Esnoga Bet Emunah - 227
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Three and 1/2 year
Lectionary Readings |
First Year of
the |
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Ellul 16, 5766 – September
8/9, 2006 |
Fifth Year of
the Shemittah Cycle |
Saturday, September 9, 2006 – Havdalah 8:39 PM
Saturday,
September 9, 2006 – Havdalah 6:06 PM
Saturday, September 9, 2006 – Havdalah 7:42 PM
For other places see: http://chabad.org/calendar/candlelighting.asp
Shabbat Nachamu 6
- Sixth Sabbath of the Consolation of
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Shabbat |
Torah |
Weekday Torah |
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וְעָשִׂיתָ
מִזְבֵּחַ |
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“V’A’asita
Mizbeach” |
Reader
1 – Sh’mot 30:1-5 |
Reader
1 – Sh’mot 31:1-3 |
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“And
you will make an altar” |
Reader
2 – Sh’mot 30:6-10 |
Reader
2 – Sh’mot 31:4-6 |
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“Y harás un altar” |
Reader
3 – Sh’mot 30:11-16 |
Reader
3 – Sh’mot 31:7-11 |
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Sh’mot (Exodus) 30:1-38 |
Reader
4 – Sh’mot 30:17-21 |
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Ashlamatah: Malachi 1:11 – 2:7 |
Reader
5 – Sh’mot 30:22-25 |
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Special: Isaiah 60:1-22 |
Reader
6 – Sh’mot 30:26-33 |
Reader
1 – Sh’mot 31:1-3 |
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Psalm 64 |
Reader
7 – Sh’mot 30:34-38 |
Reader
2 – Sh’mot 31:4-6 |
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Pirke Abot 6:3-4 |
Maftir – Sh’mot 30:34-38 |
Reader
3 – Sh’mot 31:7-11 |
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N.C.: Matityahu 10:40-42 |
Isaiah 60:1-22 |
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Roll
of Honor:
This Torah commentary comes to you
courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and
that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as
that of His Excellency Adon Barth Lindemann and beloved family and that of His
Excellency Adon John Batchelor and beloved wife, and that of His Excellency
Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their
regular and sacrificial giving, providing the best oil for the lamps, we pray that
G-d’s richest blessings be upon their lives and those of their loved ones,
together with all Yisrael, amen ve amen! Also a great thank you to all who send
comments to the list about the contents and commentary of the weekly Seder.
If you want to subscribe to our list
and ensure that you never loose any of our commentaries, or would like your
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Coming Festivals:
Rosh Ha-Shanah (New Year – Feast of Trumpets) – September 22-24, 2006
See: http://www.betemunah.org/teruah.html
http://www.betemunah.org/shofar.html ; http://www.betemunah.org/knowday.html
Yom HaKippurim (Day of Atonements) – October 1-2, 2006
See: http://www.betemunah.org/awesome.html
http://www.betemunah.org/kippur.html ; http://www.betemunah.org/atonemen.html
Sukkoth (Tabernacles) – October 6-15, 2006
See: http://www.betemunah.org/succoth.html
http://www.betemunah.org/hoshana.html ; http://www.betemunah.org/shemini.html
Targum Pseudo Jonathan for: Sh’mot (Exodus) 30:1-38
XXX. And you will make an altar on which to burn incense of perfumes: of sittim wood will you make it. A cubit its length, and a cubit its breadth; foursquare will it be: and two cubits its height: and its upright horns will be of it. And you will overlay it with pure gold, its top, and its wall round about, and its horns; and make for it a border of gold round about. And two golden rings make you for it beneath its border at the two corners, you will make upon its two sides, to be the place for the staves by which it may be carried. And you will make the staves of sittim wood, and cover them with gold. And you will place it before the veil which is over the ark of the testimony, before the mercy seat that is upon the testimony, where I will appoint My Word to be with you. And Aharon will burn sweet incense upon it from morning to morning: when he orders the lamps, he will burn it. And when Aharon kindles the lamps between the evenings, he will burn sweet incense perpetually before the Lord in your generations. You will not offer thereon the sweet incense of strange peoples, nor offer upon it burnt offerings, or minchas, nor pour libations. And Aharon will expiate upon its horns once in the year with the blood of the sin offering for an expiation: once in the year will he make atonement upon it on the day of atonement in your generations: it will be most holy before the Lord.
And the Lord spoke unto Mosheh,
saying, When you take the sum of the sons of
And the Lord spoke to Mosheh, saying, And you will make a laver of brass, and its foundation of brass, for purification; and will set it between the tabernacle of ordinance and the altar, and put water therein. And they will take from it for a cleansing ablution. And Aharon and his sons will sanctify their hands and their feet with its water; at the time of their entering into the tabernacle of ordinance they will sanctify with water, that they die not by the fiery flame: and it will be to them an everlasting statute, to him and to his sons in their generations.
And the Lord spoke to Mosheh,
saying, And you also take to you the first aromatics, choice myrrh, in weight
five hundred minas, and sweet cinnamon of half the weight, two hundred and
fifty minas, and sweet calamus in weight two hundred and fifty minas and cassia
in weight five hundred minas of shekels, in the shekel of the sanctuary, and
olive oil a vase full, in weight twelve logas, a loga for each tribe of the twelve
tribes. [
And the Lord said to Mosheh, Take
to you spices, balsam, and onycha, and galbanum, choice spices, and pure
frankincense, weight for weight will it be. [
Midrash Tanhuma Yelammedenu for: Sh’mot (Exodus)
30:1-38
14. And you will make an altar
to burn incense (Exod. 30:1). What do the letters in the word ketoret (“incense”)
stand for? The quf stands for qedushah (“sanctification”), tet
for taharah (“purity”), resh for rahamim (“mercy”),
and tav for tikvah (“hope”). A cubit will be the length thereof
and a cubit the breadth thereof and two cubits shall be the height thereof
(ibid.). What was the purpose of this altar? After they committed the act of
erecting the golden calf, the Holy One, blessed be He, complied with his
(Moses’) request, as is said: And the Lord repented of the evil (ibid.,
v. 14). Whereupon Moses said: Master of the Universe, You have already agreed
with me (to forgive them), but who will make known to those who come unto the
world that You are reconciled with
The one lamb you will offer in the morning; the other you will offer at dusk (ibid. 29:39). These two offerings will be made every day. However, if you should say (to Me), “Here is food and drink, eat the flesh of limbs, and drink the blood of the daily offerings,” even if I were hungry, I would not tell you; for the world is Mine, and the fullness thereof (Ps. 50:12). I require the offerings only for their savor, as it is said: My food which is presented unto Me for offering made by fire, of a sweet savor unto Me, will you observe (Num. 28:2). Proof of this is that the altar upon which the burnt offering was placed was outside the tent, while the altar for the incense, which gave forth merely a sweet savor, was placed inside the tent. Therefore Moses was told: And you will make an altar to burn incense.
15. And you will make an altar
to burn incense upon (Exod. 30:1). Scripture states elsewhere in allusion
to this verse: Ointment and perfume rejoice the heart (Prov. 27:9). This
verse refers to the Holy One, blessed be He, and to
The ointment refers to the
high priest, who was anointed with the oil of installation. The incense alludes
to the Israelites, who saw the smoke of the incense soaring upward and
rejoiced. Hence, ointment and incense rejoice the heart. Similarly this
verse alludes to the Holy One, blessed be He, who said to the Israelites: None
of you is consecrated unto Me except the high priest, who is anointed with the
oil of installation, for it is said: And Aaron was separated, that he should be
sanctf1ed as most holy (I Chron. 23:13), and I rejoice in him. Incense alludes
to
Incense is precious to the Holy
One, blessed be He,. You know this to be so because David was anxious to burn
incense, as it is said: I will offer unto You burnt-offerings of fatlings
with the sweet smoke of rams; I will offer bullocks with goats (Ps. 66:15).
Hence you find that no sacrifices in the entire world were praised as highly as
those of the leaders. Why? Because they offered incense prior to making their
sacrifices, as Scripture states concerning each of their offerings: One
golden pan of ten shekels, full of incense (Num. 7:20), and after that is
written: One young bullock, etc. Therefore the Holy One, blessed be He,
praised each of their sacrifices. He said: This is the sacrifice of so-and-so,
this is the sacrifice of so-and-so, as though saying: “It was pleasing to Him,
and He was praising them.” Similarly you find that though Ahaz suspended the
study of the Torah and closed the schoolhouses, as it is said: Bind up the
testimony, seal the instruction among My disciples (Isa. 8:16), and served
idols and did many things to anger the Holy One, blessed be He, when the Holy
One, blessed be He, weighed all his deeds, He [simply] said: How can I forgive
all this? as it is said: Also they have shut up the doors of the porch, and
put out the lamps, and have not burned incense nor offered burnt-offerings in
the holy place unto the God of
A proof of the importance of incense is indicated in the fact the plague was halted by incense, as Moses said to Aaron: Take thy fire-pan, and put fire therein from off the altars and lay incense thereon. . . . And Aaron took as Moses spoke and ran into the midst of the assembly; and behold, the plague was begun among the people (Num. 17:11-12). What is meant by the plague was begun? R. Judah the son of Simon stated: The angel administered the poison in sequence, neglecting neither the dead among the living nor the living among the dead. That is, he administered it in rotation. As it is said in the verse: The plague was begun among the people, and it is written elsewhere in the verse: From the time the sickle is first put to the standing corn you will begin (Deut. 16:9).
Just as one reaps row by row, so the plague acted upon the people (in rotation). Thereupon Aaron took as Moses spoke and ran into the midst of the assembly; and behold, the plague was begun (Num. 7:12). He found the angel standing among them and afflicting them. Aaron confronted him and would not permit him to continue. He forced him to stand idly among the dead. He said to Aaron: “Let me go that I may complete my task.” Aaron replied: “Moses sent me, and the Holy One, blessed be He, sent you, and both Moses and the Holy One, blessed be He, are in the Tent of Testimony; let us go to them.” The angel refused to go, and so Aaron seized him by his loins and dragged him in, as it is said: And Aaron returned unto Moses unto the door of the Tent of Meeting, and the plague was stayed (Num. 17:15).
