tossed and not comforted,^[62] This is connected to what we will read next week from Isa.51.  Zion’s suffering and humiliation will soon be forgotten in the glorious and amazing future that is coming. 

 

Zion is being addressed and the coming return of the Exiles, a return we have witnessed for the last 75 years. The prophet begins to paint a picture of a desolate City that is going to be built with a set of fair colors. Foundations with sapphires and Rubies, gates and walls with all kinds of precious stones and gems. And all your children shall be taught of the Lord and great will be their peace.v.13 They will become disciples of Hashem. As stated in Isaiah 50:4-5. Then the Lord has given me the tongue of them that are taught that I shall know how to sustain with words for the weary. She wakes morning by morning. He wakes my ear to hear. The Lord has opened my ear. And I was not rebellious. In righteousness you shall be established.

 

There is an interesting comment on v.15. They who assemble against you. An alternative reading is that they will assemble with you. Those nations who have previously been without me and far from me but who now assemble to be with me/you?  They shall fall^[63] and come to you and share in your lot finding their inner peace with you.^[64]  whoever mobilizes against you: Heb. גָר. Whoever mobilizes against you for war. Alternatively, מִי גָר [means:] whoever contends with you (וְנִתְגָּרֶה). And our Rabbis explained it as referring to the proselytes (גֵּרִים), [i.e.,] to say that we will not accept proselytes in Messianic times. And even according to the simple meaning of the verse it is possible to explain whoever became sojourners with you in your poverty, shall dwell with you in your wealth. Comp. (Gen. 25:18) “In the presence of all his brethren he dwelt (נָפָל).” ^[65]

 

In sync with the rebuilding of Jerusalem, there shall be a spiritual renewal among Jerusalem’s inhabitants, as in Isa 59:21: “And this shall be My covenant with them, said the Lord: My spirit that is upon you, and the words that I have placed in your mouth, shall not be absent from your mouth, nor from the mouth of your children, nor from the mouth of your children’s children—said the Lord—from now on, for all time.” Verse 13 begins and ends with the word בניך, forming a literary inclusio.^[66]  Compare this observation regarding the double entendre with b. Ber. 64a: “Rabbi Eleazar said in the name of Rabbi Ḥanina: ‘The disciples of the sages proliferate peace in the world’, as it is said: [and this verse is cited here]. Do not read, ‘your children (בניך),’ but ‘your builders (בוניך).’ ^[67]  How many times have we heard people say since they turn from other religious systems and toward Israel and study of Torah, they fine an inner peace which they never found in other religions or other religious belief systems.

 

The nation of Israel can only be built upon the foundation of good and right conduct. God tells us in v.16 that he created the smith that blows upon the coals and brings forth the weapon. God is the very creator of both the instrument and the destruction it brings forth and along with the man who created it and who uses it. Neither the instrument nor the man can act against God's will.   When man allows his emotions to overrule him then the very forces that were created by God, to be used by man to help elevate us are turned against us.  It is within man's power to control these forces. All creation is truly for man's good, and it is only man who can transform them from good into evil or from evil back into good. Hashem tells us to never fear for our safety nor for our prosperity.  Discovering that no weapon formed against thee shall prosper brings peace to us in the mist of this world’s chaos.^[68]

Me’am Lo’ez tells us that after the turmoil of the pre messianic times, mankind, will thirst for God. They will thirst for His word (Torah). As one thirst for water and hunger as one hungers for food. Then God's Word will quench and satiate them. God says, if you incline your ears and you prepare your hearts to receive, then you shall receive.  In This World, we're on a continuing journey toward God. Have any of us arrived? I would think not However, I do believe we must be in a continual process of moving forward in our walk with Hashem. The sacrifice God wants of us, is to sacrifice our life, our wills and egos to his service. Every man is a servant of God, and the only difference is if we are an honorable servant in submission to the fathers will or the rebellious servant. As we learned last week in 1 Sam.2:35 Hashem wants a faithful and enduring servant who does his will and his purpose.

 

We are admonished at the end of our reading, that everyone. Ho! All who thirst: Heb. הוֹי. This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture, [e. g.,] (Zech,2:10) “Ho! Ho! and flee from the north land.”^[69]  Any That thirsts come for the water of the Torah. You have no money, come buy. Come buy wine and milk, without money, without price. Those that thirsts for the word of God.55:1-4.  This is contrasted with worldly pursuits that you would spend your money on. Those worldly pursuits, your labor, does not satisfy your soul. It doesn't add anything to your Spiritual life, and your labors give no spiritual satisfaction.  How do you come and buy with no money?  I believe the answer lies in trading your labor and work in the Torah and word of God, spending hours laboring in the Torah brings the food that feeds one’s soul. God says, if you will hearken diligently unto me and eat. That which is good and let your soul delight itself in fatness. Incline your ear and come to me. The soul is the Hebrew word nephesh. It's the root of our desires and our appetites.

