Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Telephone: (210) 277 8649 - United States of America © 2007

E-Mail: gkilli@aol.com

 

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

 

Three and 1/2 year Lectionary Readings

Second Year of the Reading Cycle

Ellul 25, 5767 – Sept. 07./08, 2007

Sixth Year of the Shmita Cycle

 

Candle Lighting and Havdalah Times

 

San Antonio, Texas, U.S.                                             Brisbane, Australia:

Friday, Sept. 07, 2007 – Candles at: 7:32 PM                 Friday, Sept. 07 2007 – Candles at: 5:19 PM

Saturday, Sept. 08, 2007 – Havdalah 8:24 PM                 Saturday, Sept. 08, 2007 – Havdalah 6:12 PM

 

Atlanta, Georgia, U.S.                                                 Singapore, Singapore

Friday Sept. 07, 2007 – Candles at 7:38 PM                   Friday, Sept. 07, 2007 – Candles at: 6:49 PM

Saturday, Sept. 08, 2007 – Havdalah 8:32 PM                 Saturday, Sept. 08, 2007 – Havdalah 7:37 PM

 

For other places see: http://chabad.org/calendar/candlelighting.asp

 

Shabbat Nahamu VII – 7th Sabbath of “Our Consolation”

 

Coming Festival: Rosh HaShanah 5768 – New Year / Festival of Trumpets

Evening of Wed. 12th of Sept. to the evening of Friday the 14th of Sept, 2007

For further study see:  http://www.betemunah.org/teruah.doc

http://www.betemunah.org/wicked.doc; http://www.betemunah.org/shofar.doc

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

 

Shabbat

Torah Reading:

Weekday Torah Reading:

בְּהַעֲלֹתְךָ

 

 

“B’Ha’A lot’kha”

Reader 1 – B’midbar 8:1-4

Reader 1 – B’midbar 10:1-3

“When you light”

Reader 2 – B’midbar 8:5-14

Reader 2 – B’midbar 10:4-6

“Cuando encendieres”

Reader 3 – B’midbar 8:15-22

Reader 3 – B’midbar 10”7-10

B’midbar (Num.) 8:1 – 9:23

Reader 4 – B’midbar 8:23-26

 

Ashlamatah: Zechariah 4:1-9 + 6:12-13

Reader 5 – B’midbar 9:1-8

 

Special Ashlamatah: Is. 61:10 – 63:9

Reader 6 – B’midbar 9:9-14

Reader 1 – B’midbar 10:1-3

Psalm 96

Reader 7 – B’midbar 9:15-23

Reader 2 – B’midbar  10:4-6

 

      Maftir – B’midbar 9:21-23

Reader 3 – B’midbar  10:7-10

N.C.: Matityahu 20:17-19

                   Isaiah 61:10 – 63:9

 

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

 

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

 

 

 

Rashi & Targum Pseudo Jonathan for:

B’Midbar (Numbers): 8:1 – 9:23

 

RASHI

TARGUM PSEUDO JONATHAN

1. And Adonai spoke to Moshe, saying;

1. And the Lord spoke with Mosheh, saying:

2. Speak to Aharon, and say to him; When you light the lamps toward the face of the Menorah will the seven lamps cast [their] light.

2. Speak with Aharon, and say to him: At the time when you do kindle the lamps upon the candelabrum, (all) the seven lamps will be alight; three on the western side, and three on the eastern side, and the seventh in the midst.

3. Aharon did so; toward the face of the Menorah he lit its lamps, just as Adonai commanded Moshe.

3. And Aharon did so; at the face of the candelabrum he lit the lamps thereof, as the Lord commanded Mosheh.

4. This is how the Menorah was made; beaten from [a block of] gold, from its base until its flowers it is beaten out [of a solid block], according to the vision which Adonai showed to Moshe, so he made the Menorah.

4. And this was the work of the candelabrum, which was of beaten gold, from its foundations unto its lilies, the work of the artificer, with the hammer was it wrought: according to the vision which the Lord had showed Mosheh, so did Bezalel make the candelabrum.

5. Adonai spoke to Moshe, saying;

5. And the Lord spoke with Mosheh, saying:

 

6. Take the Levites from among B’ne Yisrael and purify them.

6. Bring, the Levites out from among the sons of Israel, and purify them.

7. This is what you will do to them, to purify them; sprinkle them with the sin-offering waters, and cause a razor to pass over (shave) their entire bodies, and they will wash their garments and purify themselves.

7. And this will you do to purify them. Sprinkle upon them the water for uncleanness through sin (chattatha), and let the razor pass over all their flesh, and let them wash their raiment, and wash themselves in forty savan of water.

8. They should take a young bullock and its meal-offering of flour mixed with oil, and you will take a second young bullock, for a sin-offering.

8. And they will take a young bullock, and his mincha of flour sprinkled with olive oil; and take you a second young bullock for a sin offering.

9. You will bring the Levites near, before the Tent of Meeting, and you will gather the entire congregation of B’ne Yisrael.

9. And you will bring the Levites before the tabernacle of ordinance, and gather together also all the congregation of the sons of Israel.

10. You will bring the Levites near, before Adonai, and B’ne Yisrael will lay their hands on the Levites.

10. You will bring the Levites before the Lord, and the sons of Israel will lay their hands upon the Levites.

11. Aharon will wave the Levites as a wave-offering before Adonai from B’ne Yisrael and they will be [entrusted] to do the worship of Adonai.

11. And Aharon will present the Levites, (as) an elevation before the Lord from the sons of Israel, and they will be for the work of the service of the Lord.

12. The Levites will lay their hands on the head of the bulls and make the one for a sin-offering and the [other] one for a burnt-offering to Adonai, to atone for the Levites.

12. And the Levites will lay their hands upon the head of the bullocks, and make one a sin offering and one a burnt offering before the Lord, to atone for the Levites.

13. You will set the Levites before Aharon and before his sons, and lift them up as a wave-offering to Adonai.

13. And you will place the Levites before Aharon and his sons, and present them (as) an elevation before the Lord;

14. You will separate the Levites from among B’ne Yisrael and the Levites will be Mine.

14. and thus will you separate the Levites from among the sons of Israel, that the Levites may be ministers before Me.

15. After this is done, the Levites will come to work in the Tent of Meeting, and you will purify them, and you will lift them up as a wave-offering,

15. And afterward the Levites may enter to fulfill the service of the tabernacle of ordinance, when you will have purified them and presented them (as) an elevation;

16. For they are given; they are given to Me from among B’ne Yisrael in place of those who open the womb, ---every firstborn of B’ne Yisrael--- I have taken them to be Mine.