What is meant by the plague was stayed? R. Isaac declared that this means that he grasped the angel and restrained him. Therefore, when Moses was about to depart from this world, he said: Bless, Lord, his substance, and accept the work of his hands; smite through the loins of them that rise up (Deut. 33:11). Bless, Lord, his substance, that is, may his strength be blessed. Accept the work of his hands alludes to the incense through which he atoned, as it is said: And he put on the incense, and made atonement (Num. 17:12). Smite through the loins of them that rise up indicates that he smote the angel and restrained him.
R. Abahu said in the name of R. Simeon the son of Lakish: When Aaron saw that the angel was about to overpower him, he placed the censer before his countenance, as it is said: They will put incense before You, and whole burnt-offering upon Your altar (Deut. 33:10). This reveals how beloved incense is. R. Isaac the son of Eliezer declared: You know that after he constructed the Tabernacle and all its implements, he slaughtered the sacrifices, and arranged them on the altar, he set the table, made the menorah, and did everything that had to be done, but the Shekhinah still had not descended. Only when the incense was offered did it descend. You know this for it is written: Awake, O north wind, and come, you south; blow upon my garden that the spice thereof may flow out (Song 4:16). The Holy One, blessed be He, said: You will be forgiven in this world because of the incense, but in the world-to-come, I will offer unto You burnt-offerings of fatlings, with the smoke of rams; I will offer bullocks with goats. Selah (Ps. 66:15).
9.1. When you take the sum of
the children of
Solomon exclaimed: The way of
the sluggard is as though hedged by thorns; but the path of the upright is even
(Prov. 15:19). Scripture is referring in this verse to the wicked Esau. Just as
the thorns from a bush that cling to a man’s garment will cling to another part
of the garment when he tries to brush them off, so the government of Esau (
They announced (the obligation)
on the first day of Adar, and then it was collected (by the priests) on the
first day of Nisan. How much did they collect? A half-shekel (the head- tax for
the
2. When you take the sum of
the children of
The meeting place of the Sanhedrin was called a sahar (“goblet”) because it resembled a sohar (“store”). For just as you are able to find whatever you need in a store, so the Sanhedrin decided what was pure and impure, fit and unfit, permitted and forbidden.
Wherein no mingled wine is wanting. If one of the members of the Sanhedrin found it necessary to leave the meeting to satisfy his physical needs, he would first look about to see if twenty-three members were in attendance (the judicial court, also called the small court, consisted of twenty-three members; all had to be present at a trial). If there were, he would leave, but if not, he would not depart. Your belly is like a heap of wheat. Just as there is in a heap of wheat life for the world, so the world was sustained through the merit of the Sanhedrin. Another explanation. R. Johanan said: Your belly is like a heap of wheat alludes to the Book of Leviticus, which contains the means for attaining atonement for guilt and sinful acts. It holds (a heap of) sin (het) offerings and (a heap of) guilt offerings. He placed it in the middle of the Torah, with all its offerings (i.e. two books of the Torah precede Leviticus, and two follow it). In that way it resembles a heap of wheat (hittim).
R. Simeon the son of Lakish said:
Why is it (
Your belly is like a heap of
wheat. R. Idi said: Is not a heap of cedar cones more beautiful than a heap
of wheat? Why does this verse say a heap of wheat? They replied: The world cannot
exist on cedar cones if it lacks wheat. Hence it says: Your belly is like a
heap of wheat.
Set about with lilies. Does a man ever fence in his fields with lilies? Does he not normally fence in his fields with thorns and thistles, with pits and thorn-bushes? What then is the meaning of Set about with lilies? This refers to numerous commandments that are as sensitive as lilies. For example, a man is extremely anxious to enter his bridal chamber, for no day is dearer to him than that day. It is the day on which he rejoices with his bride. What does he do? He spends a considerable amount of money to set up the bridal chamber and he comes to have intercourse with her. But if she says to him: “I have seen something like a red lily (i.e., the blood of menstruation), he draws away from her. He turns his face to one side and she to the other. What compelled him to turn from her? Was it a snake biting him, a scorpion stinging him, or a thorn between them? No, only the words of the Torah, since it is said: And you will not approach a woman to uncover her nakedness, as long as she is impure by her uncleanness (Lev. 18:19). Hence it is written: Set about like lilies.
This they will give (Exod.
30:12). Observe that
And they sat down to eat bread (ibid., v. 25). R. Judah the son of Shalum said: This is a notable instance of many sitting down together in unity, with a single thought in mind; to sell Joseph. Yet he fed the world for seven years, through two famines. If despite their sin he could feed the world and cause it to endure, how much more beneficial would have been the result if they had acted meritoriously. Similarly, observe what happened to the tribes in the chapter Shekalim, when they were permitted to atone for the incident of the golden calf. If the heinous sin they committed could lead to the performance of a worthy act, how much more so if they had acted meritoriously.
3. When you take the sum of the
children of
R. Hanina said: A proof of this is the fact that though Moses served Israel in Egypt and in the desert for forty years and lived one hundred and twenty years, while Samuel lived only fifty-two years, and bore the burdens and pains of Israel (for only part of that time), Scripture treats them equally, as it is said: Moses and Aaron among His priests, and Samuel among them that called upon His name (Ps. 99:6). Hence, Sweet is the sleep of the laboring man, whether he eat little or much.
R. Levi stated: This may be compared to a king who pays his workers for the labor they perform. The king called one of them from the work he was performing to take a stroll. That evening, when the workers came for their pay, the worker who had taken the stroll with the king also came for his. If the king should say to him: “You worked with the others for only two hours; go finish your time,” he could reply: “If you had not interrupted and taken me from my work, my pay would have been even greater than theirs.” Similarly the Holy One, blessed be He, may His name be blessed, is a King, and those who labor in the Torah are His workers. One who has devoted himself to the Torah for fifty or thirty or twenty years is able to say: “If you had not taken me from this world, I would still be occupied in the study of the Torah.” Hence Solomon said: Whether he eat little or much his reward is the same.
Then they said to him: You declared also that The satiety of the rich will not suffer him to sleep. What can this mean? Certainly it permits him to sleep. In fact, a man sated with food falls asleep more quickly (than others). Solomon replied: I was speaking about those who possess the riches of the Torah and not material possessions. For example, a man who is distinguished and wealthy in the knowledge of the Torah will teach many students and disseminate his knowledge among the masses, and he is satisfied (in his knowledge) of Torah. And when he dies, the disciples he raised do not permit him to be forgotten. They sit and labor in the Torah, the Talmud, the law, and the Aggadah, quoting the law in his name and recalling him to mind constantly. They do not permit him to sleep undisturbed in his grave.
R. Simeon the son of Lakish, R. Akiba, and R. Simeon the son of Yohai said: His disciples do not permit him to sleep undisturbed in his grave, as it is said: Moving gently the lips of those that are asleep (Song 7:10). Hence, The satiety of the rich will not suffer him to sleep. Similarly, Moses taught the Torah to the Israelites, trained them in the observance of the law, arranged the order of the chapters of the Torah, and assigned the chapters to be read each Sabbath, on Rosh Hodesh, and on holy days. And they call him to mind as they read each Torah portion.
With reference to the portion
Shekalim, Moses had said to the Holy One, blessed be He: Master of the
Universe, when I die I will not be remembered. The Holy One, blessed be He,
replied: Be assured that just as you stand here now, giving them the portion
containing Shekalim, thereby lifting their heads upright (lifting up the head
signifies to be forgiven), every year when they read it before Me, it will be
as though you were standing in that place and lifting their heads upright. How
do we know this? From what they will read concerning this matter in the verse
And the Lord spoke to Moses saying: “When you lift up the head of the
children of
4. When you take the sum of
the children of
Then David cried out: But You, O Lord, as if to say, O You who are Master of the world, Your law agrees with them, for You said: The adulterer and the adulteress will surely be put to death (Lev. 20:10). But are a shield about me refers to the merit of my ancestors. My glory indicates that You have restored me to kingship; and Lifter up of my head implies that though I was guilty of murder, You permitted me to lift up the head; that is, to be forgiven through Nathan the prophet, for he said: The Lord also has put away your sin; you will not die (II Sam. 12: 13).
However, the rabbis held that
this verse refers to the nations of the world. The idolaters are many (rabim),
as it is written: The uproar of many peoples (Isa. 17:12). They said to
R. Jacob the son of Yohai, in the
name of R. Jonathan, explained the text: And man bows down, and man lowers
himself (Isa. 2:9). And man bows down alludes to the Israelites, as
it is said: And you My sheep, the sheep of My pasture, are men (Exod.
34:31), while man lowers himself refers to Moses, as it is said: Now
the man Moses was very meek (Nurn. 12:3). Moses cried out: Master of the
Universe, I know that
5. When you take the sum
(Exod. 30:12). R. Jonah began to discuss the verse For God is judge; He
putts down one, and lifts up another (Ps. 75:8). A Roman matron asked R.
Yosé the son of Halafta: “In how many days did the Holy One, blessed be He,
create the world?”“In six days,” he replied, “as it is said: For in six days
the Lord made the heaven and the earth (Exod. 20:11).”“What has he been
doing since that time?” she queried. “He has been uniting couples and making
one man wealthy and another poor,” he responded. Whereupon she retorted: “I too
am able to do this. I have many slaves and maid servants, and I can couple them
all on this very night. What He has been doing since the time of creation, I
can do easily in one hour.”“It may appear a simple matter to you,” he replied,
“but to Him it is as difficult as splitting the
He left her and went on his way. What did she do? She took a thousand male slaves and a thousand female slaves and had them stand face to face in two rows. This male slave, she commanded, will take this one as his wife, and this one will take the other, and she continued to do this until she had coupled them all on that one night. When they returned in the morning, one had lost an eye, another had suffered a head wound, and a third one’s leg was broken. One shouted: “I do not want him as my husband,” while another exclaimed: “I do not want her as my wife.” Thereupon she summoned R. Yosé. When he came to her she said: “I agree that your God is a God of truth, and that His law is the truth, and that everything you have said is indeed so.” He said to her: “The Holy One, blessed be He, sits and joins them together even against their will. He binds a chain about the neck of one and brings him from one end of the earth to the other to couple him with his mate, as it is said: God makes the solitary to dwell in a house; He brings out the prisoners into prosperity (Ps. 68:7).”
What does bakosharot (“prosperity”) imply? The one who is not pleased (with his mate) weeps, the one who is pleased sings. Hence the word bakosharot (from beki, “weeping,” and shirot, “songs”) is used in the text. He causes one to ascend the ladder and another to descend. Thus it is said: For God is judge; He putts down this one, and lifts up this one (Ps. 76:8).
R. Jonah of Bozrah and the rabbis
disagreed concerning the meaning of this verse. The rabbis maintained that it
refers to Aaron. Because of the word this (in the preceding verse) he
was humbled, as it is said: And I cast it into the fire, and there came out
this calf (Exod. 32:24), and because of the word this he was
exalted, as is said: This is the offering of Aaron and of his sons (Lev.
6:13). R. Jonah, however, was of the opinion that this verse refers to
R. Nahuniah the son of Hakanah
maintained that righteousness/generosity exalts a nation alludes to
Homah (“wall”) is written
here, since he prostrated himself toward the hamah (“sun”) (in
performing the sacrifice). Forthwith there came a great wrath upon
R. Mani stated: Were it not for
the merit of Obadiah’s wife,
R. Huna said: Whatever justice
and kindness the idolaters perform is as dangerous to
The Holy One, blessed be He, then
said to him: Because you arose and took three steps for the sake of My honor, I
will cause three kings to descend from you who will rule from one end of the
earth to the other. They were Nebuchadnezzar, Evil-Merodach, and Belshazzar.
However, when these came to power they blasphemed, and so the Holy One, blessed
be He, destroyed them and caused others to arise in their place. The rabbis
said: Righteousness/generosity exalts a nation refers to the free-will
gifts that
6. R. Yudan opened the
discussion with the verse: The tongue of the righteous/generous is as choice
silver; the heart of the lawless is little worth (Prov. 10:20). The
tongue of the righteous/generous is as choice silver alludes to the prophet
Iddo. The heart of the lawless is little worth refers to Jeroboam.
Scripture states: And behold, there came a man of God out of
R. Huna declared: Blessed be the name of the Holy One, blessed be He, who endures much from His creatures, yet protects the honor of His righteous/generous ones. When Jeroboam arose and sacrificed to idols, his hand did not shrivel up, but when he stretched forth his hand against the righteous/generous man, his hand did shrivel up.
And the king answered and said unto the man of God: “Entreat now the favor of the Lord your God, and pray for me” (ibid., v. 6). Two amoraim discussed this verse. One commented that he said your God and not “my God.” The other retorted: How could he call Him “my God” while he stood and sacrificed before an idol whom he addressed as “my god”? Nevertheless The man of God entreated the Lord, and the king’s hand was restored, and became as it was before (ibid.). What is meant by as it was before? R. Judah the son of Simon began the discussion with the verse in the name of R. Joshua the son of Levi: If you pound a fool in the mortar with a pestle amidst grain, his foolishness will not turn away from him (Prov. 27:22). That is to say, it will have no effect (on the fool, he learns nothing).
Likewise he had previously sacrificed to an idol, and he did so again.
Another comment on The tongue
of the righteous/generous is as choice silver (Prov. 10:30). This refers to
the Holy One, blessed be He, who chose the tongue of Moses when he told him: When
you take the sum (to obtain forgiveness). What is written above concerning
this very matter? And Aaron will make atonement upon the horns of it once in
the year (Exod. 30:10). After
7. When you take the sum of
the children of
8. When you take the sum of
the children of
Moses cried out: My master, You
did not command me about even one of the seventy nations, only concerning
Israel: When you take the sum of the children of Israel, Unto the children
of Israel you will speak, And unto the children of Israel you will say, Command
the children of Israel, Speak unto the children of Israel. You commanded me
to do this only to the children of
R. Simeon the son of Yohai said:
This may be compared to a king who has engaged a tutor for his son. He would
summon him repeatedly and ask him: “Has my son eaten, has my son had a drink,
has my son left for school, has my son returned from school?” In the same way,
the Holy One, blessed be He, desired to remind the children of
R. Judah the son of Simon said: This may be compared to one who is fashioning a crown. A man passing by sees it and tells him to set many precious stones and beautiful pearls in it, so that in the future it might rest upon the head of a king. Similarly the Holy One, blessed be He, said to Moses: Do whatever is in your power to glorify Israel and to praise them before Me, for I am to be glorified through them, as it is said: And He said unto me: “You are My servant Israel, through whom I will be glorified” (Isa. 49:3).
9. When you take the sum of
the children of
A census of Israel was
taken on ten different occasions. The first occurred when they
descended to Egypt, as is said: Your fathers went down into Egypt with three
score and ten persons (Deut. 10:29). Again, when they came out of Egypt, as
it is said: And the children of Israel journeyed from Rameses to Succoth,
about six hundred thousand men (Exod. 12:37). Once in the Book of Numbers
(it was taken) with reference to the standards (Num. 2:21); once with regard to
the spies (Num. 13); in the days of Joshua when the land was divided (Josh. 18:10);
twice in the time of Saul, as is said: And he numbered them with lambs in
Telaim (I Sam. 14:4) and He numbered them with pebbles in Bezek
(ibid. 11:8). What is indicated by the word Telaim? When they were
prosperous, he counted them by means of their lambs (telayim), but when
they were poor in deeds, he counted them with stones. What is bezek? It
is a stone. He took a stone for each one of them and then totaled the stones. A
census was taken in the days of David, as is said: Joab gave up the sum, the
number of the people to the king (II Sam. 24:9); and again at the time of
Ezra: The whole congregation together was forty and two thousand, three
hundred and three score (Ezra. 2:14). In the time-to-come (a census will be
taken), as is said: The flock will again pass into the hands of Him that
counts them (Jer. 33:13), and in this instance: When you take the sum.
R. Menahem said in the name of R. Bebai, in the name of R. Hiyya the son of Abba in the name of R. Eliezer the son of Johanan: It is stated: And the number of the children of Israel will be as the sand of the sea (Hos. 2:1). Why were the children of Israel compared to the sand of the sea? To inform us that just as a hole dug in the sand of the sea at evening time fills up again by morning, so the thousands lacking at the time of David would be replaced by the time of his son Solomon, as it is said: Judah and Israel were many, as the sand which is by the sea in multitude (I Kings 4:20).
R. Eliezer said in the name of R. Yose the son of Zimra: Whenever the Israelites were counted because it was essential to do so, none were lacking, but whenever they were counted when there was no need (to do so), some were missing. When were they counted to meet a need? When Moses took the census. When were they counted unnecessarily? At the time of David. Then they will give every man a ransom for his soul unto the Lord (Exod. 30:12). This occurred at the time of Moses: That there be no plague among them (ibid.), but there was no plague at the time of David.
This they shall give. R. Menahem said: The Holy One, blessed be He, removed from beneath His throne of glory a coin of fire (the size of a half-shekel coin) and showed it to Moses. Then He said to him: This they shall give. That is to say, everyone who passes by as the census is taken shall give something similar to them.
10. This they shall give, everyone that passes among them that are numbered, half a shekel (Exod. 30:13). Because they had sinned at the sixth hour [word-play reading the word boshet (“shame, disgrace”) as bo shish (“the sixth hour”); thus, “The sixth hour came, they erected the golden calf”], which is the middle of the day, they shall give half a shekel, which is six grammata. R. Johanan declared: Because they had violated the Ten Commandments each one had to give ten gerah, which totals half a shekel. R. Simeon the son of Levi said: Because they sold Rachel’s firstborn for twenty pieces of silver and each one took a coin for himself, each one had to give one coin.
R. Judah the son of Simon stated: Moses heard three things from the lips of the Mighty One that confused and startled him. When the Holy One, blessed be He, said to him: Let them make Me a Sanctuary, that I may dwell among them (Exod. 25:8), he replied: Master of the Universe, the heavens and the heavens of the heavens cannot contain You. He responded: Moses, it is not as you think. Erect twenty boards on the northern side and twenty boards on the southern side and eight on the eastern side and eight on the western side, and I will compress My Shekhinah and dwell within them; as it is written: And there I will meet with you, and I will speak with you (ibid., v. 22).
Similarly, when He said: Command the children of Israel, and say unto them: My food which is presented unto Me for offerings (Num. 28:2), Moses called out: Master of the Universe, if I should assemble all the animals and all the beasts in the world, they would not be sufficient for even one offering, and all of the trees in the world would be insufficient for a single fire, for it is said: And Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burial offerings (Isa. 40:16). He replied: Moses, it is not as you think. You need offer unto Me but one lamb in the morning and not two, for they are not meant to be food and drink for Me. If I had food and drink when you were with Me on the mountain for forty days, would I not have eaten, and if I had food would you not have eaten? Only for a sweet savors will ye observe to offer unto Me (Num. 28:2).
And when He said: When shall they give every man a ransom for his soul (Exod. 30:12), he wondered and said: Who is able to give a ransom for his soul, since it is said: No man can by any means redeem his brother, nor give to God a ransom for him, for too costly is the redemption of their soul (Ps. 48:8-9)? He replied: It is not as you imagine. This they will give indicates that they will give something like this. R. Huna said in the name of Rab: The Almighty, whom we cannot find out, is excellent in power (Job 37:23) implies that the Holy One, blessed be He, did not impose impossible burdens upon Israel. When Moses realized that he declared: Happy is the people that is in such a case (Ps. 144:15) and Happy is he whose help is the God of Jacob (ibid. 146:5).