 

God says, I will make an everlasting covenant with you. The enduring loyalty promised to David.   Just as King David was a witness in his days to the nations that God accepts all those who repent.  So, our message should be as a witness to all the nations that repent.  For I have given him for a witness to the peoples. A Prince and a commander of the peoples. And now you shall call a nation that thou knowest not.  The Rabbis have discussed whether this section deals just with Judah and Israel or is it to include all nations who recognize the God of Israel.  Ibn Ezra says it does include all peoples.  The enduring loyalty promised to David: In 2 Sam. 7:8–16 and Ps. 89:4, 20–37, God promised David that his descendants would rule Israel forever as an enduring royal dynasty. Here, Isaiah extends that promise to the nation and Israel’s royal status yields benefit for all humanity, who come to recognize, because of her (Israels)redemption, the one true God.

 

On our last verse.  You shall call a nation you did not know. A nation which shall not (did not) run to you. For the sake of Hashem your God. The Holy One of Israel. And this translation is interpreted as being of /speaking to the Jewish people. We'll go and call to the nations to serve God and the nations on their part will come running to do so out of a newfound awareness of God. Which will be outside of that religious system they were in. But these have not yet completed the journey to where they're going, as seen today. The nations are searching, and God is leading because they have begun to move. So how fast will their journey be as compared to ours, who have been searching out Hashem for almost a lifetime, that answer, we don't know. 

 

But imagine where they might be in three to five years?  We know how far we've come in the last 30 years. The Pioneers, those who move slowly through the wilderness checking out the way marks our fathers have set up, clearing a highway through the forest, leveling the rough places and removing the pitfalls. But the next group which comes behind us seems to be moving a little faster and the group after them will move even faster as they make their way to Zion.  Redemption is coming and Zion will be restored.  Judah (Jews) the teacher has begun to teach the nations.^[70]  Isaiah tells us the nations will flow to Zion,2:1-3 and Moshiach will cause the knowledge of Hashem to fill the earth as the water covers the sea.11:1-9.  This last week in our Psalms reading we learned Tehillim (Psalms) 77:18 The voice of thy Hakhamim was in the heaven: the Hakhamim lightened the world: the earth trembled and shook. Shemot (Ex.)19:16.^[71]

 

Verbal Tallies

By: Hakham Dr. Hillel ben David & HH Giberet Dr. Elisheba bat Sarah

 

Vayikra (Leviticus) 10:8 – 11:8

Yehezechel (Ezekiel) 44:21-29 + 45:15

Tehillim (Psalms) 78:1-21

1 Pet 2:1-3, Lk 10:7-12

 

The verbal tallies between the Torah and the Psalm are:

LORD - יהוה, Strong’s number 03068.

Spake - דבר, Strong’s number 01696.

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

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

Generation - דור, Strong’s number 01755.

 

The verbal tallies between the Torah and the Ashlamata are:

Drink - שתה, Strong’s number 08354.

Wine - יין, Strong’s number 03196.

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

Go / Enter - בוא, Strong’s number 0935.

Congregation / Assembly - מועד, Strong’s number 04150.

Die / Dead - מות, Strong’s number 04191.

Statute - חקה, Strong’s number 02708.

 

Vayikra (Leviticus) 10:8 And the LORD <03068> spake <01696> (8762) unto Aaron, saying <0559> (8800), 9  Do not drink <08354> (8799) wine <03196> nor strong drink, thou, nor thy sons <01121> with thee, when ye go <0935> (8800) into the tabernacle of the congregation <04150>, lest ye die <04191> (8799): it shall be a statute <02708> for ever throughout your generations <01755>:

 

Tehillim (Psalms) 78:4 We will not hide them from their children <01121>, shewing to the generation <01755> to come the praises of the LORD <03068>, and his strength, and his wonderful works that he hath done.

Tehillim (Psalms) 78:19 Yea, they spake <01696> (8762) against God; they said <0559> (8804), Can God furnish a table in the wilderness?