16. for separated they are separate before Me from among the sons of Israel, instead of every one who opens the womb; the first‑born of all who are of the sons of Israel have I taken (to be) before Me.

17. For every firstborn of B’ne Yisrael is Mine, human and animal; on the day in which I slew every firstborn in the land of Egypt, I have sanctified them to be Mine.

17. For every first‑born of the sons of Israel is Mine, whether of man or of beast: in the day that I slew all the first‑born in the land of Mizraim, I sanctified them before Me;

18. I have taken the Levites instead of all firstborn of B’ne Yisrael,

18. and I have taken the Levites instead of all the first‑born of the sons of Israel,

19. and I have given the Levites to be given as a gift to Aharon and to his sons from among B’ne Yisrael to do the duties of B’ne Yisrael in the Tent of Meeting, and to atone for B’ne Yisrael, so that there will not be a plague among B’ne Yisrael when B’ne Yisrael approach the sanctuary.

19. and have given the Levites (as) gifts unto Aharon and to his sons from among the sons of Israel, to minister the service of the children of Israel in the tabernacle of ordinance, and to atone for the children of Israel, lest there be mortality among the children of Israel at the time when they approach the sanctuary.

20. Moshe, Aharon, and the entire congregation of B’ne Yisrael did to the Levites just as Adonai commanded Moshe regarding the Levites, so did B’ne Yisrael do to them.

20. And Mosheh and Aharon and all the congregation of the B’ne Yisrael did unto the Levites according to all that the Lord had commanded Mosheh concerning the Levites, so did the sons of Israel to them.

21. The Levites underwent purification and they washed their garments, and Aharon lifted them as a wave-offering before Adonai; and Aharon achieved atonement on their behalf, to purify them.

21. And the Levites were purified, and they washed their raiment; and Aharon presented them as an elevation before the Lord. And Aharon made atonement for them to purify them.

22. Afterwards, the Levites came to perform their duties in the Tent of Meeting in the presence of Aharon and in the presence of his sons; just as Adonai commanded Moshe regarding the Levites, so they did unto them.

22. And afterward the Levites went in to fulfill their ministry in the tabernacle of ordinance, before Aharon and his sons: as the Lord had commanded Mosheh concerning the Levites, so did they unto them.

23. Adonai spoke to Moshe, saying;

23. And the Lord spoke with Mosheh, saying:

24. This concerns the Levites; from the age of twenty-five years and above he will enter the division for the duties of the Tent of Meeting.

24. This is the instruction for the Levites who are not disqualified (profaned) by their blemishes: from one of twenty‑five years and upward, he will come, according to his company, to the service of the tabernacle of ordinance

25. From the age of fifty he will retire from the work force, and will no longer work.

25. and from fifty years of age he will return from the band of the service, and serve no more.

26. But will serve his brethren in the Tent of Meeting to keep the watch, and he will not do any service; so you will have the Levites do in their guard duties.

26. Yet he may minister with his brethren at the tabernacle of ordinance in keeping the watch; but he will not do any of the service. So will the Levites act in their charge.

 

 

1.  Adonai spoke to Moshe in the desert of Sinai in the second year of their exodus from the land of Egypt, in the first month, saying;

1. And the Lord spoke with Mosheh in the wilderness of Sinai, in the second year from the time of their going forth from the land of Mizraim, in the first month, saying:

2. B’ne Yisrael will perform the Pesach-offering in its proper time.

2. Let the children of Israel perform the sacrifice of the Pascha between the suns at its time.

3. On the fourteenth day of this month, in the afternoon, you will perform it in its proper time; according to all its statutes and according to all its laws you will perform it.

3. On the fourteenth day of this mouth, between the suns, they will perform it in its time; according to all its rites and all its statutes will they do it.

4. Moshe spoke to B’ne Yisrael [telling them] to perform the Pesach-offering.

 

4. And Mosheh spoke with the children of Israel to perform the sacrifice of the Pascha.

5. They performed the Pesach-offering in the first [month] on the fourteenth day of the month in the afternoon in the Sinai desert; according to all that Adonai commanded Moshe, so did B’ne Yisrael do.

5. They performed the Pascha, therefore, on the fourteenth day of the month, between the suns in the wilderness of Sinai; after all that the Lord had commanded Mosheh, so did the children of Israel.

6. There were men who were impure, having had [contact with] a corpse, and they were not able to perform the Pesach-offering on that day, and they drew near before Moshe and before Aharon, on that day.

6. But certain men, who were unclean, having been defiled by the body of a man who had died near them suddenly; as the commandment (of the Pascha) came upon them, could not perform it on that day, which was the seventh of their uncleanness. And they came before Mosheh and Aharon on that day;

7. Those men said to him: "We are impure, having had contact with a corpse; why should we be excluded and not be able to bring the offering of Adonai in its proper time, among B’ne Yisrael"?

7. and these men said to him, We are unclean, on account of a man who died with us: therefore we are hindered from killing the Pascha, and shedding the blood of the Lord's oblation upon the altar at its time, that we may eat its flesh, being clean, among the children of Israel.

8. Moshe said to them: "Stand and I will listen to what Adonai will instruct for you."

8. This is one of four matters of judgment brought before Mosheh the prophet, which he decided according to the Word of the Holy One: in some of which Mosheh was deliberate, because they were judgments about life; but in the others Mosheh was prompt, they being (only) judgments concerning money: but in those (the former) Mosheh said, I have not heard; that he might teach the princes of the Sanhedrin who should arise after him to be deliberate in judgments regarding life, but prompt in judgments about money; and not to be ashamed to ask counsel in things too hard for them, inasmuch as Mosheh himself, the Rabbi of Israel, had need to say, I have not yet heard. Therefore, said Mosheh to them, Wait until I have heard what will be commanded from before the Lord concerning your case. [JERUSALEM. This is one of four matters of judgment brought before Mosheh, in two of which Mosheh was prompt, and in two was he slower. Concerning the unclean who could not perform the Pascha in its time, and concerning the daughters of Zelophehad, was Mosheh prompt, because the [latter] judgment was about money; but concerning the blasphemer who had reviled the sacred Name, and the gatherer of wood, who wickedly profaned the Sabbath, Mosheh was deliberate, they being decisions involving life; and in them he said, I have not heard; that he might teach the judges who were to come after Mosheh to be prompt in cases of mammon, but deliberate in those of life; and not to be ashamed to say, I have not heard, because Mosheh our Rabbi himself said, I have not heard. Therefore, spoke he, Arise, and listen to what the Word of the Lord will prescribe to you.]

