Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

 

Roll of Honor:

 

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

His Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

His Honor Paqid Adon David ben Abraham

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

His Honor Paqid  Adon Yoel ben Abraham and beloved wife HH Giberet Rivka bat Dorit

His Honor Paqid Adon Tsuriel ben Abraham and beloved wife HH Giberet Gibora bat Sarah

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

Her Excellency Giberet Leah bat Sarah & beloved mother

Her Excellency Giberet Zahavah bat Sarah & beloved family

His Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut bat Sarah

His Excellency Adon Michael ben Yosef and beloved wife HE Giberet Sheba bat Sarah

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

His Excellency Adon Robert Dick & beloved wife HE Giberet Cobena Dick

Her Excellency Giberet Jacquelyn Bennett

His Excellency Adon Ya’aqob ben David

His Excellency Adon Aviner ben Abraham and beloved wife HE Giberet Chagit bat Sarah

His Excellency Adon Ovadya ben Abraham and beloved wife HE Giberet Mirit bat Sarah

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

 

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!

 

 

 

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 the sick person HE Rabbi Dr. Yosef ben Haggai, May the Holy One, Blessed is He, be filled with compassion for him to restore his health, to heal him, to strengthen him, and to revivify him. And may He send him speedily a complete recovery from heaven, among the other sick people of Yisrael, a recovery of the body and a recovery of the spirit, swiftly and soon, and we will say amen ve amen!

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

“R’eh Qarati” – Sabbath: “See, I have called”

& Seventh Shabbat of Nachamu (Consolation)

 

 

Contents of the Torah Seder

 

·        The Chief Artificers and Their Task – Exodus 31:1-11

·        The Sabbath – Exodus 31:12-17

·        Moses Receives the Tables of Stone – Exodus 11:18

·        The Golden Calf and the Idolatry of the People – Exodus 32:1-14

 

Rashi & Targum Pseudo Jonathan

for: Shemot (Exod.) 31:1 – 32:14

 

 

 

Reading Assignment:

 

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol. IX: The Tabernacle & Vol. X: Sin and Reconciliation

By: Rabbi Yaaqov Culi & Rabbi Yitschaq Magriso, Translated by: Rabbi Aryeh Kaplan

Published by: Moznaim Publishing Corp. (New York, 1990)

Vol. 9 – “The Tabernacle,” p. 332 – Vol. 10 – “Sin and Reconciliation” p. 49

 

Welcome to the World of P’shat Exegesis 

 

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat 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.

 

Rashi’s Commentary for: Shemot (Exod.) 31:1 – 32:14

 

2 I have called by name to perform My work Bezalel.

 

3 with wisdom [I.e.,] what a person hears from others and learns. -[from Sifrei Deut. 1:13]

 

with insight With his intellect he understands other things based on what he learned. -[from Sifrei Deut. 1:13]

 

with knowledge The holy spirit.

 

4 to do master weaving Heb. לַחְשֽׁב מַחֲשָׁבֽת, the weaving work of a master weaver.

 

5 with the craft Heb. וּבַחֲרשֶׁת, a term denoting a craft, like “a skilled craftsman (חָרָשׁ) ” (Isa. 40:20). Onkelos, however, explained [this term] but varied [the wording] in their explanation [i.e., in the explanation of the two mentions of חֲרשֶׁ. וּבַחֲרשֶׁת אֶבֶן he rendered וּבְאוּמָנוּת אֲבַן טָבָא, and בַחֲרשֶׁת עֵץ he rendered וּבְנַגָּרוּת אָעָא, because a craftsman of stones is called אוּמָן, craftsman, whereas a craftsman of wood is called נַגַָּר, carpenter.

 

for setting Heb. לְמַלֽאת, lit., to fill. To set it [each stone] into its setting in its fullness, [i.e.,] to make the setting equal to the measurement of the bottom of the stone and its thickness. [See commentary on Exod. 25:7.]

 

6 and all the wise-hearted into whose hearts I have instilled wisdom And additionally, other wise-hearted people among you [shall assist], as well as everyone into whom I have instilled wisdom, and [all of them] shall make everything I have commanded you.

 

7 and the ark for the testimony For the purpose of the tablets of the testimony.

 

8 the pure Heb. הַטְּהֽרָה. [The menorah is described by this adjective] because [it was made] of pure gold. [based on Exod. 25:31]

 

10 the meshwork garments Heb. בִּגְדֵי הַשְְׂרָד In my opinion, according to the simple meaning of the verse, it is impossible to say that the garments of the kehunah are referred to [here], because it says next to them [at the end of the verse], “the holy garments for Aaron the kohen, the garments of his sons [in which] to serve [as kohanim].” But these בִּגְדֵי הַשְׂרָד [referred to here] are the garments of blue, purple, and crimson wool mentioned in the section dealing with the travels (Num. 4:6-13): “and they shall place upon it a garment of blue wool,” “and they shall place upon it a garment of purple wool,” “and they shall place upon them a garment of crimson wool.” My assertion [that בִּגְדֵי הַשְׂרָד refers to the coverings of the vessels] appears correct, since it says: “And from the blue wool, the purple wool, and the crimson they made בִּגְדֵי הַשְׂרָד ” (Exod. 39:1), but linen was not mentioned with them. Now, if it [the text] is speaking of the garments of the kehunah, we do not find in any of them [reference to] purple or crimson wool without [the addition of] linen. בִּגְדֵי הַשְׂרָד Some [commentators] explain בִּגְדֵי הַשְׂרָד as an expression of work and service, like its [Aramaic] translation, לְבוּשֵׁי שִׁמוּשָׁא, and it has no similarity in the Scriptures. But I believe that it is Aramaic, like the [Aramaic] translation of קְלָעִים [hangings, translated סְרָדִין] (Exod. 27:9) and the [Aramaic] translation of מִכְבָּר [grating, translated סְרָדָא] (Exod. 27:4), for they were woven with a needle [and] made of many holes, lazediz in Old French, mesh-work, crochet-work, [or] lace.

 

11 and the incense for the Holy For the purpose of bringing [incense] up in smoke in the Heichal, which is holy.

 

13 And you, speak to the children of Israel But [as for] you, although I have mandated you to command them [the Israelites] concerning the work of the Mishkan, do not let it seem to you that you may easily set aside the Sabbath because of that work.

 

Only keep My Sabbaths! Although you will be rushed to perform the work [of the Mishkan] quickly, the Sabbath shall not be set aside because of it. All instances of אַךְ and רַק [imply limitations, i.e.,] are exclusive, to exclude the Sabbath from the work of the Mishkan.

 

For it is a sign between Me and you It is a sign of distinction between us that I have chosen you, by granting you as an inheritance My day of rest for [your] rest.

 

to know [So that] the nations [should know] that I, the Lord, sanctify you.

 

14 shall be put to death If there are witnesses and a warning.

 

will be cut off without warning. -[from Mechilta]

 

Those who desecrate it Heb. מְחַלְלֶיהָ, [those] who treat its sanctity as profane.

 

15 a Sabbath of complete rest Heb. שַׁבָּת שַׁבָּתוֹן, a reposeful rest, not a casual rest.

 

(a Sabbath of complete rest For this reason, Scripture repeated it [the word, שַׁבָּת], to inform [us] that on it all work is prohibited, even what is needed for food. Similarly, regarding Yom Kippur, in whose context it says: “It is a Sabbath of complete rest for you” (Lev. 23:32), all work is prohibited. However, concerning festivals it says only: “on the first day is a rest, and on the eighth day is a rest” (Lev. 23:39), [meaning that] on them [i.e., on holidays] only servile work is prohibited, but work needed for food [preparation] is permitted.)

 

holy to the Lord The observance of its sanctity shall be for My name and by My commandment.

 

17 and rested Heb. וַיִּנָפַשׁ. As the Targum [Onkelos] renders: וְנָח, and rested. Now every expression of נוֹפֶשׁ, rest, is an expression of נֶפֶשׁ, soul, for one regains one’s soul and one’s breath when one rests from the toil of work. He about Whom it is written: “He neither tires nor wearies” (Isa. 40:28), and Whose every act is performed by speech [alone, without physical effort], dictated rest in reference to Himself [only] in order to make it understood to the [human] ear with words that it can understand.

 

18 He gave Moses In the Torah, chronological order is not adhered to. The episode of the calf took place long before the command of the work of the Mishkan. For on the seventeenth of Tammuz the tablets were broken, and on Yom Kippur the Holy One, blessed is He, was reconciled to Israel. On the morrow [i.e., on the eleventh of Tishri], they commenced with the donation for the Mishkan, and it [the Mishkan] was erected on the first of Nissan. -[from Midrash Tanchuma, Ki Thissa 31]

 

When He had finished Heb. כְּכַלֽתוֹ. [This word should be spelled כְּכַלּוֹתוֹ. Here, however,] it is spelled defectively [without the first “vav”], as if to be read: כְּכַלָּתוֹ, [meaning] like his bride, for the Torah was delivered to him [Moses] as a gift, as a bride [is given] to a bridegroom, because [otherwise] he could not have learnt it all in such a short time (Tanchuma, Ki Thissa 18). Another explanation: Just as a bride is adorned with twenty-four ornaments [i.e.,] the ones listed in the book of Isaiah (3:18-22), so too must a Torah scholar be adorned with the twenty-four books [of the Scriptures, i.e., possess the knowledge of the entire Scriptures] (Tanchuma, Ki Thissa 16).

 

speaking with him the statutes and the ordinances in the section entitled: “And these are the ordinances” (Exod. 21-23) [i.e., in parshath Mishpatim].

 

speaking with him [The word “with”] teaches [us] that Moses would hear [the laws] from God and then they would both repeat the halachah together. -[from Exod. Rabbah 41:5]

 

tablets Heb. לֻחֽת. It is spelled לֻחֽת [without the “vav” of the plural, as if to be read לֻחַת, the singular form,] because they were both the same [size]. -[from Exod. Rabbah 41:6]

 

Chapter 32

 

1 that Moses was late Heb. בשֵׁשׁ, as the Targum [Onkelos] renders אוֹחַר, an expression for lateness. Likewise, [in the verse] “is his chariot late (בּֽשֵׁשׁ) ” (Jud. 5:28); “and they waited until it was late (בּוֹשׁ) ” (Jud. 3:25). When Moses went up the mountain, he said to them [the Israelites], “At the end of forty days I will come, within six hours” [from sunrise of the fortieth day]. They thought that the day he went up was included in the number [of the forty days], but [in fact] he had said to them, “forty days,” [meaning] complete [days], including the night. But the day of his ascent did not have its night included with it [because Moses ascended in the morning], for on the seventh of Sivan he ascended. Thus, the fortieth day [of Moses’ absence] was the seventeenth of Tammuz. On the sixteenth [of Tammuz], Satan came and brought confusion into the world and showed a semblance of darkness, [even] pitch darkness, and confusion, [as if] indicating [that] Moses had surely died and therefore, confusion had come upon the world. He [Satan] said to them, “Moses has died, for six [additional] hours have already passed, and he has not come, etc.,” as is found in tractate Shabbath (89a). We cannot say that their [the Israelites’] only error was that on a cloudy day [they were confused] between before noon and after noon, because Moses did not descend until the next day, as it is said: “On the next day, they arose early, offered up burnt offerings…” (verse 6).

 

that will go before us - אֲשֶׁר יֵלְכוּ לְפָנֵינוּ [The word יֵלְכוּ is in the plural form.] They desired many deities for themselves. -[from Sanh. 63a]

 

because this man Moses Satan showed them something resembling Moses, being carried in the air, high above in the sky. -[from Shab. 89a, Midrash Tanchuma 19]

 

who brought us up from the land of Egypt And directed us the way we should go up [from Egypt]. Now we need gods who will go before us [instead of Moses].

 

2 that are on the ears of your wives… Aaron said to himself, “The women and children are fond of their jewelry. Perhaps the matter will be delayed, and in the meantime, Moses will arrive.” But they did not wait [for their wives and children to give them their earrings], and they took off their own [earrings]. -[from Midrash Tanchuma 21]

 

Remove Heb. פָּרְקוּ, an imperative expression, from the same root as פָּרֵק in the singular. [This is] like בָּרְכוּ, bless, [which is] from the same root as בָּרֵךְ.

 

3 stripped themselves Heb. וַיִתְפָּרְקוּ , an expression [used for] unloading a burden. When they removed them [the earrings] from their ears, they were found to be unloaded of their earrings, descharyer in Old French [decharger in modern French], to unload.

 

of the golden earrings Heb. אֶת-נִזְמֵי, like מִנַּזְמֵי, similar to “When I leave the city (אֶת-הָעִיר) ” (Exod. 9: 29), [like] מִן-הָעִיר, [lit., when I go out of the city].

 

4 fashioned it with an engraving tool Heb. וַיָּצַר אֽתוֹ בַּחֶרֶט. This [clause] can be rendered in two ways: One is [that] וַיָָּצַר is an expression of tying, and בַּחֶרֶט is an expression meaning a kerchief, similar to “and the tablecloths and the purses (וְהַחֲרִיטִים) ” (Isa. 3:22); “and he tied two talents of silver in two purses (חֲרִטִים) ” (II Kings 5:23). The second [way of rendering it] is [that] וַיָּצַר is an expression meaning a form, and בַּחֶרֶט is the tool of the smiths, with which they cut out and engrave (חוֹרְטִין) forms in gold. [The tool is] like a scribe’s stylus, which engraves letters on tablets and wax-covered tablets, as “and inscribe on it with a common pen (בְּחֶרֶט אֱנוֹשׁ) ” (Isa. 8:1). This [second interpretation] is what Onkelos rendered: וְצַר יָתֵיהּ בְּזִיפָא, an expression of זִיוּף, a tool with which people engrave letters and designs, known in French as nielle, niello work. With it, signets are engraved.

 

a molten calf - As soon as they had cast it into the fire of the crucible, the sorcerers of the mixed multitude who had gone up with them from Egypt came and made it with sorcery. [See commentary on Exod. 12:38.] Others say that Micah was there, who had emerged from the layer of the building where he had been crushed in Egypt. (Sanh. 101b). In his hand was a plate upon which Moses had inscribed “Ascend, O ox; ascend, O ox,” to [miraculously] bring up Joseph’s coffin from the Nile. They cast it [the plate] into the crucible, and the calf emerged. -[from Midrash Tanchuma 19]

 

molten Heb. מַסֵּכָה, an expression related to מַתֶּכֶת, metal, [both derived from roots meaning to pour]. Another interpretation: One hundred and twenty-five centenaria of gold were in it, like the gematria of מַסֵּכָה. 40= מ, 60= ס, 20= כ, 5= ה, totaling 125] -[from Midrash Tanchuma 19]

 

These are your gods But it does not say, “These are our gods.”-[from here [we learn] that the mixed multitude who had come up from Egypt were the ones who gathered against Aaron, and they were the ones who made it [the calf]. Afterwards, they caused the Israelites to stray after it. -[from Midrash Tanchuma 19]

 

5 When Aaron saw that it was alive, as it is said: “for the likeness of an ox eating grass” (Ps. 106:20), and he saw that Satan’s work had succeeded, and he had no words to stall them completely [i.e., to keep the Israelites from worshipping the calf, so then]

 

he built an altar to stall them.

 

and said: “Tomorrow shall be a festival to the Lord.” But [it will] not [be] today. Perhaps Moses would come before they would worship it. This is its simple meaning. Its midrashic meaning in Leviticus Rabbah (10:3) is [as follows]: Aaron saw many things. He saw his sister’s son Hur, who had reproved them [the Israelites], and they assassinated him. That is [the meaning of] וַיִּבֶן, [an expression of בִּינָה, understanding]. מִזְבֵּח לְפָנָיו [should be understood as if it were written] וַיִבֶן מִזָָּבוּחַ לְפָנָיו, [meaning] he understood from the slaughtered one in front of him. Moreover, he saw [the situation] and said, “Better I should be blamed and not they.” He also “saw” another thing and said, “If they build the altar [themselves], one will bring pebbles and [another] one will bring a stone. Thus, their work will be done all at once. Since I will build it, and I will neglect my work, in the meantime Moses will arrive.”

 

a festival to the Lord In his heart, he meant Heaven. He was confident that Moses would come, and they would worship the Omnipresent. -[from Lev. Rabbah 10:3]

 

6 they arose early Satan roused them so that they would sin.

 

to make merry Heb. לְצַחֵק. In this word, there is [also] a connotation of sexual immorality, as it is said: “to mock (לְצַחֶק) me” (Gen. 39:17), and bloodshed, as it is said: “Let the boys get up now and play (וִישַׂחֲקוּ) before us” (II Sam. 2:14). Here too, Hur was slain. -[from Midrash Tanchuma 20]

 

7 And…said Heb. וַיְדַבֵּר. [This is] an expression of harshness, like “and he spoke (וַיְדַבֵּר) to them harshly” (Gen. 42:7).

 

Go, descend Descend from your high position. I gave you this high position only for their sake (Ber. 32a). At that time, Moses was banished by a decree of the heavenly tribunal (Midrash Tanchuma 22, Exod. Rabbah 42:3).

 

your people…have acted corruptly Heb. שִׁחֵת עַמְךָ. It does not say, “The people have acted corruptly,” but “your people.” Those are the mixed multitude whom you accepted on your own initiative, and whom you converted without consulting Me. You said, “It is good that converts cleave to the Shechinah.” They have acted corruptly and have corrupted [others]. -[from Exod. Rabbah 42:6]

 

9 stiff-necked Heb. קְשֵׁה-עֽרֶף. [This is a description of stubbornness, meaning] they turned the hardness of the backs of their necks toward those who reproved them, and they refused to listen.

 

10 leave Me alone [It is unclear why God is saying this—which implies that Moses has made a demand—since] we have not yet heard that Moses prayed for them, and yet He [God] said, “Leave Me alone”? But here, He opened a door for him and informed him that the matter [indeed] depended upon him [Moses], that if he [Moses] would pray for them, He [God] would not destroy them. [Therefore, God implores Moses to leave Him alone so that He can destroy Israel.] -[from Exod. Rabbah 42:9]

 

11 Why, O Lord Is anyone jealous of another, except a wise man of a wise man, or a strong man of a strong man? -[from Exod. Rabbah 43:6]

 

12 and reconsider Heb. וְהִנָּחֵם, [i.e.,] formulate another thought to do good to them.

 

the evil that You thought for them.

 

13 Remember Abraham If [You argue that] they have transgressed the Ten Commandments, [let me remind You that] their [fore]father Abraham was tested with ten tests and has not yet received his reward. Give this [reward] to him [Abraham] so that the ten will cancel out the ten. -[from Midrash Tanchuma 24, Exod. Rabbah 44:4]

 

Abraham, Isaac, and Israel If they are condemned to be burnt [in a fire], remember Abraham, who gave himself over to be burned for Your sake in Ur of the Chaldees; if they are condemned to be killed by the sword, remember Isaac, who stretched out his neck when he was bound; if they are condemned to exile, remember Jacob, who was exiled to Haran (Midrash Tanchuma 24, Exod. Rabbah 44:5). If they [the children of Israel] will not be saved in their [the Patriarchs’] merit, why do You say to me, “and I will make you into a great nation”? If a chair with three legs cannot stand up before You when You are angry, how much less will a chair with one leg (Ber. 32a) ?

 

to whom You swore by Your very Self You did not swear to them by something finite—not by the heavens and not by the earth, not by the mountains and not by the hills, but by Your very Self [You swore], for You exist, and Your oath exists forever, as it was said [to Abraham]: “By Myself I have sworn, says the Lord” (Gen. 22:16). To Isaac was said: “and I will establish the oath that I swore to Abraham, your father” (Gen. 26:3). To Jacob was said: “I am the Almighty God; be fruitful and multiply” (Gen. 35:11). Here He swore to him [Jacob] by the [Name] Almighty God. -[from Ber. 32a, Midrash Tanchuma 24, Exod. Rabbah 44:10]

 

 

 

 

 

Ketubim: Psalm ‎67:1-8‎

 

Rashi	Targum
1. For the conductor, on neginoth; a psalm, a song.	1. For praise, with melodies; a psalm and a song.
2. God will be gracious to us and bless us; He will cause His countenance to shine with us forever.	2. God will pity us and bless us; He will make the splendor of His face shine on us forever.
3. That Your way should be known on earth, Your salvation among all nations.	3. To make known Your way in the land, Your redemption among all the Gentiles.
4. Peoples will thank You, O God; peoples will thank You, yea, all of them.	4. The Gentiles will give thanks in Your presence, O God, all the Gentiles will give thanks.
5. Kingdoms will rejoice and sing praises, for You will judge peoples fairly, and the kingdoms-You will lead them on earth forever.	5. The Gentiles will rejoice and exult, for You will judge the peoples with honesty, and You will guide the Gentiles in the land forever.
6. Peoples will thank You, O God; peoples will thank You, yea, all of them.	6. The peoples will give thanks in Your presence, O God, all the peoples will give thanks.
7. The earth gave forth its produce; God, our God, will bless us.	7. The land has given its fruit; God, our God, will bless us.
8. God will bless us, and all the ends of the earth will fear Him.	8. God will bless us, and all the ends of the earth will fear Him.

 

Rashi on Psalm 67:1-8

 

2 He will cause His countenance to shine To show a laughing countenance, to give dew and rain.

 

3 That Your way should be known on earth To make known that Your trait is to benefit Your people, and because of this, kingdoms will rejoice and sing praises.

 

5 for You will judge peoples fairly Favorably.

 

You will lead them You will lead them in a fair way; therefore, all peoples will thank You.

 

7 The earth gave forth its produce Also for the earth, which gave forth its produce, and because God will bless us.

 

8 and all the ends of the earth will fear Him for they will say, “See these people, who feared the Lord, how He blessed them and magnified them.”

 

 Meditation from the Psalms

Psalms ‎‎67:1-8

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

 

The Holy One, Blessed be He, revealed this extraordinary psalm to Moses and later to David. Both men were granted a holy vision, in which this psalm was engraved on a sheet of the purest gold, which was fashioned in the shape of a seven-branched candelabrum (menorah). Ibn Ezra, on the other hand, tells us that the author of this psalm is unknown to us. Some explain that the present psalm, like the foregoing two psalms, pertains to the Beit HaMikdash. As it is the continuation of the foregoing, once again David's name is not mentioned.^[1]

 

David duplicated this psalm in its menorah design and etched it onto his shield, so that he could study its teachings before entering into battle; this meritorious conduct assured David's victory.^[2]

 

Avodat HaKodesh says that whoever concentrates daily on this menorah and its message is considered as if he actually kindled the menorah in the Beit HaMikdash; such a person is surely destined to inherit the World to Come. Whoever recites it while concentrating on its menorah design will surely be safeguarded from all evil and enjoy great success.

 

It is customary to recite this psalm before Sefirat HaOmer on the forty-nine days between Passover and Shavuot.^[3] In addition, many congregations chant this psalm with a special tune immediately preceding the evening prayer at the conclusion of the Sabbath.^[4]

 

Since our psalm speaks of salvation, I thought I might elaborate on this topic a bit. Let me start with a couple of questions:  Was Moses saved?  How was Moses saved?

 

These two questions should prompt us to think a bit about the mechanics of the salvation process. I think that most folks would agree that Moses was saved. We gather he was saved because of what we see from the writer to the Bereans (Hebrews):

 

Bereans (Hebrews) 11:24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25 Choosing rather to suffer affliction with the people of G-d, than to enjoy the pleasures of sin for a season; 26 Esteeming the reproach of Messiah greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. 27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28 Through faith he kept the Passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.

 

The writer to the Bereans is emphasizing the faithfulness of Moses by showing his deeds. With the firm conviction that Moses was saved, we come to our second question: How was he saved? This is a bit of a difficult question for most Christians because they see salvation as something that depends on the work that Yeshua did some 1500 years after the death of Moses. However, the Nazarean Codicil (New Testament) is quite clear as to the mechanics of how Moses was saved:

 

Ephesians 2: 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of G-d: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Messiah Yeshua unto good works, which G-d hath before ordained that we should walk in them.

 

Hakham Shaul (the Apostle Paul) writing to the Ephesians tells us that Moses was saved by grace through faith. This teaches us a very important lessons: Men are saved by grace through faith. From the first Adam to the last Adam, all are saved by grace through faith!

 

When I was discussing the faith of Moses, I mentioned that his faith was manifested through his deeds. In fact, the whole chapter of faith, found in Bereans, emphasizes the deeds of those with faith. The Hebrew word for faith is emunah. This word does not teach us about a thought, rather it teaches us about actions. A more accurate translation for emunah would be “faithful obedience”. So, when we see the writer to the Bereans emphasizing the deeds of the great men of faith, we can see that these deeds show a pattern of faithful obedience.

 

Please remember that emunah, faithful obedience, requires actions and is not merely a thought process. Or, as Hakham Yaaqov (James) said:

 

Yaaqov (James) 2:17 Even so faith, if it hath not works, is dead, being alone.

 

Please remember that whenever you see the word faith, in the scriptures, you should always think “faithful obedience”.

 

Obedience

 

This leads us to another question: What are the deeds of faith? If we are to have faithful obedience, what do we obey?

 

There are two answers to this question. One for the Jew and one for the Gentile. For the Jew, the acts of faith consist of the 613 commands of the Torah. For the Gentile, the acts of faith are the obedience to the Noachide laws.

 

Christians usually sees themselves as Gentiles, so I am going to start this answer by showing that the laws of Noach are reiterated in the Nazarean Codicil.

 

A question arose in the diaspora: Do the Gentiles need to be circumcised to be saved? The question was so contentious and so profound that Hakham Shaul decided to put this question to the Bet Din Gadol (the Sanhedrin). He addressed it to the Rosh Bet Din (the head of the court, the chief justice) who just happens to be the brother of Yeshua. His name is Yaaqov. He is the writer of the book in the Nazarean Codicil which bears his name. The question is found in:

 

II Luqas (Acts) 15:5 But there rose up certain of the sect of the Pharisees which believed, saying, that it was needful to circumcise them, and to command them to keep the law of Moses.

 

The answer to this question is found in:

 

II Luqas (Acts) 15:19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to G-d: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day.

 

Thus, His Eminence, Hakham Yaaqov ben Yosef, decrees that circumcision is a natural result of the conversion process that takes place after a time of learning. He further decrees that those who are turning to G-d should obey the Noachide laws as a beginning point for their walk.

 

Maimonides, in his epic work Mishneh Torah, in the Laws of Kings 9:1, teaches us concerning the Laws of Noah:

 

"Six precepts were commanded to Adam:

1. The prohibition against worship of false G-ds.

2. The prohibition against cursing G-d.

3. The prohibition against murder.

4. The prohibition against forbidden sexual relations.

5. The prohibition against theft.

6. The command to establish laws and courts of justice.

 

To Noah, HaShem added the following:

7. The prohibition against eating the flesh from a living animal. Thus, there are seven Mitzvot" (Commandments)"

 

Again, quoting from the Law of Kings 8:10 he states:

 

"Our teacher Moshe (Moses) was commanded by G-d to compel all the peoples of the earth to accept upon themselves the laws given to the descendants of Noah."

 

Again quoting:

 

"This obligation, to teach all the peoples of the earth about the Laws of Noah, is incumbent upon every individual in every era. The Jews must serve as "a light to the nations"^[5] teaching them (the Gentiles) the seven Mitzvot (laws) and instructing them in proper behavior...Similarly, the Chatam Sofer^[6] writes that it is a mitzvah (commandment) to guide the Gentiles in the service of G-d."

 

Now that we understand that salvation depends on our faithful obedience to the commandments; I need to deal a bit with some common Christian concepts that will be confusing if we do not address them. We need to understand that the concept of eternal life is related to the concept of salvation. To understand this idea will require that we address a few concepts. The first concept that I need to address is:

 

Yeshua = Mashiach.

 

The Greek word “christos” (which is transliterated as Christ) is used to translate the Hebrew word Mashiach:

 

Matityahu (Matthew) 1:16 And Jacob begat Joseph the husband of Mary, of whom was born Yeshua, who is called Mashiach (Christ).

 

Now, most Christians understand this, nevertheless, the implications are profound. Mashiach means that His majesty was anointed as a King, as a Prophet, and as a Priest. Further, we can substitute the word Mashiach every time we encounter the word “Christ” or indeed even the word “Yeshua”:^[7]

 

Christ = Mashiach = Yeshua

 

Please remember to make this translation whenever you encounter the word Christ. In this way you will immediately gain understanding.

 

The next concept that we need to understand is that:

 

Yeshua = Mashiach = Torah.

 

Yochanan (John) 1:1 alludes to this:

 

Yochanan (John) 1:1-3 In the beginning was the Word, and the Word was with G-d, and the Word was G-d. The same was in the beginning with G-d. All things were made by him; and without him was not anything made that was made.

 

We understand that when someone is talking about the “Word of HaShem” that they are referring to the Torah. In this pasuk, Yochanan is clearly calling Yeshua The Word of HaShem, the Torah. Our Sages have taught us that HaShem used the Torah as the blueprint for creation. So, when Yochanan tells us that The Word created everything, then clearly Torah and Yeshua are the same entity.

 

Let me spell this out: HaShem is The Speaker, Yeshua / Torah is The Word that HaShem spoke.

 

We see this same concept in:

 

Mishlei (Proverbs 3:13-19) Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding. For the merchandise of it [is] better than the merchandise of silver, and the gain thereof than fine gold. She [is] more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days [is] in her right hand; [and] in her left-hand riches and honour. Her ways [are] ways of pleasantness, and all her paths [are] peace. She [is] a tree of life to them that lay hold upon her: and happy [is everyone] that retaineth her. HaShem by wisdom hath founded the earth; by understanding hath he established the heavens.

 

We know from the siddur that Wisdom is synonymous with Torah. We read in the siddur a paraphrase of Mishlei 3:

 

Torah is a tree of life to those who take hold of her …

 

We also know that “The Word” is synonymous with Torah. Therefore, we can understand that anytime we see Torah we can substitute Yeshua or Mashiach.

 

This helps us to understand why Orthodox Jews build their entire lives around Torah:

 

Torah = Mashiach = Yeshua.

 

This also helps us to understand why many Christians are focused on Mashiach while Orthodox Jews have the same fervor towards Torah.

 

Before the coming of Yochanan, only the salvation of Jews was understood. If the Gentile wanted to turn to HaShem he had to convert. There was no other way. In Yochanan we begin to see this mystery being revealed:

 

Luqas (Luke) 3:4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6 And all flesh shall see the salvation of G-d.

 

Thus, we see that ALL FLESH will see the salvation of HaShem. This salvation for the Gentiles is going to be revealed through the Jews. Further the salvation of the Jews depends on the salvation of the Gentiles. Until the Gentiles are saved, the Jews cannot be saved. As we see in the Prophets, the Jews are to be a light to the nations, to the Gentiles:

 

Yeshayahu (Isaiah) 49:6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

 

Yeshua reaffirmed this concept in:

 

Yochanan (John) 4:21 Yeshua saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews.

 

Now I have a question: From what we have learned about salvation, what does this verse have to do with the Torah?

 

II Luqas (Acts) 4:10 Be it known unto you all, and to all the people of Israel, that by the name of Yeshua Mashiach of Nazareth, whom ye crucified, whom G-d raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone, which was set at naught of you builders, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

 

Do we have to accept Yeshua to be saved? Hold on, we will answer this in a bit.

 

Now that we have these foundational concepts under our hat, let us begin to understand eternal life and its relationship to salvation. To understand this idea, let us begin with a question: What must I do to inherit eternal life?

 

The first answer to this question is found in:

 

Bereshit (Genesis) 3:20-24 Adam named his wife Eve, because she would become the mother of all the living. HaShem G-d made garments of skin for Adam and his wife and clothed them. And HaShem G-d said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat and live forever." So HaShem G-d banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

 

So, in Bereshit (Genesis), G-d says that men would live forever if they eat from the tree of life. This is the first reference to eternal life, in the scriptures. Let us look again to see if there are any other ways to have eternal life:

 

Devarim (Deuteronomy) 4:39-40 Acknowledge and take to heart this day that HaShem is G-d in heaven above and on the earth below. There is no other. Keep His decrees and commands, which I am giving you today, so that it may go well with you and your children after you and that you may live long in the land HaShem your G-d gives you for all time.

 

The above passage seems to be saying that you can live forever by keeping the commands and decrees of G-d. Lest we have any doubt let’s try to confirm this from another passage:

 

Yehezekel (Ezekiel) 20:10-13 Therefore I led them out of Egypt and brought them into the desert. I gave them my decrees and made known to them my laws, for the man who obeys them will live by them. Also, I gave them my Sabbaths as a sign between us, so they would know that I HaShem made them holy. "'Yet the people of Israel rebelled against me in the desert. They did not follow my decrees but rejected my laws--although the man who obeys them will live by them--and they utterly desecrated my Sabbaths. So, I said I would pour out my wrath on them and destroy them in the desert.

 

Yehezekel (Ezekiel) never comes right out and calls it eternal life, but it is obvious that the way to live is through the commands of HaShem. This life is different than what the wicked do when they walk and breathe. The wicked do not live like the righteous. The only difference must be in how long they live. Let us look at one more passage to make this point clear:

 

Matityahu (Matthew) 19:15-17 When he had placed his hands on them, he went on from there. Now a man came up to Yeshua and asked, "Teacher, what good thing must I do to get eternal life?" "Why do you ask me about what is good?" Yeshua replied. "There is only One who is good. If you want to enter life, obey the commandments."

 

and

 

Marqos (Mark) 10:17-23 As Yeshua started on his way, a man ran up to him and fell on his knees before him. "Good teacher," he asked, "what must I do to inherit eternal life?" "Why do you call me good?" Yeshua answered. "No one is good--except G-d alone. You know the commandments: 'Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.'" "Teacher," he declared, "all these I have kept since I was a boy." Yeshua looked at him and loved him. "One thing you lack," he said. "Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me." At this the man's face fell. He went away sad, because he had great wealth. Yeshua looked around and said to his disciples, "How hard it is for the rich to enter the kingdom of G-d!"

 

and

 

Luqas (Luke) 10:25-28 On one occasion an expert in the law stood up to test Yeshua. "Teacher," he asked, "what must I do to inherit eternal life?" "What is written in the Law?" he replied. "How do you read it?" He answered: "'Love the Lord your G-d with all your heart and with all your soul and with all your strength and with all your mind'; and, 'Love your neighbor as yourself.' " "You have answered correctly," Yeshua replied. "Do this and you will live."

 

The second way to live forever is to obey the commands of G-d. By obeying Torah, we inherit eternal life. Let’s look, now, at a third way to live forever:

 

Yochanan (John) 6:43-51 "Stop grumbling among yourselves," Yeshua answered. "No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. It is written in the Prophets: 'They will all be taught by G-d.' Everyone who listens to the Father and learns from him comes to me. No one has seen the Father except the one who is from G-d; only he has seen the Father. I tell you the truth, he who believes has everlasting life. I am the bread of life. Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world."

 

The next way to live forever is to eat of the Bread from Heaven. Yeshua is obviously The Bread from Heaven. The second way to live forever is to eat of this Living bread.

 

The third way to live forever involves believing in the Son of G-d. This third way is described, repeatedly, throughout the scriptures, in various ways. They all boil down to faithful obedience to Torah:

 

Yochanan (John) 6:47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.

 

II Luqas (Acts) 13:46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of G-d should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

 

Let's summarize the methods, used by G-d and described in His scriptures, for obtaining eternal life:

1.         Eat from the Tree of Life.

2.         Obey the commands of G-d.

3.         Believe in the Son of G-d.

Yeshua = Torah = Tree of Life

 

These three ways to live forever are all clearly spelled out in the Bible, yet there is a problem. Let us look at the problem:

 

Yochanan (John) 14:6 Yeshua answered, "I am the way and the truth and the life. No one comes to the Father except through me.

 

Messiah seems to be saying that there is ONLY ONE way to life and that is through Yeshua. Yet, we have already seen that there are clearly three ways to live forever. How do we resolve this? Mishlei (Proverbs) puts all three of these together:

 

Mishlei (Proverbs) 3:13-20 Blessed is the man who finds wisdom, the man who gains understanding, for she is more profitable than silver and yields better returns than gold. She is more precious than rubies; nothing you desire can compare with her. Long life is in her right hand; in her left hand are riches and honor. Her ways are pleasant ways, and all her paths are peace. She is a tree of life to those who embrace her; those who lay hold of her will be blessed. By wisdom HaShem laid the earth's foundations, by understanding he set the heavens in place; By his knowledge, the deeps were divided, and the clouds let drop the dew.

 

The above passage is read, in the synagogue, when the Torah scroll is returned to the ark. When we say this, we agree that the ultimate wisdom is Torah. This passage shows that whoever created the world is Torah and is the Tree of life. So, the Tree of Life, the Torah, and Yeshua are all the same entity. Yeshua must be the Tree of Life. Yeshua must be the Torah. Yeshua is THE way and THE truth and THE life!

 

The scriptures often compare two different things, to a third thing. For example: Torah is light and Yeshua is light:

 

Mishlei (Proverbs) 6:23 For the commandment [is] a lamp; and the law (Torah) [is] light; and reproofs of instruction [are] the way of life:

 

Yochanan (John) 8:12 When Yeshua spoke again to the people, he said, "I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life."

  

This has profound implications for the believer today. It means that we must obey all of HaShem’s commands in the Torah or we will, in effect, be discarding a part of Yeshua. It means that if we make a distinction between the laws of HaShem that we must obey and those that we don't have to obey, that we must somehow believe in part of Yeshua and not in all of Him. This does not work! Just as Yeshua is a single entity, so also is the Torah a single entity. We cannot divide the commands of G-d any more than we can divide the body of Messiah. We either obey all of the Torah or we have rejected Messiah.

 

Further evidence for this idea is demonstrated by the fact that the Sages divide the 613 commandments into 248 positive (corresponding to the 248 bodily organs) and 365 negative (corresponding to the 365 bodily sinews). After all, a wise individual understands that he must take care of his entire organism if he desires physical well-being. So too it borders on spiritual blindness to dramatize one mitzva while ignoring another. If Yeshua is the Living Torah, then these 613 mitzvot represent His body!

 

 

Ashlamatah: Is 43:7-15, 21

 

Rashi	Targum
1. And now, so said the Lord, your Creator, O Jacob, and the One Who formed you, O Israel, "Do not fear, for I have redeemed you, and I called by your name, you are Mine.	1. But now thus says the LORD, He who created you, 0 Jacob, He who established you, ,0 Israel: "Fear not, for I have redeemed you, I have exalted you by your name, you are Mine.
2. When you pass through water, I am with you, and in rivers, they shall not overflow you; when you go amidst fire, you shall not be burnt, neither shall a flame burn amongst you.	2. At the first when you passed through the reed sea, My Memra was your help; Pharaoh and the Egyptians. who were as numerous as the waters of the river, did not prevail against you; the second time also, when you will walk among the peoples who are as strong as fire, they will not prevail against you, and kingdoms which are as powerful as flame will not destroy you.
3. For I am the Lord your God, the Holy One of Israel, your Savior; I have given Egypt as your ransom, Cush and Seba in your stead.	3. For I am the LORD your God, the Holy One of Israel, your Saviour. I give Egypt as your ransom, Ethiopia and Seba in exchange for you.
4. Since you are dear in My eyes, you were honored and I loved you, and I give men in your stead and nations instead of your life.	4. Because you are cherished before Me, you are glorified, and I have compassion on you. and I hand over the peoples in exchange for you, the kingdoms instead of your life.
5. Fear not for I am with you; from the east I will bring your seed, and from the west I will gather you.	5. Fear not, for My Memra is your help; I will bring your sons from the east, and from the west I will bring near your exiles.
6. I will say to the north, "Give," and to the south, "Do not refrain"; bring My sons from afar and My daughters from the end of the earth."	6. I will say to the north, Bring, and to the south, Do not withhold; bring my sons from afar, and the exiles of My people from the ends of the earth,
7. Everyone that is called by My name, and whom I created for My glory, I formed him, yea I made him.	7. all this because of your fathers. upon whom My name is called, whom 1 created for My glory. I established their exiles and made wonders for them."
8. To bring out a blind people, who have eyes, and deaf ones who have ears.	8. He brought the people from Egypt who are as blind, yet have eyes, who are as deaf, yet have ears!
9. Were all the nations gathered together, and kingdoms assembled, who of them would tell this or let us know of the first events? Let them present their witnesses, and they shall be deemed just, and let them hear and say, "True."	9. Let all the peoples gather together, and kingdoms draw near. Who among them can declare this? Let them announce the former things to us, bring their witnesses to justify them, and let them hear and say, It is true.
10. "You are My witnesses," says the Lord, "and My servant whom I chose," in order that you know and believe Me, and understand that I am He; before Me no god was formed and after Me none shall be.    {S}	10. "You are witnesses before me," says the LORD, "and My servant the Messiah with whom I am pleased, that you might know and believe before Me and understand that I am He. I am He that was from the beginning. even the ages of the ages are Mine. and there is no God besides Me. {S}
11. I, I am the Lord, and besides Me there is no Savior.	11. I, I am the LORD, and besides Me there is no Saviour.
12. I told, and I saved, and I made heard and there was no stranger among you, and you are My witnesses, says the Lord, and I am God.	12. I declared to Abraham your father what was about to come, I saved you from Egypt. just as I swore to him between the pieces, I proclaimed to you the teaching of My Law from Sinai, when you were present and there was no stranger among you; and you are witnesses before Me," says the LORD," and I am God,
13.  Even before the day I am He, and there is no saving from My hand; I do, and who retracts it?"   {S}	13. and also from eternity I am He; there is none who can deliver from My hand; I will do it and [will not reverse it."    {S}
14. So said the Lord, your Redeemer, the Holy One of Israel, "Because of you, I sent [you] to Babylon, and I lowered, them all with oars, and Chaldees in the ships of their rejoicing.	14. Thus says the LORD, your Redeemer, the Holy One of Israel: "For your sins' sake you were exiled to Babylon and I have brought down all of them with rudders, even the Chaldeans in the ships of their praise.
15. I am the Lord, your Holy One, the Creator of Israel, your King. {S}	15. I am the LORD, your Holy One, the creator of Israel, your King." {S}
16. So said the Lord, who made a way in the sea, and a path in the mighty waters.	16. Thus says the LORD, who prepared a way in the sea, a path in strong waters,
17. Who drew out chariots and horses, army and power; they lay together, they did not rise; they were extinguished, like a flaxen wick they were quenched.	17. who brought forth chariots and horses, armies and a numerous people; they were swallowed up together and did not rise; they were extinguished, quenched like a dimly burning wick:
18. Remember not the first events, and do not meditate over early ones.	18. "Remember not the former things, nor consider that which was from the beginning.
19. Behold I am making a new thing, now it will sprout, now you shall know it; yea I will make a road in the desert, rivers in the wasteland.	19. Behold, I am doing a new thing, and now it is revealed, will you not perceive it? I will make a way in the wilderness and rivers in the devastation.
20. The beasts of the field shall honor Me, the jackals and the ostriches, for I gave water in the desert, rivers in the wasteland, to give My chosen people drink.	20. They will give honour before me, when I cause devastated provinces to be inhabited, even the place where jackals and ostriches dwell; for I give water in the wilderness, rivers in the devastation, to give drink to the exiles of My people with whom I am pleased.
21. This people I formed for Myself; they shall recite My praise. {S}	21. This people I prepared for My service; they will be declaring by My praises. {S}

 

Rashi’s Commentary on Yeshayahu (Is.) 43:7-15, 21

 

1 And now despite all this, so said the Lord, “...do not fear.”

 

2 When you pass through water When you passed through the Reed Sea, I was with you.

 

and in rivers, they shall not overflow you You dwelt among the Egyptians and the heathens (peoples [: mss.]) numerous as the waters of a river, and they could not prevail against you to destroy you.

 

when you go amidst fire In the future, “For behold, a sun is coming, burning like an oven” (Malachi 3:19), for I will cause the sun to burn upon the wicked, “and the coming sun shall burn them.” There, too, you shall not be burnt.

 

a flame which shall burn the heathens ([mss.:] the nations), as it is said (supra 33:12): “And the peoples shall be as the burnings of lime.” That too shall not burn amidst you.

 

3 I have given Egypt as your ransom And they were your ransom, for their firstborn died, and you, My firstborn son, although you were deserving of destruction, as it is said in Ezekiel (20:8): “And I thought to pour out My fury upon them...in the land of Egypt.”

 

4 and I give I am always accustomed to this.

 

6 I will say to the north wind, “Give the exiles who are in the north.”

 

and to the south which is a strong wind, “Do not refrain from blowing strongly to bring My exiles.” Similarly (Song 4:16), “Awaken, O north wind, and come, O south wind.” Since the north wind is weak, it needs strengthening. Therefore, it is written, “Awaken,” “Give.” But concerning the south wind which does not need straightening, it is written, “Come,” as it is, and so, “Do not refrain.”

 

7 Everyone that is called by My name, and whom I created for My glory All the righteous, who are called by My name and everyone who was made for My glory, I formed him, yea, I made him. fixed him with all that is necessary for him, and I prepared everything. That is to say, that although they experienced exile and trouble, I prepared for them all the necessities of their redemption.

 

8 To bring out a blind people Heb. הוֹצִיא, like לְהוֹצִיא to bring out of the exile those who were exiled because they became like blind; although they had eyes, they did not see.

 

9 Were all the nations gathered If all the nations (of the peoples [Lublin;]) (of the heathens [Warsaw]; absent in all mss. and in K’li Paz) would gather together, who of them and of their prophets would tell the future, or the like, quoting their pagan Gods, or the first events, that have already passed, would they let us know, saying “We foretold them before they came about”?

 

Let them present their witnesses who heard that they prophesied concerning them prior to their occurrence, and they shall be deemed just. But I have witnesses, for you are My witnesses that I told Abraham your forefather about the exiles, and they came about.

 

10 and My servant Jacob.

 

whom I chose. He, too, shall testify that I promised him when he went to Mesopotamia, and I kept My promise.

 

in order that you know I did all this in order that you put your heart to know Me.

 

12 I told of the exiles to Abraham.

 

and I saved to fulfill the word at the time [designated for its] end.

 

and I made heard to you the first events.

 

and there was no stranger among you In those days, when I did all these, there did not appear among all of you, among the heathens (the children of the nations [mss., K’li Paz]) a strange God, to show his greatness and his Godliness. ([Other manuscripts read:] And I made My Torah heard to you, and none among you estranged himself from accepting.)

 

and you are My witnesses that I opened seven heavens for you, and you saw no image.

 

13 Even before the day I am He Not only that day was I alone, but even before it became day I am He alone.

 

I do If I came to do, no one can retract.

 

14 Because of you, I sent [you] to Babylon Jonathan paraphrases: Because of your sins I exiled you to Babylon.

 

and I lowered them all with oars Heb. וְהוֹרַדְתִּי בָרִיחִים. Jonathan renders: And I lowered with oars (בִּמְשׁוֹטִין), all of them. מְשׁוֹטִין denotes the wood that guides the ship and straightens it out.

 

and Chaldees led you in the ships of their rejoicing. This may also be explained as regards the news of the redemption, as follows:

 

Because of you, I sent I will send the kings of Media to Babylon, and I will lower the Chaldees in ships and oars into exile to the land of Media. And the Chaldees I will lower in ships which their rejoicing was [i.e., the Chaldees would be taken into captivity with the very boats in which they had previously rejoiced].

 

16 Who made a way in the sea in the Sea of Reeds, and there I drew the Egyptians out to pursue you, with chariots and horses, and an army and power, and all of them lay together dead on the seashore, not to rise.

 

17 they were quenched Jonathan renders: Like flax they dimmed, they were quenched.

 

18 Remember not the first events These miracles that I mention to you, that I performed in Egypt do not remember them from now on, for you shall be engaged in this redemption, to thank and to praise.

 

do not meditate Do not ponder about them; do not pay attention to them.

 

20 The beasts of the field shall honor Me The place that is desolate and a habitat of the beasts of the field, for the jackals and for the ostriches.

 

for I gave water in the desert i.e., in a desolate land I will place a settlement.

 

21 This people I formed for Myself so that they recite My praise.

 

Special and Final Ashlamatah for the Seven Sabbaths of Consolation

Yeshayahu (Isaiah) 61:10 – 63:9

 

Rashi	Targum
10. I will rejoice with the Lord; my soul shall exult with my God, for He has attired me with garments of salvation, with a robe of righteousness He has enwrapped me; like a bridegroom, who, priestlike, dons garments of glory, and like a bride, who adorns herself with her jewelry.	10. Jerusalem said, I will greatly rejoice in the Memra of the LORD, my soul will exult in the salvation (Yeshua) of my God; for He has clothed me in garments of salvation (Yeshua), He has wrapped me with a robe of virtue, as the bridegroom who prospers in his canopy, and as the high priest who is prepared in his garments, and as the bride who is adorned with her ornaments.
11. For, like the earth, which gives forth its plants, and like a garden that causes its seeds to grow, so shall the Lord God cause righteousness and praise to grow opposite all the nations.	11. For as the earth which brings forth its growth, and as a channelled garden which increases what is sown in it, so the LORD God will disclose the virtue and the praise of Jerusalem before all the Gentiles.
1. For the sake of Zion, I will not be silent, and for the sake of Jerusalem I will not rest, until her righteousness comes out like brilliance, and her salvation burns like a torch.	1. Until I accomplish salvation for Zion, I will not give rest to the Gentiles, and until I bring consolation for Jerusalem, I will not give quiet to the kingdoms; until her light is revealed as the dawn, and her salvation (Yeshua) burns as a torch.
2. And nations shall see your righteousness, and all kings your glory, and you shall be called a new name, which the mouth of the Lord shall pronounce.	2. The Gentiles will see your innocence, and all the kings your glory; and they will call you by the new name which by His Memra the LORD will make clear.
3. And you shall be a crown of glory in the hand of the Lord and a kingly diadem in the hand of your God.	3. You will be a diadem of joy before the LORD, and a crown of praise before your God.
4. No longer shall "forsaken" be said of you, and "desolate" shall no longer be said of your land, for you shall be called "My desire is in her," and your land, "inhabited," for the Lord desires you, and your land shall be inhabited.	4. You will no more be termed Forsaken, and your land will no more be termed Desolate; but you will be called, Those who do My pleasure in her, and your land Inhabitant, for there will be pleasure before the LORD in you, and your land will be inhabited.
5. As a young man lives with a virgin, so shall your children live in you, and the rejoicing of a bridegroom over a bride shall your God rejoice over you.	5. For just as a young man cohabits with a virgin, so will your sons co-inhabit in your midst, and just as the bridegroom rejoices with the bride, so will your God rejoice over you.
6. On your walls, O Jerusalem, I have appointed watchmen; all day and all night, they shall never be silent; those who remind the Lord, be not silent.	6. Behold, the deeds of your fathers, the righteous/generous, O city of Jerusalem, are prepared and watched before Me; all the day and all the night continually they do not cease. The remembrance of your benefits is spoken of before the LORD, it does not cease.
7. And give Him no rest, until He establishes and until He makes Jerusalem a praise in the land.	7. And their remembrance will not cease before Him until He establishes Jerusalem and makes it a praise in the earth.
8. The Lord swore by His right hand and by the arm of His strength; I will no longer give your grain to your enemies, and foreigners shall no longer drink your wine for which you have toiled.	8. The LORD has sworn by His right hands and by His arm of strengthening: “I will not again give you grain to be food for your enemies, and the sons of Gentiles will not drink your wine for which you have labored.
9. But its gatherers shall eat it and they shall praise the Lord, and its gatherers shall drink it in My holy courts.	9. But those who garner the grain will eat it and give praise before the LORD; and those who press the wine will drink it in My holy courts.
10. Pass, pass through the portals, clear the way of the people, pave, pave the highway, clear it of stones, lift up a banner over the peoples.	10. Prophets, go through and return by the gates, turn the heart of the people to a correct way; announce good reports and consolations to the righteous/generous who have removed the impulsive fantasy which is like a stone of stumbling, lift up an ensign over the peoples.
11. Behold, the Lord announced to the end of the earth, "Say to the daughter of Zion, 'Behold your salvation has come.' "Behold His reward is with Him, and His wage is before Him.	11. Behold, the lord HAS PROCLAIMED TO THE END OF THE EARTH: Say to the congregation of Zion, Behold your saviour is revealed; “Behold, the reward of those accomplishing His Memra is with him, and all their deeds are disclosed before him.”
12. And they shall call them the holy people, those redeemed by the Lord, and you shall be called, "sought, a city not forsaken."	12. And they will be called the Holy people, the redeemed of the LORD; and you will be called Sought Out, a city which is not forsaken.
1. Who is this coming from Edom, with soiled garments, from Bozrah, this one [Who was] stately in His apparel, girded with the greatness of His strength? "I speak with righteousness, great to save."	1. He is about to bring a stroke upon Edom, a strong avenger upon Bozrah, to take the just retribution of His people, just as He swore to them by His Memra. He said, Behold I am revealed – just as I spoke – in virtue, there is great force before Me to save.
2. Why is Your clothing red, and your attire like [that of] one who trod in a wine press?	2. Why will mountains be red from the blood of those killed, and plains gush forth like wine in the press?
3. "A wine press I trod alone, and from the peoples, none was with Me; and I trod them with My wrath, and I trampled them with My fury, and their life blood sprinkled on My garments, and all My clothing I soiled.	3. “Behold, as grapes trodden in the press, so will slaughter increase among the armies of the peoples, and there will be no strength for them before Me; I will kill them in My anger and trample them in My wrath; I will break the strength of their young ones before Me, and I will annihilate all their wise ones.
4. For a day of vengeance was in My heart, and the year of My redemption has arrived.	4. For the day of vengeance is before Me, and the year of My people’s salvation (Yeshua) has come.
5. And I looked and there was no one helping, and I was astounded and there was no one supporting, and My arm saved for Me, and My fury-that supported Me.	5. It was disclosed before Me, but there was no man whose deeds were good; it was known before Me, but there was no person who would arise and beseech concerning them; so I saved them by My arm of strengthening, and by the Memra of My pleasure I helped them.
6. And I trod peoples with My wrath, and I intoxicated them with My fury, and I brought their power down to the earth."	6. I will kill the peoples in My anger, I will trample them in My wrath, and I will cast to the lower earth those of their mighty men who are killed.”
7. The kind acts of the Lord I will mention, the praises of the Lord, according to all that the Lord bestowed upon us, and much good to the house of Israel, which He bestowed upon them according to His mercies and according to His many kind acts.	7. The prophet said, I am recounting the benefits of the LORD, the praises of the LORD, according to all that the LORD has granted us, and His great goodness to the house of Israel which He has granted them according to His mercy, according to the abundance of His benefits.
8. And He said, "They are but My people, children who will not deal falsely." And He became their Savior.	8. For He said, Surely, they are My people, sons who will not deal falsely; and His Memra became their Saviour.
9. In all their trouble, He did not trouble [them], and the angel of His presence saved them; with His love and with His pity He redeemed them, and He bore them, and He carried them all the days of old.	9. In every time that they sinned before Him so as to bring affliction upon themselves, He did not afflict them, an angel sent from Him saved them, in His love and in His pity upon them He delivered them; He lifted them up and carried them all the days of old.

 

 

Rashi’s Commentary for: Yeshayahu (Isaiah) 61:10 – 63:9

 

10 like a bridegroom who dons garments of glory like a high priest.

 

and like a bride, who adorns herself with her jewelry Heb. כֵלֶיהָ , [lit. her utensils, in this case,] her jewelry.

 

Chapter 62

 

1 For the sake of Zion I will do, and I will not be silent concerning what they did to her.

 

I will not rest There will be no peace before Me until her righteousness comes out like brilliance.

 

2 shall pronounce Heb. יִקֳּבֶנּוּ , shall pronounce.

 

4 “inhabited” Heb. בְּעוּלָה , [lit. possessed,] inhabited.

 

5 As a young man lives with a virgin, etc. As a young man lives with a virgin, so shall your children live in you [after Jonathan].

 

6 On your walls, O Jerusalem Our Rabbis expounded it according to its apparent meaning as referring to the angels who remind the Lord concerning its destruction, to build it. What do they say? (Ps. 102:14) “You shall rise, You shall have mercy on Zion”; (ibid. 132: 13) “For the Lord has chosen Zion.” As is found in the Tractate Menahoth (87a, Rashi ad loc.). Jonathan, [however,] renders “your walls,” the early forefathers, who protect us like a wall.

 

I have appointed watchmen to inscribe a book of remembrances, that their merit be not forgotten from before Me.

 

they shall never be silent not to mention their merit before Me.

 

those who remind the Lord of the merit of the forefathers.

 

be not silent Heb. אַל־דֳּמִי לָכֶם , [lit. let there be no silence to you,] be not silent.

 

9 shall eat it This refers back to “your grain.”

 

shall drink it This refers back to “your wine.”

 

10 Pass, pass through the portals Said the prophet, “Pass and return in the portals; turn the heart of the people to the proper path” [after Jonathan].

 

pave, pave the highway Heb. סֽלּוּ . Pave the road, batec lokemin in O.F., beat down the road. סֽלּוּ is the same root as מְסִלָּה .

 

clear it of stones Clear the highway of stones and cast the stumbling blocks to the sides.

 

of stones of there being there a stone, and he is alluding to the evil inclination. It may also be interpreted as referring to the repairs of the road for the ingathering of the exiles.

 

clear it of stones Heb. סַקְּלוּ , espedrec in O.F., to rid of stones.

 

lift up a banner A staff, perche in French. That is a sign, that they gather to Me and bring Me those exiled beside them [i.e., those exiled in their land].

 

11 Behold his reward [that is prepared] to give to His servants is prepared with Him.

 

and His wage [Lit. His deed.] The reward for the deed they did with Him, is before Him, prepared to give.

 

Chapter 63

 

1 Who is this coming from Edom The prophet prophesies concerning what the Holy One, blessed be He, said that He is destined to wreak vengeance upon Edom, and He, personally, will slay their heavenly prince, like the matter that is said (supra 34:5), “For My sword has become sated in the heaven.” And afterward, (ibid.) “it shall descend upon Edom,” and it is recognizable by the wrath of His face that He has slain [them with] a great massacre, and the prophet is speaking in the expression of the wars of human beings, dressed in clothes, and when they slay a slaying, the blood spatters on their garments, for so is the custom of Scripture; it speaks of the Shechinah anthropomorphically, to convey to the ear what it can hear. Comp. (Ezek. 43:2) “His voice is like the voice of many waters.” The prophet compares His mighty voice to the voice of many waters to convey to the ear according to what it is possible to hear, for one cannot understand and hearken to the magnitude of the mighty of our God to let us hear it as it is.

 

Who is this coming from Edom Israel says, “Who is this, etc.?” And He is coming with soiled garments, colored with blood, and anything repugnant because of its smell and its appearance fits to the expression of חִמּוּץ , soiling.

 

from Bozrah Our Rabbis said (see Makkoth 12a): “The heavenly prince of Edom is destined to commit two errors. He thinks that Bozrah is identical with Bezer in the desert, which was a refuge city. He will also err insofar as it affords refuge only for inadvertent murder, but he killed Israel intentionally.” There is also an Aggadic midrash (see above 34:6) that because Bozrah supplied a king for Edom when its first king died, as in Gen. (36:33), “And Jobab the son of Zerah from Bozrah reigned in his stead,” and Bozrah is of Moab, according to the matter that is stated (Jer. 48:24): “Upon Kerioth and upon Bozrah.”

 

this one who was stately in His attire, צֽעֶה , and girded with the greatness of His strength. And the Holy One, blessed be He, replies to him, ‘It is I, upon Whom the time has come to speak of the righteousness of the Patriarchs, and of the righteousness of the generation of religious persecution, and My righteousness, too, is with them, and I have revealed Myself as being great to save.’ And they say, ‘Why is your clothing red? Why are your garments red?’

 

3 and from the peoples, none was with Me standing before Me to wage war.

 

and their lifeblood sprinkled Heb. נִצְחָם , Their blood, which is the strength and victory (נִצָּחוֹן) of a man.

 

I soiled Heb. אֶגְאָלְתִּי . Comp. (Lam. 4:14) “They were defiled (נִגּֽאֲלוּ) with blood.”

 

5 And I looked, and there was no one helping Israel. and I was astounded An expression of keeping silent, and I have already explained it above (57:16): “And He was astounded for there was no intercessor.”

 

and My fury that supported Me My fury that I have against the heathens (the nations [mss. and K’li Paz]), for I was a little wrath with My people, and they helped to harm them. That strengthened My hand and aroused My heart to mete recompense upon them although Israel is not fit and worthy of redemption.

 

6 And I trod Heb. וְאָבוּס . An expression of wallowing in blood and treading with the feet. Comp. (Ezekiel 16:6) “wallowing (מִתְבּוֹסֶסֶת) in your blood.” Comp. also (Jer. 12:10): “They trod (בּֽסְסוּ) My field.” their power Heb. נִצְחָם, the might of their victory.

 

7 The kind acts of the Lord I will mention The prophet says, I will remind Israel of the kind acts of the Lord.

 

and much good I will remind Israel of what He bestowed upon the house of Israel with His mercies.

 

8 They are but My people Although it is revealed before Me that they would betray Me, they are, nevertheless, My people, and they are to Me like children who will not deal falsely.

 

9 In all their trouble that He would bring upon them.

 

He did not trouble [them] He did not trouble them according to their deeds, that they deserved to suffer, for the angel of His presence i.e., Michael the prince of the Presence, of those who minister before Him saved them always as an agent of the Omnipresent.

 

 

Correlations

By H.Em. Rabbi Dr. Hillel ben David

& H.H. Giberet Dr. Elisheba bat Sarah

 

Shemot (Exodus) 31:1 – 32:14

Yeshayahu (Isaiah) 43:7-15, 21

Tehillim (Psalms) 67

Mk 8:27-30, Lk 9:18-21

 

The verbal tallies between the Torah and the Psalm are:

God - אלהים, Strong’s number 0430.

Given / Yield / Put - נתן, Strong’s number 05414.

 

The verbal tallies between the Torah and the Ashlamata are:

LORD - יהוה, Strong’s number 03068.

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

Called - קרא, Strong’s number 07121.

Name - שם, Strong’s number 08034.

 

Shemot (Exodus) 31:1 And the LORD <03068> spake unto Moses, saying <0559> (8800), 2  See, I have called <07121> (8804) by name <08034> Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 3  And I have filled him with the spirit of God <0430>, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, 4  To devise cunning works, to work in gold, and in silver, and in brass, 5  And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. 6  And I, behold, I have given <05414> (8804) with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put <05414> (8804) wisdom, that they may make all that I have commanded thee;

 

Tehillim (Psalms) 67:1  « To the chief Musician on Neginoth, A Psalm or Song. » God <0430> be merciful unto us, and bless us; and cause his face to shine upon us; Selah.

Tehillim (Psalms) 67:6 Then shall the earth yield <05414> (8804) her increase; and God <0430>, even our own God <0430>, shall bless us.

 

Yeshayahu (Isaiah) 43:7 Even every one that is called <07121> (8737) by my name <08034>: for I have created him for my glory, I have formed him; yea, I have made him.

Yeshayahu (Isaiah) 43:9 Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say <0559> (8799), It is truth.

Yeshayahu (Isaiah) 43:10 Ye are my witnesses, saith the LORD <03068>, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.

 

Hebrew:

 

 

 

Greek:

 

ἄλλος	another, other			Isa 43:10	Mk. 8:28	Lk. 9:19
̓́νθρωπος	man, men	Exo 32:1			Mk. 8:27
ἀνίστημι	rose up	Exo 32:1				Lk. 9:19
ἀποκρίνομαι	answered				Mk. 8:29	Lk. 9:19 Lk. 9:20
Βαπτιστής	Baptist				Mk. 8:28	Lk. 9:19
γίνομαι	became, be happened	Exo 32:1 Exo 32:12		Isa 43:10		Lk. 9:18
εἷς	one					Mk. 8:28
ἐπερωτάω	questioned				Mk. 8:27 Mk. 8:29	Lk. 9:18
ἐπιτιμάω	warned				Mk. 8:30	Lk. 9:21
ἔπω	speak, say, spoke	Exo 32:4 Exo 32:8 Exo 32:11 Exo 32:12 Exo 32:13 Exo 32:14		Isa 43:9		Luk 9:19 Luk 9:20 Luk 9:21
θεός	God	Exod. 31:3 Exod. 31:18 Exod. 32:1 Exod. 32:4 Exod. 32:8 Exod. 32:11	Ps. 67:1 Ps. 67:3 Ps. 67:5 Ps. 67:6 Ps. 67:7	Isa 43:10 Isa 43:11 Isa 43:12 Isa 43:14 Isa 43:15		Lk. 9:20
λέγω	says, saying	Exod. 31:1 Exod. 31:12 Exod. 31:13 Exod. 32:1 Exod. 32:2 Exod. 32:4 Exod. 32:5 Exod. 32:8 Exod. 32:9 Exod. 32:11 Exod. 32:12 Exod. 32:13		Isa. 43:9 Isa. 43:14	Mk. 8:27 Mk. 8:28 Mk. 8:29 Mk. 8:30	Lk. 9:18 Lk. 9:19 Lk. 9:20 Lk. 9:21
μαθητής	disciples				Mk. 8:27	Lk. 9:18
μηδείς  /  μηδεμία	no one				Mk. 8:30	Lk. 9:21
ὁδός	way	Exo 32:8	Psa 67:2		Mk. 8:27
ὁράω	perceive, seeing	Exo 31:13		Acts 21:32	Matt. 9:36
ὄχλος	crowd, people					Lk. 9:18
προφήτης	prophet				Mk. 8:28	Lk. 9:19
Χριστός	Messiah				Mk. 8:29	Lk. 9:20

 

Nazarean Talmud

Sidra of Shmot (Ex.) 31:1 - 32:14

“R’eh Qarati” - “See, I have called”

                                                         By: H. Em Rabbi Dr. Eliyahu ben Abraham

 

Hakham Shaul’s School of Tosefta Luqas (Lk) 9:18-21 Mishnah א:א

Hakham Tsefet’s School of Peshat Mordechai (Mk) 8:27-30 Mishnah א:א

And now it happened that while he was praying alone with his talmidim, he asked them, saying, “Who do the congregations say that I am?” And they answered and said, “ Yochanan HaMatvil, but others, Eliyahu HaNabi, and others, that one of the ancient Neb’i’im has risen.” And he said to them, “But who do you say that I am?” And Tsefet answered and said, “The Messiah (Anointed) of God. ”But he warned and commanded them to tell this to no one.

¶ And Yeshua went out, with his talmidim, to the villages of Caesarea Philippi;[8] and on the way, he questioned his talmidim, saying to them, “Who do the B’ne Adam (sons of men) say that I am?” And they answered him, saying, “Yochanan HaMatvil; and others say Eliyahu; but others, one of the Neb’i’im.” And he continued by questioning them, “But who do you say that I am?” Tsefet answered and said to him, “You are the Anointed One, of God, the Messiah.” And because he was an honorable man[9] he asked them to tell no one about him.

Romans 13:1-14

Hakham Shaul’s School of Remes

Igeret to The Romans

TS_NC-74 – Ellul 23, 5780 September 12, 2020

Commentary to Hakham Shaul’s School of Remes

 

Romans 14.1-14

 

Let every Gentile soul^[10] be subject to the governing authorities of the Jewish Synagogue. For there is no legitimate authority except that of the Jewish Bet Din^[11] from God, and the authorities of the Bet Din that exist are appointed by God. Therefore, whoever resists the authority of the Bet Din resists the ordinance of God, and those who resist will bring judgment (of the heavens) upon themselves. For the Rulers of the Synagogue^[12] are not a terror to good^[13] works (acts of righteousness/generosity), but to (those who do) evil. Do^[14] you want to (be) irreverent to the authority of the Bet Din? Do what is beneficial, and you will have praise from the same. For he (the Chazan)^[15] is God's servant to you for what is beneficial. But if you do that which is unprofitable, be afraid;^[16] for he (the Chazan)^[17] does not bear the circumcision knife^[18] in vain; for he is God's minister (Deputy of the Bet Din), avenger to execute wrath on him who practices evil. Therefore, you must be subject^[19] (obey), not only because of wrath but also for conscience's sake. For this reason, the servants of G-d (Parnasim) are devoted to collections of dues. Pay all their dues: revenues to whom revenues are due, reverence to whom reverence (to the bench of three), fear^[20] to whom fear, honor to (the Parnasim) whom honor (are due the honor of their office). Owe no one anything except to love^[21] one another (following the guidance of the Masoret), for he who loves another has accomplished (the intent of) the Torah. For the commandments, "You will not commit adultery," "You will not murder,"^[22] "You will not steal," "You will not bear false witness," "You will not covet," and if there is any other negative commandment, are all summed up in this saying, namely, “You will love your neighbor as yourself.” Love does no harm to a neighbor; therefore, love is the summation (intent) of the Torah.

 

And you know^[23] it is already time to wake up,^[24] from sleep because the awakening hour has arrived. For our redemption is nearer now than we thought.^[25] The night is nearly gone, and the light (day) has drawn near. Therefore let us lay aside the works of darkness and put on the weapons suited for the light. Let us respectfully follow the halakhot^[26] of our Torah Teachers, as in the light (day), do not participate in drunken pagan festivals, do not be impregnated with excessive wants^[27], nor with contentions or jealousy, or rivalry. But put on the Master Yeshua the Messiah as if a garment and do not make plans for a life^[28] of luxurious^[29] living

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

Introduction

 

This week’s pericope of Mordechai plays on the contiguity of the anointing of the Kohen Gadol and all its nuances. It also plays on the word “anointing” i.e. Messiah and the Holy Anointing Oil as mentioned in verse 11 (Sh’mot 31). Hakham Tsefet’s confession, “You are the Anointed One, of God Messiah” builds on the whole foundation of the Torah Seder.

 

“Who do the B’ne Adam (sons of men) say that I am?”

 

 “Who do the B’ne Adam (sons of Adam) say that I am?” This interrogatory remark is not because Yeshua does not know what people are saying about him. This question is posed to incite personal thought and reflection.^[30] However, before we can fully understand this phrase, we need some background.

 

Yeshua the Prophet

 

“The Sabbath was made for man, not man for the Sabbath, so that the son of man (Aramaic: “Bar Enosh” – cf. Daniel 7:13) is master also of the Sabbath.”

 

Hakham Tsefet frequently refers to Yeshua as “Ben Adam” – “Son of Man” in describing him as the Messiah. The origin of this phrase appears in the Davidic Midrash of Psalms.

 

Psa 8:3-5 When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained; What is man (adam), that you remember him? And the son of man, that you visit him? For you have made him a little lower than the angels (elohim – judges), and have crowned him with glory (kabod) and honour.

 

While this passage deserves a full investigation, we are restrained by space and time. As noted above the phrase “Son of Man” – “Bar Enosh” (Aramaic) is also found in Dan 7:13. First, we set the context of these passages from which our phrase is taken.

 

Daniel 7:1-3 ¶ In the first year of Belshazzar king of Babylon Daniel saw a dream and visions in his mind as he lay on his bed; then he wrote the dream down and related the following summary of it (head of words). Daniel said, "I was looking in my vision by night, and behold, the four winds [Arbah Ruchot] of the heavens (four breaths – breathings of the Torah) were stirring up the great sea (of Gentiles).” And four great beasts [Arbah Chevin] four epochs – kingdoms) were coming up from the sea, different from one another. (Note: these Epochs – kingdoms represent four antithetical oppositions to the Oral Torah.)

 

Dan 7:13-14 "I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man (“Bar Enosh”) was coming, And he came up to the Ancient of Days And was presented before him. "And to him was given dominion, Glory and a kingdom, that all the peoples, nations and men of every language might serve him. His dominion is an everlasting dominion, which will not pass away; and his kingdom is one which will not be destroyed (The Son of Man is the representation of the Four Winds - four breaths – breathings of the Torah).

 

This set of passages like, the Psalms, give us an introduction into the term “Son of Man.” However, the phrase is still enigmatic and indeterminate at this point. We find the clarification of the term in the writings of the Nabi (Prophet) Yechezkel. 

 

Eze 2:1 Then He said to me, "Son of Man, stand on your feet that I may speak with you!”

 

Here we find the connection between the Prophet as “Son of Man” and Yisrael as “Adam.”

 

Eze 34:31"As for you, My sheep, the sheep of My pasture, you are men (Adam), and I am your God," declares the Lord GOD.

 

Yisrael as “Adam” – “man” is deeply connected with the phrase “Son of Man” and the mission of Adam. Therefore, we can determine that Yeshua’s use of this phrase associates him with the Prophets and identifies him with Yisrael. The “Son of Man” Must be a Prophet to the B’ne Yisrael – Adam. And, the “Son of Man” must be actively involved in restoring the adamic mission.

 

Ben Adam

 

We have explored the phrase “Ben Adam” above. However, this again evokes a question. Why is it that the Master was titled Ben Adam” rather than “Adam?” The logic would seem to purport that the Master should be “Adam” (Kadmon) and Yisrael “Ben Adam.” The phrase “Ben Adam” literally translated means “Son of Adam” or the “son of man” seemingly suggesting a second or subordinate. This being so, how is it that Messiah is “Ben Adam?”

 

1Co 15:45 The initial Adam (man – Adam HaRishon) was made a living soul;^[31] the eschatological Adam (Messiah)^[32] is a life-giving spirit (Breath) – i.e. Oral Torah.

 

Divine Footstool

 

Adam HaRishon was destined to be “Adam Hadom” the “Resting place” (footstool) of the Shekhinah. Therefore, the true designation of “Adam” is to be the agent whereby the Shekhinah has entrance into the present world. This is of special interest in the weeks of comfort and strengthening.

 

While it sounds strange for man (Adam) to be a “footstool,” the true meaning being purported is that he is to be the support for the Divine Presence – Shekhinah in the world.

 

Unlike the other animals of the “earth” (adamah), man (Adam) emerged from the “earth” as a lifeless form. It was the Divine Breath (Oral Torah), which when breathed into him animated his being making him a “speaking” soul full of life, imagination and intelligence, which he was able to articulate. While the earth plays a significant part in man’s creation, it seeks to dominate his whole being. R. Moshe Eisemann tells us that the title “earth” (adamah) was an honorary title given to the earth because it contributed to Adam – Man’s being.^[33] 

 

Therefore, the pinnacle of the earth’s productivity was to generate “Adam” in creative harmony with G-d. However, the adamah of Adam’s essence, being from the “earth” became man’s greatest challenge. Man – Adam is only” Adam” when he conquers his lower adamic^[34] nature bringing it into subjection. Therefore, the title of “Adam” for Yisrael demonstrates its greatest challenge and the challenge for all humanity in that they are to set about conquering their adamic — earthly nature.

 

In this sense Yeshua as “Ben Adam,” is like Yechezkel in that both of them were faithfully obedient to their adamic mission. The mission of Yisrael – Adam was to produce fruit from the Divine Breath, which when breathed into him animated his being making him a “speaking” soul full of life, imagination and intelligence. Rather than simply eating from the fruit of the “Tree of Life,” he was to reproduce this fruit in his conduct.

 

The Prophets and the Prophetic Voice

 

The Prophet was endowed with a Prophetic message and mission. Therefore, we should ask what was Yeshua’s message and mission. As a general principle, the Prophets were called to speak to Yisrael – Adam reminding them of their adamic mission. When the B’ne Yisrael - Adam failed, rebelled or “missed the mark,” the Prophet was the “Breath of G-d” beckoning Yisrael to subdue the “entire earth.” In many cases Yisrael was not “subduing” but being subdued by each situation. Herein Yisrael’s enemies were chosen by G-d to carry out punishments against Yisrael – Adam. The Prophet possessed the Divine Breath in his mouth. However, this “Divine Breath” was not the Torah or the Oral Torah per se. It was a call to be faithfully obedient to the Torah and the Oral Torah. Much like the Mal’achim, The Prophet was a message sent to specific recipients.

 

A prophet must be morally sound, intellectually perfect, and have a strong imagination.^[35]

 

The prophets saw themselves as chosen and authorized to confront the people (Amos 7:10ff.; Is. 6; Jer. 1; Ezek. 1–3). Indeed, the Hebrew word for “prophet” means “called as a speaker” or “one who calls,” implying that the prophets speak or interpret God’s word and activity. Thus, they can be said to “see words” (Amos 1:1; Is. 2:1), and some prophets were called “seers.” This may imply that they “see through” rather than “foresee.” One way or the other, because they see the real condition of their people, they can also foresee what is going to happen if the people do not repent and turn back to God.^[36]

 

The Prophets “saw through” nine Ispaqlarya. These Ispaqlarya are often thought of as mirrors. This notion is a fallacy.

 

1Co 13:12 For now we see through a glass (ἔσοπτρον – esoptron [Ispaqlarya]), darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

 

Therefore, Neusner is correct in his observation. The Prophets saw the Shekinah through the Ispaqlarya – glass rather than “foresee.” Or we might say they saw through the Shekinah which is the Ispaqlarya.

 

Shemot (Ex) 20:18 All the people saw the voices (words) and the lightning flashes and the sound of the shofar and the mountain smoking; and when the people saw it, they trembled and stood at a distance.

 

At Har Sinai, Yisrael – Adam achieved an exalted level equal to that of Adam HaRishon, as he possessed in Gan Eden, before he sinned. Adam HaRishon saw the essence of every creature that G-d made to pass before him.^[37] And, as a demonstration of how the Prophets received their prophecies, Adam HaRishon “named” them (called them by their essence). Therefore, we can see that there is a deeper level of understanding as to how Adam was and is a partner with G-d in creation. Another way of stating these things is that G-d showed Adam the essence of every creature to be created. When Adam saw the attributes of their being, he called them by their essence, and they became living creatures in the mundane world. Their essence was captured in natural speech. When they were “packaged” in natural words they became earthly – mundane creatures. Therefore, by knowing the name of the creature we learn something of their essence.

 

Consequently, when Yisrael – Adam came to Har Sinai they not only heard the words of G-d they “saw” the words coming out of G-d’s mouth. And, they saw each mitzvah and everything that it contained within its corpus. This level of prophetic perception was terrifying.^[38] This is because they saw the blessing of keeping the mitzvot and the punishment for violating it all at once. In similar fashion, the Prophets “saw” the consequences of their prophecies. Therefore, it is Yisrael’s destiny to recognize every “Breath of God” in every aspect of their existence.^[39] We cannot even begin to imagine what it was like to see the words, “I am the LORD your God” as the first mitzvah. The second mitzvah “You shall have no other gods before Me” is even more horrific. The thought is terrifying in its most awesome manner.

 

How does prophecy come about? Following Al-Farabi, Maimonides maintains that prophecy is one of several sorts of emanations, or influences, deriving from God via the mediation of the Agent Intellect, the lowest of the supernal intellects posited by the medieval Aristotelians, which the ordinary religious person calls an angel. The prophetic emanation first reaches the perfected intellect of the recipient and then the perfected imagination. If the emanation fails to reach or affect the imagination for some reason, then the individual is only able to engage in intellectual pursuits, such as philosophy or physics; if the emanation only affects the imagination, the person then is a politician or poet at best, a magician or diviner at worse. But if the emanation influences both faculties, we have a prophet, unless God intervenes. Perfection of these faculties is necessary since the prophet can and does receive philosophical or scientific truths, some of which he transmits to the masses. The prophet needs a good imagination in order to transmit these truths to the masses, since they can only understand them in a form that is accessible to the imaginative faculty, such as stories. This is one reason why the Torah uses poetic and parabolic language.^[40]

 

While this requires far deeper investigation, we can see that the nature of Prophecy involved seeing the consequence of both positive and negative actions and communicating this in intelligible speech. The phrase “Adam” implies that one has accepted the adamic mission. To be titled “Ben Adam” – “Son of Adam” is to accept the mission of calling others to this assignment. On a greater level the term “Ben Adam” is the acceptance of the judicial role on a cosmic level. Metatron and Malki –Tsaddiq both bear titles of “Ben Adam” and are assigned the judicial role on this level. Malki –Tsaddiq is endowed with the neshamah of Chanoch (Enoch), the eighth Judge of righteousness/generosity. The more probable thought behind the Messianic term “Ben Adam” is the reparation of the damage done by the sin of Adam.

 

Having established that the term Ben Adam is a reference to Yeshua as a Prophet, we need to look more deeply into what B’ne Adam really means.

 

It seems logical that one of the possible reasons for this probing is to launch a teaching concerning the true nature of Messiah (the Anointed One). However, we must note that the phrase “B’ne Adam” is somewhat anomalous and unexpected. This is because the phrase is in the plural, B’ne Adam (Sons of Adam). Therefore, the title “B’ne Adam” for the sake of clarity seems to imply those who occupy a place of exceptional honor. Perhaps, this title “B’ne Adam” is reserved for Hakhamim or men of such stature. If this is remotely plausible then the question is what are the Hakhamim saying about Yeshua? Could Tsefet’s revelation be so profound that he surpassed some of the Hakhamim of his day? Was his understanding of Messiah greater than the Hakhamim of other Rabbinic Schools? While this thought has boundaries, which we will see in the next pericope, it is still an overwhelming thought. At the minimum, this phrase seems to separate ordinary men (Am HaAretz) from men of honor (Anashim – Royal Men, Men of nobility). This subject deserves a great amount of detailed research.

 

The most plausible answer to this question is that, because “Ben Adam” means “Prophet” the plurality of the word means “Prophets.” However, we know that prophecy in the first century was not the same as prophecy in the days of the Neb’i’im. Consequently, we must conclude that the prophets of the first century were either Darshanim or the Hakhamim. While it would be most apropos to speak of the Darshanim here, it is not plausible that Yeshua is concerned with the Paqidim and their Sabbath sermons.

 

What have You Learned?

 

The Greek word ἐπερωτάω – eperota is often associated with the Hebrew word דרש (Drash). Yeshua was questioning them to find out what they had learned from the other Hakhamim. Nor does he need the approval of other Hakhamim. He is not looking for their opinion because he needed their approval. He is searching for levels of development. He wanted to gauge how much they had learned about him.  The “sons of men” had every opinion of who and what Yeshua was. In present times, we face similar situations. Today every false teaching about Messiah is presented, taught and believed. Yet, Yeshua remains as much a mystery today as he did to the “sons of men” in the first century because their version of him is shrouded in Dogma.

 

The Hakhamim were the “Sons of Adam,” i.e. Yisrael. Yeshua was not fraught with despair regarding what was said about him. His lesson was a test to see if their threshing out the answer from the Oral Torah, which are the words of the B’ne Adam. The Midrashic account of this narrative shows that Hakham Tsefet was a fitting talmid capable of D’rash and stringing pearls.

 

 

Commentary to Hakham Shaul’s School of Remes

Zec 3:9-10 'For behold, the stone that I have set before Y’hoshua (Yeshua); on one stone are seven eyes. Behold, I will engrave an inscription on it,' declares the LORD of hosts, 'and I will remove the iniquity of that land in one day. 'In that day,' declares the LORD of hosts, 'every one of you will invite his neighbor to sit under his vine and under his fig tree.'"

 

Pesiqta deRab Kahana Pisqa Twenty-Seven (Part II)

Another matter: “In your presence is the fullness of joy” (Ps. 16:11): Read not fullness (SWBA) but seven (SBA). These are the seven groups of righteous/generous men who are going to receive the face of the Presence of God. And their face (presence) is like the sun, moon, firmament, lightning, stars, lilies, and the candelabrum that was in the house of the sanctuary.

 

The question that we must ask ourselves now, is why Hakham Shaul has chosen these verses to interpret allegorically the master’s crucifixion. And how does all this tie into the Torah Seder? Hakham Shaul’s opening words should suffice.

 

Let every Gentile soul^[41] be subject to the governing authorities of the Jewish Synagogue. For there is no legitimate authority except that of the Jewish Bet Din^[42] from God, and the authorities of the Bet Din that exist are appointed by God.

 

As noted above the Gentile travesty of a so-called “court” is the reason that the Master was butchered as a Jewish Hakham. Here we point to the fact that Pilate, Herod and the Kohen Gadol could not accept the master’s profound wisdom. After all, what would have been the case if he were allowed to bring about the goal of making every Jewish soul a “Hakham”?

The fall of Yerushalayim was evident long before the Temple was destroyed. The Sage Yochanan b. Zakkai a student of Hillel abandoned Yerushalayim for a town in the Galil called Yavneh. Here he established a new center of Torah education with some of the greatest Sages of his day. What we find most interesting is that Yochanan ben Zakkai found the Galil as a place to establish his new Yeshiva. This of course brings us to yet another question. How much influence did Hakham Tsefet^[43] have over Yochanan and the Sages of Yavneh? We can only conjecture at this stage. However, we must admit that the Galil was transformed by the Master and his talmidim.

 

Now Yochanan was said to have moved to the Galil himself somewhere between 20 C.E. and 40 C.E.^[44] Some sources say that he lived in the Galil for eighteen years.^[45] After this period, he returned to Yerushalayim and eventually returned with the Sages of his generation. What was Yochanan’s agenda in bringing the Sages of Yerushalayim to the Galil? What was it that inspired his to make such a grand transition? Perhaps we could say that Yochanan found the lasting presence of the Master inspirational. Regardless we here opine that the Master’s lasting presence as personified by Hakham Tsefet was here in the Galil.

Yochanan perceived an idea while he was in the Galil. His great revelation was that Torah study was a lifestyle.^[46] In essence, Yochanan ben Zakkai learned from the Master (Yeshua) that Hokhmah was the single most important goal in life. As such, Hakham Shaul picks up from our Torah Seder the truth that Messiah would be a Prophet like Moshe Rabbenu.

 

D’barim 18:15-16 A prophet from among you, from your brothers, like me, the LORD, your God will set up for you and you will hearken to him. According to all that you asked of the Lord, your God, in Horeb, on the day of the assembly, saying, "Let me not continue to hear the voice of the Lord, my God, and let me no longer see this great fire, so that I will not die."

 

D’barim 18:18 – 19 I will set up a prophet for them from among their brothers like you, and I will put My words into his mouth, and he will speak to them all that I command him. And it will be, that whoever does not hearken to My words that he speaks in My name, I will exact it of him.

 

Now our Torah portion makes mention of the fire of Har Sinai. Philo allegorizes this incident as follows.

 

Deca 1: 46 And a voice sounded forth from out of the midst of the fire which had flowed from the heavens, a most marvelous and awful voice, the flame being endowed with articulate speech in a language familiar to the hearers, which expressed its words with such clearness and distinctness that the people seemed rather to be seeing than hearing it.^[47]

 

This is exactly how Hakham Shaul depicted the incident of 2 Luqas (Acts) chapter two where he records the happenings on the Day of Shavuot (Pentecost). But the question remains as to why the B’ne Yisrael did not want to hear the words from G-d Himself. The answer may be that they realized the great cost connected with hearing the Words of G-d directly. Nevertheless, Moshe Rabbenu himself taught us that we were to be a Goy Kodesh (Holy Nation).

 

Shemot (Exo) 19:6 and you will be to Me a kingdom of priests and a holy nation.' These are the words that you will speak to the sons of Israel."

 

Those who would sell their lives to marry the Torah would be playing with fire. Fire would be a part of their person.

 

D’barim (De.) 33:2 And he said: The Lord came from Sinai, and rose from Seir unto them; He shined forth from mount Paran, and He came from the myriads holy, at His right hand was a fiery law unto them.

 

D’barim (De.) 5:21 and you said: 'Behold, the LORD our God has shown us His glory and His greatness, and we have heard His voice(s) out of the midst of the fire; we have seen this day that God speaks with man, and he lives.

 

The Torah and the Sages often pictures those who handle the Torah as those who play with fire. Or, they are often associated with the fire of Har Sinai. Fraade makes a shocking discovery when he tells us that in the “Sayings of the Fathers” (Aboth) there is a lack of priesthood.^[48] So where are the Goy Kodesh (Holy Nation)?

 

The Nazarean Codicil makes it very clear that the Priesthood of the First Century was corrupt and defunct. This shows us that the Kohanim Goy Kodesh could not be found among the Tz’dukim. The Priestly constitution was no longer under their care. The occupation of being a Priest meant to be a Torah Scholar.

Tcherikover shows that… “Another very important class, qualitatively if not quantitatively, must be mentioned here, namely, the scribes or interpreters of the Law.” ^[49] He traces this “class” back to Ezra the Kohen, Sofer (Scribe) and Hasid.^[50] In Ezra, we see the “proto-Hakham.” In other words, Ezra is the surety that the Priesthood would never be lost so long as there were Hakhamim. The “Soferim” (Scribes) teach us a very important lesson with regard to the Oral Torah. The Sofer (counter) was an expert at the content of the Written Torah. But, just reading the Written Torah was not their only occupation.

 

Nehemiah 8:1 And all the people gathered as one man at the square which was in front of the Water Gate, and they asked Ezra the scribe (Sofer) to bring the book of the Torah of Moses which the LORD had given to Israel.

 

Ezr 7:10 For Ezra had set his heart to study (Drash) the Torah of the LORD and to practice it, and to teach His statutes and ordinances in Israel.

 

The occupation of the Sofer is to study, practice and teach the Torah. This means that there MUST be an Oral Torah and the Sofer had the occupation of teaching that Torah as well as giving instruction from the Written Torah.

 

The Priestly constitution would never be lost or unfulfilled as long as there was a Hakham. However we must pause to ask the question, was “Ezra” the proto-Hakham? Before we answer too quickly, we must remember a precedential case from B’resheet.

 

B’resheet 2:19 Out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name.

 

Ezra was not the proto-Hakham. He was a Hakham in the endless chain of Hakhamim. Ezra modeled the qualities of a Hakham in his day. He sat in a Bet Din with 120 other Hakhamim.

 

The Hakham (Torah Scholar –Sage) becomes the ideal man, in an ideal world.

 

Moshe Rabbenu said, A prophet from among you, from your brothers, like me,

 

Num 11:29 But Moses said to him, "Are you jealous for my sake? Would that all the LORD'S people were prophets, that the LORD would put His Spirit upon them!"

 

“And the Hakhamim will shine as the brightness of the firmament” (Dan. 12:3).

 

Pesiqta deRab Kahana Pisqa Twenty-Seven (Part II)

 

Another matter: “In your presence is the fullness of joy” (Ps. 16:11): Read not fullness (SWBA) but seven (SBA). These are the seven groups of righteous/generous men who are going to receive the face of the Presence of God. And their face (presence) is like the sun, moon, firmament, lightning, stars, lilies, and the candelabrum that was in the house of the sanctuary.

 

Rev 1:12-14 ¶ Then I turned to see the voice that was speaking with me. And having turned I saw seven golden menorot; and in the middle of the menorot I saw one like the son of man (prophet –Magid), clothed in a robe reaching to the feet, and girded across His chest with a golden sash. His head and his hair were white like white wool, like snow; and his eyes were like a flame of fire.”

 

Commentary to Hakham Shaul’s School of Remes

 

Hakham Shaul’s pericope this week offers a wonderful enigma wrapped in a mystery and delivered as an allegory. Hakham Shaul juxtaposes day and night to make his point. We have advocated the theory that the Nazareans and Orthodox Jews of the first century well knew that the time of Roman oppression was only going to escalate to the point of eruption. This would eventually bring about the current Grand Exile, which is usually described as a period of “night” or darkness. Our opening sentence will show our enigma.

 

And you know it is already time to wake up, from sleep because the awakening hour has arrived. For our redemption is nearer now than when we thought. The night is nearly gone, and the light (day) has drawn near.

 

Here we see that the “night” is almost passed and the “day” is at hand. If we used the typical allegory of night as exile and day as redemptive deliverance, day and night are juxtaposed. Therefore, we must note that the usual allegory of night and day refer to something other than the extended exile of the Jewish people.

 

Key to our decoding the enigma is the idea of sleep. Sleep is not necessarily associated with exile. Sleep as the Sages have explained it is a portion of death. Therefore, Hakham Shaul is calling for a resurrection of sorts. To “wake up” means to stir to or come to life. Consequently, Hakham Shaul is speaking to a people that fit the notion of being “dead” per se. We opine that sleep in the present pericope means to be “life without Torah consciousness.” As such, we see that Hakham Shaul is calling to those Jewish souls lost among the nations, calling for an awakening to the Torah. How apropos for us as we are nearing the penitential season.

 

“Redemption is nearer than we thought” The “redemption” Hakham Shaul has in mind is the revelation/revealing of “redemption” through the light of the Torah. Those who are not “alive” to the Torah will not experience this “redemption.” Therefore, Hakham Shaul is sounding the awakening call for the sleeping (dead to Torah). The sleeping has indeed experienced an exile from the Torah. However, they are called to consciousness for the sake of joining the collective of the Master’s talmidim in the task of redeeming other souls lost in the exile of Torah ignorance.

 

“Put On Messiah” The “Messianic Constitution” is that of talmudizing Gentiles with the indwelling Nefesh Yehudi. Thus, the “spirit of Messiah” is resident in each of his talmidim. Each of us must embrace the role of Messiah resident deposited within us for the sake of tikun. The “light” of our Torah Teachers is respectable and appropriate halakhah to be modeled before those who have been awakened. Interestingly the terminology of “awakening” is suited to the resurrection. As such, we are to resurrect those dead to Torah through resuscitation. The breathing of the Oral Torah into those dead corpses is tantamount to Ezekiel’s dead bones. Thus, the night is no longer prevalent because we have weapons of light, i.e. Torah awareness and knowledge (Da’at).

 

Gen 28:16-17 Then Ya’aqob awoke from his sleep and said, "Surely the LORD is in this place, and I did not know it." He was afraid and said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven."

 

After coming to consciousness, Ya’aqob walks into exile. Here we might change the subject from “the place” i.e. G-ds presence in Eretz Yisrael and focus on “the place” G-d’s presence in exile, i.e. darkness. If we understand that G-d’s presence in exile as the “place,” that Ya’aqob is mentioning we will see that exile is the “gate to heaven” (the heavens). The key and path to “redemption” is in and through exile. Only in exile can we be redeemed.

 

“It is already time to wake up” This phrase means to seek Torah wisdom (Hokhmah). Being awake and spiritually alert is the path to Wisdom. The admonition is for us to remain spiritually alert focusing our attention on the Divine Presence. One of the key phrases among Kabbalistic groups is the word or concept “devekut.” In its simplest definition, “devekut” means attachment and or devotedness. In some circles, the idea of “devekut” means to contemplate the Divine Presence as much as possible. Some have suggested that we should spend no less than nine hours a day seeking this “devoted” “attachment.” Scholem explains this thoroughly is his work “The Messianic Idea in Judaism.^[51] One of the negative side effects to this notion of extended “devekut” is the abandonment of Torah study, Talmud study and other abandonments such as prayer and community. We must view Torah study as an aspect of “devekut” rather than its abandonment. This is also the case with other avenues of Torah education. If we separate ourselves from all communal connection to be “connected” with G-d, we have missed the point of finding that attachment to begin with. “Devekut” certainly has its place. However, it must never be at the expense of the community. Obviously, we can see that Hakham Shaul is calling for a collective engagement in the task of filling the land of exile with the light of Torah by use of “weapons of light.”

 

Are we to apply “devekut” to our lives? Absolutely. But we practice “devekut” is the manner prescribed by the Sages. Hakham Shaul also agrees with this thought in saying, “Pray without ceasing.”^[52] However, both Hakham Shaul and the Sages are referring to the mandate of saying a minimum of one-hundred brakhot throughout the day. These blessings are joined to our brethren when we pray as a collective part of a congregation rather than trying to be self-centered and selfish thinking only about one’s self.

 

The Day of the L-RD is at hand!

 

Some Questions to Ponder:

 

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

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

before His majesty, with joy, [namely,] the only one GOD, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

 

 

 

 

Next Shabbat:

Shabbat: “Rosh Hashanah” – Sabbath: “New Year”

 

 

 

 

Coming Festival

Rosh HaShannah – New Year 5781

Friday Evening 18th – Sunday Evening 20th of September 2020

For further information see:

http://www.betemunah.org/teruah.html ; http://www.betemunah.org/shofar.html ;

http://www.betemunah.org/knowday.html 

 

 Coming Fast:

Monday 20^th of September 2020 Fast of Gedaliah

http://www.betemunah.org/gedaliah.html

 

 

 

Hakham Dr. Yosef ben Haggai

Rabbi Dr. Hillel ben David

Rabbi Dr. Eliyahu ben Abraham

 

Edited by Adon Ovadyah ben Abraham and Adon Aviner ben Abraham

Please e-mail any comments to chozenppl@gmail.com