 

Yehezechel (Ezekiel) 44:21 Neither shall any priest drink <08354> (8799) wine <03196>, when they enter <0935> (8800) into the inner court.

Yehezechel (Ezekiel) 44:24 And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes <02708> in all mine assemblies <04150>; and they shall hallow my sabbaths.

Yehezechel (Ezekiel) 44:25 And they shall come at no dead <04191> (8801) person to defile themselves: but for father, or for mother, or for son <01121>, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.

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Abarbanel On

Pirqe Abot

Mishna 1:10

 

Rabbi Yehoshua said: An evil eye, the evil inclination and hatred of his fellowman drive a man out of the world.

 

To start with, Abarbanel seeks to clarify several unclear aspects of this Mishnah concerning the matter of Ayin Ha-Ra (an evil eye). This is the second time that Ayin Ha-Ra is referred to (see above, Mishnah 8). Abarbanel is intent on stressing that their meaning and significance in the two contexts are unrelated. If it was Rabbi Yehoshua's intention to repeat the proposal made by Rabbi Eliezer in Mishnah 8, why did he pronounce there that a bad friend is the bad way a person must avoid? Why did he not say that an Ayin Ha-Ra is the worst attribute. Therefore, Ayin Ha-Ra in Mishnah 8 and in this Mishnah must have different connotations. As we noted in Mishnah 11, Abarbanel disagrees with Rambam that Ayin Ha-Ra simply means jealousy. Mishnah 8 is merely trying to identify virtues as opposed to depravity. In our Mishnah, however, Ayin Ha-Ra denotes something that can actually effect other human beings, as if they had been poisoned.

 

Therefore, Abarbanel launches into a complicated exposition on Ayin Ha-Ra, based on the thinking of ancient philosophers such as Abu­hamed in his Treatise on The Nature of Human Behavior. The power of human emotion can affect a harmful change in the physical constitu­tion of the person concerned. Thus, when a person is consumed with anger, his physical constitution becomes heated, his face becomes red and his blood pressure rises dramatically. Similarly, when a person is consumed with jealousy and intense hatred, a change takes place in his physical make-up that is harmful. Also, poisonous vapors are formed within him which can emanate from him and when directed at humans or animals can kill them. Why is this power called Ayin Ha-Ra? Because the eye is the most precious organ that a person possesses.

 

This destructive element that permeates a person who is totally enveloped in rage can somehow invade another entity and is capable of destroying it. For example, if a person in such a state should wish that a camel standing in the distance should drop, it would do so. This is the meaning of Mohammed's aphorism, "An evil eye can bring a man to his grave and a sheep into the cooking pot."

 

Similarly, the Talmud reports, "He directed his eyes at him ... in anger ... and the victim died" (Shabbat 34a). Likewise, "He set his eyes on him and he was reduced to a heap of bones" (Berakhot 58a). Even in Biblical times, Moses was instructed by God not to count the people directly when taking a census for fear of the evil eye of the nations of the world. Moses was to have every Jew donate a shekel to the Temple as an act of charity, and then count the shekels. The noble act of charity would negate the effects of the evil eye.

 

In order to put the finishing touches to his array of Biblical and Talmudic incidents that bolster his theory on Ayin Ha-Ra, Abarbanel cites Midrash Tanhuma (Ki Tisa 31) that the first tablets that were presented to the Children of Israel with a great deal of fanfare, amidst thunder and lightning, were destroyed; the second tablets which were offered to the Children of Israel in a modest setting were not affected by the Ayin Ha-Ra.

 

There are two pre-requisites for the Ayin Ha-Ra: A person's own bad temperament and jealousy of others; and secondly, a hatred of those who do good, and, therefore, are the targets. Thus, the rabbis record that the Second Temple was destroyed by the causeless hatred that existed among the Jews in that period (Yoma 9a). The upshot of this theme is that an Ayin Ha-Ra is not a phenomenon that is detrimental to the one who possesses it, but rather damages other people and wreaks havoc in the social order. Anger, hatred and jealousy are the compo­nents of a force of annihilation.

 

The meaning of Rabbi Yehoshua's aphorism is, therefore, as follows: The evil eye is the damaging result of the evil inclination and the unwarranted hatred of others. These elements together will drive a man out of the world - not he who possesses them, but others.

 

Here, again, Abarbanel remarks that Rabbi Yehoshua, another pupil of Rabban Yohanan hen Zakkai, prefers Torah with derekh eretz to exclusive dedication to Torah.