9. Adonai spoke to Moshe, saying:

9. And the Lord spoke with Mosheh, saying:

10. Speak to B’ne Yisrael, saying; any person, if he will be impure from a corpse, or [is] on a distant road, [whether among] yourselves or for your descendants, he will perform the Pesach-offering for Adonai

10. Speak with the sons of Israel, saying: A man, whether young or old, when unclean by defilement from the dead, or an issue, or the leprosy, or who is hindered in the way of the world by the accidents of the night, or who will be at a distance from the threshold of his house: if such things happen to you, or to your generations, then may he defer to perform the Pascha before the Lord.

11. in the second month, on the fourteenth day in the afternoon he will perform it. Together with matzot and bitter herbs they will eat it.

11. But in the second month, which is the month of Ijar, on the fourteenth day of the month, between the suns they will perform it; with unleavened bread and with bitters they will eat it.

12. They will not leave any of it over until the morning and they will not break any of its bones; according to all the statutes of the Pesach-offering they will perform it.

12. They will not leave of it till the morning, and a bone in it will not be broken; according to every instruction in the decree of the Pascha in Nisan, they will perform it.

13. The person who is pure and was not on the road, and refrained from performing the Pesach-offering, that soul will be cut off from its people, for the offering of Adonai he did not bring in its proper time; that person will bear his sin.

13. In the Pascha of Nisan (such persons) may eat unleavened bread, but not perform the oblation of the Pascha on account of their defilement; but in the Pascha of Iyar being purified they will offer it. But the man who, being clean and undefiled by the way of the world, and not at a distance from the threshold of his home, neglects to perform the oblation of the Pascha of Nisan, that man will be cut off from his people, because he has not offered the Lord's oblation in its season; that man will bear his sin.

14. If a proselyte dwells among you and brings the Pesach-offering to Adonai; according to the statues of the Pesach-offering and according to its laws so will he perform it; there will be the same statute for yourselves; [both] for the proselyte and for the native born citizen.

14. And if the stranger who is sojourning with you will perform the Pascha before the Lord, he will do it after the proper manner of the Paschal decree, according to its form so will he do it. You will have one statute, both for the sojourner and for the native of the land.

15. On the day that the Mishkan was erected, the Cloud covered the Mishkan [which served] as the Tent of Testimony; and in the evening, there was over the Mishkan an appearance of fire, until morning.

15. And on the day on which the tabernacle was reared the Cloud of Glory covered the Tabernacle; it overspread the Tabernacle of Testimony by day, and at evening, it was over the Tabernacle like a vision of Fire until the morning.

16. So it always was, the Cloud covered it, and an appearance of fire, at night.

16. So was it continually, a Cloud of Glory covering it by day, and a vision of Fire by night.

17. Whenever the Cloud was lifted from the Tent, afterwards, did B’ne Yisrael travel; in the place where the Cloud came to rest, it is there that B’ne Yisrael did camp.

17. And what time the Cloud of Glory was uplifted from the Tabernacle, then the children of Israel went forward; and at the place where the Cloud rested, there did the children of Israel rest.

18. On the word of Adonai, did B’ne Yisrael travel and on the word of Adonai, did they camp; all those days on which the Cloud rested above the Mishkan, did they camp.

18. By the mouth of the Word of the Lord the children of Israel went forward, and by the Word of the Lord they rested. All the days that the Cloud of Glory abode upon the Tabernacle, (so long) did they abide.

19. When the Cloud tarried above the Mishkan, for many days, B’ne Yisrael would keep the watch of Adonai and they would not travel.

19. And if the Cloud tarried over the Tabernacle many days the children of Israel observed the watch of the Word of the Lord, and did not proceed.

20. It sometimes happened that the Cloud was for a number of days above the Mishkan; on the order of Adonai did they camp and on the order of Adonai did they travel.

20. If for the time of a number of days, suppose the seven days of the week, the Cloud of Glory was upon the Tabernacle, by the mouth of the Word of the Lord they rested, and by the mouth of the Word of the Lord they went forward.

21. It sometimes happened that the Cloud was [there] [but] from evening until morning, and then the Cloud rose in the morning and they traveled; or, [the Cloud was there] for a day and a night and the Cloud was lifted, and they traveled.

21. Or, if the Cloud of Glory (rested only) from evening until morning, and was uplifted in the morning, then went they onward; whether by day or by night, when the Cloud was lifted up they went forward;

22. Or two days or a month or a year that the Cloud prolonged its stay above the Mishkan to rest upon it; B’ne Yisrael remained encamped and they did not travel; when it rose they traveled.

22. whether it was two days, or a month, or a year complete, while the Cloud of Glory made stay over the Tabernacle, abiding on it, the children of Israel abode, and journeyed not, and at the time of its uplifting they went forward.

23. On the order of Adonai they camped and on the order of Adonai they traveled; they kept the watch of Adonai on the order of Adonai, through Moshe.

23. By the mouth of the Word of the Lord they encamped, and by it they journeyed; they kept the observance of the Word of the Lord, by the mouth of the Word of the Lord through Mosheh.

 

 

 

 

Midrash B’Midbar Rabba to Numbers 8:1 – 9:23

 

1. WHEN YOU LIGHT (VIII, 2). We find in many places that the Holy One, blessed be He, commanded concerning lamps and their lighting with olive oil; e.g. And you will command the children of Israel, that they bring unto you pure olive oil beaten (Ex. XXVII, 20); and similarly it says, He will order the lamps upon the pure candlestick (Lev. XXIV, 4). Here also then, WHEN YOU LIGHT THE LAMPS [they must contain pure olive oil].

 

2. This bears on the text, The Lord was pleased, for His righteousness’/generosity’s sake, to make the Torah great and glorious  (Isa. XLII, 21). The Holy One, blessed be He, said to Moses: ‘It is not because I require lamps that I have reminded you about them, but only in order that Israel may acquire merit,’ for it says, The light dwells with Him (Dan. II, 22), and it is written, Even the darkness is not too dark for You, but the night shines as the day; the darkness is even as the light (Ps. CXXXIX, 12). All this serves to teach you that He does not need the lamps of mortals. There is proof that it is so. When a man builds a house he makes in it windows that are narrow on the outside and broad within, so that the light may enter from the outside and illumine the interior. Solomon, however, who built the Temple, did not do it in this manner, but made windows that were narrow on the inside and broad on the outside, so that the light might go forth from the Temple and shine outside (to symbolize the spiritual enlightenment, which should proceed from the Temple); as it says, And for the house he made windows broad within and narrow without (I Kings VI, 4). This serves to inform you that He is all light and does not need Israel's light. Why then did He command you to kindle lamps? In order to enable you to acquire merit. This is the reason why it says, WHEN YOU LIGHT THE LAMPS. Thus we have explained the text, ‘The Lord was pleased for His righteousness’/generosity’s sake.’ Moreover, if you will be careful to light the lamps before Me I will cause a great light to shine upon you in the Messianic era. Accordingly it says, Arise, shine, for your light is come... And nations will walk at your light, and kings at the brightness of your rising (Isa. LX, 1 ff.).

 

3. WHEN YOU LIGHT THE LAMPS. You find that twelve tribes presented offerings at the dedication of the altar, while the tribe of Levi did not offer anything. They were much grieved and said: ‘Why were we kept back from bringing an offering for the dedication of the altar?’ This may be compared to the case of a king who made a feast and invited the various craftsmen. There was a certain friend whom he loved exceedingly, yet he did not invite him with the others. The man was distressed, thinking: Perhaps the king harbors some grievance in his heart against me, seeing that he has not invited me to any of these feasts. When the days of feasting were over the king called that friend and spoke to him as follows: ‘I made a feast for all the citizens of the province. For you, however, I will make a feast all to yourself. The reason is that you are my friend.’ So it was with the Supreme King of kings, the Holy One, blessed be He You find that twelve tribes brought offerings for the dedication of the altar and that the Holy One, blessed be He, accepted them; for it says, Take it of them (Num. VII, 5). The tribe of Levi, however, did not bring any offering. When the dedication ceremony of the altar was over, the Holy One, blessed be He, said to Aaron and his sons: ‘All the tribes have celebrated the dedication and your tribe has not. Accordingly, SPEAK UNTO AARON, AND SAY UNTO HIM: WHEN YOU LIGHT, and after that, Take the Levites (ib. VIII, 6).

 

4. Another exposition of the expression, WHEN YOU LIGHT. You find that Moses experienced more difficulty in understanding the construction of the candlestick than he did in that of all the other vessels of the Tabernacle, until the Holy One, blessed be He, showed it to him with His finger. It was the same in the case of the section dealing with the unclean and clean beasts; for it says, These are the living things which you may eat (Lev. XI, 2); These will you not eat (ib. 4); He pointed them out to him with his finger. It was the same with the position of the moon; This month will be unto you (Ex. XII, 2). It was the same then also with the candlestick: And this was the work of the candlestick, beaten work (mikshah) of gold (Num. VIII, 4). ‘Mikshah’ implies, mah kashah (how difficult) it is to make; for Moses was greatly exercised by it. Seeing that he found it difficult the Holy One, blessed be He, said to Moses: ‘Take a talent of gold, cast it into the furnace and take it out again, and the candlestick will assume shape of its own accord’; as it says, Its cups, its knops, and its flowers, will come out of it (Ex. XXV, 31).

 

Moses smote with a hammer and the candlestick took shape of its own accord. For this reason it says, Of beaten work it will be made (te'aseh)  (ib.). The written form is ’te'aseh’, plene with a yod, not ta'aseh; it is as if to say: It will be made of its own accord. Moses took the talent and cast it into the fire and said: ‘Sovereign of the Universe! Behold, the talent is in the fire. Do You as You will!' Thereupon the candlestick came out completely formed. For this reason it is written, According to the pattern which the Lord had shown Moses, so he made the candlestick (Num. VIII, 4). It is not written in this verse, ‘So Moses made the candlestick,’ but ‘So he made’, the subject being unspecified. Who then made it? The Holy One, blessed be He. In view of this the Holy One, blessed be He, said to Moses: ‘If you [Israel] will take care to kindle lights before Me I will preserve your souls from all evil things.’ For souls are likened to a lamp; as it says, The spirit of man is the lamp of the Lord (Prov. XX, 27), and it says, WHEN YOU RAISE THE LAMPS.

 

5. Thus Scripture says, For You do light my lamp (ib. XVIII, 29). Israel said to the Holy One, blessed be He: 'Sovereign of the Universe! Do You ask us that we should give light before You? You, surely, are the Light of the universe, and brightness abides with You’; as it is written, ‘The light dwells with Him’ (Dan. II, 22)! Yet You say, THE LAMPS WILL GIVE LIGHT IN FRONT OF THE CANDLESTICK! This explains, ‘For You do light my lamp.’ The Holy One, blessed be He, said to them: ‘It is not because I require your service, but in order that you may give Me light even as I have given you light. For what purpose? That you may rise in the estimation of the Gentiles, who will say: "See how Israel gives light to Him who gives light to the whole world!" 'This may be illustrated by a parable. To what may it be compared? To the case of a man who could see and a blind man who were walking on the way. Said the man who could see to the blind: ‘When we enter into the house, go and kindle this lamp for me and give me light.’ The blind man replied: ‘Will you be good enough to explain? When I was on the road you supported me. Until we entered the house you accompanied me. Now, however, you tell me: "Kindle this lamp for me and give me light!"’ The man who could see answered him: 'The reason why I asked you to give me light is in order that you might not be under an obligation to me for having accompanied you on the road.’ Thus, the man who could see symbolizes the Holy One, blessed be He, as it says, The eyes of the Lord, that run to and fro through the whole earth (Zech. IV, 10); and the blind man is Israel; as it says, We grope for the wall like the blind (Isa. LIX, 10). The Holy One, blessed be He, led them and gave them light; as it says, And the Lord went before them by day in a pillar of cloud... and by night in a pillar of fire, to give them light (Ex. XIII, 21). When the Tabernacle was erected, the Holy One, blessed be He, called to Moses and said to him: ‘Now you give light to Me; as it says, WHEN YOU RAISE THE LAMPS; implying: in order that you may be elevated.

 

6. What is it that is written just before this passage? It says, And it came to pass on the day that Moses had made an end of setting up the tabernacle... that the princes of Israel... offered (Num. VII, 1 f.), and after that: SPEAK UNTO AARON, AND SAY UNTO HIM: WHEN YOU LIGHT THE LAMPS. This bears on what Scripture says: O fear the Lord, you His holy ones; for there is no lack to them that fear Him (Ps. XXIV, 10). You find that eleven tribes brought offerings, and the tribe of Ephraim brought an offering; in fact, all the princes brought offerings except the prince of Levi. Who was the prince of Levi? It was Aaron; for it says, And you will write Aaron's name upon the rod of Levi (Num. XVII, 18). Now Aaron did not bring an offering with the other princes, and so he thought: Woe is me! Perhaps it is on my account that the Holy One, blessed be He, does not accept the tribe of Levi? The Holy One, blessed be He, therefore said to Moses: “Go and tell Aaron: Do not be afraid! You have in store for you an honor greater than this!” For this reason it says, SPEAK UNTO AARON, AND SAY UNTO HIM: WHEN YOU LIGHT THE LAMPS. The offerings will remain in force only as long as the Temple stands, but the lamps will always GIVE LIGHT IN FRONT OF THE CANDLESTICK, and all the blessings with which I have charged you to bless My children will never be abolished.

 

7. Another exposition of the text, THE SEVEN LAMPS WILL GIVE LIGHT IN FRONT OF THE CANDLESTICK (VIII, 2). This indicates that you must not look down upon the candlestick, and it explains the text, For who has despised the day of small things? Even they will see with joy the plummet in the hand of Zerubbabel, even these seven (Zech. IV, 10). ‘These’ alludes to the candlestick; ‘seven’ alludes to the seven lamps, and these symbolize the seven planets ‘That run to and fro through the whole earth’ (ib.). Even so are the lamps precious, and you must not regard them with contempt. The reason why it says, THE SEVEN LAMPS WILL GIVE LIGHT IN FRONT OF THE CANDLESTICK is to warn you that your imagination must not mislead you into thinking that He requires light. For see what is written of the Temple windows: And there were narrow windows to the cells and to their posts within the gate... and likewise to the arches  (Ezek. XL, 16)... Like those windows--kehahalonoth  (ib. 25). It is not written in this verse, kahalonoth but ‘kehahalonoth’, implying that they must be broad on the outside and narrow within, so that they may send light outside. R. Berekiah the priest son of Rabbi expounded: The lightning owes its origin to the celestial fire, and it issues forth and lights up the whole world, as it says, As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches... and out of the fire went forth lightning (ib. I, 13) and lit up the whole world! Do I then need your light? Why then did I tell you to give it to Me? In order to elevate you. R. Hanina observed: The Holy One, blessed be He, said: ‘In the eyes which you possess there is white and black, and you cannot see with the white but only with the black. Now if in the case of your eyes that contain black and white parts you can only see through the black, will the Holy One, blessed be He, who is all light, need your light?’ Another comment on the text, IN FRONT OF THE CANDLESTICK. A mortal obtains light for a lamp from a burning lamp. Can he, however, obtain light for a lamp out of the darkness? Yet [of God] it says, And darkness was on the face of the deep (Gen. I, 2); and what is written after that? And God said: Let there be light (ib. 3). Out of the darkness I brought light; do I then need your light? I only told you to kindle lamps in order to elevate you  (la'aloth). This is the signification of the expression: To cause a lamp to burn (leha'aloth) continually (Ex. XXVII, 20).

 

8. Another exposition of the expression, WHEN YOU LIGHT. This bears on the Scriptural text, Even the darkness is not too dark for You, but the night shines as the day; the darkness is even as the light (Ps. CXXXIX, 12). Yet to us He says, WHEN YOU LIGHT! To what may the matter be compared? To the case of a king who had a friend. The king said to him: 'I want you to know that I will dine with you. Go then and make preparations for me.’ His friend went and prepared a common couch, a common candlestick, and a common table. When the king arrived there came with him ministers who encompassed him on this side and that, and a golden candlestick preceded him. His friend, seeing all this pomp, felt ashamed and put away all that he had prepared for him, as it was all common. Said the king to him: ‘Did I  not tell you that I would dine with you? Why did you not prepare anything for me?’ His friend answered him: 'Beholding all the pomp that accompanied you, I felt ashamed, and put away all that I had prepared for you, because they were common utensils.' 'By your life! ' said the king to him, 'I will discard all the utensils that I have brought, and for love of you I will use none but yours!’ So in our case. The Holy One, blessed be He, is all light; as it says, ‘And the light dwells with Him’ Dan. II, 22), yet He said to Israel: ‘Prepare for Me a candlestick and lamps.’ What do we find written in this connection? Let them make Me a sanctuary, that I may dwell among them (Ex. XXV, 8); And you will make a candlestick of pure gold (ib. 31). When they had completed everything the Shechinah came. What is written in that connection? Moses was not able to enter into the tent of meeting because... the glory of the Lord filled the tabernacle (ib. XL, 35). Thereupon He called to Moses; as it says, And the Lord called unto Moses (Lev. I, 1), and it is written, When Moses went into the tent of meeting that He might speak with them, then he heard the Voice speaking (Num. VII, 89). What did He say to him? WHEN YOU LIGHT THE LAMPS.

 

9. Israel said: O send out Your light and Your truth; let them lead me (Ps. XLIII, 3). Great is the light of the Holy One, blessed be He! The sun and the moon light up the world. But whence do they derive their radiance? They snatch a few of the sparks of the celestial light; as it says, The sun and the moon... at the light of Your arrows as they go, at the shining of Your glittering spear (Hab. III,, 11). Transcendent is the light on high, for only a hundredth part of it was given to all mankind, as it says, He knows what (mah) is in the darkness (Dan. II, 22). ‘Therefore,’ [says God], ‘have I made the sun and the moon that they will give you light’; as it says, And God set them in the firmament of the heaven to give light (Gen. I, 17). THE SEVEN LAMPS WILL GIVE LIGHT IN FRONT OF THE CANDLESTICK. David said: In the light of the King's countenance is life (Prov. XVI, 15). R. Jacob son of R. Jose observed: Joy was withheld from the wicked/lawless and given to Israel, seeing that the Holy One, blessed be He, was constrained to dwell with mortals in the light of a lamp, since He said to them: THE SEVEN LAMPS WILL GIVE LIGHT IN FRONT OF THE CANDLESTICK.

 

10. R. Levi son of Rabbi says: A pure candlestick came down from heaven. For the Holy One, blessed be He, said to Moses, ‘And you will make a candlestick of pure gold’ (Ex. XXV, 31). Moses asked Him: ‘How will we make it?’ ‘Of beaten work will the candlestick be made’ (ib.), said He. Nevertheless, Moses still found difficulty in understanding, and when he came down he forgot its construction. He went up again and said: ‘Master! How will we make it?’ He told him: ‘Of beaten work will the candlestick be made.’ Still Moses experienced difficulty, and when he descended he forgot. He went up again and said: 'Master! I have forgotten it.’ He then showed a model to Moses, but the latter still found it hard to construct. So He said to him: ‘See it and make it’ (ib. 40), and finally He took a candlestick of fire and showed him its construction. Yet, in spite of all this, it caused Moses difficulty. Said the Holy One, blessed be He, to him: ‘Go to Bezalel and he will make it.’ So he told Bezalel, and the latter immediately constructed it. Moses began to wonder, saying: ‘To me it was shown ever so many times by the Holy One, blessed be He, yet I found it hard to make, and you who did not see it constructed it with your own intelligence!’ ‘Bezalel!’ You stood in the shadow of God  (bezel el) when the Holy One, blessed be He, showed me its construction! And so, when the Temple was destroyed, the candlestick was [divinely] stored away. It was one of the following five things that were so stored away: The ark, the candlestick, the fire, the Holy Spirit, and the cherubim. When the Holy One, blessed be He, in His mercy will again build His Temple and His Holy Place, He will restore them to their position in order to gladden Jerusalem; as it says, The wilderness and the parched land will be glad; and the desert will rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice (Isa. XXXV, 1 f.).

 

11. TAKE THE LEVITES (VIII, 6). Halakhah: How many cords should there have been in the harp upon which the Levites played? R. Judah said: There were seven cords in the harp, as may be inferred from the text, Fulness of (soba’) joy in Your presence, sweet melodies in Your right hand (Ps. XVI, 11)4: do not read ‘soba’ (fullness of) but sheba’ (seven joys). Similarly, David says, Seven in the day do I praise You, because of Your righteous/generous ordinances (ib. CXIX, 164). In the days of the Messiah it will be made of eight cords; for so in fact says David in the melody, For the Leader; with string-music; on the Sheminith--eight- stringed  (ib. VI, 1). In the time to come it will be made of ten; for it says, O God, I will sing a new song unto You, upon a psaltery of ten strings (ib. CXLIV, 9). Who ordained the instruments for them? Samuel and David; as it says, Whom David and Samuel the seer did ordain in their set office (I Chron. IX, 22). It was they who established the divisions for the singing. And the Levites to stand on the dais and sing in the presence of Him at whose word the world was created. See what love the Holy One, blessed be He, lavished upon the Levites! The Holy One, blessed be He, spoke thus to Moses:  ‘Greatly are the Levites beloved by Me. Take them in My name for high office!’ How do we know this? From what we read in the context: TAKE THE LEVITES.

 

12. TAKE THE LEVITES. This bears on the text, The Lord tries the righteous/generous; but the wicked/lawless and him that loves violence His soul hates (Ps. XI, 5). ‘The Lord tries the righteous/generous’ implies that the Holy One, blessed be He, never raises a man to high rank before He has first tested and tried him. If he stands the trial He raises him to high rank. You find this to have been the case with our father Abraham. The Holy One, blessed be He, tested him with the ten trials, and he stood them, and after that He blessed him; as it says, And the Lord had blessed Abraham in all things (Gen. XXIV, 1). It was the same with Isaac. He tested him in the days of Abimelech and he stood his test, and after that He blessed him; as it says, And Isaac sowed in that land... and the Lord blessed him (ib. XXVI, 12). The same was the case with our father Jacob. He tried him with all those tribulations, in connection with Esau, with Rachel, with Dinah and with Joseph; witness also how he departed from his father's house: For with my staff I passed over this Jordan (ib. XXXII, 11), and He blessed him, as it says, And God appeared unto Jacob again, when he came from Paddan-aram, and blessed him (ib. XXXV, 9). Joseph, too, had his trials, with Potiphar's wife, being imprisoned twelve years, and afterwards he came out and was made a ruler, as a reward for having withstood his temptations. This explains the text, ‘The Lord tries the righteous/generous.’ So also the tribe of Levi. They devoted their lives to the sanctification of the name of the Holy One, blessed be He. For when Israel were in Egypt they rejected the Torah and circumcision, as may be inferred from the fact that Ezekiel rebukes them by saying, Thus says the Lord God: In the day when I chose Israel, and lifted up my hand unto the seed of the house of Jacob, and made Myself known unto them in the land of Egypt (Ezek. XX, 5); and what is written afterwards, in the end? But they rebelled against Me, and would not hearken unto Me... then I said I would pour out My fury upon them (ib. 8). What did the Holy One, blessed be He, do? He brought darkness upon the Egyptians for three days, and during that time He slew all the wicked/lawless ones of Israel; for so it says, And I will purge out from among you the rebels, and them that transgress against Me (ib. 38). In the same strain it says, The fig-tree puts forth her green figs (S.S. II, 13); this applies to the wicked/lawless among Israel; And the vines in blossom give forth their fragrance (ib.) means that the rest who did penitence were accepted; Arise my love, my fair one, and come away (ib.), for the time fixed for the redemption has arrived. The tribe of Levi, however, were all righteous and practiced the Torah; as it says, For they have observed Your word, and keep Your covenant (Deut. XXXIII, 9); ‘covenant’ refers to circumcision. Nay more, when Israel made the Calf, the tribe of Levi did not participate; as is borne out by the text: Then Moses stood in the gate of the camp... and all the sons of Levi gathered themselves together unto him (Ex. XXXII, 26). When Moses told them, Put you every man his sword upon his thigh (ib. 27), what did they do? They put it on and respected no persons. Moses accordingly blesses them with the words: Who said of his father, and of his mother: I have not seen him (Deut. loc. cit.). Now when the Holy One, blessed be He, saw that they were all righteous/generous men, and that when He tried them they stood the test, as it says, Whom You did prove at Massah (ib. 8), He decided: THE LEVITES WILL BE MINE (VIII, 14). This confirms what it says, ‘The Lord tries the righteous/generous.’ Of the wicked/lawless, however, it is written, ’But the wicked/lawless, and him that loves violence, His soul hates.’ Happy, said David, is everyone that fears the Lord, and walks in His ways (Ps. CXXVIII, 1).

 

 

 

Ketubim Targum Tehillim (Psalms) 97

 

JPS Translation

TARGUM

1. The LORD reigns; let the earth rejoice; let the multitude of isles be glad. 

1. The Lord reigns, let the earth rejoice, let the many isles be glad.  

2. Clouds and darkness are round about Him; righteousness/generosity and justice are the foundation of His throne.

2. Clouds of glory and darkness are around Him; righteousness/generosity and justice are the place where His throne is set.

3. A fire goes before Him, and burns up His adversaries round about.

3. Fire will go before him, and it burns around His oppressors.

4. His lightning lighted up the world; the earth saw, and trembled.

4. His lightnings illuminate the world; the earth saw and trembled.

5. The mountains melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth.

5. The mountains will melt like wax in the presence of the Lord, in the presence of the Master of all the earth.

6. The heavens declared His righteousness/ generosity, and all the peoples saw His glory.

6. The angels of the height will tell of His righteousness/generosity, and all the peoples will see His glory.

7. Ashamed be all they that serve graven images, that boast themselves of things of nothing; bow down to Him, all you gods. 

7. All who worship idols will be ashamed, who pride themselves on a false god; and all the peoples who worship a false god will bow down in His presence.

8. Zion heard and was glad, and the daughters of Judah rejoiced; because of Your judgments, O LORD.

8. The assembly of Zion has heard and rejoiced, and the daughters of the house of Judah exult, because of Your judgments, O Lord.

9. For You, LORD, are most high above all the earth; You are exalted far above all gods.

9. For You are the Lord, the Supreme One over all the inhabitants of the earth; You are greatly exalted over all that is revered.

10. O you that love the LORD, hate evil/ lawlessness; He preserves the souls of His saints; He delivered them out of the hand of the wicked/lawless.

10. O you who love the Lord, hate evil, because the Almighty protects the souls of his pious ones; from the hands of the wicked/lawless He will deliver them.

11. Light is sown for the righteous/generous, and gladness for the upright in heart.

11. Light has shone and is hidden for the righteous/ generous, and joy for the upright of heart.

12. Be glad in the LORD, you righteous/generous; and give thanks to His holy name.

12. Be glad, O righteous/generous, in the word of the Lord, and give thanks at the mention of his holy name.

 

 

 

 

The Midrash on Psalms (Midrash Tehillim): Psalm 97 

 

I. The verse The Lord reigns; let the earth rejoice (Ps. 97:1) proves that as long as the kingdom of Edom abides, there will be no rejoicing in the earth. Neither will the name of the Lord be whole, nor will the throne of the Lord be whole, since it is said Because the hand of Amalek is against the throne of the Lord (Ex. 17:16). But during the fourth exile, the Holy One, blessed be He, will become king, and then The Lord will be King over all the earth; in that day will the Lord be One, and his name One (Zech. 14:9).

 

The Lord reigns; let the earth rejoice; let the multitude of isles be glad (Ps. 97:1) then, for God will come to fight against [heathen] nations of the earth. Clouds and darkness are round about Him. But with righteousness/generosity and justice the foundation of His throne (Ps. 97:2), He will show mercy to the people of Israel, as is said “Righteousness/generosity and justice are the foundation of Your throne; mercy and truth will go before You. Blessed is the people that know the joyful sound; they will walk, O Lord, in the light of Your countenance” (Ps. 89:16). A fire goes before Him, and burns up His adversaries round about (Ps. 97:3) - that is, burns up [heathen] nations of the earth. In the verse His lightnings lighted up the world, the earth saw and trembled. The mountains melted like wax (Ps. 97:4,5), the mountains are the nations/governments of the earth.

 

II. Ashamed be all they that serve graven images (Ps. 97:7). R. Samuel bar Nahmani taught: In the time-to-come, all the gentiles of the earth will assemble with their graven images in their hands. The Holy One, blessed be He, will ask them: “In what have you believed?” And they will reply: “In such an image, or in such an image.” The Holy One, blessed be He, will say: “But there is nothing to them.” And He will go on: “Here are the lame and the dumb and the blind whom I have smitten. Let the images come and heal them.” Then the gentiles of the earth, seeing that there is nothing to their graven images, will cast them down from their hands. Whereupon the Holy One, blessed be He, will give some life, as it were, to the graven images, and the graven images will come and worship the Holy One, blessed be He, so that the gentiles of the earth will be ashamed and confounded. Hence: Ashamed be all they that serve graven images, that boast themselves of things of nought; bow down to Him, all you gods (Ps. 97:7). Forthwith the gentiles of the earth will throw the graven images down to Abaddon, as is said In that day a man will cast away his idols of silver, and his idols of gold (Isa. 2:20). In that day Zion will hear and will be glad (Ps. 97:8). Why? Because of Your judgments, O Lord (ibid.), for You will execute judgment upon the gentiles of the earth and upon their images. Then all the inhabitants of the world will say to the people of Israel: O you that love the Lord, hate evil/lawlessness; He preserves the souls of His saints; He delivers them out of the hand of the wicked/lawless (Ps. 97:10).

 

Light is sown for the righteous/generous (Ps. 60:1). This is the great light which the Holy One, blessed be He, created when the earth was created, and which He hid away for the righteous/generous against the time when He will take it from its sheath, as is said Arise, shine, for your light is come (Isa. 6o:i). Then the Holy One, blessed be He, will say: Be glad in the Lord, you righteous/generous; and give thanks to His Holy Name (Ps. 97:12).

 

 

 

Ashlamatah: Zechariah 4:1-9 + 6:12-13

 

 

4:1. And the angel that spoke with me returned, and waked me, as a man that is wakened out of his sleep.

2. And he said unto me: 'What do you see?' And I said: 'I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, yes, seven, to the lamps, which are upon the top thereof;

3. and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.'

4. And I answered and spoke to the angel that spoke with me, saying: 'What are these, my lord?'

5. Then the angel that spoke with me answered and said unto me: 'Do you know not what these are?' And I said: 'No, my lord.'

6. Then he answered and spoke unto me, saying: 'This is the word of the LORD unto Zerubbabel, saying: Not by might, nor by power, but by My spirit, says the LORD of hosts.

7. Who art you, O great mountain before Zerubbabel? you will become a plain; and he will bring forth the top stone with shoutings of Grace, grace, unto it.' {P}

 

8. Moreover the word of the LORD came unto me, saying:

9. 'The hands of Zerubbabel have laid the foundation of this house; his hands will also finish it; and you will know that the LORD of hosts hath sent me unto you.