11. When you take the sum of the
children of Israel. then will they give every man a ransom (Exod.
30:12). When Moses heard this, he said: Skin for skin, yea, all that a man has he will give for his life (Job 2:4). R. Judah the son of Ilai stated: When Moses heard this he began to reflect upon it, and said to himself: Since we find that the soul of a man may be redeemed with a talent of silver, as is said: Then will your life be for his life, or else you will pay a talent of silver (I Kings 20:39), let each Israelite give a talent of silver. R. Johanan posed the query: From what source do we learn the penalty for debasing the reputation of a person? He explained: From the fact that Scripture states: And they will fine him a hundred shekels of silvers and give them unto the father of the damsel, because he has brought an evil name upon a virgin of Israel (Deut. 22:19). Similarly, we brought an evil name (upon God) when we said of the golden calf: This is your God, O Israel; therefore let each Israelite give a silver piece.
R. Simeon the son of Levi said: Moses learned it from the law concerning (a woman) who has been violated, as it is stated: Then the man that lay with her will give unto the damsel’s father fifty shekels of silver (ibid., v. 29). Since we have violated the word that the Holy One, blessed be He, spoke to us: You will have no other gods before Me (Exod. 20:3), and erected the calf, let each of us give fifty pieces of silver. Others say he learned it from the law of enticement, as it is said: And if a man entice a virgin that is not betrothed, he will surely pay dowry for her (Deut. 22:15). The dowry one pays for a virgin (who has been enticed) is fifty pieces of silver. Hence, since they enticed Him with their mouths and deceived Him with their tongues, For their heart was not steadfast with Him, neither were they faithful in His covenant (Ps. 78:37), let each one give fifty shekels of silver.
R. Judah the son of Simon contended that he learned it from the law concerning the ox that gored. It is said: if the ox gore a bondman or a bondwoman, he will give thirty shekels of silver (Exod. 2 1:32), and since we replaced Him with an ox (i.e. the golden calf), as is said: Thus they exchanged their glory for the likeness of an ox that eats grain (Ps. 106:20), each one will give thirty shekels of silver. The Holy One, blessed be He, knew what was in Moses’ heart, and so He showed him with His finger, as is said: Moses, this they will give, that is, this amount they shall give.
Ketubim
Targum Psalm 64
1. For praise, a psalm of David.
2. Hear my voice, O God, in the time of my prayer; guard my life from the fear of the enemy.
3. You will hide me from the secret [council] of those who do evil, from the turmoil of those who practice deceit.
4. Who have sharpened their tongue as a sword, bent their bows, smeared their arrows with deadly and bitter poison.
5. To shoot in secret, without blame; suddenly they will shoot him and they will not fear.
6. They will strengthen themselves with an evil word; they will talk of hiding traps, saying, “Who sees them?”
7. They will search to find pretexts to destroy the pure, a search carried out in the body of a son of man, and the thoughts of a secret heart.
8. But God will shoot arrows at them suddenly; and they will tell of their wounds.
9. And their tongue will make them stumble; all who see them shall move aside.
10. And all the sons of men will be afraid, and tell of the work of the Lord God; and His works will be understood.
11. The righteous man will rejoice in the Lord, and trust in His Word, and all the upright of heart will boast.
Ketubim
Rashi Psalm 64
2 Hear, O God, my voice in my prayer The authors of Aggadoth Tehillim (Mid. Ps.) interpreted this psalm as referring to Daniel, who was cast into the lions’ den. The language of the psalm fits the Aggadah very well. David foresaw with the holy spirit all that would happen to him [Daniel], and prayed for him, because Daniel was his descendant. As was said to Hezekiah (Isa. 39:7): “And they will take [some] of your sons, etc., whom you will beget, and they will be officers in the palace of the king of Babylon.” These are Daniel, Hananiah, Mishael, and Azariah. from fear of the enemy These are the satraps, who plotted against him, as it is stated (Dan. 6:5): “Then the viziers and the satraps sought to find a pretext against Daniel.”
3 from the gathering of workers of lawlessness For they gather seeking against him a pretext of death, as it is written (Dan. 6:7): “...assembled about the king, etc.” 4 who aimed...their arrow That is their slander.
5 To shoot at the innocent in secret places They will shoot him with their arrows.
6 they tell to hide snares They speak cunningly to the king secret words, for even the king did not know why they were doing this. But they intended to hide snares to entrap Daniel, for they said to Darius, “All the viziers of the kingdom, etc., have conferred to establish the king’s law, etc.” [stating] that no one should offer up prayer to any god except you until thirty days [have passed].
7 They seek pretexts They seek pretexts, as it is stated (Dan. 6:5): “sought to find a pretext against Daniel.” they hid They hid their thoughts in their heart and did not reveal the search for a pretext, which was searched out through them, and the midst of their thoughts and the depth of their heart. hidden within man Each man of them. Each one concealed his thought.
8 And God cast them down He cast them into the lions’ den, as it is written (Dan. 6:25): “And the king commanded, and they brought these men who had slandered Daniel, and they cast them into the lions’ den, etc.”
9 That which they hoped would make him stumble, their tongue brought upon them The stumbling they planned to inflict on him, their tongue turned over upon them. will shake their heads will shake their head; all who see them should nod their head and laugh about them.
11 The righteous will rejoice This is Daniel. and all upright of heart will boast They will boast about the uprightness of their heart, and they will praise themselves because they are confident that the Holy One, blessed be He, will help them.
Ketubim
Midrash Psalm 64
I. For the leader. A Psalm of David. Hear my voice, O God, in my prayer; preserve my life from fear of the enemy (Ps. 64:1-2). These words are to be read in the light of what Scripture says elsewhere: Surely the Lord God will do nothing, but He reveals His secret unto His servants the prophets (Amos 3:7).
R. Tabalifa maintained: The Holy One, blessed be He, made known to David what would be done to Daniel. Indeed, had the heathen any power at all to do anything to the Holy One, blessed be He, they would have done it. This, the sons of Korah implied when they said, They have cast fire into Your sanctuary (Ps. 74:7)—that is, had the heathen been able to ascend so as to break into the heavens, they would have broken in; for the words But now they break down the carved work thereof . . . with axes and hammers (ibid. 74:6) mean that since the heathen were unable to break into heaven, they broke down the sanctuary on earth; and the words The kings of the earth staid up, and the rulers take counsel together against the Lord, and against His anointed (Ps. 2:2) mean that because the heathen could not prevail against God in heaven, they took counsel against Daniel, as is said All the presidents of the kingdom, the prefects and the satraps . . . took counsel together that the king should establish a statute, and make a strong interdict, that whosoever will ask a petition of any god or man for thirty days, save of thee, 0 king, he shall be cast into the den of lions. Now, 0 king, establish the interdict, and sign the writing (Dan. 6 :8-9a). The presidents and the satraps said to Darius: “Art you not a king to do just such? All kings establish statutes and make laws, as it is said according to the law of the Medes and Persians (ibid. 6 :9b). But in your life time, you have not established any statute!” The king, hearing them say “Now, O king, establish the interdict and sign the writing,” gave in to them, and King Darius signed the writing and the interdict (ibid. 6:9a, 10). And when Daniel knew that the writing was signed, he went into his house; his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed (ibid. 6:11) saying: Hear my voice, O God, in my prayer; preserve my life from the terror of the enemy (Ps. 64:1). When they sought out Daniel, they found him as he stood praying, as it is said Then these men came tumultuously, and found Daniel praying and making supplication before his God (Dan. 6:12). Whereupon Daniel uttered the following words before God: These men come tumultuously upon me: Hide me from the council of evil-doers; from the tumult of the workers of lawlessness (Ps. 64:3). As soon as the presidents and satraps found the means, they approached the king, as is said Then they came near, and spoke before the king concerning the king’s interdict: “Have you not signed an interdict, that every man that will make petition unto any god or man within thirty days, save unto you, O king, will be cast into the den of lions?” The king answered and said: “The thing is true, according to the law of the Medes and Persians, which alters not.” Then answered they and said before the king: “That Daniel, who is of the children of the captivity of Judah, regards not you, O king, nor the interdict that you have signed, but makes his petition three times a day.” Then the king, when he heard these words, was sore displeased, and set his heart on Daniel to deliver him; and he labored till the going down of the sun to rescue him (Dan. 6:13-15). As the presidents and the satraps reproached the king, he said: “Look you! You are not to be believed,” and so they kept quiet the whole day. At the going down of the sun, Daniel began to pray, saying: “Because of• these wicked men, should not a man pray?” Hence it is said The king labored till the going down of the sun to rescue him. (Surely, if Daniel did what he did for the sake of a prayer which a man may omit without fear of being cut down by heaven or being put to death by a court, how much more ought we to heed other obligations for whose neglect we are liable to be cut down by heaven or put to death by a court!) And although the king sought to save Daniel, he could not do so, for the presidents and the satraps said to him: “You have told us: ‘You are not to be believed.’ Behold! you have seen for yourself.” Then, as Scripture says, The king commanded and they brought Daniel, and cast him into the den of lions (ibid. 6:17).
And a stone was brought, and laid upon the mouth of the den (ibid. 6:i8). But whence stones in Babylon? This stone flew from the Land of Israel and came to rest at the mouth of the den. R. Huna, in the name of R. Jose, interpreted the word stone as meaning that an angel, in the likeness of a lion, came and sat at the mouth of the den. And the proof? The verse My God has sent His angel, and has shut the lions’ mouths, and they have not hurt me (ibid. 6:23).
Then the king went to his palace, and passed the night fasting; neither were diversions brought before him; and his sleep fled from him (ibid. 6:19), for he said: What did this affliction—that I should be the cause of this man’s dying – see in me that made it come? Then the king arose very early in the morning, and went in haste unto the den of lions. And when he came near unto the den to Daniel, he cried with a pained voice: ... O Daniel, servant of the living God, is your God whom you serve continually, able to deliver you from the lions? (ibid. 6:20, 21). And though Daniel heard, he did not answer because he was reading the Shema. Then said Daniel unto the king: O king, live for ever! My God has sent His angel, and has shut the lions’ mouths (ibid. 6:23). How did this happen? When Daniel went down to the lions, they became like tame beasts in his presence, as is said The lion, which is mighty, and turns not away for any, became a tame beast (Prov. 30:30). For the Holy One, blessed be He, said: Let a lion come and deliver a lion from the mouth of a lion.
Then was the king exceeding glad, and commanded that they should take Daniel up out of the den ... And the king commanded and they brought those men that had accused Daniel, and they cast them into the den of lions (Dan. 6:24, 25). For the accusers had said to the king: “Because the lions were already satiated, they did not devour Daniel.” The king said to them: “If the lions are satiated, go you down and lodge with them this night. Then we shall see whether they are satiated.” When the accusers were cast into the den, they were at once devoured, as is said But God will shoot at them with an arrow. Suddenly, shall they will be smitten (Ps. 64:8). As Scripture says, And they cast them into the den of lions, them, their children, and their wives (Dan. 6:25). How many were cast into the den of lions? Mark what Scripture says: It pleased Darius to set over the kingdom a hundred and twenty satraps ... and over them three presidents, of whom Daniel was one (ibid. 6:2-3). Thus there were one hundred and twenty-two men, and one hundred and twenty-two wives, and one hundred and twenty-two children—for Scripture says, them, their children, and their wives—making three hundred and sixty-six in all. And for every single one of these there were four lions who tore each one into four pieces, one piece for every beast, the beasts tearing them apart even before they got down to the bottom of the den, as is said They had not come to the bottom of the den (ibid.); there were one thousand four hundred and sixty-four lions. Hence it is said He that is righteous/generous will be glad in the Lord, and will take refuge in Him; and all the upright/generous in heart will glory (Ps. 64:11).
Ordinary Ashlamatah:
Malachi 1:11 – 2:7
11 For from the rising of the sun even unto the going down of the same My Name is great among the gentiles; and in every place offerings are presented unto My name, even pure oblations; for My Name is great among the gentiles, says the LORD of hosts.
12 But you profane it, in that you say: 'The table of the LORD is polluted, and the fruit thereof, even the food thereof, is contemptible.'
13 You say also: 'Behold, what a weariness is it!' and you have snuffed at it, says the LORD of hosts; and you have brought that which was taken by violence, and the lame, and the sick; thus you bring the offering; should I accept this of your hand? Says the LORD. {S}
14 But cursed be he that deals craftily, whereas he has in his flock a male, and vows, and sacrifices unto the Lord a blemished thing; for I am a great King, says the LORD of hosts, and My Name is feared among the gentiles.
1 And now, this commandment is for you, O you priests.
2 If you will not hearken, and if you will not lay it to heart, to give glory unto My Name, says the LORD of hosts, then will I send the curse upon you, and I will curse your blessings; yea, I curse them, because you do not lay it to heart.
3 Behold, I will rebuke the seed for your hurt, and will spread dung upon your faces, even the dung of your sacrifices; and you will be taken away unto it.
4 Know then that I have sent this commandment unto you, that My covenant might be with Levi, says the LORD of hosts.
5 My covenant was with him of life and peace, and I gave them to him, and of fear, and he feared Me, and was afraid of My Name.
6 The law of truth was in his mouth, and unrighteousness was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from lawlessness.
7 For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the LORD of hosts.
Special Ashlamatah:
Yeshayahu (Isaiah) 60:1-22
1 Arise, shine, for your light is come, and the glory of the LORD is risen upon you.
2 For, behold, darkness will cover the earth, and gross darkness the gentiles; but upon you the LORD will arise, and His glory will be seen upon you.
3 And gentiles will walk at your light, and kings at the brightness of your rising.
4 Lift up your eyes round about, and see: they all are gathered together, and come to you; your sons come from far, and your daughters are borne on the side.
5 Then you will see and be radiant, and your heart will throb and be enlarged; because the abundance of the sea will be turned unto you, the wealth of the nations will come unto you.
6 The caravan of camels will cover you, and of the young camels of Midian and Ephah, all coming from Sheba; they will bring gold and incense, and will proclaim the praises of the LORD.
7 All the flocks of Kedar will be gathered together unto you, the rams of Nebaioth will minister unto you; they will come up with acceptance on Mine altar, and I will glorify My glorious house.
8 Who are these that fly as a cloud, and as the doves to their cotes?
9 Surely the isles will wait for Me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them, for the name of the LORD your God, and for the Holy One of Israel, because He has glorified you.
10 And aliens will build up your walls, and their kings will minister unto you; for in My wrath I smote you, but in My favor have I had compassion on you.
11 Your gates also will be open continually, day and night, they will not be shut; that men may bring unto you the wealth of the nations, and their kings in procession.
12 For that nation and kingdom that will not serve you will perish; yea, those nations will be utterly wasted.
13 The glory of Lebanon will come unto you, the cypress, the plane-tree and the larch together; to beautify the place of My sanctuary, and I will make the place of My feet glorious.
14 And the sons of them that afflicted you will come bending unto you, and all they that despised you will bow down at the soles of your feet; and they will call you The city of the LORD, the Zion of the Holy One of Israel.
15 Whereas you have been forsaken and hated, so that no man passed through you, I will make you an eternal excellence, a joy of many generations.
16 You will also suck the milk of the gentiles, and will suck the breast of kings; and you will know that I the LORD am your Savior, and I, the Mighty One of Jacob, your Redeemer.
17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron; I will also make your officers peace, and righteousness/generosity your magistrates.
18 Violence will no more be heard in your land, desolation nor destruction within your borders; but you will call your walls Salvation, and your gates Praise.
19 The sun will be no more your light by day, neither for brightness will the moon give light unto you; but the LORD will be unto you an everlasting light, and your God your glory.
20 Your sun will no more go down, Neither will your moon withdraw itself; for the LORD will be your everlasting light, and the days of your mourning will be ended.
21 Your people also will be all righteous, they will inherit the land for ever; the branch of My planting, the work of My hands, wherein I glory.
22 The smallest will become a thousand, and the least a mighty nation; I the LORD will hasten it in its time. {S}
Midrash of Matityahu
(Matthew) 10:40-42
40. ¶ He who receives (welcomes and
accepts) you [Hakhamim] receives (welcomes and accepts) me (the Messiah), and
he who receives (welcomes and accepts) me (the Messiah) receives and welcomes
and accepts Him (G-d) Who sent me.
41. He who receives (welcomes and accepts)
a prophet because he is a prophet will receive a prophet's reward, and he who
receives (welcomes and accepts) a Tsadiq (righteous/generous man) because he is
a Tsadiq will receive a Tsadiq's reward.
42. And whoever gives to one of these
little [in rank or influence] Talmidim even a cup of cold water because he is
may Talmid, Amen! I declare to you, he will not lose his reward.
Pirqe Abot
“All Israel have a share in
the World to Come, as it is stated: And Your people are all righteous/
charitable; they will inherit the land forever; they are the branch of My planting, the work of My hands, in which to glorify
Me” (Isaiah 60:21).
Pirqe Abot VI:3-4
Mishnah 3
He who learns from a
colleague a single chapter, a single Torah law, a single verse, a single
statement, or even a single letter, must show him honor.
For so we find concerning
David, King of Israel, who learned from Achitophel only two things, yet he
called him his teacher, his guide, his mentor, as it is stated: "You are a
man equal to me; you are my guide and my mentor."
Surely an obvious inference
can be drawn: If David, King of Israel, who learned from Achitophel only two
things, called him his teacher, his guide, his mentor, one who learns from his
peer a single chapter, a single Torah law, a single verse, a single statement,
or even a single letter, how much more ought he to treat him with honor!
And honor is due only for
Torah, as it is stated: "The wise shall inherit honor," [and it is
stated]: "and the perfect shall inherit good." And [true] good is
only Torah, as it is stated: "I have given you a good teaching; do not
forsake My Torah."
"He who learns from his fellowman a single chapter... must show him honor. For so we find concerning David, King of Israel, who learned from Achitophel two things alone, yet he called him his teacher, his guide, his mentor." (6:3) QUESTION: (1) The word “bilevad” — “alone” — seems extra? (2) What two things did David learn from Achitophel?
ANSWER: Achitophel once saw David sitting and learning Torah alone and rebuked him, saying that studying alone was improper and that it would not achieve the same as learning together with another person. On another occasion, Achitophel saw David going to the Esnoga “bekomah zekufah” — “with an upright stature” — and admonished him, saying, "This is not the way for a Jew to walk to the Esnoga, for 'in the house of G-d we go with trepidation' " (Psalms 55:15).
The Hebrew word for one learning Torah alone is “levad.” When one walks “bekomah zekufah” — “in an upright stature” — at the moment he is forgetting that “ein od milevado” — “there is no one besides Ha-Shem.” Thus, Achitophel taught David two things: “bilevad” — “on the subject of levad” — i.e. not to learn Torah alone, and not to forget that G-d is alone in this world and there is nothing besides Him.
"David, King of Israel, who learned from Achitophel only two things." (6:3) QUESTION: The Talmud (Sukkah 53a) relates that when King David excavated the shitin — pits beneath the Altar — the waters of the deep came up and threatened to flood the world. David asked, “Does anyone know if it is permitted to write the Divine Name on a shard and cast it into the deep so that the waters will calm down?” No one said anything in response. Finally, Achitophel, David's mentor told him that it was permitted. Why isn't this counted as a third thing he learned from Achitophel?
ANSWER: King David also knew that it was permissible to do this in order to preserve the world. However, since his mentor Achitophel was present, and it is forbidden to issue halakhic decisions in the presence of one's teacher (Berakhot 31b), he did not rule it himself, but wanted to hear it from his mentor Achitophel.
"And honor is due only for Torah, as it is stated: 'The wise shall inherit honor.' " (6:3) QUESTION: Before Ya’aqov fled the house of Lavan, he overheard his brothers-in-law saying, “And of that which was our father's has he amassed all this kavod — honor” (Beresheet 31:1). According to Rabbi Levi in Midrash Rabbah (73:9) the “kavod” — “honor” — refers to Ya’aqov's wealth. Does this contradict the principle that “the only honor is Torah”?
ANSWER: A person's money is not an essential part of his identity and being. However, the Torah knowledge one has acquired perpetually elevates and refines the person himself. Indeed, frequently wealthy people receive honor, but it is only ephemeral and transitory because it is not the person himself who is being honored, but rather his money. Thus, true honor is only the everlasting honor which one receives for studying Torah.
Wherever the Torah refers to honor, the word “kavod” is spelled with a vav. An exception to this is the “kavod” referred to by Lavan's sons, which is written without a vav. This is so because there it refers to Ya’aqov's money, and the honor associated with money is lacking and incomplete.
"And [true] good is only Torah." (6:3) QUESTION: Why is the giving of the Torah recorded in Parshat Yitro of the annual cycle of Torah readings? ANSWER: The Torah is referred to as the true “tov” — “good/benefit.” The word “tov” has the numerical value of seventeen. Counting from the first parshah of the Torah (Beresheet), Yitro is the seventeenth parshah in the annual cycle. Thus, it is appropriate that the bestowal of the ultimate good should be the subject of the seventeenth parshah in the annual cycle of Torah readings.
Mishnah 4
This is the way [to
acquire] Torah: Eat bread with salt, drink water in small measure, sleep on the
ground, live a life of deprivation, and toil in the Torah. If you do this,
"you will be happy, and it will be well with you." "You will be
happy" in this world; "and it will be well with you" in the
World to Come.
"This is the way to acquire Torah: Eat bread with salt, drink water in small measure, sleep on the ground, live a life of deprivation, and toil in Torah. If you do this, 'You shall be happy, and it shall be well with you.' 'You shall be happy' in this world; 'and it shall be well with you' — in the World to Come." (6:4) QUESTION: According to this Mishnah, how can we justify the modern dormitories and nourishing meals yeshivot provide for students?
ANSWER: The words “tochal” — “you will eat” — “tishteh” — “you will drink” — “tishan” — “you will sleep” — and “tichyeh” — “you will live” — are written in the future tense. The expressions “UvaTorah Atah Ameil” — “and toil in Torah” — and “Im Atah Oseh Kein" — “if you do this” — are in the present tense. Why does the Mishnah shift from future tense to present tense?
Students are entitled to the very best accommodations, library, desks, etc. possible while studying Torah. However, in this section we are being taught “Darkah Shel Torah” — the way of acquiring Torah — which requires complete dedication and the absence of ulterior motives. One should learn Torah “lishmah,” which means not to anticipate that through Torah he will have a source of livelihood or a pleasurable life. He must resolve to learn diligently, even if there is a possibility that in the future he will suffer poverty and eat only bread and salt, drink water in small measure, sleep on the ground, and live a life of deprivation.
The Torah is assuring us that if, nevertheless, a person toils in the study of Torah and follows the prescribed approach, he will ultimately be happy in this world and it will be well with him in the World to Come.
"If you do this, you will be happy." (6:4) QUESTION: The words "Ve'im Atah Oseh Kein" — "If you do this" — are superfluous?
ANSWER: The Baraita is not talking of people who are poverty stricken and compelled to eat bread with salt because every penny counts. It is talking of affluent people who can easily spend money for physical and material pursuits, but who nevertheless suffice on very little materialistic enjoyments and dedicate their interest and time to study Torah. It therefore says, “Ve'im Atah Oseh Kein” — “If you do so” — i.e. if on your own volition you choose such a way of life instead of living a meaningless life of extravagance (though you can well afford it), then “Ashrecha” — “you will be happy.”
Now, some people live stingily when they have guests so that the poor guests should not be able to eat much food in their homes. Since it is impolite to continue eating after the host finishes his food, they serve plates nicely laden with food, and very quickly push their plates away as a sign that they have concluded, and the guests are compelled to politely do likewise, though they have hardly had a chance to eat. Eventually, the word gets out to all wayfarers that in these houses the poor guests are denied a nourishing meal.
Hence, to make it clear that this is not the way to acquire Torah, the Baraita adds the words “Ve'im atah Oseh Kein” to emphasize that “If you do this” — i.e. if you limit your food intake when you are eating alone, but not when you have poor people at your table, then you are praiseworthy, and “ashrecha” — “you will be happy.”
King Shlomo says, “A righteous/generous person eats to satisfy his soul, but the stomach of the lawless will always feel want” (Proverbs 13:25). With this he meant that the righteous/generous feel satisfied with what they have, but the lawless always want more. The verse can, however, also be interpreted as referring to the difference between the way the righteous/generous and the lawless conduct themselves when they serve guests.
A righteous/generous person usually limits his intake of food. He eats a little and is satisfied. Nevertheless, when he has guests, he wants them to eat their fill, so though he normally suffices with very little, in their honor he continues eating though it is “lesova nafsho” — he has reached his normal point of satiation. He does this so that they should feel comfortable eating till they are satisfied.
The lawless person on the other hand, who normally eats much food, tortures his own stomach and eats very little so that the guests, too, will not be able to eat much. This way he will save money while they remain hungry.
“You will be happy, it will be well with you, you will be happy in this world.” (6:4) QUESTION: What is the happiness one will enjoy in this world from studying Torah in poverty?
ANSWER: It was taught previously (4:9), “Whoever fulfills the Torah in poverty will ultimately fulfill it in wealth.” Thus, the one who studies Torah while limiting his food intake and pleasurable activity is happy in this world since he will ultimately be blessed with riches.
From: P'shuto shel Mikra
By: Rabbi Yitzchak
Etshalom
Seven Haftarot of
Consolation (II)
http://www.torah.org/advanced/mikra/hagim.htm
SHABBAT 6: RESTORING THE DIGNITY OF THE MOURNER
One
of the most powerful feelings, often subconscious but powerful nonetheless,
experienced by the mourner is utter powerlessness. This is proper and even
encouraged by the Halakhah (the inability to leave the house, to prepare food,
to sit up) which enforces the feeling of ultimate impotence we all experience
when facing the ugly countenance of death. Important as it is to give voice to
this frustration, it is the job of the consolers to begin to empower the
mourner.
As
the city begins to shake off her dust of desolation and anticipates a bright
future promised by her Comforter, she is riddled with the self-doubt brought on
by this impossibly powerful blast to her self-esteem.
The
response comes in kind in the sixth Ashlamatah (60:1-22):
1. Arise, shine; for your light has
come, and the glory of Ha-Shem has risen upon you...
3. And the gentiles will come to your
light, and kings to the brightness of your rising.
4. Lift up your eyes around, and see;
all they gather themselves together, they come to you; your sons will come from
far, and your daughters will be nursed at your side.
5. Then you will see, and be filled
with light, and your heart will fear, and be enlarged; because the abundance of
the sea will be turned to you, the wealth of the nations will come to you...
20. Your sun will no more go down; nor
will your moon withdraw itself; for Ha-Shem will be your everlasting light, and
the days of your mourning will be ended.
K’vod
Yisra’el is the main feature of this Ashlamatah, not found in any of the
others. As the comforters begin to prepare the mourner to arise and rejoin the
world - and greet the brighter future as promised, he needs their support to
embrace his own glory.
Answers to the Questions on
The Rabbi’s Private
Prophetic Study
Torah
1. In Psalm 141:2 we read: “Let my prayer
be established before You as incense; the lifting up of my hands as the evening
sacrifice.” And in Rev. 8:3 we read: “And another angel came and stood on the
altar, having a golden censer. And many incenses were given to him, that he
should give them with the prayers of all the saints on the golden altar before
the throne.” From these two texts some propose that the symbolic meaning of
incense is prayer. If this is so, then what is the precise symbolic meaning of
the altar of incense?
Answer: The place where a quorum of ten Jewish
men pray – i.e. the Esnoga, as it is said: “G-d stands in the congregation of
the mighty” (Psalm 82:1).
2. It has been observed that the Altar of
Incense was to be made of shittim wood (normally translated as Acacia wood, the
Septuagint translation, renders the original by ξυλον
ασηπτον, “incorruptible wood”), and covered
with gold, pure gold, about a yard high and half a yard square, with horns at
the corners, a golden cornice round it, with rings and staves of gold, for the
convenience of carrying it, Exodus 30:1-5. It does not appear that there was
any grate to this altar for the ashes to fall into, that they might be taken
away; but, when they burnt incense, a golden censer was brought with coals in
it, and placed upon the altar, and in that censer the incense was burnt, and
with it all the coals were taken away, so that no coals nor ashes fell upon the
altar. The measure of the altar of incense in Ezekiel's temple is double to
what it is here (Ezekiel 41:22), and it is there called “an altar of wood,” and
there is no mention of gold. Why would this be so?
Answer: This is to signify that the incense,
in present times, should be spiritual, the worship plain, and the service of
G-d enlarged, “For from the east to the west, My Name will be great among
the gentiles, and everywhere incense will be offered to My Name; and a pure
food offering; for My Name will be great among the gentiles, says Ha-Shem of
Armies” (Malachi 1:11).
3. “When you lift up the head of the sons
of Israel, of those numbered,” etc. (Exodus 30:12). Moses did so twice, and
doubtless observed the law here prescribed. The tax was not levied from women,
minors, old men (Numbers 1:42, Numbers 1:45), and the Levites (Numbers 1:47),
they being not numbered. This was not a voluntary contribution, but a ransom
for the soul or lives of the people It was required from all classes alike, and
a refusal to pay implied a willful exclusion from the privileges of the
sanctuary, as well as exposure to divine judgments. This was the same impost
that was exacted from our Master (Matityahu 17:24-27), and it was usually
devoted to repairs and other purposes connected with the services of the
sanctuary.
a)
In
Synagogues we have annual or semester or monthly fees per person (excluding
women, minors, old men and ministers) to cover the costs of maintenance of the
sanctuary and cemetery, and which are apart from tithes. In Christianity that
is all covered by the tithes and offerings. What is wrong with this Christian
concept?
Answer: Ignorance of Scripture, disrespect
for G-d’s commandments under the heretic antinomian pretext that Messiah
fulfilled the law and therefore we are not obliged to observe these laws, and
of course lack of commitment.
b)
What
specific lessons does the passage of Matityahu 17:24-27 teaches in the
Midrashic style concerning the Holy Half-Shekel?
Answer: That Talmidim must pay for the taxes
of their Torah master – i.e. fish with a shekel in the mouth being a parable of
a disciple paying for the taxes and costs of his Torah master.
4. The bronze for the “Laver of brass”
and its foot was supplied from the bronze mirrors of the women who voluntarily
gave up these articles of luxury. Bronze mirrors were much used by the ancient
Egyptians. No hint is given in the Torah text as to the form of the laver. The
brazen sea and the ten lavers that served the same purpose in the temple of
Solomon, were elaborately worked in artistic designs and are minutely described
1Kings 7:23-29.
a)
Why
were these bronze mirrors so special to the Israeli women and to the history of
Israel’s survival?
Answer: Israelite women used these mirrors in
Egypt under slavery to make sure they looked attractive to their husbands and
so bring children to this world, despite the persecution and threat of death to
baby boys, so that they could still remain a people. Women have four
fundamental altars by which they make connection to G-d via their husbands,
that is, their body, the home, the family table, and the matrimonial bed. Men,
on the other hand are given four altars: that of prayer, Torah study, being a
family priest, and earning a living. What The Torah is unequivocally showing
here is that the quality of services in the female altars explain the quality
of the male altars. Torah Judaism considers the female offerings in their
altars the highest expression of spiritual devotion to G-d and humanity!
Also it
is worthy to note that whilst the priest must wash with the waters of the laver
before entering to minister before G-d, so does a woman must go to the Mikveh
before she has sexual relations with her husband after coming out of a state of
Nidda.
b)
This
being so, what is the connection between these bronze mirrors, and the purpose
for which the laver was used?
Answer:
Cleanliness of the
heart, mind, and the body and making the same attractive to G-d and fellowman
is a sine qua non prerequisite to minister unto G-d in the altars that he has
given us to render service unto Him, most blessed be He!
c)
The
“Laver of Brass” is symbolic of the Jewish Mikveh (Baptistry). If so, according
to the Jewish Bible how many kinds of baptisms (full immersions in water) are
indicated?
Answer: 1.
Mikveh for conversion
2. Mikveh for repentance and
purification of the heart
3. Mikveh for female
purification after her menstruation period.
4. Mikveh for ritual
cleanliness
5. The command of the Holy Half-Shekel is
sandwiched between the command to build the altar of incense and the command to
build the laver of brass. What is the significance of this?
Answer: All of the three deal with concepts of
purification and atonement. The Incense and the washings at the laver are for
the priests to perform and the half-shekel elevates the children of Israel to
the priesthood as well. So that whether Kohanim or Yisraelim all are priests of
the Most High G-d in their own order. All need to consecrate themselves, and
constantly purify themselves and atone for their sins through their service to
G-d (cf. Romans 12:1-2).
Tehillim - Psalms
1. “Preserve my life from fear of the
enemy” (v.1) - Either
Saul or Absalom is being alluded to here. Messiah King David prayed that his
life might be made so secure that he would not have occasion to be afraid of
his enemy, or he prayed that his life many never fear the enemy.
a) Which of the two interpretations of
this text do you think is more appropriate?
Answer: Both!
b) It appears from experience that we
will always be confronted with enemies what should be our attitude when facing
this issue?
Answer: It is good to have a healthy respect
of our enemies, and acknowledge that they are intelligent beings like us
capable of sophisticated work, ideas and attacks, but at the same time, we must
pray for strength from G-d that we may not be intimidated by them or fear them,
for we only ought to fear G-d, most blessed be He!
c) What is in the mechanism of “fear”
that is so lethal as taught in the Scriptures?
Answer: It paralyzes our creativity and
rational thinking, and it creates a self-fulfilled prophecy if we yield to this
evil “fear.”
2. “You (G-d) will hide me from the
secret counsel of evil-doers, from the tumultuous crowd of the workers of
lawlessness” (v.2)
a)
Why
“hide me”? Why not “give me victory over”?
Answer: The best of tactical plans, emergence
of new ideas, theories, and discoveries happens for the most part to be worked
in secret whether intentional or unintentional. For all conception takes place normally
in secret, and this is where victory ultimately starts.
People
of virtue, normally do their best to hide from the limelight, whilst evil-doers
want to attract as much attention to themselves as possible. It is better to
remain somewhat in obscurity so that we be not the target of “the secret
counsel of evil-doers,” and let our works speak for themselves about us.
b)
Why
is G-d in the business of hiding everything that is of worth from the general
public and from evildoers?
Answer: So that man can earn reward for their
skill, tenacity, patience, intelligence, and perseverance so that he can reach
his full potential and the goal for which he was created.
3. “But G-d shall shoot an arrow at them;
their wounds shall suddenly appear” (64:7) – The blows which they thought to
give to others would come on themselves, and this would occur at an unexpected
moment. This, following the universal
principle that one reaps what one sows, why then do some people go on about
life ignoring this well proven principle?
Answer: For some it is because for whatever
reason have not reached yet full adult maturity, for others because whether due
to willing or unwilling consumption of harmful substances or chemicals enter
into a state of euphoria that render them suicidal, and yet others because of
perverse religious or cultural beliefs delude themselves to thinking that they
are invincible and are free to do as they please without detrimental
consequences to them or their loved ones.
4. “So they shall be confounded; their
tongue falls upon themselves; everyone seeing them shall flee” (64:8 – compare
with v.3). What is ultimately the problem with “Lashon Hara” (speaking evil
about your fellowman)?
Answer: That usually the person that utters
Lashon Hara in the long run will suffer much more than the target of his/her
Lashon Hara. One of the most serious consequences is the ultimate loss of total
credibility, isolation, and self worth.
5. What concept or point in our Torah
Seder of Exodus 30:1-38 served as inspiration for Messiah King David to write
this Psalm as a Midrashic commentary?
Answer: “You will not offer up strange
incense on it, and burnt offering and food offering; and you will not pour
out a drink offering, to go up on it”
(Exodus 30:9). Lashon Hara is indeed a form of “strange incense”!
Ashlamatah:
Malachi 1:11 – 2:7
1. How is Malachi 1:11 interpreted by the
text of Yochanan (John) 4:21-24?
Answer: Malachi 1:11 reads:
“For from the
east to the west, My Name will be great among the gentiles, and everywhere
incense will be offered to My Name; and a pure food offering; for My Name will
be great among the gentiles, says Ha-Shem of Armies.”
And Yochanan 4:21-24 reads:
Yeshua said
to her (the Samaritan woman), ‘Woman, believe me that an hour is coming when
you will worship the Father neither in this mountain nor in Jerusalem. (22) You
(gentiles) worship what you do not know; we (Jews) worship what we know, for
salvation is of the Jews. (23) But an
hour is coming, and now is, when the true worshipers will worship the Father in
spirit and in truth. For the Father also seeks such, the ones worshiping Him.
(24) God is a spirit, and the ones
worshiping Him must worship in spirit and truth.”
Both texts announce the idea that G-d, most blessed be He, will be worshipped not only in Jerusalem but also all over the world both by Jews and Gentiles.
2. “for My name will be great among the
gentiles, says Ha-Shem of Armies” (1:1). “name” in Hebrew can mean either (1)
characteristic prophetic role, or (2) authority. Having this in mind, and
looking at the contexts of this verse,
a)
To
what extent has this prophecy come to pass, and what is still remaining in its
total fulfillment?
Answer: It is true as Maimonides proposes that the knowledge of the G-d of Israel has been taught all over the world both by Christianity and Islam. In fact many of the concepts taught in the Torah are part of Christian and Islamic civilization and law-codes. However, the knowledge taught is very much partial and defective due to the mixing of pagan ideas and customs with Torah concepts. So, we can at best say that the prophecy has been already partially fulfilled.
b)
What
events and forces have inhibited the complete fulfillment of this verse?
Answer: Political imperatives, pagan customs and traditions, and the lust for power and authority, not to mention economical gain stemming from empire-building.
c)
Why
is the name “Ha-Shem of Armies” connected with this prophecy? Why not, for
example, the name “G-d Almighty”?
Answer: Because the “armies of G-d” are His people Israel who despite insurmountable obstacles and great suffering have carried to all corners of the world the “authentic” knowledge of the Torah, its correct interpretation and practice.
3. “But cursed be a deceiver …” (1:14).
All who have vowed, should learn hence, that what they have vowed should be
given to G-d, entire, manly, the most perfect, the very best. For, reverence
for the Supreme and Divine Majesty to whom they consecrate themselves demands
this, that they should offer Him the highest, very best and most perfect,
making themselves a whole-burnt-offering to G-d. How does Romans 12:1-2
addresses this matter?
Answer: Romans 12:1-2 reads: “Therefore,
brothers, I call on you through the compassions of God to present your bodies a
living sacrifice, holy, pleasing to God, which is your logical and intelligent
service. And be not conformed to the spirit of this age, but be transformed
through the renewing of your mind (with Torah study), in order to prove by you
what is the good and pleasing and perfect will of God.”
A person that is not fully consecrated to G-d and involved in this form of constant sacrifice is either an ignoramus or a deceiver.
- “My covenant with him was life and
peace, and I gave them to him for fear; and he feared Me, and he
is put in awe before My name. The Law of truth was in his
mouth, and lawlessness was not found in his lips. In peace and
in justice/generosity he walked with Me, and he turned
many from lawlessness. For the lips of the priest should guard
knowledge, and they should seek the Law from his mouth; for he
is the messenger of Ha-Shem of Armies” (2:5-7).
a)
Here
we find a concise shopping list of traits that should be fully dwelling in a
Torah Scholar, can you enumerate them?
Answer:
1.
A
G-d fearer
2.
Respects
and obeys authority perfectly convinced that all authority comes from G-d.
3.
The
Laws of G-d as received by our Sages are constantly in his mouth.
4.
Not
given to Lashon Hara.
5.
Is
a generous person, habitually performing many deeds of loving kindness.
6.
Is
a just person and one worthy of trust.
7.
Habitually
is seen walking in Jewish Halakha as taught by our Sages.
8.
Turns
many away from a habitual lawless life.
9.
Is
an excellent repository of Torah knowledge.
10. Gives wise counsel and people seek his
counsel.
11. Is a faithful messenger of Ha-Shem,
both in teaching and by example.
12. Conveys in his teaching and example
great nobility, and the majesty of G-d and His Messiah.
b)
According
to these three verses what is so special of these Torah Scholars, that they
should merit our total obedience, allegiance and support to them?
Answer: That they are G-d’s appointed messengers – ambassadors - mediators to us and to the world.
5. What caught the eye of the prophet in
our Torah Seder of Exodus 30:1-38, that
served as a platform for this prophecy?
Answer: The whole section on incense and the
altar of incense.
Special Ashlamatah: Yeshayahu (Isaiah) 60:1-22
1. “Arise, shine” (Hebrew: קוּמִי
אוֹרִי – “Qumi Ori”). This is evidently addressed to Zion regarded as
the seat of the congregation. It is represented as having been in a state of
affliction and calamity (compare Isaiah 3:26; 52:1-2). She is now called on to
arise from the dust, and to impart to others the rich privileges which were
conferred on her. These two Hebrew words are used prominently in the anthem
sang on Friday Evenings at the Esnoga called “Lekha Dodi” (Come My
Beloved). What two key messages are
given here for us as Nazarean Jews?
Answer:
1.
The
need to effectively and lawfully communicate to others what we are learning or
have learned.
2.
The
need to renew Torah Observance as taught by our Sages and perform many deeds of
loving-kindness.
2. “For behold, the darkness shall cover
the earth, and gross darkness the gentiles. But Ha-Shem will rise on you, and
His glory will be seen on you” (60:2). This is designed to turn the attention
to the fact that all the gentiles will be enveloped in deep spiritual night.
a)
This
passage speaks of הַחֹשֶׁךְ “Ha-Hoshekh” (“the darkness”) and then it
procedes to mention וַעֲרָפֶל "VaA'arafel” (“and gross darkness”). Are these two
kinds of darkness the one and the same? And what do these point to?
Answer: One could say that it points to two apparent forms of
darkness, though in reality one is the consequence of the other. First we have
total darkness concerning a good understanding of the Nazarean Codicil and the
Torah (as taught by our Sages) and fear of G-d. And as consequence we have
gradual social disintegration and more often public deeds of lawlessness and
desecration of G-d’s Name (authority).
b)
“and His glory shall be seen upon you” - וּכְבוֹדוֹ
עָלַיִךְ
יֵרָאֶה “UKh’vodo A’alayikh Year’eh.” What does this precisely entails?
Answer: G-d’s favor in an innumerable forms of visible manifestation.
3. וְהָלְכוּ
גוֹיִם,
לְאוֹרֵךְ – V’Hal’khu Goyim L’Orekh – (“And gentiles will walk by your light”
– 60:3) i.e. the Gentiles will accept and live the Halakhah of your light. What
are the precise implications of this statement?
Answer: That the wise among the
gentiles seeing G-d’s favor amongst us and the great nobility within us and in
our institutions will want to walk with us in G-d’s ways.
4. וְשַׂמְתִּי
פְקֻדָּתֵךְ
שָׁלוֹם,
וְנֹגְשַׂיִךְ
צְדָקָה –
“V’Sham’ti P’qudatekh Shalom, V’nog’sayikh Ts’daqah” – (“I will also make your
Paqidim (officers) peace, and righteousness/ generosity your magistrates” –
60:17). According to this statement what is the chief objective of the office
of a Paqid, and of a Hakham?
Answer: To make peace, achieve
justice, and make people to walk righteously and generously before G-d and
fellowman.
5. According to v.18 is this speaking of
a future reality or a progressive one which is ours to make with the help of
G-d?
Answer: G-d has given us this task whether we
will finish it or not before the Messiah comes that is debatable, but whilst we
are involved in this Divine task progress is made little by little towards the
ultimate goal. So the answer must be – it is a progressive one.
Midrash of Matityahu (Matthew) 10:40-42
1. The Hebrew word for “receive” is
“Qibel” like in Mishnah Pirqe Abot 1:1 – “Mosheh Qibel Torah MiSinai” (Moses
received the Torah from Sinai). This is also the root for Qabalah – i.e. “that
which is received.” Twice is this verb mentioned in the above pericope. Taking
into consideration the context in which this word appears what are the
implications of this pericope?
Answer: That “receiving” is not just mere
welcoming with trumpet, but what is more important is what we do with what we
“receive.” In the Scriptures “receiving” is often associated with “continually
honoring and faithfully obeying.”
Twice, is associated with “two or
three witnesses” and also to emphasize great importance of what is being said.
2. Why did the Master of Nazareth
prophetically called his Talmidim (postgraduate advanced law students)
“little”?
Answer: Rav = Great, thus Rabbi (my great
one) is one who is “great” in Torah knowledge. Rabbinical students under the
discipleship of a Hakham are therefore called “little” when compared to their
Rabbi. It is also a Hebraic term of endearment between a master and his
disciple as is the case in many other languages.
3. Three rewards are mentioned here –
that of a Hakham, that of a prophet, and that of a Talmid (Nazarean Law
student). Notice the order and ranking. What is this significance of this and
implications?
Answer: That a Hakham is in every way superior
to a prophet, and a prophet superior to a Tsadiq, and a Tsadiq to a Talmid.
4. In the Hebraic mind-set, what does it
mean and entail “to receive”?
Answer: As stated above: accepting something
or someone as a precious gift, and therefore, “ours” and to continually honor
it/him and faithfully obey it/him.”
5. What caught the eye of Matityahu
(Matthew) in our Torah Seder of Exodus
30:1-38, that served as a platform for this statement?
Answer: Exodus 30:30 – “And you will anoint
Aaron and his sons, and you will consecrate them to minister as priests to Me.”
Matityahu is here dealing with different forms of Torah priesthood – i.e. that
of a Hakham, a Prophet, a Tsadiq, and a Talmid, and is saying that because of
their anointing he/she who “receives” them is as they had received the High Priest
himself!
Tying
All Ends Together – The Prophetic Statement
1. What is the common thread that binds
our Torah Seder of Exodus 30:1-38, with Psalm 64, Malachi 1:11 – 2:7, Isaiah
60:1-22, and Matityahu 10:40-42?
Answer: (a) the evil of Lashon Hara and its disastrous
consequences; and (b) the honor due to Hakhamim and Rabbinical students is as
if one would be honoring and obeying the High Priest of Israel after the order
of Melekh Tsadiq – the Messiah of Israel!
2. What prophetic statement is common to
all of these readings? And how is that prophetic statement applicable to us
today?
- Answer: If people can’t subject to and
honor G-d’s established leadership on earth, G-d will by the principle of
“Mida Ke Neged Mida” (measure for measure) curse, despise and reject such
a person/s as it is said:
“My covenant
with him was life and peace, and I gave them to him for fear; and
he feared Me, and he is put in awe before My name. The Law of truth
was in his mouth, and lawlessness was not found in his lips. In peace
and in justice/generosity he walked with Me, and he turned
many from lawlessness. For the lips of the priest should guard knowledge,
and they should seek the Law from his mouth; for he is the messenger
of Ha-Shem of Armies” (Malachi 2:5-7)
and restated
by our Master as:
“He who
receives (welcomes and accepts) you [Hakhamim] receives (welcomes and accepts)
me (the Messiah), and he who receives (welcomes and accepts) me (the Messiah)
receives and welcomes and accepts Him (G-d) Who sent me. He who receives
(welcomes and accepts) a prophet because he is a prophet will receive a
prophet's reward, and he who receives (welcomes and accepts) a Tsadiq
(righteous/generous man) because he is a Tsadiq will receive a Tsadiq's reward.
And whoever gives to one of these little [in rank or influence] Talmidim even a
cup of cold water because he is may Talmid, Amen! I declare to you, he will not
lose his reward” (Matityahu 10:40-42)
The Rabbi’s Private Prophetic Study
Due to the proximity (soon to come) of
the festival of Rosh Ha-Shanah, also known as the Festival of Trumpets, we
strongly recommend that you print out and diligently study the following
documents:
http://www.betemunah.org/teruah.html
http://www.betemunah.org/shofar.html
http://www.betemunah.org/knowday.html
Please note, that in Judaism little
comes by way of surprise, but rather things are anticipated at certain times
and places. That is why we often read in
connection with miraculous events and prophecy the phrase “at the time
appointed.” That is, people had already prepared for the event to take place at
a predetermined point in time, as it is written:
“Three times in a year will all your
males appear before Ha-Shem your God in the place which He will choose: In the
Feast of Unleavened Bread, and in the Feast of Weeks and in the Feast of
Tabernacles. And they will not appear before Ha-Shem empty, but each with his
gift of his hand, according to the blessing of Ha-Shem your God, which He has
given you.” –
Deuteronomy 16:16-17
Therefore, study in-depth the above
documents and be ready and prepared to enter into this wonderful time of the
festival of New Year (Rosh Hashanah) to rejoice with our brethren before the G-d
of Israel, our Maker most blessed be He!
Shalom
Shabbat!
Hakham Dr.
Yosef ben Haggai