 

 

 

 

Nazarean Talmud

Sidra Of “Yayin VeShekar” – “Wine and Strong Drink”

Vayikra (Lev.) 10:8 - 11:8

By: Hakham Rabbi Dr. Eliyahu ben Abraham

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

1 Tsefet 2:1-3 makes a verbal connection to Ephesians 4:20

 

Therefore, lay aside all depravity and all deceit and feigned personalities and all ill will and envy and every corrupt speech (lashon hara):

 

Ephesians 4:20-24 Your lessons on Messiah have taught you better than this,^[76] assuming you have paid attention to our teachings^[77] about him.^[78] Just as this instruction is the truth in (the Torah^[79] concerning) Yeshua.^[80] For you ought to put off^[81] the old man (your previous way of living), destroyed by deceitful passions, and be renewed^[82] in the spirit of your mind.^[83] And you should put on the Nefesh Yehudi (new man),^[84] having been created after God’s likeness in righteousness/generosity and true holiness.

 

The work on Ephesians is a composite of Nazarean ideology. Hakham Shaul has posited that this work (Ephesians) will develop the Talmidim and the structure of the Nazarean Bate Din.

 

Therefore, the imagery of man associated with the Temple continues in the Peshat pericope. Hakham Tsefet wants to produce a Temple of living stones. Why does he make this assertion? Does he think “making talmidim stand” is a more significant work than building a Temple? The answer here is obvious. What is the parallel between Hakham Tsefet’s pericope and the “Temple”?

 

“Lay aside all depravity” might be seen as an offering. Therefore, “Your lessons on Messiah have taught you better than this.” The language teaches us that each offering has a purpose and that we are to understand the meaning of the offering as a means of personal development and drawing close to G-d. However, to realize what Hakham Tsefet is saying, we need to follow the Nazarean structure and interpretation method.

 

1. Identify the context in which this Gemará was crafted.

2.      Identify the parties or stake-holders of this Gemará debate;

2. Mitzvah in question
3. Contestation against his (Hillelite) mitzvah (halakhah)

4. Riposte of the Master
5. Verdict concluded by the Master

 

It is also necessary to place relational texts such as 1 Timothy 4:1-2 hear as a Gemarah for the sake of understanding.

 

1 Timothy 4:1-2 ¶ But the Ruach of prophecy explicitly says that in later times some will fall away from being faithful, paying attention to deceitful spirits and doctrines of shedim, by means of the hypocrisy of liars seared in their own conscience as with a branding iron,

 

Therefore, the Lessons (teachings) of Messiah teach us to cast off every teaching of the Shedim (Foreign deities). Without a connection to Judaism the Gentile is under the influence and control of the Foreign deities. Acceptance of the Mesorah of the Master teaches the “faithful soul” how to rid himself of the evil machinations of the Shedim. The Gemarah of 1 Timothy 4 shows the eventual result in disobedience to the teachings (Mesorah) of Messiah.

 

Look at the construct when the verses of Peshat and Gemarah of the Nazarean Codicil are placed in proper order.

 

Therefore, lay aside all depravity and all deceit… But (because) the Ruach of prophecy explicitly says that in later times some will fall away from being faithful, paying attention to deceitful spirits and doctrines of shedim… As just born children (from above) you should crave the milk (Torah) of honesty that you may increase in deliverance (Spiritual development).

 

Failure to follow this method will result in…

 

“hypocrisy of liars seared in their own conscience as with a branding iron…”

 

What is the correction of these things?

 

1.      Your teachings on Messiah have taught you better than this,

2.      assuming you have paid attention to our teachings about him.

3.      Just as this instruction is the truth in (the Torah^[85] concerning) Yeshua.

4.      For you ought to put off the old man (your previous way of living) destroyed by deceitful passions,

5.      be renewed in the spirit of your mind.

6.      And you should put on the Nefesh Yehudi (new man),

7.      having been created after God’s likeness in righteousness/generosity and true holiness.

 

Peroration

 

How is this problem solved?

 

• Therefore, lay aside all depravity and all deceit…
• As just-born children (from above) you should crave the milk (Torah)

 

Amen v’amen!

 

Some Questions to Ponder:

 

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

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

 

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

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

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

 

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

and to establish you without a blemish,

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

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

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

 

Next Shabbat:

Shabbat: “Zot HaChayah” – “These [are] the animals”

 

 

 

Reading Assignment for next Shabbat

 

 

 

 

  

Hakham Dr. Yosef ben Haggai

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham