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Three- and 1/2-year Lectionary Readings	Second Year of the Triennial Reading Cycle
Av 6, 5784 – August 9/10, 2024	Second Year of the Shmita Cycle

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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!

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We pray for our beloved Hakham His Eminence Rabbi 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 HE Hakham 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.

Shabbat: “Nefesh Ki-Timol” – “If a soul trespasses”

Shabbat Chazon – Sabbath of Vision

(3nd Sabbath of Penitence)

Shabbat	Torah Reading:	Weekday Torah Reading:
נֶפֶשׁ, כִּי-תִמְעֹל		Saturday Afternoon
“Nefesh Ki-Timol”	Reader 1 – Vayikra 5:14-16	Reader 1 – Vayikra 6:12-14
“If a soul trespasses”	Reader 2 – Vayikra 5:17-19	Reader 2 – Vayikra 6:15-17
	Reader 3 – Vayikra 5:20-23	Reader 3 – Vayikra 6:18-20
Vayikra (Leviticus) 5:14-6:11	Reader 4 – Vayikra 5:24-26
Ashlamata: Yehezchel (Ezekiel) 14:12-20+16:62 Yeshayahu (Isaiah) 1:1-27	Reader 5 – Vayikra 6::1-4	Monday & Thursday Mornings
	Reader 6 – Vayikra 6:5-8	Reader 1 – Vayikra 6:12-14
Tehillim (Psalms) 75:1-11	Reader 7 – Vayikra 6:9-11	Reader 2 -- Vayikra 6:15-17
	Maftir – Vayikra 6:9-11	Reader 3 – Vayikra 6:18-20
N.C.: 1 Pet 1:13-16; Lk 10:1	Ezekiel 14:12-20+16:62  Isaiah 1:1-27

Shabbat Chazon (“Sabbath [of] vision” שבת חזון, also Shabbat Hazon) is named for the “Vision of Isaiah over Judah and Jerusalem” (Book of Isaiah 1:1-27) that is read as the Haftarah on this Shabbat at the end of the three weeks between dire straits, which precede the mournful fast of Tisha B’Av. It is also called black sabbath due to Isaiah’s prophecy of rebuke predicting the destruction of the first temple in the siege of Jerusalem and its status as the saddest shabbat of the year (as opposed to the white sabbath, Shabbat Shuvah, immediately preceding Yom Kippur).

Blessings Before Torah Study

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

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

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

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

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

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

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

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

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

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

Contents of the Torah Seder

· The Guilt (Asham) Offering – Leviticus 5:14-19

· Guilt-Offering for Breach of Trust – Leviticus 5:20-26

· The Burnt (Olah) Offering – Leviticus 6:1-6

· The Meal (Mincha) Offering – Leviticus 6:7-11

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 & Targum Pseudo Jonathan for: Vayikra (Leviticus) 5:14 - 6:11

Rashi	Targum Pseudo Jonathan
5:14. And the Lord spoke to Moses, saying,	14. And the LORD spoke with Mosheh, saying:
15. If a person commits a betrayal and trespasses unintentionally against [one] of the things sacred to the Lord, he shall bring as his guilt offering to the Lord an unblemished ram from the flock with a value of silver shekels, in accordance with the shekel of the Sanctuary for a guilt offering.	15. When a man falsifies with falsity and sins, though with inadvertence, in making misuse of the holy things of the LORD, he will bring the oblation for his trespass to the presence of the LORD, an unblemished ram from the flock, with an estimation in silver according to the value of the holy thing which has been misappropriated, in shekels, after the shekels of the sanctuary, for a trespass offering.
16. And what he has trespassed against the holy thing he shall pay, and he shall add one fifth of its value to it, and he shall give it to the kohen. The kohen shall then make atonement for him through the ram of the guilt offering, and he shall be forgiven.	16. And the misuse of the holy thing by which he sinned, (the perversion of what was) sanctified, he will make good, and will add the fifth of its value unto it, and bring it to the priest who will atone for him with the ram of the trespass offering, and it will be forgiven him.
17. If a person sins and commits one of the commandments of the Lord which may not be committed, but he does not know, he is guilty, and he shall bear his transgression.	17. If a man sin, and do against any one of all the commandments of the LORD that which is not right to do, though he knew it not, he has sinned, and will bear his guilt;
18. He shall bring an unblemished ram from the flock, with the value for a guilt offering, to the kohen. The kohen shall then make atonement for his unintentional sin which he committed and did not know, and he shall be forgiven.	18. but (when he has discovered it), let him bring a ram unblemished from the flock according to his estimation for a trespass offering unto the priest; and the priest will atone for him for the ignorance with which he erred ignorantly and sinned, and it will be forgiven him.
19. It is a guilt offering he has incurred guilt before the Lord.	19. It is an oblation for trespass. Whosoever has become guilty, a trespass oblation let him bring, an oblation for trespass unto the Name of the LORD, for the sin that he has sinned.
20. And the Lord spoke to Moses, saying,	20. And the LORD spoke with Mosheh, saying:
21. If a person sins, betraying the Lord by falsely denying to his fellow concerning a deposit, or money given in hand, or an object taken by robbery, or he withheld funds from his fellow,	21. When a man sins and falsifies with falsehoods unto the Name of the Word of the LORD, or denies to his neighbor the deposit which has been deposited with him, whether in partnership of hands, or by rapine, or reckless dealing with his neighbor;
22. or he found a lost article and he denied it and swore falsely regarding any one of all these cases whereby a man may sin,	22. or if he finds a thing that has been lost and denies it, and swears falsely about any one of all these by which a man in doing them will become guilty,
23. and it shall be, when he has sinned and is guilty, that he shall return the article which he had robbed, or the funds which he had withheld, or the item which had been deposited with him, or the article which he had found;	23. he who will thus transgress, and sin, and swear, will restore what he has robbed with robbery or injured by injury, or the deposit that was deposited with him, or the lost thing which he had found,
24. or anything else, regarding which he had sworn falsely, he shall pay it with its principal, adding its fifths to it. He shall give it to its rightful owner on the day [he repents for] his guilt.	24. or whatsoever about which he had sworn with falsehood, he will make good in the capital, and will add a fifth of its value thereto, and deliver it to its owner on the day that he makes penance for his sin.
25. He shall then bring his guilt offering to the Lord: an unblemished ram from the flock with the [same] value, for a guilt offering, to the kohen.	25. And he will bring an oblation for his trespass to the presence of the LORD; a male unblemished from the flock, according to its estimation for the trespass, (will he bring) unto the priest.
26. And the kohen shall make atonement for him before the Lord, and he shall be forgiven for any one of all [cases] whereby one may commit [a sin], incurring guilt through it.	26. And the priest will atone for him before the LORD, and it will be forgiven him concerning any one of all these which he may have done and become guilty.
6: 1. And the Lord spoke to Moses, saying,	1. And the Lord spoke with Mosheh, saying
2. Command Aaron and his sons, saying, this is the law of the burnt offering: That is the burnt offering which burns on the altar all night until morning, and the fire of the altar shall burn with it.	2. Instruct Aharon and his sons, saying, this is the law of the burnt offering which is brought to make atonement for the thoughts (errors) of the heart: it is a burnt offering, which is made in (the manner of) the burnt offering at Mount Sinai, and abides upon the place of burning on the altar all the night until the morning: for the fire of the altar will be burning in it.
3. And the kohen shall don his linen tunic, and he shall don his linen trousers on his flesh. And he shall lift out the ashes into which the fire has consumed the burnt offering upon the altar, and put them down next to the altar.	3. And the priest will dress himself in vestments of linen, and put drawers of linen upon his flesh; and will separate the ashes which the fire (makes) in consuming the burnt offering upon the altar, and will place them at the side of the altar.
4. He shall then take off his garments and put-on other garments, and he shall take out the ashes to a clean place outside the camp.	4. And he will take off his vestments and put-on other garments, and carry forth the ashes without the camp into a clean place.
5. And the fire on the altar shall burn on it; it shall not go out. The kohen shall kindle wood upon it every morning, and upon it, he shall arrange the burnt offering and cause the fats of the peace offerings to [go up in] smoke upon it.	5. But the fire upon the altar will burn upon it unextinguished, and the priest will lay wood upon it from morning to morning, at four hours of the day, and will set in order the burnt offering upon it, and burn upon it the fat of the sanctified oblations.
6. A continuous fire shall burn upon the altar; it shall not go out.	6. The fire shall be ever burning upon the altar; it shall never be extinguished.
7. And this is the law of the meal offering: that Aaron's sons shall bring it before the Lord, to the front of the altar.	7. And this is the law of the Mincha, which the priests, the sons of Aharon, will offer in the presence of the LORD before the altar.
8. And he shall lift out of it in his fist, from the fine flour of the meal offering and from its oil and all the frankincense that is on the meal offering, and he shall cause its reminder to [go up in] smoke on the altar as a pleasing fragrance to the Lord.	8. And he will separate his handful of the flour of the mincha, of the best thereof, with all the frankincense which is upon the mincha, and burn it at the altar to be received with favor, as a memorial of praise before the LORD.
9. And Aaron and his sons shall eat whatever is left over from it. It shall be eaten as unleavened bread in a holy place; they shall eat it in the courtyard of the Tent of Meeting.	9. And that which remains of it will Aharon and his sons eat; unleavened will they eat it in the holy place, in the court of the tabernacle of ordinance will they eat it.
10. It shall not be baked leavened. [As] their portion, I have given it to them from My fire offerings. It is a holy of holies, like the sin offering and like the guilt offering.	10. Their portion of the residue of the mincha of My oblations given to them will not be baked with leaven; it is most sacred, as the sin offering and as the trespass offering.
11. Any male among Aaron's sons may eat it. [This is] an eternal statute for your generations from the fire offerings of the Lord. Anything that touches them shall become holy.	11. Every man of the sons of Aharon may eat of it. This is an everlasting statute for your generations concerning the oblations of the LORD: everyone who touches them must be sanctified.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez By: Rabbi Yitzchok Magriso, Translated by: Rabbi Aryeh Kaplan Published by: Moznaim Publishing Corp. (New York, 1989) Leviticus – I-Vol. 11– “The Divine Service” pp. 110 -132

Ramban: Leviticus Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1974) pp. 55 - 69

Rashi’s Commentary for: Vayikra (Leviticus) 5:14 - 6:11

15 If [a person] commits a betrayal Heb. כִּי תִמְעַל מַעַל. [The term] מְעִילָה everywhere [in Scripture], denotes nothing but a change [of status or position. Hence, here, the person changed the particular article’s status from sacred to mundane, through his misappropriation]. So it says: “And they betrayed (וַיִּמְעַלוּ) the God of their fathers, and they strayed after the gods of the peoples of the land” (I Chron. 5:25). Similarly, Scripture states regarding the סוֹטָה [a woman suspected of adultery] “and she commits a betrayal against him (וּמָעֲלָה בוֹ מָעַל).” (Num. 5:12). -[Torath Kohanim] [In both instances, betrayal represents a change of allegiance.]

and trespasses unintentionally against [one] of the things sacred to the Lord meaning that he used sacred articles for his own benefit. Now, where [in Scripture] was one warned [against misappropriating sacred articles]? The word חטא is stated here in our verse, and later on (Lev. 22:9), regarding terumah [the kohen 's due from produce], [the word] חטא is stated: “that they do not bear a sin (חֵטְא) because of it”; thus, just as there [in the case of terumah], Scripture warns, so too, here, Scripture warns. But [if we are using the word חטא to link these two passages, the following could be suggested]: Just as there [in the case of terumah], He warned only one who eats [it], so too, here, Scripture is warning only one who eats [sacred food, but not for merely having benefit from a sacred article]. Therefore, Scripture says: תִמְעֹל מַעַל, the additional [word coming to include the general case of one deriving benefit from sacred articles].-[See Torath Kohanim 11:347, Me’ilah 18b, Rashi on San. 84a, Makkoth 13a]

of the things sacred to the Lord Things specifically designated for the Name [of God]. Thus, קֳדָשִׁים קַלִּים [sacrifices with a lesser degree of holiness] are excluded. [Also, portions of sacrifices which may be eaten by the kohen, and are therefore not considered exclusively “designated to God,” are excluded].-[Torath Kohanim 5:349]

ram Heb. אַיִל, a term denoting strength, like “and the mighty (אֵילֵי) of the land, he took away” (Ezek. 17:13). Here, too, it means “strong,” [namely a ram] in its second year.-[Torath Kohanim 5:350]

with a value of silver shekels namely, it must be worth two selaim.-[see Ker. 10b] [Sela in the Mishnah is the shekel of the Torah, and the minimum of שְׁקָלִים is two.]

16 And what he has trespassed against the holy thing he shall pay the principal and an [additional] fifth to the Holy Temple [treasury].

17 but he does not know, he is guilty and…He shall bring This section deals with one who has a doubt regarding a prohibition punishable by excision, whereby he does not know whether he has transgressed it [the prohibition] or not. For instance, [a piece of] prohibited animal fat (חֵלֶב) and [a piece of] permissible animal fat (שׁוּמָן) are placed before someone, and, thinking that both were permissible [fats], he ate one. Then, people told him, “One of those pieces was חֵלֶב, prohibited fat!” Now, the person did not know whether he had eaten the one piece that was חֵלֶב In this case, he must bring a sacrifice called an אָשָׁם תָלוּי [literally, a “pending guilt-offering” (Ker. 17b), which protects him [against punishment] so long as he does not know that he had indeed sinned. However, if afterwards, he did find out [that he had indeed sinned], then he must bring a sin- offering.-[Ker. 26b, Torath Kohanim 5:367]

but he does not know, he is guilty, and he shall bear his transgression Rabbi Yose the Galilean says: “Here, Scripture punishes someone who did not [even] know [whether he had sinned or not]; how much more so will Scripture punish someone who does indeed know [that he has sinned]!” Rabbi Yose says: “If you wish to know the reward of the righteous, go forth and learn it from Adam, the first man. He was given only [one] negative commandment, and he transgressed it. Look how many deaths were decreed upon him and his descendants! [Before his sin, Adam was to have lived forever. Since he sinned, however, he and all mankind were punished with death.] Now, which measure is greater-the [bestowing of] goodness, or [the meting out of] punishment? One must say that the measure of goodness [is greater. See Rashi on Makk. 5b, Rivan on Makk. 23a]. So [if, through] the measure of punishment, which is less [than that of goodness] look how many deaths were decreed upon himself and his descendants, [through] the measure of goodness, which is greater, if someone [who does the opposite of Adam, i.e.,] refrains from eating [forbidden foods, like, for instance] פִּגּוּל [a sacrifice rendered invalid by improper intentions at the time of the performance of the ritual] or נוֹתָר [a portion of a sacrifice left over after its prescribed time], or if he fasts on Yom Kippur, then how much more so will he earn merit for himself, for his descendants, and for his descendants’ descendants, until the very end of all generations?!” Rabbi Akiva says: “Scripture states (Deut. 17:6 and 19:15), ‘By the mouth of two witnesses, or three witnesses…’ Now, if the testimony can be established through two witnesses, why does Scripture specify: ‘Or three witnesses’? But to include the third one, to be stringent with him, [as if he had accomplished something with his testimony] and to make his sentence just like these [two witnesses] with regard to punishment for plotting [if the witnesses are discovered to have plotted against the defendant] (Deut. 19:16-21). [This translation follows the Reggio edition of Rashi, which reads עֹנֶשׁ זְמָמָה All other editions read עֹנֶשׁ וַהֲזָמָה, punishment and refutation, which contemporary scholars have difficulty in clarifying. See Chavel, Leket Bahir, Yosef Hallel.] Now, if Scripture punishes someone who is an accessory to those who commit a sin, just like those who commit the sin, how much more so does Scripture bestow ample reward upon someone who is an accessory to those who fulfill a commandment, like those who fulfill a commandment!” Rabbi Eleazar Ben Azariah says: “‘When you reap your harvest in your field and forget a sheaf in the field…,” Scripture continues, ‘so that [the Lord your God] will bless you…’ (Deut. 24:19). Here, Scripture has affixed a blessing for someone to whom a meritorious deed came without his knowing it. We must conclude from this, that if one had a sela [a coin] bound in the borders of his garment, and it falls out, and a poor man finds this coin and buys provisions with it, the Holy One, Blessed is He, affixes a blessing to him.”-[Torath Kohanim 5:363].

18 with the value for a guilt-offering Heb. בְּעֶרְכְּךָ, i.e., with the value stated above (see Rashi, verse 15) [namely, two selaim of silver].-[Torath Kohanim 5: 364]

for his unintentional sin which he committed and did not know But if, afterwards, he did come to know [of his sin], he no longer has atonement with this guilt-offering, [and his sin remains unatoned] until he brings a sin- offering. To what can this be compared? To the עֶגְלָה עֲרוּפָה [a calf whose neck is broken as an atonement for a city, outside whose precincts a human corpse is found, and the murderer is unknown]; if the neck [of this עֶגְלָה עֲרוּפָה has already been broken, and subsequently, the murderer is found, the latter must be put to death [even though, like in the case of our verse, a sacrifice has already been offered].-[Torath Kohanim 5:367].

19 It is a guilt-offering he has incurred guilt Heb. אָשָׁם הוּא אָשֹׁם אָשַׁם. [In this verse, the root אשׁם, “guilt,” appears three times.] The first is vocalized completely with kematzim [i.e., a kamatz under the first syllable and a kamatz under the second,] because it is a noun [meaning, “a guilt-offering”]. The last אָשַׁם is vocalized half with a kamatz and half with a patach [i.e., a kamatz under the first syllable and a patach under the second] because it is a verb form [meaning, “he has incurred guilt”]. If you ask that this whole verse is superfluous, [I will tell you that] it has already been expounded on in Torath Kohanim (5:368), [as follows]: The double expression אָשֹׁם אָשַׁם comes to include the case of שִׁפְחָה חֲרוּפָה אֲשַׁם [the guilt-offering to atone for one who violates a betrothed handmaid (see Lev. 19:20)], that it also consist of a ram (in the second year) [worth two selaim of silver] [This is the correct version because a ram is always a sheep in the second year (Sefer HaZikaron). One might think that I am to include [in this law of two selaim] the guilt-offering of a Nazarite and of a person stricken with tzaraat. Scripture, therefore, says הוּא [meaning: It is a guilt- offering worth two selaim, but not others which are not rams but lambs].-[Torath Kohanim 5:369]

21 If a person sins, [betraying the Lord] [In verse 15 above, the verse is referring to misappropriating sacred articles. Thus, the sin is against God. However, here in our verse, Scripture says “betraying the Lord,” and then continues to discuss an item left by one’s fellow as a deposit. So what is the relevance of the verse saying, “betraying the Lord”?] Rabbi Akiva said: What is Scripture teaching us, when it says, “betraying the Lord”? Since every lender and borrower, buyer and seller, perform their transactions with witnesses and by documentation, therefore, if one denies a monetary claim, he would find himself contradicting witnesses and a document. However, when someone deposits an article with his fellow, he does not want anyone to know about it, except the Third Party between them [namely, God]. Therefore, when he denies, he is denying against the Third Party between them.-[Torath Kohanim 5:372]

money given in hand that he placed money into his hand, to do business with it or [as] a loan.-[Torath Kohanim 5:373]

or an article taken by robbery that he robbed him of something.

he withheld funds [this refers to withholding the wages of] a hired worker. -[Torath Kohanim :373].

22 and he denied it [meaning] that He denies [a claim] regarding any one of all these cases whereby a man may sin and swear falsely in denial of a monetary claim.

23 when he has sinned and is guilty When he himself recognizes that he must repent, knowing and acknowledging that he has sinned, and is guilty. [Some editions: and he intends to confess that he has sinned.]

24 the principal Heb. בְּרֹאשׁוֹ This is the principal, which is the “main” (רֹאשׁ) money [from which profit is generated].-[B.K. 110a]

and its fifths Heb. וַחֲמִשִׁתָיו, [in the plural form.] The Torah includes many fifths of one principal sum. [What case is referred to here?] If a person [had paid back a principal to its rightful owner, but] denies that he owes the extra fifth [claiming, for example, that he had already paid this fifth] and swears later confesses [that he still owes this extra fifth-part], then [in addition to having to pay this fifth of the original principal sum,] he must also pay a fifth of this fifth- [since the fifth of the original principal reverts to becoming a small “principal” in its own right]. And so he continues to add [if he continues to deny, swear falsely and then admit], until the most recent fifth-part is worth less than one prutah.-[Torath Kohanim 5:387]

to its rightful owner [lit., to whom it belongs, meaning:] The person to whom the money [rightfully] belongs.

6:2 Command Aaron Heb. צַו. The expression צַו always denotes urging [to promptly and meticulously fulfill a particular commandment] for the present and also for future generations. Rabbi Simeon taught: Scripture especially needs to urge [people to fulfill commandments,] where monetary loss is involved.-[Torath Kohanim 6:1]

This is the law of the burnt-offering… This passage comes to teach us that the burning of [sacrificial] fats and parts [of an animal] is valid throughout the entire night [following the day it is offered up].-[Meg. 21a] And [this passage also] teaches us regarding invalid sacrifices: which one, if it has already been brought up [on the altar], must be taken down, and which one, if it has been brought up [on the altar], need not be taken down. [And how do we know the latter case from Scripture?] Because every [instance of] תּוֹרַת [in the Torah] comes to include. [Thus here, it comes] to say that there is one law (תּוֹרָה for all sacrifices that go up [on the altar], even invalid ones, namely, that if they have already been brought up [on the altar], they need not be taken down. [However,]

That is the burnt-offering Heb. הִוא הַָעֹלָה [While the words תּוֹרַת הַָעֹלָה include invalid offerings, the words הִוא הַָעֹלָה come] to exclude the case of animals which have cohabited with a human, whether the animal was an active or a passive party to the transgression, and similar cases, in which their becoming invalid did not occur within the Holy [Temple precincts], but rather, they became invalid before they even arrived at the courtyard [of the Holy Temple]. -[Torath Kohanim 6:3]

3 his linen tunic Heb. מִדּוֹ, lit. his measure. This is כֻּתֹּנֶת, a long tunic (see Exod. 28:39:40). Now why does it say מִדּוֹ ? [To teach us] that it must be [made] according to his size [of the kohen wearing it].-[Torath Kohanim 6:7]

on his flesh i. e., nothing must interpose between [the trousers and his flesh].-[Zev. 19a]

and he shall lift out the ashes He would scoop out a full pan of ashes from the innermost [mass of ashes from] burnt out sacrificial parts [on the altar] and deposit them at the east side of the ramp [that led up to the altar (see Exod. 20: 23, Rashi)].-[Torath Kohanim 6:11; Tamid 28b]

the ashes into which the fire has consumed the burnt-offering and made it into ashes, and some of these ashes the kohen should lift out and put them down next to the altar.

upon the altar If he finds any [animal] parts which were not yet consumed, he must put them back onto the altar, after raking the burning embers in all directions and scooping out some of the innermost [ashes], because it is said, “the burnt-offering upon the altar,” [i.e., while it is still in the form of a burnt-offering, and not yet ashes, it must remain “upon the altar”].- [Yoma 45a].

4 He shall then take off his garments This is not an obligation, but proper practice, that, by taking out the ashes, he should not soil the garments in which he constantly officiates. [By analogy:] The clothes worn [by a servant] while cooking a pot [of food] for his master, he should not wear when he mixes a glass [of wine] for his master. Hence, [the verse continues,] “and put on other garments,” inferior to those [garments of the kahuna he had been wearing till now].-[Yoma 23b]

and he shall take out the ashes [By contrasting verse 3, “And he shall lift out (וְהֵריִם) the ashes,” with verse 4 here, “And he shall take out (וְהוֹצִיא) the ashes,” we see that there were two distinct obligations with regards to removing ashes from the altar: a) תּרוּמַת הַדֶּשֶׁן, “lifting out” some of the innermost ashes from the altar and placing them next to the altar, and b) הַדֶּשֶׁן הוֹצָאַת, “taking out” the heap of ashes from atop the altar when they became overflowing, to a place “outside the camp.” Thus, our verse here, “And he shall take out the ashes,” refers to those ashes] which were heaped up in the apple- shaped pile [of ashes on top of the altar]. When this pile became so large that there was no longer any room on the wood-pile, he [the kohen] would take it out of there. Now, this was not a daily obligation (Tamid 28b), but lifting out [some innermost ashes] was a daily obligation.-[Tamid 20a]

5 And the fire on the altar shall burn on it Heb. תּוּקַד. [In this passage,] we have many phrases employing the term יְקִידָה, “burning: ” עַל מוֹקְדָה, תּוּקַד בּוֹ וְאֵשׁ הַמִּזְבֵּחַ (verse 2), וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ (verse 5), and הַמִּזְבֵּחַ אֵשׁ תָּמִיד תּוּקַד עַל (verse 6). All these are expounded on in Tractate Yoma (45a), where [it is discussed how] our Rabbis differ regarding the number of wood-piles [that had to be arranged on that altar].

and upon it, he shall arrange the burnt- offering [This teaches us that] the עוֹלַת תָּמִיד, the [morning] daily burnt-offering, must come first [in the order of sacrifices offered up on the altar]. -[Pes. 58b]

the fats of the peace-offerings Heb. עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים, [i.e.] if they bring peace- offerings [they are to be offered up on that fire]. Our Rabbis derived from here, however, “with it (עָלֶיהָ), i.e., with the morning burnt-offering [i.e., after the morning burnt-offering, but not after the evening burnt-offering], complete (הַשְּׁלֵם) all the sacrifices [of the day].” Hence, there must be no sacrifice offered after the [evening] daily burnt-offering. -[Pes. 58b]

6 A continuous fire Heb. אֵשׁ תָּמִיד, the fire regarding which it says, “[to kindle the lamps] continually (תָּמִיד)” (Exod. 27:20) this fire must also be kindled from [the fire] on the outer altar.-[Yoma 45b]

it shall not go out [Since “it shall not go out” is stated twice, once in verse 5 and a second time here,] anyone who extinguishes the fire on top of the altar, transgresses two negative commandments.

7 And this is the law of the meal-offering Heb. וְזֹאת תּוֹרַת הַמִּנְחָה. [Since the תּוֹרַת (law) is always inclusive, the Torah teaches us that there is] one law for all meal-offerings, to require that they have oil and frankincense, as explained in this section. For one might think that only meal-offerings of ordinary Israelites [i.e., non- kohanim] need oil and frankincense, because their meal-offerings require scooping out (קְמִיצָה). How do we know [that] meal-offerings of kohanim, which are burned in their entirety (see verse 16 below), [also require oil and frankincense]? Scripture, therefore, תּוֹרַת [an inclusive term, in this case coming to include all meal-offerings in the requirement of oil and frankincense].-[Torath Kohanim 6:24]

shall bring it This refers to bringing the offering near the south- west ern corner [of the altar]. [And how do we know that it must be brought near this specific corner? Because the verse says:]

before the Lord This refers to the west ern [side of the altar], which faced the Tent of Meeting, [and then it says:]

to the front of the altar This refers to the south [side of the altar], which is the front of the altar for the ramp—כֶּבֶשׂ, [leading up to it] was placed on that side [of the altar. Hence, the south-western corner of the altar].-[Torath Kohanim 6:26]

8 And he shall lift out of it i.e., out of what is attached, meaning that [the amount of the mixture from where he lifts out,] should be a complete tenth [of an ephah,] at one time, namely at the time of the scooping.-[Torath Kohanim 6:27]

in his fist [This teaches us that] he may not make a measure for a fistful [but rather, he must use his fingers directly]. -[Torath Kohanim 6:27]

from the fine flour of the meal-offering and from its oil [Now, we already know that the flour to be scooped up is mixed with oil, so why does the verse specifically mention oil here?] From here, we learn that the fistful [must be taken] from a place [in the meal-offering] where there is an abundance of its oil [i.e., where the oil is mixed thoroughly with the flour].-[Sotah 14b]

the meal-offering [I.e., from that particular meal-offering;] it must not be mingled with another [meal- offering].-[Torath Kohanim 6:27]

and all the frankincense that is on the meal- offering, and he shall cause to [go up in] smoke [meaning] that he must gather up [all] its frankincense after the scooping, and cause it to go up in smoke. And since Scripture specifically stated this law only in one case of the meal-offerings mentioned in וַיִּקְרָא (see Lev.2:2), Scripture found it necessary to repeat this section [including this law], to include all [kinds of] meal-offerings, in accordance with their law.

9 in a holy place And which place is this? In the courtyard of the Tent of Meeting.-[Torath Kohanim 6:32].

10 It shall not be baked leavened. [As] their portion [literally, “It must not be baked leavened, their portion.” I.e., from the juxtaposition of these words, is derived the law that] even the leftover portions [of the meal-offering, which go to the kohanim,] are prohibited to be leavened.-[Men. 55a]

like the sin-offering and like the guilt-offering [This refers to two different cases:] “Like a sin- offering” refers to the meal-offering of a sinner. [How is this sacrifice like a sin- offering? Insofar as just as the sin-offering must be sacrificed for that specific purpose, so too, the מִנְחַת חוֹטֵא] if [the kohen] performed the scooping while having in mind that should not be for the purpose of this sacrifice, it is invalid. And “like a guilt-offering” refers to a meal- offering brought as a voluntary donation. Therefore, if [the kohen] performed the scooping while having in mind that it should not be for the purpose of this sacrifice, it is still valid.-[Torath Kohanim 6:35].

11 Any male Even if he has a blemish [which disqualifies him from performing the sacrificial service]. And why is this stated? If [this refers] to eating [the meal- offering, this is already stated [in Lev. 21:22, where Scripture says, referring to a kohen who has a blemish], “The offerings to his God from the holiest of the holy things [and from the holy things he may eat].” Rather, [Scripture here comes] to include blemished kohanim in the equal division [of meal-offerings, among all the kohanim [of the watch (מִשְׁמָר), see Rashi Lev. 7:9)]

Anything that touches [them, shall become holy] Sacrifices that have a lesser degree of holiness or ordinary food that comes in contact with a meal-offering and absorbs from it,

shall become holy to be like it [i.e., like the meal-offering], that if it is invalid, they will becomes invalid; and if it is valid, they will have to be eaten under the same stringency as the meal-offering [namely, within holy ground and only during the day of offering and the night following, until midnight].-[Torath Kohanim 6:38; Zev . 97b]

Ketubim: Tehillim (Psalms) 75:1-11

Rashi	Targum
1. For the conductor, al tashcheth, a psalm of Asaph, a song.	1. For praise; in the time that David said, "Do not harm your people." A psalm composed by Asaph, and a song.
2. We have thanked You, O God, we have thanked, and Your name is near; they have told Your wonders.	2. We have praised You, O LORD, we have praised You, and Your name is near, Your wonders have declared it.
3. When I take a festive day, I shall judge with fairness.	3. Because of the meeting of the festival, I will judge uprightly.
4. When the earth and all its inhabitants were melting away, I established its pillars forever.	4. The inhabitants of the earth melt away, and all who dwell in it; I have made its pillars firm forever.
5. I said to the perverse, "Do not behave perversely," and to the wicked, "Do not raise the horn."	5. I said to the mockers, "Do not mock," and to the wicked, "Do not exalt your honor."
6. Do not raise your horn on high, [do not] speak with [your] fat neck.	6. Do not exalt your honor to the height, you who speak in harshness and blasphemy.
7. For it is not from the east or from the west, neither from the desert does elevation come.	7. For there is none beside me from east to west, nor from the north, the area of deserts, to the south, the site of mountains.
8. But God judges; He humbles this one and elevates that one.	8. For God is a righteous/generous judge; this one he will humble, and this one he will exalt.
9. For a cup is in the hand of the Lord, and strong wine, a full mixture, and He pours out of this [cup], but all the wicked of the earth will drain and drink [it].	9. For the cup of cursing is in the hand of the LORD, and a harsh wine, full of a bitter mixture, to confuse the wits of the wicked by what is poured out from it, and more severe than the judgment of the ancients; yet its dregs and its foam all the wicked of the earth will press out and drink.
10. And I shall recite forever; I shall sing [praises] to the God of Jacob.	10. But I will tell forever the miracles; I will praise the God of Jacob.
11. And all the horns of the wicked I shall cut off; the horns of the righteous will be upraised.	11. But all the mighty loftiness of the wicked I will humble; I will uproot them from their strongholds; the mighty loftiness of the righteous/generous will be magnified.

Rashi’s Commentary for: Tehillim (Psalms) 75:1-11

1 al Tashchet [lit. do not destroy] Israel.

2 We have thanked You, O God for the good; we have thanked also for the evil.

and...is near Your name is always near in our mouth.

they have told Our generations [have] constantly [told] Your wonders.

3 When I take a festive day When we have a festival, we do not engage in obscenity and levity, as [do] all the nations.

I shall judge with fairness We take it to our heart to praise You and laud You according to the incident of that day.

4 When the earth and all its inhabitants were melting away, etc. On the day of the giving of the Torah, when the earth and all its inhabitants were melting away because of the condition You made with the Creation: that if Israel did not accept the Torah, you would return it [the earth] to void and chaos.

I: Your people, Israel.

established its pillars when I said, “We will do and we will hear.”

5 to the perverse To the wicked, who confuse Israel.

7 For it is not from the east of the sun or from its setting, and not from the deserts where you embark on a journey by caravan to increase [your] property; there is no power in any of these to raise [your] horn.

8 But God judges [you] for all the evil that you have done.

He humbles this one and elevated that one The elevated one He lowers, and the lowly He elevates.

9 For a cup of weakness is in His hand.

and strong wine Heb. חמר, strong. Vinos, or vinose, in Old French.

a full mixture The cup is full of a mixture, to mix and give all the Gentiles to drink.

and He pours out of this Out of this cup, He will pour and cause to gush forth their drinks, an expression of (Micah 1: 4): “as water poured (מגרים) down a steep place.”

10 And I shall recite forever From then on, [I will recite] His vengeance and His might.

11 And all the horns of the wicked of Esau.

I shall cut off As the matter that is stated (Ezek. 29:14): “And I shall lay My vengeance against Edom by the hand of My people, Israel.” They will cut off the horn of Esau (the enemy), and then the horns of the Righteous/Generous One of the world, Israel, who are the praise of the Holy One, blessed be He will be upraised.

Meditation from the Psalms

Tehillim (Psalms) 75:1-11

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

The superscription of this psalm ascribes authorship to Assaf.^[1] The preceding psalm concludes with the ominous words, the tumult of Your opponents rising always. This terrible din is amplified by the screams of Israel in exile, as they suffer at the hands of their tormentors, they shout a plea: Al Tashchet, Do not destroy!^[2] (Think: Chanukah in 5 days. Remember that the Maccabees restored the Temple on the same day that Esau’s descendants desecrated it.)

Israel's anguish will intensify as the end of the exile draws near. At that time, calamities will befall Israel in rapid succession. The world will be engulfed in the colossal conflict of Gog and Magog, which will scar the face of the earth. Trampled and terrified, Israel will turn to God with the fervent prayer, Al Tashchet, Do not destroy!^[3]

HaShem will respond with the assurance that salvation is imminent. He is only waiting for the most propitious moment to bring complete ruin upon His foes. Then, All the pride of the wicked I shall cut down; exalted shall be the pride of the righteous.^[4]

This psalm is dedicated to the final era of the exile, the period known as kibbutz galiyot (קִבּוּץ גָּלֻיּוֹת) – the ingathering of the exiles.^[5]

The ingathering of the exiled communities, consisting as it does of the complete return of all the exiles, is regarded as belonging to the messianic age, and the Talmud does not therefore regard the return following the proclamation of Cyrus as the Ingathering of the Exiles. Nachman b. Chisda interprets Isaiah 45:1 as meaning, "HaShem said to His anointed concerning Cyrus," and explains, "the Holy One, blessed be He, said to the Messiah, 'I have a complaint on thy behalf against Cyrus. I said "He shall build my city and gather my exiles",^[6] and he merely said^[7] "whoever there is among you of all his people, let him go up"^[8] and the Talmud states that "the day of the Ingathering of the Exiles is as great as the day on which heaven and earth were created".^[9]

In the Amida (or Shemone Esrei, the prayer of “eighteen”), we recite a blessing for: “the ingathering of the exiles.” The blessing reads: “Sound the great shofar of our freedom. And raise up a miracle to gather our exiles (kibbutz galiyot). Gather us together from the four corners of the earth. Praised are you HaShem who gathers the people of Israel from the far reaches”. This blessing expresses our yearning for the restoration of our souls and our return to the land. We constantly yearn with the question: When we will be restored?^[10]

Olam Haba, the world to come, is the period of the Resurrection which will take place after the coming of Mashiach. It will follow the rebuilding of the Beit HaMikdash and Kibbutz Galiot, the ingathering of the exiles.^[11]

The Zohar^[12] says that in advance of the 210 years of the Resurrection of the Dead, there is a 40-year period of Kibbutz Galiot, Ingathering of the Exiles. As the name implies, it is the period during which all remaining Jews will be brought back to the Land of Israel. And as the number implies, it corresponds to the 40 years the Jewish people wandered in the desert. This idea is based on the understanding of the Prophet:

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

In other words, the end of Jewish history perfectly mirrors the beginning of Jewish history in the time of Moses. We began with 210 years of life in Egypt, meant to bring us back to the level of Adam before the sin (though just the opposite resulted), and then, we "wandered" outside the Land of Israel for 40 years. So too, at the end of history, we may experience a process of returning to the land over the course of 40 years, followed by a 210-year period necessary to return to the level of Adam before his sin.

Let us piece this idea together with the Zohar's explanation that Kibbutz Galiot, the Ingathering of the Exiles, will last 40 years, the precise amount of time that the Generation of the Desert wandered during Moshe's time. This implies that wherever the Dor HaMidbar^[13] failed, the final generation of Dor HaMashiach^[14] will have to rectify.

According to some sources in the Zohar, the official beginning of the ingathering may have been the year 5750 from creation, or 1990 CE.^[15] This corresponds to the demise of the Soviet Union and its stranglehold on millions of Jews. This also corresponds to the last quarter of the sixth millennium, which, corresponding to the six days of creation, equals the afternoon just prior to Shabbat, when preparations greatly accelerate life's pace.

Kabbalists say that the Messianic Era must occur in advance of Techiyat HaMaitim, the resurrection of the dead, specifically sometime within the forty years of Kibbutz Galiot. As of this writing, that would mean Mashiach must come and prepare mankind for Resurrection of the Dead, and all Jews must return to Israel, over the next 16 years (5790 – 5774).^[16] Of course, we firmly believe that Mashiach can come today!

The Zohar^[17] says that just as the actual birth of a child becomes increasingly obvious with time, so, too, will Mashiach's arrival eventually become so obvious that even a school child will be able to make the calculation.

Kibbutz Galiot, the conquest and development of Eretz Yisrael by the Jewish People is one of the main responsibilities of Mashiach ben Yosef. This is because Eretz Yisrael serves as the catalyst for Tikkun Olam. The Vilna Gaon in Kol HaTor^[18] elaborates on the goals of Kibbutz Galiot. This includes the conquest of the land and the Jewish People’s established presence there; the removal of the Ruach HaTumah, the spirit of impurity, from the land.

Once the “Ruach HaTumah” has been removed and/or subjugated, the next stage in the mission of Mashiach ben Yosef is the fulfillment of the mitzvot of Eretz Yisrael; thus developing the innate holiness of the land and allowing it to spill forth, spiritually elevating and refining the Jewish nation dwelling there. 

This period of ingathering will have two phases: Pre-Mashiach and Post-Mashiach. During the Pre-Mashiach period, history will still be subject to hidden Divine Providence. There will be limited aliyah^[19] to Israel, but many situations will force Jews around the world to reconcile their feelings regarding the Land of Israel and redemption.

During that phase, it may look as if not much is happening to help the process of exile-ingathering, when in fact, a hidden winnowing process could be in full swing. Some Jews may feel a yearning to live in Israel, whether they will get there or not, while others may feel disenchanted and neutral to the idea of living on the land.

At that time, the importance of one’s feelings and attachment to the Land of Israel may be virtually unnoticeable to most people. However, many midrashim explain that where a person stood with respect to the concept of living in Israel and their drive for closeness to HaShem will make an important difference during Phase Two.

Phase One, within this 40-year period of ingathering, will come to a conclusion just before and during the arrival of Mashiach ben David. Having come to save the Jewish people from the cataclysmic war of Gog and Magog (if that is the path history takes), and to rid the world of evil, the reality of HaShem, the priority of Torah, and, the centrality of the Land of Israel will become eminently clear.

With the yetzer hara, the evil impulse, on the way out of history for good, the era of free will choice will come to an end forever.^[20] With the end of free will, the opportunity to earn reward and enhance one’s portion in the World to Come will also cease, forever.

What is important to us is that as the moment of transition from Phase One to Phase Two approaches, one can expect miracles to become increasingly more obvious, free will to become increasingly reduced, and world history to become increasingly more precarious.

In The Laws of Kings,^[21] Maimonides writes:

1. The Messianic King will arise in the future and restore the Davidic Kingdom to its former state and original sovereignty. He will build the Temple and gather the dispersed of Israel. All the laws will be re-instituted in his days as they had been aforetimes; sacrifices will be offered, and the Sabbatical years and Jubilee years will be observed fully as ordained by the Torah.

2. Anyone who does not believe in him, or whoever does not look forward to his coming, denies not only the other prophets but also the Torah and of Moses our Teacher. For the Torah attested to him, as it is said:

Devarim (Deuteronomy) 30:1-5 And it will be, when all these things come upon you the blessing and the curse which I have set before you that you will consider in your heart, among all the nations where the Lord your God has banished you, 2. and you will return to the Lord, your God, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day you and your children, 3. then, the Lord, your God, will bring back your exiles, and He will have mercy upon you. He will once again gather you from all the nations, where the Lord, your God, had dispersed you. 4. Even if your exiles are at the end of the heavens, the Lord, your God, will gather you from there, and He will take you from there. 5. And the Lord, your God, will bring you to the land which your forefathers possessed, and you will take possession of it, and He will do good to you, and He will make you more numerous than your forefathers.

We live in interesting times!

We are now five days from Chanukah. The festival of thanksgiving:

Shabbat 21b “What is Chanukah? Our Rabbis taught: On the twenty-fifth of Kislev begin the eight days of Chanukah; we may not eulogize on these days nor may we fast on them. When the Greeks entered the Temple, they defiled all the oil in the Temple. And when the royal house of the Hashmonian’s prevailed and were victorious over them, they searched and found only one vial of oil which still had the stamp of the Kohen Gadol (High Priest) intact, and it contained enough to light for only one day. A miracle occurred and they used this oil to light for eight days. The next year, they fixed this date and made it a festival, celebrated with praise and thanks.”

Curiously, this year it coincides with the American festival of Thanksgiving. Our psalm also speaks of this festival, as we would expect:

Tehillim (Psalms) 75:2 We give thanks unto Thee, O God, we give thanks, and Thy name is near; men tell of Thy wondrous works.

Tehillim (Psalms) 75:11 All the horns of the wicked also will I cut off; but the horns of the righteous shall be lifted up. 

When we look at the time when we read this Torah portion, in the Tishri triennial cycle, we read it close to Tisha B’Ab. In Genesis 33:1ff, we read where Jacob is confronted by Esau, on his return to Canaan, on Tisha B’Ab. Chanukah was the victory over the confrontation with the descendants of Esau.^[22]

Ashlamata: Yehezchel (Ezekiel) 14:12-20 + 16:62

Rashi	Targum
12. Then the word of the Lord came, saying:	12. The word of prophecy from before the Lord was with me, saying:
13. "Son of man, if a land sins against Me by trespassing grievously, I shall stretch forth My hand upon it and break its staff of bread, and I shall send famine upon it and cut off from it [both] man and beast.	13. “Son of Adam, if a land shall sin before Me by being faithless and I raise the striking power of My might against it and break off within it the support of food, and send famine into it and destroy man and cattle therein,
14. Now should these three men be in its midst-[namely] Noah, Daniel, and Job-they would save themselves with their righteousness, says the Lord God.	14. and even if these three men were in it — Noah, Daniel, and Job — they, by their merit, could save only their own lives, says the Lord God.
15. If I would cause wild beasts to pass through the land and they bereave it, and it becomes desolate without a passerby because of the beasts,	15. If I cause wild beasts to pass through the land, and they leave it in a state of bereavement, and it shall become a desolation, devoid of passers-by because of the wild beasts:
16. [Even] these three men [would be] in its midst, as I live-says the Lord God-if they would save sons or daughters! They alone would be saved, but the land would be desolate.	16. even if these three men were in it, as I live, says the Lord God, no sons or daughters would be saved, but these alone would be saved, and the land would become a desolation.
17. Or [if] I bring a sword upon that land and say, 'Let a sword pass through the land, and I shall cut off from it [both] man and beast.'	17. Or, if I will bring upon that land those who slay by the sword, and I say. Those who slay by the sword shall pass through the land, and I will destroy man and cattle therein:
18. And these three men are in its midst, and I live-says the Lord God-they will not save sons and daughters, but they alone will be saved.	18. and these three men were in the midst of it, as I live, says the Lord God, they shall not save sons and daughters but only they alone would be saved.
19. Or if I send forth a pestilence to that land and pour out My fury upon it [and] upon blood, to cut off from it man and beast,	19. Or, if I will send pestilence upon that land and pour out My fury upon it by slaying destroying man and cattle from it,
20. And Noah, Daniel, and Job are in its midst, as I live, says the Lord God, if they will save a son or a daughter; they with their righteousness would save themselves.	20. and Noah, Daniel, and Job were in it, as I live, says the Lord God, they could save neither son nor daughter; they, by their merit,' would save only their own lives.”
16:62. And I shall establish My covenant with you, and you will know that I am the Lord.	62. Then shall I establish My covenant with you, and you shall know that I am the Lord.

Rashi’s Commentary to: Yehezchel (Ezekiel) 14:12-20 + 16:62

13 staff of bread: Support [provided by] bread.

14 Noah, Daniel, and Job: Because each of these three saw three worlds: Noah saw the world built up, destroyed, and rebuilt; and Daniel, the Temple. Or himself: first a prince over all the princes, eventually cast into a lions’ den, and [ultimately] restored to his greatness. Likewise, Job saw himself well-established, destroyed, and [again] well-established. Therefore, they were brought as a parallel to the generation of Jeconiah, which saw the Temple while it was built and while it was destroyed, and the [Temple’s] second building. And the Holy One, blessed be He, said the following to them: “I am showing you great affection, you, Jeconiah and [those of] his exile. Should one of the lands of the nations sin against Me and had I decreed upon it one of these four punishments, either 'famine' (verse 13), 'wild beast' (verse 15), 'the sword' (verse 17), or 'pestilence' (verse 19) as they appear in this chapter, consecutively, and these three righteous men were in its midst, they would save neither son nor daughter. Yet I will bring [all] four of them on [your brethren in] Jerusalem, and [still] leave over for you some of your sons who are there although you are not in its midst. And not because they are worthy of being saved, but to console you when they are exiled [to an area] near you and you will see their evil deeds and be consoled about the evil that I brought upon them. For you will see that it could no longer be tolerated.” [The annotator of our ms. remarks:] (This is the theme of this entire chapter. This [following] explanation cannot be made fit, and it appears that it is not the wording of the rabbi [viz. Rashi]. It appears further that this edition [of Rashi in which this comment was found] is missing one of the four punishments, from אוֹ, or, until כִּי or.) Another explanation: If a land sins against Me, etc. and had these three men been in its midst [namely] Noah, Daniel, and Job because the Holy One, blessed be He, saved these three men from these three [four] judgments, Scripture mentioned these. Noah was saved from the three of them. How do we know [that he was saved] from wild beasts? When he entered the ark, all the beasts attempted to enter, but the Holy One, blessed be He, did not allow them, as it is written (Gen. 7:16): “and the Lord shut around him.” Now the word “shut” refers only to protection from beasts, as Scripture states (Dan. 6:23): “and he shut the lions’ mouths, and they did not hurt me.” A lion came to enter [the ark] and its teeth were set on edge; a bear came to enter, and its feet would totter, etc. (see Gen. Rabbah 31:12). How do we know [that he was saved] from famine? For it is said (Gen. 5:29): “from the soil, which the Lord has cursed.” Go out and learn Genesis Rabbah (25:3) where it enumerates the ten famines that descended upon the world, and you will find that one of them was in the time of Noah, and it brings proof from “from the soil, which… [He] cursed.” From the sword, this is the Flood, and moreover, the people of his generation sought to attack him, saying, “We will not allow him to enter,” but the Holy One, blessed be He, saved him: said the Holy One, blessed be He, “I will not allow him to enter except at midday [in broad daylight], and whomever it hurts, let him protest.” That is what is written (Gen. 7:13): “In this very (עֶצֶם) day Noah came [into the ark]” at the strong point (עֱצוּמוֹ) of the day. Daniel, when Nebuchadnezzar entered the Temple in the days of Jehoiakim, he slew Jehoiakim and spared Daniel. He expelled Daniel [into] a peaceful exile because he found him to be full of a spirit of wisdom. From famine, for until Jerusalem was conquered in the days of Zedekiah, Nebuchadnezzar besieged it for three years [during which it suffered a famine], as is said (II Kings 25:3): “the famine became severe in the city,” and also (in Jer. 52:6): “and the famine became severe.” How do we know [that he was saved] from beasts?“ and shut the lions’ mouths (Dan. ibid.), and they did not hurt me.” Likewise, you find that Job was saved from the three of them. How do we know [that he was saved] from famine? According to the one who says (Baba Batra 15b) that Job lived in the time of Jacob, we find that there was a famine in his days. How do we know [that he was protected] from beasts? For it is written (Job 1:10): “and his cattle has broken out into the land.” It has breached the [natural] limitations of the world. [Usually wolves kill goats, but Job’s goats killed wolves; B. B. 15b.] How do we know [that he survived] the sword? (ibid. 16:13) “He splits my kidneys and does not have compassion.”

Now should these three men be in its midst [namely] Noah, Daniel, and Job, they would save themselves with their righteousness.: Why are sons and daughters not mentioned [in verse 14] in regard to the death by famine, i.e., it is not stated about them, “[as I lived] if they will save sons or daughters!” as they are mentioned in the last two punishments (verses 16, 18)? This is to depict Daniel, for he was one of those three saved from famine, he was of the generation of Jeconiah, and neither sons nor daughters were rescued with him. Concerning him Isaiah prophesied (56:4): “[For] so says the Lord to the to the eunuchs who will keep My Sabbaths.”

15 If… wild beasts: Heb. לוּ. If wild beasts.

17 sword: Troops for battle.

Commentary on the Ashlamata of Yehezchel (Ezekiel) 14:12-20 & 16:62

By: H.Ex. Adon Shlomoh Ben Abraham

We now come to the third reading of the third sabbath of Penitence, and as known this leads us to Tishah B” Av this next week. For the last three weeks, these commentaries for the Sabbath of penance Ashlamata have been difficult. The warnings that God spoke to Israel and Judah for their disobedience are not just historical stories, but they are warnings for us today. The message from the days of the prophets echoes down to us today. Thousands of years later we see what happens when a people do not fear and worship HaShem. As we look around at what is going on in our world the conclusion, we should draw is that we are at the threshold of chastisement and judgement for our disobedience and lack of “fear of God”. God is a drawing of all nations to Jerusalem some to the water of Life and some to destruction. Our focus must be on repentance and return to HaShem it must be on returning to the path of Torah. The path is not straight for everyone at his time, but HaShem will make it straight and bring all the nations to their walk on it. To adjust our life and our behavior and beliefs along with our attitudes into conformity to God’s Torah.

The main theme of verses 12-20 is if anyone or country sins, even the perfect Righteous men (Tzaddikim) who live there will not be able to save anyone except themselves from God's punishment. It is common in the Hebrew language to state a thing as done by the Lord, which he only suffers or permits to be done. So absolute and universal is the governance of God, that the smallest occurrence cannot take place without his will or permission. As we look around us today, we must keep this thought forefront in our minds.

In this this passage God is speaking to the House of Israel and to the aliens that are in the land, saying: "Son of man: When a land sins against Me by trespassing grievously, I shall stretch out My hand against it… When a land sins against me by acting faithlessly, I'm going to charge it in four ways. I can send the payment by famine, wild animals, a Sword, or a pestilence.^[23] In the last couple of weeks, we've seen this word land used a couple of times in our readings. “When a land sins against me”. The Word used here is in a current context speaking of the land of Israel and in a greater context it can be understood as speaking of the Earth. This is how it was used in Gen.1:1. The prophet was speaking to Israel and the aliens living in Israel. In the larger context we know that this same principle applies to every man, everywhere in the whole land / Earth. Only the righteousness of the righteous person will save that person from calamity, destruction and Judgement.

Even if these three men, Noah, Daniel and Job were in the land, they would only save their own lives through their righteousness"(vv 13-14). Noah and Job were familiar figures in the lore and legends of Israel, while Daniel was an outstanding contemporary of Ezekiel who also went to Babylon in the exile. “The reasons for citing these three specifically as examples of the perfect Tzaddik(righteous) in this context is discussed at great length by our commentators. "These three are mentioned because Noah alone survived the flood, but he could not protect the people of his generation. Likewise, Daniel was unable to protect all his people, for he alone was accorded high status in Babylon, while Job could not even protect his own children and household because they were all destroyed, and he alone survived. This is why it says that even if the three of them were present together, the line of judgment would not necessarily protect anyone else" (Metzudat David on v.14) ^[24]

Why these three men and why where they remembered in this order, Noah first and then Daniel and then Job? What do we know about these three righteous men?

1). Noah saw the destruction of the whole world. Noah obeyed God and was a righteous gentile. Noah acted on what he knew and what God instructed him. The last of the antediluvian prophets.^[25] Understood as a new “Adam” of a new creation. The father of the human race.^[26] He is also described as being “righteous” (צַדִּיק, tsaddiq), “blameless” (תָּמִים, tamim), and one who “walked with God” (Gen 6:9). In (Isa 54:9)—The Lord refers to the “days of Noah” to illustrate the certainty that He will keep His promises to the Jewish nation, just as He kept His promise never to destroy the earth by flood through His covenant with Noah^[27] Yeshua compares the “days of Noah” to the coming of the Son of Man to give us a clue what the state of humankind will be in at the coming of the Son of Man. Mankind will be unconcerned about spiritual matters and will be caught off guard by the coming judgement. Many will turn away, betray and hate each other”. (Mat.24:10, 37–38; Luk. 17:26–27). Noah saw the new creation after the destruction of the flood. He experiences a restoration.

2). Daniel saw the destruction of his kingdom and his city of Jerusalem, which was in his days and all his brothers went into exile, and he saved his soul in honor and virtue with the king of Babylon. Daniel gives us insight to the workings between a gentile king Nebuchadnezzar, and the divine king Adonai and his companions commitment to remain faithful to God. Daniel helps to establish several important themes, including the relationship between divine and human sovereignty, the superiority of Israel’s God, and the resolute faithfulness of God’s servants in exile. Daniel teaches us of four kingdoms in the context of four judgements, Daniels visions are interrupted to be more concerned with the reign of Antiochus IV “Epiphanes” (God manifest) than with the previous empires or reigns. Polybius notes that Antiochus’ surname was sometimes mockingly changed to “Epimanes” (“crazy”; Polybius, Histories 26:1).^[28] Daniel prophecies reach down to the last days, and he looked for the end of his exile. The book of Daniel is the only book in the Hebrew Bible which directly and openly attests a belief in bodily resurrection (Dan 12:2–3).

3). Job saw the destruction of his house, property, sons and daughters. He was sorely tested and suffered. Job is the one bible character that gives us insight into a righteous man’s suffering, as the end result of a heavenly discussion between God and “the Satan.” Job debated issues of reward and punishment with four friends and was in the end vindicated by God. Job is used today to undermine the teaching in the bible. Some scholars say Job may or may not be a historical person and never existed. HaShem teaches us otherwise since he mentions Job as a righteous man. Job saw the destruction, lived through the calamity and experienced his restoration with blessings greater than experienced before.

Why these three mentioned, because the three of them stood in their righteousness in the trial, and were saved, as Noah. Daniel withstood a great trial, which threw him into the lion's den, and he trusted God would be able to save him. Job withstood his trial with evil boils from head to toe. He persisted in the trial and did not sin with his lips to speak things that are not true against God. Remembering the righteousness of these three righteous men, we come to understand in their righteousness they saved themselves and not others.^[29] Four judgments are mentioned in relation to these four men in the destruction of Jerusalem…. and the evil beast, which is scion of the king of Babylon, because he is called a lion, as he said, a lion rose from his thicket (Jeremiah 4:7) and it is a truly evil animal, and … the sword that was in the city, the sword of the Chaldeans, and the thing that is the plague and famine that ruled them during the siege.

We now learn that after the destruction and judgement when the exile comes to and end and all our punishments, trials, and troubles have ended we will be restored to a new world and under the rules of God's providence. Each one of us must humbly repent and return to HaShem and follow God’s ways to have our own righteous deeds which will protect us.

The paradox is that despite this, owing to God's love for Israel, even when He would strike Jerusalem with the imminent blow, "yet behold, there shall be left therein a remnant to be brought out, both sons and daughters" (v 22). Although many would die when the Babylonians captured the city, others would survive and would be taken to Babylon to join the exiles who were already there, who would see their ways and deeds, "…and you shall know that not without cause have I done all that I have done there, says the Lord God" (v 23). ^[30] Out of His four judges – the sword, famine, evil beasts and plague" – against Jerusalem, God will spare and bring a remnant of “sons and daughters”. Isa.2:3. I shall establish my covenant with you, you shall know that I am HaShem. Ezk.16:62

Special Ashlamata: Yeshayahu (Isaiah) 1:1-27

Rashi	Targum
1. ¶ The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.	1. ¶ 1.1 The prophecy of Isaiah the son of Arnoz, which he prophesied concerning the men of Judah and the inhabitants of Jerusalem in the days of Uzziah, Jothan, Ahaz, Hezekiah, kings of the house of Judah.
2. Hear, O heavens, and give ear, O earth, for the Lord has spoken; Children I have raised and exalted, yet they have rebelled against Me.	2. Hear, O heavens which shook when I gave My Law to My people, and give ear, O earth which reeled before My word; for the LORD speaks: "The house of Israel is My people, I called them sons. I cherished and glorified them, but they have rebelled against My Memra.
3. An ox knows his owner and a donkey his master's crib; Israel does not know, my people does not consider.	3. The ox knows its owner, and the ass its master's crib; but Israel does not teach to know the fear of Me, My people does not understand, to return to My Law."
4. Woe to a sinful nation, a people heavy with iniquity, evildoing seed, corrupt children. They forsook the Lord; they provoked the Holy One of Israel; they drew backwards.	4. Woe, because they were called a holy people, and sinned; a chosen congregation have multiplied sins; they were named as a beloved seed and they acted wickedly, and it was said of them, "Cherished sons”: and they corrupted their ways! They have forsaken the service of the LORD, they have despised the fear of the Holy One of Israel, because of their wicked deeds they are turned about and backwards.
5. Why are you beaten when you still continue to rebel? Every head is [afflicted] with illness and every heart with malaise.	5. They do not understand so as to say, "Why are we still smitten?" They continue to sin. They do not say, "For what reason is every head sick and every heart mournful?"
6. From the sole of the foot until the head there is no soundness-wounds and contusions and lacerated sores; they have not sprinkled, neither have they been bandaged, nor was it softened with oil.	6. From the remnant of the people even to the heads there is not among them one that is perfect in my fear. All of them are disobedient and rebellious; they defile themselves with sins as a dripping wound. They do not forsake their arrogance and they do not desire repentance, and they have no merits to protect them.
7. Your land is desolate; your cities burnt with fire. Your land-in your presence, strangers devour it; and it is desolate as that turned over to strangers.	7. Your country lies desolate, your cities are burned with fire; in your very presence the Gentiles take possession of your land; and because of your sins it is removed from you, and given to aliens.
8. And the daughter of Zion shall be left like a hut in a vineyard, like a lodge in a cucumber field, like a besieged city.	8. And the congregation of Zion is left like a booth in a vineyard after they have picked it clean, like a tent for staying overnight in a cucumber field after they have stripped it, like a city which is besieged.
9. "Had not the Lord of Hosts left us a remnant, we would soon be like Sodom; we would resemble Gomorrah." {P}	9. Had the abounding goodness of the LORD of hosts not left us a remnant in his mercies, then our sins would have been with us, so that as the men of Sodom we should have perished, and as the inhabitants of Gomorrah we should have been destroyed. {P}
10. ¶ Hear the word of the Lord, O rulers of Sodom; give ear to the Law of our God, O people of Gomorrah!	10. ¶ Listen to the word of the LORD, you rulers whose deeds are [as] evil as [those of] the rulers of Sodom! Give ear to the Law of our God, you people whose deeds resemble [those of] the people of Gomorrah!
11. Of what use are your many sacrifices to Me? says the Lord. I am sated with the burnt-offerings of rams and the fat of fattened cattle; and the blood of bulls and sheep and he goats I do not want.	11. There is no pleasure before Me in the multitude of your holy sacrifices, says the LORD. Enough of burnt offerings of rams and fat of fed beasts and blood of bulls or lambs or kids; in such things there is no pleasure before Me.
12. When you come to appear before Me, who requested this of you, to trample My courts?	12. When you come to be seen before Me, who requires this from your hand, that you should come? Do not trample My courts!
13. You shall no longer bring vain meal-offerings, it is smoke of abomination to Me; New Moons and Sabbaths, calling convocations, I cannot [bear] iniquity with assembly.	13. Do not continue to bring an offering which is stolen; it is a despised oblation before me. At new moons and Sabbaths you gather in assembly without forsaking your sins, so that your prayers might be accepted in the time of your assemblies.
14. Your New Moons and your appointed seasons My soul hates, they are a burden to Me; I am weary of bearing [them].	14. Your new moons and your appointed feasts My Memra despises; they are before Me as something despicable; I have forgiven much.
15. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood.	15. And when the priests spread forth their hands to pray for you, I take up the face of My Shekhinah from you; even though you pray much concerning yourselves, there is no pleasure before Me to accept your prayers; because your hands are full of innocent blood.
16. Wash, cleanse yourselves, remove the evil of your deeds from before My eyes, cease to do evil.	16. Return to the Law; make yourselves clean from your sins; remove the evil of your deeds from before My Memra; cease to do evil.
17. Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, plead the case of the widow. {S}	17. Learn to do good; seek judgment, acquit him that is robbed, judge the case .of the fatherless, act on the complaint of the widow. {S}
18. Come now, let us debate, says the Lord. If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.	18. Then, when you, return to the Law, you will beseech before Me, and I will carry out your request, says the LORD: though your sins are scarlet like dyed cloth, they shall be white like snow; though they are red like crimson, they shall become like pure wool.
19. If you be willing and obey, you shall eat the best of the land.	19. If you are willing and attend to My Memra, you will eat of the good of the land;
20. But if you refuse and rebel, you shall be devoured by the sword, for the mouth of the Lord spoke. {P}	20. but if you refuse and do not attend to My Memra, by the adversary's sword you will be killed; for by the Memra of the LORD it has been so decreed. {P}
21. ¶ How has she become a harlot, a faithful city; full of justice, in which righteousness would lodge, but now murderers.	21. ¶ How the faithful city’s deeds have turned to become as [those of] a harlot, she that was full of those who perform judgment! Truth was done in her, and now they are killers of souls.
22. Your silver has become dross; your wine is diluted with water.	22. Your silver has become dross, your wine mixed with water.
23. Your princes are rebellious and companions of thieves; everyone loves bribes and runs after payments; the orphan they do not judge, and the quarrel of the widow does not come to them. {S}	23. Your princes are rebellious and companions of thieves. All of them love to accept a bribe, saying - a man to his neighbour - assist me in my case, so that I will repay you in your case. They do not defend the fatherless and the complaint of the widow does not come before them. {S}
24. "Therefore," says the Master, the Lord of Hosts, the Mighty One of Israel, "Oh, I will console Myself from My adversaries, and I will avenge Myself of My foes.	24. Therefore the LORD of the world says, the LORD of hosts, the Strong One of Israel: "The city of Jerusalem I am about to comfort, but woe to the wicked when I am revealed to take just retribution from the enemies of the people, and I will return vengeance to the adversary.
25. And I will return My hand upon you and purge away your dross as with lye, and remove all your tin.	25. And I will turn the stroke of My might upon you and I will separate, as those who purify with lye, all your wicked and I will remove all your sinners.
26. And I will restore your judges as at first and your counselors as in the beginning; afterwards you shall be called City of Righteousness, Faithful City.	26. And I will appoint- in you true judges. steadfast as at the first. and your counsellors as at the beginning. Afterward you will be called the city of truth, the faithful city.
27. Zion shall be redeemed through justice and her penitent through righteousness.	27. Zion will be redeemed when judgment is performed in her, and the ones who have performed the Law will return to her in righteousness/generosity.
28. And destruction shall come over rebels and sinners together, and those who forsake the Lord shall perish.	28. But rebels and sinners will be shattered together, and those who have forsaken the Law of the LORD will be consumed.
29. For they shall be ashamed of the elms that you desired, and you shall be humiliated because of the gardens that you chose.	29. For you will be ashamed of the oaks of the idols in which you delighted; and you will be humiliated for your gardens of the idols in which you assemble.
30. For you shall be like an elm whose leaves are wilting, and like a garden that has no water.	30. For you will be like a terebinth when its leaves fall, and like a channeled garden without water.
31. And the[ir] strength shall become as tow, and its perpetrator as a spark, and both of them shall burn together, with no one to extinguish [the fire]. {P}	31. And the strength of the wicked will become as a tow of flax, and the deed of their hands as a spark of fire; as when they are brought near to each other and both of them burn together, so will the wicked come to an end, they and their wicked deeds, and there will be no pity for them. {P}

Rashi’s Commentary for: Yeshayahu (Isaiah) 1:1-27

1 the vision of Isaiah the son of Amoz Said Rabbi Levi: We have a tradition from our ancestors that Amoz and Amaziah, king of Judah, were brothers.

which he saw concerning Judah and Jerusalem Now, did he not prophesy concerning many nations, viz. the prophecy of Babylonia (ch. 13), the prophecy of Moab (ch. 15)? Thus you learn that this is not the beginning of the Book, and that the Book is not given its name for this prophecy. So we learned in the Baraitha of the Mechilta (Exod. 15:9, 10): “In the year of King Uzziah’s death” (6:1) is the beginning of the Book, but there is no early and late in the order [i.e., the order of the chapters is no indication of the chronological order. (Others read: There is no early and late in the Book Parshandatha.] The context proves this point, for, on the day of the earthquake (see Zech. 14:5), the day Uzziah became a metzora (see 2 Chron. 26:19), it was said: “Whom shall I send and who will go for us?” And I said, “Here I am; send me” (6:8). We learn that this was the beginning of his mission, and this prophecy was said afterwards. And concerning this alone, it is stated: which he saw concerning Judah and Jerusalem, just as Scripture says concerning each nation, “the prophecy of such and such a nation.” Here too, Scripture writes: “which he saw concerning Judah and Jerusalem.” Since they are harsh reproofs, he calls them “chazon,” which is the harshest of the ten expressions by which prophecy is called, as is stated in Gen. Rabbah (44:7), and proof of this is the verse (infra 21:2), “A harsh prophecy (חָזוּת) was told to me.”

in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah. These four kings he buried, [i.e. he outlived,] in his lifetime. On the day Uzziah became a metzora, the Shechinah rested upon him, and he prophesied all the days of these kings, until Manasseh arose and killed him. (And this prophecy was said in the days of Hezekiah after the ten tribes were exiled.)

2 Hear, O heavens, and give ear, O earth And Moses said, “Give ear, O heavens,...and may the earth hear” (Deut. 32:1). Why did Isaiah change the wording? Our masters taught concerning this matter, [and] many midrashim [are] in the section entitled “Ha’azinu” in Sifrei, but the Sages disagreed with them and said: A matter is not so unless witnesses come and testify. If their words coincide, their testimony is fulfilled; if not, their testimony is not fulfilled. Had Isaiah not addressed the heavens with giving ear and the earth with hearing, the heavens would testify and say, ‘When we were called to this testimony in Moses’ time, when he said, (Deut. 30:19) “I call heaven and earth to witness against you,” we heard with an expression of giving ear,’ and the earth would testify, ‘I was called with an expression of hearing,’ hence their testimony would not coincide. [Therefore,] Isaiah came and reversed the matter. Consequently, both are found to testify with an expression of giving ear and with an expression of hearing.

for the Lord has spoken That you should be witnesses in this matter, when I warned them in Moses’ time. Therefore, come and hear what I reason with them, for they transgressed the warning, I did not sin against them, but I raised them and exalted them, yet they rebelled against me. [Another version reads:] That you should be witnesses in this matter. Now, where did He speak? “Give ear, O heavens and I will speak” (ibid. 32:1). [So this was taught] in Mechilta (Bo 12).

3 his owner Heb. קֽנֵהוּ [is] like מְתַקְּנוֹ , the one who affixes him to the plowshare for plowing by day, and since he has accustomed him to this, he knows him. The dull donkey, however, does not recognize his master until he feeds him. Israel was not intelligent like the ox, to know, when I called him and said, “Israel will be your name” (Gen. 35:10), and I informed them of several of My statutes, yet they deserted Me, as is related in Ezekiel (20:39): “Let each one go and worship his idols.” Even after I took them out of Egypt and fed them the manna and called them, “My people, the children of Israel,” they did not consider even as a donkey. Another explanation is:

An ox knows its owner An ox recognizes his owner so that his fear is upon him. He did not deviate from what I decreed upon him, by saying, I will not plow today. Neither did a donkey say to his owner, I will not bear burdens today. Now, these [creatures,] who were created to serve you, and are not destined to receive reward if they merit, or to be punished if they sin, did not change their manner, which I decreed upon them. Israel, however, who, if they merit receive reward, and if they sin are punished.

does not know i.e., did not want to know; they knew but trod with their heels, and My people did not take heart to consider.

4 Woe Every instance of הוֹי in Scripture is an expression of complaining and lamenting, like a person who sighs from his heart and cries, “Alas!” There are, however, several, which are an expression of a cry, the vocative voice, e.g., “Ho, ho, flee from the land of the north” (Zech. 2:10), which the Targum renders, אַכְלוּ , an expression of announcing.

Woe There is a reason to cry about a holy nation that turned into a sinful nation, and a people referred to by the expression, “for you are a holy people” (Deut. 7:6), turned into a people with iniquity.

a people heavy with iniquity The heaviness of iniquity. The word denotes a person who is heavy, pesant in French, ponderous. The word כֶבֶד is a substantive of heaviness, pesantoma in French, and is in the construct state, and is connected with the word עָוֹן , iniquity.

evildoing seed And they were seed whom the Lord blessed (Isa. 61:9). Similarly, they were children of the Holy One, blessed be He, and they became corrupt.

they provoked Heb. נִאֲצוּ , they angered.

they drew backwards [The root נְזִירָה ,] wherever it appears, is only an expression of separation. Similarly, Scripture states: “And they shall separate (וְיִנָּזְרוּ) from the holy things of the children of Israel” (Lev. 22: 2), “the one separated (נְזִיר) from his brothers” (Gen. 49:26). Here too, they drew away from being near the Omnipresent.

5 Why are you beaten... A person who was punished (lit. beaten) and repeats his sin his friend admonishes him and says to him, For this you have been punished, yet you do not take heart to say, ‘For this I have been punished. I will not repeat it again.’ Here too, why are you beaten since you continue disobedience, to turn away from following the Omnipresent? Is not every head afflicted with illness and every heart with malaise? Why then do you not understand?

6 soundness An expression of perfection, sound without pain.

wounds Heb. פֶּצַע , i.e., a wound of a sword.

contusions Heb. חַבּוּרָה , an expression of a bruise. [Some editions read:] Other bruises.

and lacerated sores Jonathan renders: מְרַסְסָא , lacerated and crushed.

and lacerated sores demarcejjre, in O.F., and in the language of the Talmud, we find, “he bumped (טַרְיֵה) his head” (Chullin 45b). Menahem explained it as an expression of moisture, i.e., moist and wet, always oozing [muyte in O.F.].

they have not been sprinkled These lesions were not sprinkled with medicinal powders by physicians. This is an expression of: (Job 18:15) “Sulphur shall be sprinkled (יְזֽרֶה) on his dwelling.” Menahem explained it as an expression of healing, as in (Jeremiah 30:13): “No one pronounced your judgment for healing (לְמָזוֹר) .”

neither was it softened with oil Their wound was not softened with oil, as is customary with other wounds. It would be inappropriate to say here, “They were not softened with oil,” for they soften only the place of the sore, not the wound and the contusion but the sprinkling and the bandaging applies to all three, [i.e., the wound, the contusion, and the lacerated sore.] Therefore, the plural number applies to them; the lesions were not sprinkled and not bandaged. Jonathan interprets the entire verse figuratively, referring to the fact that they were soiled and afflicted with iniquity. Accordingly, he rendered, “From the sole of the foot until the head,” from the smallest to the greatest, there is no soundness. There is none good among them, wounds and contusions, rebellious deeds, iniquities, and inadvertent sins.

they have not been sprinkled... i.e., they have not been healed by repenting wholeheartedly, nor has it been softened with oil, not even a trace of repentant thought has entered their heart.

7 in your presence, strangers devour it Before your eyes, your enemies will devour it. and desolate of you as a heritage turned over to strangers, which is desolate of its owners. Jonathan renders in this manner.

8 And the daughter of Zion shall be left devoid of its inhabitants, for they will be exiled from its midst, as a hut in a vineyard, made by a watchman, and when the produce of the vineyard is gathered, he leaves his hut and goes away, after they gather it.

like a lodge in a cucumber field As the lodge, which the watchman made at the end of a cucumber field, to watch its cucumber, is left, for after it is gathered, he leaves it and goes away; the one in the vineyard is called a hut since he lives in it day and night; by day, he guards it from the birds and by night from the thieves, but cucumbers are hard, and there is no fear of the birds, and one need not watch them by day. It is, therefore, called a lodge since it is a place of lodging at night. Jonathan renders: Like a bed in a lodge (again repeated in Hebrew), [in] a cucumber field, in a cucumber field after it has been picked (בָּתַר דְאַבְעָיוּהִי) , after it has been picked. [This is the expression of the Mishnah] (Peah 4:5): “There are three gatherings (אַבְעָיוֹת) a day.”

like a besieged city Like a city which was besieged, and they make huts around it to hide the troops, and when they give up the siege [lit., when they go away from it], they leave them and go away. All this is Jonathan’s translation.

9 Had not the Lord of Hosts left us a remnant by His own volition and with His mercy, not because of our merits.

we would soon be like Sodom All of us would be destroyed.

10 rulers of Sodom Princes whose deeds are like those of Sodom. From here, [the Rabbis] deduced that a person should not open his mouth to Satan.

11 I am sated with the burnt-offerings of rams This is similar to: “Lest he have too much of you and hate you,” (Proverbs 25:18).

fattened cattle Fattened cattle and sheep.

I do not want Since you transgress My Torah, the sacrifice of the wicked is an abomination [from Prov. 21:27].

12 who requested this of you, to trample My courts to trample [the preposition is absent in the Hebrew] My courts, since your heart is not whole with Me.

13 You shall bring no more vain meal-offerings I warn you, you shall not bring Me your vain meal-offering, for the smoke that rises from it is smoke of abomination to Me, and not for My satisfaction.

New moons and Sabbaths, calling, convocations, I cannot... and [sic, does not appear in Parshandatha] to call convocations, i.e., New Moons and Sabbaths when you gather to call a convocation and an assembly on them, I cannot bear the iniquity in your hearts that is inclined to paganism, and the convocation with it, for these two things are incompatible: to call a convocation to gather before Me, and the iniquity that is in your hearts for paganism, and you do not take it out of your hearts.

15 And when you spread out your hands, I will hide My eyes from you because your hands are full of blood. blood Murder.

16 Wash, cleanse yourselves Voweled with a ‘patach,’ the imperative form, since it is derived from רְחַץ , but רָחֲצוּ , [in the past tense, is voweled with a ‘kamatz’ because it is derived from רָחַץ ].

Wash, cleanse yourselves, remove, learn, seek, strengthen, perform justice, plead, go Ten exhortations of the expression of repentance are [listed] here, corresponding to the Ten Days of Penitence and to the ten verses of Kingship, Remembrances, and Shofarot [in the musaf service of Rosh Hashanah].

cease to do evil Desist from your evil deeds.

to do evil Heb. הרע , like לְהָרֵעַ , to do evil. [Rashi explains this because the preposition is absent in Hebrew.] Scripture does not have to write מֵהָרֵעַ , desist from doing evil, for so does the Biblical language treat the expression of חֲדָלָה , stopping, [e.g.,] “and he failed to make (לַעֲשׂוֹת) the Pesach” (Num. 9:13); “until he stopped counting (לִסְפּֽר) ” (Gen. 41:49). That is to say, the counting stopped, the making failed, here too, stop the evildoing.

17 Learn It is punctuated ‘raphe,’ weak, without a dagesh. This is from the form לָמֽד , learn to do good. One who teaches himself is of the ‘kal’ form. Therefore, its imperative plural is voweled with a ‘chirik’ like אִמְרוּ , שִׁמְעוּ , but one who teaches others is of the form of the ‘heavy conjugation’ (pi’el) with a ‘dagesh,’ and if one comes to command a number of people, the word is voweled לַמְּדוּ . And so, דִּרְשׁוּ , from the form דְרשׁ , but אַשְּׁרוּ in which the ‘shin’ has a ‘dagesh,’ is from the ‘heavy conjugation,’ and from the form אַשֵּׁר ; therefore, the imperative plural is voweled with a ‘patach’ like בַּשְּׂרוּ , סַפְּרוּ , דַּבְּרוּ .

strengthen the robbed Heb. חָמוֹץ אַשְּׁרוּ . This is a Mishnaic term, אֲשַׁרְנוּהִי , “we have verified it” (Ketuboth 21a); “if I had strength (אֲיַשֵּׁר) ” (Gittin 30b); “May your strength be strengthened (יִישַׁר) ” (Shabbath 87a). Another explanation is: Lead him in the path of truth to acquire what rightfully belongs to him. An expression of: (Job 23:11) “My foot held its path (בֲּאֲשׁוּרוֹ) ”; (Prov. 23:19) “And go (וְאַשֵׁר) in the way of your heart.”

perform justice So-and-so is innocent and so-and-so is guilty.

plead the case of the widow Endeavor in their quarrel to plead for her, for she cannot go out to pursue her opponents.

the robbed Heb. חָמוֹץ , similar to (Ps. 71:4) “from the hand of the unrighteous and the robber (וּמְחַמֵּץ) .”

18 Come now, let us debate together, I and you, and we will know who offended whom, and if you offended Me, I still give you hope to repent.

If your sins prove to be like crimson Stained before Me like crimson red, I will make them as white as snow.

says the Lord [The verb is in the future form to denote that] He always says this to you, like: (Num. 9:20) “By the word of the Lord they would camp (יַחֲנוּ) ,” also a future form. Another explanation is: Come now, let us debate. What is written above this? “Cease to do evil; learn to do good.” And after you return to Me, come now, and let us debate together, to notify Me, “We have done what is incumbent upon us; You do what is incumbent upon You;” and I say, “If your sins prove to be like crimson, they will become white as snow...”

as crimson dye Heb. תּוֹלָע , lit. a worm. Dye with which they dye fabrics red. They are kernels, each one of which has a worm inside it. Hence the name תּוֹלָע .

20 for the mouth of the Lord spoke Where did He speak? (Lev. 26:25) “And I will bring upon you a sword.”

21 a harlot Astray from her God.

city which was faithful and full of justice, and righteousness would lodge therein, but now murderers.

full of justice Heb. מְלֵאֲתִי מִשְׁפָּט [equivalent to מְלֵאַתמִשְׁפָּט , the ‘yod’ being superfluous,] as in (Lamentations 1:1) רַבָּתִי עָם , “great in population” [equivalent to רַבַּתעָם ].

in which righteousness would lodge The daily dawn sacrifice would atone for the sins [committed] at night, and the daily afternoon [sacrifice] would atone for those of the day. Another explanation is that they would allow capital cases to rest overnight when they could find no merit for him, [i.e., for the defendant;] they would not conclude his verdict until the morrow, perhaps they would find a merit for him, and now they have become murderers. [We find in] Pesikta [d’Rav Kahana p. 121a]: Rabbi Menahem bar Oshia [according to Parshandatha,] Rabbi Phinehas in the name of Rabbi Oshia said: Four hundred eighty-one synagogues were in Jerusalem, corresponding to the numerical value of מְלֵאֲתִי .

and now murderers They killed Uriah; they killed Zechariah.

22 Your silver has become dross They would make copper coins and plate them with silver, in order to cheat with them.

your wine is diluted with water Your drinks are mixed with water, as is stated in Pesikta (122b). [The word] means ‘mixed,’ although there is no similar word in Scripture to prove it, but the Midrash Aggadah explains (Ecc. 2:2): “Of laughter I said, it makes one mad (מְהוֹלָל) ” to mean that it is confused, or mixed up.

23 rebellious Deviating from the straight path.

and runs after payments This word is similar to the Talmudic תַּשְׁלוּמִין . Jonathan paraphrases: One man says to another, Do me a favor in my case, and I will repay you in your case. This refers to a judge who was a robber, and the robbery victim complains about him before another judge. This one says to him, Declare me innocent today, and I will repay you when they complain about you before me. This is the meaning of running after payments.

and the quarrel of the widow does not come to them The widow comes to complain, and the orphan is coming out, when this one meets him and asks him, What did you accomplish in your case? He replies, All day long I toiled at work, but I did not accomplish anything. And this one turns around and says, If this one, who is a man, did not accomplish anything, surely I will not. This is the meaning of, “the orphan they do not judge, and the quarrel of the widow does not come to them” at all.

24 says the Master Who possesses everything, and in Whose power it is to uproot you from your land and to settle others in it.

the Mighty One of Israel the strength of Israel.

Oh Heb. הוי . An expression of preparation and announcement, and similar to this is (Zech. 2:10): “Ho, ho, (הוי) flee from the land of the north.” And let all know that I will console Myself of My adversaries, who angered Me with their deeds.

25 And I will return My hand upon you One blow after another, until the transgressors have been completely destroyed.

as with lye This is an expression meaning soap [sbon in O.F., savon (in modern French)]. Its deviation is an expression of cleanliness, similar to (Ps. 24:4): “and pure (בַּר) of heart,” since it cleanses the garment of its stains.

your dross mentioned above, as: “Your silver has become dross”; a mixture of silver with copper is called dross. Here too, a mixture of the wicked with the righteous. I will destroy the transgressors, who are all dross.

all your tin The tin mixed with silver, that is to say, the wicked among you. בְדִיל is called estejjn [etain] in O.F. [tin].

26 as at first I will appoint for you pious judges.

City of Righteousness As in the beginning, righteousness will lodge therein.

27 shall be redeemed through justice Since there will be in it people who practice justice.

shall be redeemed from her iniquities.

and her penitent those penitent among them.

through righteousness through those who make themselves righteous through justice and through righteousness that are in her midst [or,] among them.)

Commentary on the Ashlamata of Yeshayahu (Isaiah) 1:1 - 27

By: H.Ex. Adon Shlomoh Ben Abraham

The vision of Isaiah, “Concerning Judah and Jerusalem.” Our opening verse is only referring to the vision of this chapter, not to the entire book. As we know, scripture is not written as a chronological history. The first time this prophecy was said was before the destruction of the Kingdom of Israel and the exile of the 10 tribes, Isaiah was retelling it here.^[31] “Isaiah has painted a sad picture of the internal conditions of Judea. The sins of our Idolatry, superstition, drunkenness, selfish greed of the rich, bribery and corruption of the judges were some of the evils which the Prophet denounced. The people were being misled by intoxicated prophets. The people disregarded the appeals of the true messenger of God. And relied for safety on warlike preparations and military measures. The sanctuaries were crowded with worshippers. And the altars were piled high with sacrifices, while injustice, oppression, adultery and even murder were rife and unchecked. Religion had no effect upon their conduct and the people fell to understand that public as well as private life must be based on the religious belief if stability was to be secured”. ^[32]

The themes are the unfaithfulness of the covenant people, the announcement of both doom and salvation, the significance of Jerusalem (or Zion) in God’s plan, and the role and future of the remnant, those who will be saved….. the message of the prophet is twofold: judgment against God’s people, but also the offer of hope beyond the judgment^[33] Isaiah was a prophet of the southern kingdom who prophesied to both houses. The ten tribes have been taken out of the land and standing in Judea, he is telling Judea and Jerusalem what they are going to experience if they fail to repent. In an uncanny way, Isaiah’s day sounds just like our day. I wonder how Isaiahs’s prophecy will reach this far into the future and play out in our day.

This is our third (3^rd) Sabbath of penance. The language of the rebuke is very abrupt and conveys a harsh tone. Isaiah begins by calling the heavens and the earth to testify as a witness against the people. Isaiah calls the witness of the creation to see, what Israel has done regarding their relationship with God and as to what God said he would do as has been set forth by the prophet.Deut.32:18-20. Out of heaven, God made known his will. Deut. 4:36. So, out of heaven he makes known his displeasure to the people. The reason why the heavens and earth were called to bear witness was because God Himself had appointed them as witness to the covenant he had made with the Jewish people in Deut.31:28. The rabbis teach, the heaven and earth were chosen to be witnesses because Isaiah's lifetime like Moses was limited on earth, but the heavens and earth would exist for all generations.

During the four reigns of the Four Kings, mentioned in our opening verse God tells the children of Israel through the prophet that his people had rebelled against me, Isaiah gives the people his message and pleading for repentance and return but they refuse to listen. The people are as dumb as an ox. v.3. a people and nation laden with iniquity, offspring of evil doers and demoralized children. Isaiah continues, not only do they sin occasionally, but they’re also evil doers continually. They are people who sin against humanity, a nation. Iniquitous against God unfaithfully. They have forsaken God by not fulfilling his statues and commandments. They have condemned him and turn their backs and transgressed His prohibitions.^[34]

 Israel, Judea and Jerusalem are told: Your land shall be desolate, in your cities burnt to a cinder. V. 7 Isaiah's intention was to urge the whole family of Israel to repent and turn back to God. And in reference to Judah, to repent, less you suffered the same fate that has been divinely appointed to the ten 10 tribes of the northern part to suffer.^[35]

So, what is the use of God's chastisement? The purpose of the pain is to bring you closer to Him… Isaiah tells them, you are sick from head to foot. The people do not contribute they’re afflictions to God and seek out healing from Him… All you do is complain. says the prophet. The people ask, why are we smitten? God says: Why will you continue to rebel? Ma'am, Lo’ez, says here the word continue has a double meaning in Hebrew. The verb יָסַף yāsap̱ ^[36] Can either mean to increase, to do it again, to continue? Or the other meaning, when the verb is negated, means to do something, no more. Such as when Cain sinned, and the ground would no longer yield its fruits abundantly as in Gen.4:12.^[37]

In the historical setting during the reign of Ahaz, the kingdom of Judah was attacked and pillaged by Israel, Syria, Edom, the Philistines, and Assyria. The “Edomites made raids and carried away captives” The Philistines did the same. Ahaz even took a portion from the temple, the king, and the princes and paid tribute, but it did not help. For the LORD brought Judah low because of Ahaz king of Israel, for he had encouraged moral decline in Judah and had been continually unfaithful to the LORD. (2chr.28:19)

Judah still would not repent. Their sin brought them many troubles, as they were put through the fires of the smelter, but they preferred their sin, with all its impending doom. Rather than submitting to the LORD their God they continued in their unfaithfulness. Now in the time of his distress King Ahaz became increasingly unfaithful to the LORD. (2 Chr. 28)

The prophet Isaiah now turns his attention to the leaders and calls them officers of Sodom and people of Gomorrah. He demands they give ear unto the Law, the Torah of our God. V.10. He then directs their attention to the next 4 verses. There's no attack on the sacrifices that are made in the temple. The problem is not with the sacrifices. The problem was with the servants. They were observant in the Temple, but they'd neglected the Torah in their daily life’s. If one neglects the Torah, what use are the sacrifices? That was the striking conclusion. Another of the metaphorical expressions that Isaiah uses so often, notice the conclusion. When you spread forth your hands, I will hide my eyes from you. And when you make many prayers, I will not hear, for your hands are full of blood.

How could one correct this problem? They are encouraged to cleanse themselves, purify yourself, remove the wickedness of your actions. Do good. Insist on justice. Set straight that which is wrong. Sounds like the correction is in keeping, following and practicing the ways of the Torah. By the time we get to verse 20, if you are willing and ready to listen, you shall eat the fat of the land. But if you are unwilling and rebellious. You'll be eaten by the sword.

Isaiah begins to reflect on Judah and Jerusalem and the unlikelihood that the rulers will turn back to Hashem and repent. He goes on to draw several examples. He said they were once the faithful city, but they're now a harlot. They were once filled with justice, and they had righteous deeds or “righteousness dwelt there”. Now you're just murderers and your silver has turned to dross. Your wine has been cut with water. He goes on to tell him how he's going to wreak vengeance on them. He's going to turn his hand against them. I will smelt out the dross as with lye… I will remove your slag.v.25 The imagery is of a smelting furnace, Israel will be put through the furnace till the impurities are burnt out and skimmed off, implying a slow process of correcting OUR unrighteous and faithless behavior.

Then “Therefore the Lord declares, the Lord of hosts, the ^xMighty One of Israel:^[38] And I'll restore your magistrates as of old… and your counselors. After that you shall be called the city of righteousness, the faithful city. Zion shall be saved in Judgement, מִשְׁפָּט mišpāṭ ^[39] justice and her repentant ones in retribution, צְדָקָה ṣ^eḏāqāh^[40] righteous. (V.26-27)

HaShem is pleading with his people if only they will follow him in faithfulness. Israel and Judah are still scatter to the four corners of the earth, but the call has gone forth return and repent. Assemble the people, men, women, and little ones, and the sojourner within your towns, that they may hear and learn to fear the Lord your God, and be careful to do all the words of this law, ¹³ and that their children, ^ywho have not known it, ^zmay hear and learn to fear the Lord your God^[41]

Pirqe Abot

Mishna 1:9

Shamayah and Avtalyon received [the tradition] from them. Shemayah said: Love labor and hate authority and do not become intimate with the authorities.

Abrabanel points out that these two sages, Shemayah and Avtalyon, were converts to Judaism and quotes non-Jewish sources to the effect that Avtalyon was a heathen theologian and philosopher and that one of the prevailing religions of that period was known as the "Religion of Avtalyon." Avtalyon forsook idolatry and converted to Judaism. In spite of his background, he succeeded famously in his Jewish studies and became one of the leading authorities. On his way to prominence he met up with another convert, Shemayah and, as the rabbis say (Bava Kamma 92b), "Birds of a feather flock together."

Dwelling on the teaching of his mentor, Yehudah hen Tabbai, in the previous Mishnah, that a judge must be very careful, Shemayah says that a judgeship is a very heavy burden and a dangerous one, too. This is so because it takes all of the incumbent's time and the judge will not be able to study Torah for its own sake. He, therefore, advises us to love labor and to hate authority, because in that way we will not have to take into account the awesome warnings given by Yehudah hen Tabbai and Shimon hen Shatah.

Shemayah recommends that if a man wishes to avoid being drafted into a position of authority let him occupy himself with manual labor. He will be inconspicuous and seemingly unfitted for an authoritative office. What is even more important is the fact that he will not be obligated to the individual or the group who appointed him to the office. This is what Shemayah meant by, "Do not become intimate with the authorities." It is not an instruction, but rather a statement of fact. If you engage yourself in common labor, the authorities will not be aware of you and you will not be drafted as a judge.

Abrabanel quotes Rambam who says that when a man accepts an office of authority from the non-Jewish, civil authorities, his Torah and faith will be damaged. His only interest becomes doing the will of the authorities and he will be unable to observe the Sabbath and festivals. Abrabanel bewails the fact that he spent all his days in such activities at the court of King Ferdinand and Queen Isabella where he served as a minister.

Abrabanel addresses himself to the phraseology of the Mishnah: "Love work and hate authority." Why is the sage insistent on using the word "love"? He resolves this dilemma by arguing that a person should avoid doing anything out of necessity; he should do it by choice. When something is done out of necessity, it becomes a boring chore, but when it is done by choice, it is a source of delight. He then proceeds to bring an array of instances to show that some of the greatest luminaries of the Talmud were men who were not ashamed to work at menial jobs to sustain themselves and their families, rather than to earn their livelihood from Torah. For example, Rabbi Yehoshua was a smith (Berakhot 8a) and Rabbi Yohanan was a shoemaker. We are also taught (Pesahim I 13b) that a man should never say that he is a kohen or a man of prominence and that it therefore is beneath his dignity to be a tanner of hides.

Abrabanel directs our attention to an early episode in the Torah to endorse the theme of the necessity to avoid any intimacy with persons in a position of authority. God spoke to Moshe and said, "Come and I will send you to Pharaoh and you will lead the Children of Israel out of the land of Egypt." Moshe was forthright in his rejection of the mission: "Who am I to go to Pharaoh and to lead the Children of Israel to freedom." Moshe had the assurance of God; Moshe was designated and destined to be the great liberator of the Jews; Moshe possessed all the talents and capacities to bring to fruition the hopes and dreams of freedom for an oppressed people. Yet, Moshe unabashedly and unequivocally refuses that great moment of destiny and cries out, "Who am I to go to Pharaoh and who am I to liberate the Jews from Egypt?" What he implied was: "I do not want to be indebted to Pharaoh, the king, and I do not want to be the leader of the people and subject myself to the criticism of the masses. If I accept this position of authority that you offer me, I will, of necessity, suffer untold anxiety and deny myself all opportunities of personal advancement.''

This is what the rabbis of the Talmud (Berakhot 55a) meant to infer when they said that when a person is appointed a leader of a community in this world he is condemned in the ethereal world. In order to support his theory, Abrabanel launches into a very novel interpretation of the Ten Commandments, which he no doubt arrived at as a result of his experiences at the Spanish court. The first commandment, "I am the Lord your God who brought you out of the Land of Egypt", he sees as a basic commandment that a Jew may only serve God. The next, "You shall have no other gods ... " he understands as referring to kings and rulers of flesh and blood. "You shall not take the name of the Lord in vain," is the consequence of staying away from kings and rulers, as is the fourth, "Remember the Sabbath to keep it holy," which you will not be able to do if you enter the service of a secular ruler. Similarly, when a man enters royal service, he becomes alienated from his parents and does not honor them. Furthermore, if you stay away from the authorities and engage in manual labor, you will not be put into a position where you have to make compromises with the rest of the Ten Commandments - murder, theft, adultery, false witness and covetousness - because any person who is a judge of others may, by his wrong decisions, be guilty of aiding and abetting these crimes.

To clinch his argument, Abrabanel resorts to the economic aspects of positions of authority. Political appointments can bring prestige, honor and respect. However, these good fortunes can be enjoyed one day and lost the next day. Nothing is secure and permanent in these situations. However, when a man depends upon the work of his own hands for his livelihood, he can be more assured of peace of mind and satisfaction from life. As an example, Abrabanel describes a person engaged in husbandry. He has a farm with sheep and cows. Because he is not indebted to any higher authority he will derive immense personal happiness and satisfaction. He will watch as the carpet of grass in his fields turns to a lush green on which his animals will feed and give him milk and other dairy products. His sheep will grow wool from which he will make his clothes. He will fully sustain himself without losing one iota of his independence - all because he did not become indebted to others.

All this - a commentary by Abrabanel on the teachings of Shemayah.

Nazarean Talmud

Sidra Of Vayikra 5:14 – 6:11

“VeNefésh Ki-Timol” “And if a Soul transgresses”

By Hakham Dr. Eliyahu ben Abraham

Hakham Shaul’s School Of Tosefta Luqas 10:1 Mishnah א

Hakham Tsefet’s School of Pshat 1 Tsefet (Pe) 1:13-16 Mishnah א

And after these things, the Master also appointed seventy-two others and sent them out in pairs (Heb. Zugot) to prepare the way before him^[42] into every town and place where he was about to go.

Therefore, gird the loins of your mind (set yourself in a position of mental readiness) be sober-minded,^[43] set your trust fully in the loving-kindness (chesed) that is coming in the revelation (apokalupsis) of Yeshua HaMashiach. As obedient children (talmidim) not conformed according to the former passions in your ignorance: But according to the Holy One who called^[44] (קָרָא) you. (Therefore) you should also become holy^[45] in all your conduct because it is written:^[46] holy will you be because I Am holy.

Commentary to Hakham Tsefet’s School of Pshat

holy will you be because I Am holy:

A Jewish Perspective on the Term "Kedushah"

The English language offers a limited palette when attempting to capture the nuanced meaning of the Hebrew term "Kedushah." While often translated as "sacred," "holy," or "sanctity," these terms fail to fully encapsulate the profound depth and complexity inherent in the original concept. This is particularly evident in contemporary Western societies where religious language, including its subtle distinctions, has become increasingly marginalized.

To truly appreciate the significance of Kedushah, one must delve into the depths of Jewish tradition. The term is inextricably linked to the Divine, representing a quality that is both transcendent and immanent. It encompasses a spectrum of meanings, ranging from the absolute holiness attributed to G-d to the relative holiness ascribed to objects, times, and places dedicated to Divine service.

The Hebrew root of Kedushah shares an etymological connection with the word "Kadosh," which translates as "separate" or "set apart." This suggests that Kedushah involves a process of distinction, elevating something or someone from the ordinary to the extraordinary. This concept is fundamental to the Jewish understanding of creation, as G-d separated light from darkness, earth from sky, and man from beast.

In contrast to the English terms "holy" and "sacred," which carry connotations of reverence and awe, Kedushah implies a more active and participatory relationship with the Divine plan. It is not merely a passive state of being but a dynamic quality that demands engagement and response. This is reflected in the Jewish tradition's emphasis on ritual and mitzvot (commandments), which serve as vehicles for connecting with the sacred.

Furthermore, the notion of "sanctity" as a state of being "walled off" is at odds with the Jewish conception of kedushah. While there is undoubtedly an element of separation involved, it is not a form of isolation but rather a demarcation that enhances connection. The sacred space of the Synagogue, for example, is not a fortress but a gathering place where the community comes together to encounter the divine.

Ultimately, the term kedushah defies precise translation. It is a multifaceted concept that encapsulates the essence of the Jewish experience, inviting contemplation, reverence, and a lifelong pursuit of deeper understanding.

The Spectrum of Kedushah

The Biblical lexicons abound with references to Kedushah, applied to a diverse array of subjects. At its zenith, kedushah is an exclusive attribute of the Divine. As the Israelites proclaimed upon witnessing the miraculous parting of the Yam Suf - Red Sea, G-d is "majestic in holiness" (Exodus 15:11). This declaration affirms the absolute, transcendent holiness that is the essence of G-d's being. The prophet Amos reinforces this concept when he declares that God swears by His own holiness (Amos 4:2), underscoring the inviolable sanctity of the Divine nature.

However, the concept of kedushah extends beyond the divine realm. The Hebrew Bible frequently ascribes holiness to individuals, objects, times, and places. For instance, the Sabbath is described as "holy" (Exodus 31:14), signifying its sacred character and separation from ordinary time. The Temple in Jerusalem, as the dwelling place of G-d's presence, was considered profoundly holy. Even the land of Israel is referred to as a "holy land" (Leviticus 11:45), reflecting its unique spiritual significance.

This breadth of application highlights the multifaceted nature of Kedushah. It is not merely a static quality but a dynamic principle that infuses various aspects of Jewish life with sacred meaning. By understanding the diverse manifestations of Kedushah, we gain a deeper appreciation for the rich tapestry of Jewish tradition and its enduring relevance.

When we really study the idea of holiness and “Kedushah,” The bottom line leads to G-d’s commitment to a specific cause. This is a dedication to something and the true meaning of “Holiness” Kedushah. And as we have stated elsewhere there is a dedication to covenant keeping. Thus, those who are “Holy” are those who keep the covenant. Yet again, this fails to fully understand the true meaning of the idea of Kedushah. The covenant being kept can only refer to the Torah and all its nuances. But breaking all of this down becomes a laborious job, as we all well know. Thus, the idea in a simple nutshell is this, in my humble opinion. G-d is devoted to ONE thing. What is that One thing? As is stated by the Chazal, G-d wants to bestow good on something other than Himself. Herein, humanity still fails to see the grandeur of G-d’s creation and His interaction with that creation. But as we all well know, we take all His love for granted and don’t properly reciprocate in an appropriate manner. Nevertheless, it is our duty to mimic G-d. And herein is the definition we seek. G-d is devoted, dedicated (Holy) to the purpose of creation. I.e., pouring out good (Chesed) on humanity. And we can engage in authentic holiness by seeking to pour good out on others in the same way that G-d does and we then will be called “Holy” (Kedushah).

Some Questions to Ponder:

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

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

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

Next Shabbat:  Shabbat Nachamu I (First Sabbath of Consolation)

Shabbat: “Zeh Qorban Aharon” – “This (is the) offering (of) Aaron”

Shabbat	Torah Reading:	Weekday Torah Reading:
זֶה קָרְבַּן אַהֲרֹן		Saturday Afternoon
“Zeh Qorban Aharon”	Reader 1 – Vayikra 6:12-16	Reader 1 – Vayikra 8:1-3
“This (is the) offering (of) Aaron”	Reader 2 – Vayikra 6:17-23	Reader 2 – Vayikra 8:4-6
“Esta (es la) ofrenda (de) Aarón”	Reader 3 – Vayikra 7:1-10	Reader 3 – Vayikra 8:7-9
Vayikra (Leviticus) 6:12 – 7:38	Reader 4 – Vayikra 7:11-21
Ashlamata: Malachi 3:4-12 + 18 Yeshayahu (Isaiah) 40:1-26	Reader 5 – Vayikra 7:22-27	Monday & Thursday Mornings
	Reader 6 – Vayikra 7:28-31	Reader 1 – Vayikra 8:1-3
Tehillim (Psalms) 76:1-13	Reader 7 – Vayikra 7:32-38	Reader 2 – Vayikra 8:4-6
	Maftir – Vayikra 7:35-38	Reader 3 – Vayikra 8:7-9
N.C.: 1 Pet 1:13-16; Lk 10:1;	Malachi 3:4-12 + 18

Coming Festival: Tisha B’Ab

Monday Evening August 12^th – Tuesday Evening August 13^th.

This is a 25 hour fast.

For further information please see:

https://www.betemunah.org/tishabav.html

Reading Assignment for next Shabbat

The Torah Anthology: Yalkut Me’Am Lo’Ez By: Rabbi Yitzchok Magriso, Translated by: Rabbi Aryeh Kaplan Published by: Moznaim Publishing Corp. (New York, 1989) Leviticus – I-Vol. 11– “The Divine Service” pp. 133 -178

-Ramban: Leviticus Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1974) pp. 69-91

Hakham Dr. Yosef ben Haggai

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

---

[1] Asaph was the first of the three chiefs of the Levitical singers in the days of David: Asaph, Heman, and Jeduthim (see 1 Chronicles 25:1). He traced his lineage to the Gershon branch of the tribe of Levi (I Chronicles 6:24-28). Asaph is mentioned as David's partner in establishing the order of singing the psalms (I Chronicles 16:7; II Chronicles 29:30; Nehemiah 12:46). Levite singers descended from Asaph appear in different generations during the First Temple period (II Chronicles 20:14, 29:13, 35:15). Descendants of Asaph were among those who returned to the Land of Israel with Zerubbabel (Ezra 2:41), and they served as Temple singers during the Second Temple period (Ezra 3:10; Nehemiah 11:17; and elsewhere). Asaph speaks in this psalm as a prophet who hears the words of God and relates them to the people.

[2] Chozeh David

[3] Meiri; Ibn Yachya

[4] Tehillim (Psalms) 75:11, These opening remarks are excerpted, and edited, from: The ArtScroll Tanach Series, Tehillim, A new translation with a commentary anthologized from Talmudic, Midrashic, and rabbinic sources. Commentary by Rabbi Avrohom Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in collaboration with Rabbi Nosson Scherman.

[5] Isaiah (11:12; 27:13; 56:8; 66:20), Jeremiah (16:15; 23:3, 8; 29:14; 31:8; 33:7), and Ezekiel (20:34, 41; 37:21).

[6] Yeshayahu (Isaiah) 45:13

[7] Divrei HaYamim (II Chronicles) 36:23, Ezra 1:3.

[8] Megillah 12a

[9] Pesach 88a, cf. Rashi to Deut. 30:3, "Great is the day of the In-gathering of the Exiles and it will come about with difficulty as though HaShem Himself will be obliged to grasp each one actually in his hand, each one from his place".

[10] The continual hope for a return of the Israelite exiles to the land has been in the hearts of Jews ever since the destruction of the Second Temple. Maimonides connected its materialization with the coming of the Messiah.

[11] Zohar I, 139a, see Igrot Kodesh II p. 65

[12] Zohar I, Midrash HaNe'elam, Toldot, 139a "It was taught: The Temple will precede the ingathering of the exiles. The ingathering will precede the resurrection of the dead. The resurrection will be the final stage." See also Zohar I, 134a.

[13] Generation of the Desert

[14] Generation of Mashiach

[15] This was also the time when the internet became public and for the first time, since Adam, we have had a figurative tree of the knowledge of good and evil.

[16] see Leshem - Drushei Olam HaTohu, Part 2, Drush 4, Section 12:10.

[17] Bereshit 118a

[18] Kol HaTor chapter 2:1

[19] immigration

[20] Sukkah 52a

[21] Mishneh Torah, Law of Kings 11:1-2

[22] Rashal Bereshit Vayish quoted in Seder HaDorot.

[23] Abarbanel from Serfira

[24] study notes of Rabbi Avraham ben Yaakov. Azamra.Org.

[25] Gen 5.

[26] Gen.5:29- the allusion here to 3:17 As noted by a Rabbi in B. Sanh. 113b, “when a righteous person comes into the world, goodness comes into the world”.

^[27] Robert J. Dixon, “Noah, Son of Lamech,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016).

^[28] Jason M. Silverman, “Daniel, Book of,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016).

[29] Radak (Rabbi David Kimchi, 1160-1235 CE)

[30] Study Notes by Avraham ben Yaakov. Azamra.org.

[31] Me’am Lo’ez Anthology p. 4

[32] Soncino Commentary, Isaiah.

^[33] Graham S. Ogden and Jan Sterk, Handbook on Isaiah, ed. Paul Clarke et al., vol. 1 & 2, United Bible Societies’ Handbooks United Bible Societies, 2011), 17.

[34] Me’am Lo’ez anthology pg. 4-8

[35] Soncino Books of the Bible. Isaiah pg. 14.

[36] Strongs# 3254

[37] Me’am Lo’ez. Page. 8.

^x Ps. 132:2

^[38] English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Is 1:24.

[39] Strongs # 4941

[40] Strongs # 6666

^y ch. 11:2

^z Ps. 78:5, 6

^[41] English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Dt 31:12–13.

[42] Note the similarity between Mordechai (Mk) 1:1 and the present reading. “Behold, I send My messenger before your face, which will prepare your way (Hebrew: Derekh/Halakha) before you” (Exodus 23:30; & Malachi 3:1).

[43] Being sober-minded has nothing to do with drinking alcohol. Hakham Tsefet is referring here to being in a state of mental alertness. His use of this analogy is for the sake of understanding what it means to have mental clarity. It would also be noteworthy to say that if one has not experienced intoxication, he will not understand Hakham Tsefet’s analogy.

[44] Confirmation that we should be reading in Vayikra.

[45] See ἅγιος (hagios) below

[46] Vayikra 19.2