10. For who has despised the day of small things? even they will see with joy the plummet in the hand of Zerubbabel, even these seven, which are the eyes of the LORD, that run to and fro through the whole earth.'

11. Then answered I, and said unto him: 'What are these two olive-trees upon the right side of the candlestick and upon the left side thereof?'

12. And I answered the second time, and said unto him: 'What are these two olive branches, which are beside the two golden spouts, that empty the golden oil out of themselves?'

13. And he answered me and said: 'Do you know not what these are?' And I said: 'No, my lord.'

14.  Then said he: 'These are the two anointed ones, that stand by the Lord of the whole earth.'

 

Zec 5:1. Then again I lifted up mine eyes, and saw, and behold a flying scroll.

2. And he said unto me: 'What do you see?' And I answered: 'I see a flying scroll; the length thereof is twenty cubits, and the breadth thereof ten cubits.'

3. Then said he unto me: 'This is the curse that goes forth over the face of the whole land; for every one that steals will be swept away on the one side like it; and every one that swears will be swept away on the other side like it.

4. I cause it to go forth, says the LORD of hosts, and it will enter into the house of the thief, and into the house of him that swears falsely by My name; and it will abide in the midst of his house, and will consume it with the timber thereof and the stones thereof.'

5. Then the angel that spoke with me went forth, and said unto me: 'Lift up now your eyes, and see what is this that goes forth.'

6. And I said: 'What is it?' And he said: 'This is the measure that goes forth.' He said moreover: 'This is their eye in all the land -

7. and, behold, there was lifted up a round piece of lead - and this is a woman sitting in the midst of the measure.'

8. And he said: 'This is Wickedness/Lawlessness.' And he cast her down into the midst of the measure, and he cast the weight of lead upon the mouth thereof. {S}

 

9. Then lifted I up mine eyes, and saw, and, behold, there came forth two women, and the wind was in their wings; for they had wings like the wings of a stork; and they lifted up the measure between the earth and the heaven.

10. Then said I to the angel that spoke with me: 'Whither do these bear the measure?'

11. And he said unto me: 'To build her a house in the land of Shinar; and when it is prepared, she will be set there in her own place. {S}

 

Zec 6:1. And again I lifted up mine eyes, and saw, and, behold, there came four chariots out from between the two mountains; and the mountains were mountains of brass.

2. In the first chariot were red horses; and in the second chariot black horses;

3. and in the third chariot white horses; and in the fourth chariot grizzled bay horses.

4. Then I answered and said unto the angel that spoke with me: 'What are these, my lord?'

5. And the angel answered and said unto me: 'These chariots go forth to the four winds of heaven, after presenting themselves before the Lord of all the earth.

6. That wherein are the black horses goes forth toward the north country; and the white went forth after them; and the grizzled went forth toward the south country;

7. and the bay went forth'. And they sought to go that they might walk to and fro through the earth; and he said: 'Get you hence, walk to and fro through the earth.' So they walked to and fro through the earth.

8. Then cried he upon me, and spoke unto me, saying: 'Behold, they that go toward the north country have eased My spirit in the north country.'  {S}

 

9. And the word of the LORD came unto me, saying:

10. 'Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, that are come from Babylon; and come you the same day, and go into the house of Josiah the son of Zephaniah;

11. yes, take silver and gold, and make crowns, and set the one upon the head of Joshua the son of Jehozadak, the high priest;

12. and speak unto him, saying: Thus speaks the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who will shoot up out of his place, and build the temple of the LORD;

13. even he will build the temple of the LORD; and he will bear the glory, and will sit and rule upon his throne; and there will be a priest before his throne; and the counsel of peace will be between them both.

 

 

 

Special Ashlamatah: Is. 61:10 – 63:9

 

Isa 61:10. I will greatly rejoice in the LORD, my soul will be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of victory, as a bridegroom puts on a priestly diadem, and as a bride adorns herself with her jewels.

11. For as the earth brings forth her growth, and as the garden causes the things that are sown in it to spring forth; so the Lord GOD will cause victory and glory to spring forth before all the gentiles.

 

Isa 62:1. For Zion's sake will I not hold My peace, and for Jerusalem's sake I will not rest, until her triumph go forth as brightness, and her salvation as a torch that burns.

2. And the gentiles will see your triumph, and all kings your glory; and you will be called by a new name, which the mouth of the LORD will mark out.

3. You will also be a crown of beauty in the hand of the LORD, and a royal diadem in the open hand of your God.

4. You will no more be termed Forsaken, neither will your land any more be termed Desolate; but you will be called, My delight is in her, and your land, Espoused; for the LORD delights in you, and your land will be espoused.

5. For as a young man espouses a virgin, so will your sons espouse you; and as the bridegroom rejoices over the bride, so will your God rejoice over you.

6. I have set watchmen upon your walls, O Jerusalem, they will never hold their peace day nor night: 'You that are the LORD'S remembrancers, take you no rest,

7. And give Him no rest, till He establishes, and till He makes Jerusalem a praise in the earth.'

8. The LORD has sworn by His right hand, and by the arm of His strength: Surely I will no more give your corn to be food for your enemies; and strangers will not drink your wine, for which you have labored;

9. But they that have garnered it will eat it, and praise the LORD, and they that have gathered it will drink it in the courts of My sanctuary. {S}

 

10. Go through, go through the gates, clear you the way of the people; cast up, cast up the highway, gather out the stones; lift up an ensign over the peoples.

11. Behold, the LORD has proclaimed unto the end of the earth: say you to the daughter of Zion: 'Behold, your salvation comes; behold, His reward is with Him, and His recompense before Him.'

12. And they will call them The holy people, The redeemed of the LORD; and you will be called Sought out, a city not forsaken. {S}

 

Isa 63:1. 'Who is this that comes from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?' - 'I that speak in victory, mighty to save.' -

2. 'Wherefore is Your apparel red, and Your garments like his that treads in the wine-vat?' -

3. 'I have trodden the winepress alone, and of the peoples there was no man with Me; yes, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment.

4. For the day of vengeance that was in My heart, and My year of redemption are come.

5. And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, and My fury, it upheld Me.

6. And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.' {S}

 

7. I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD has bestowed on us; and the great goodness toward the house of Israel, which He has bestowed on them according to His compassions, and according to the multitude of His mercies.

8. For He said: 'Surely, they are My people, children that will not deal falsely'; so He was their Savior.

9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; and He bore them, and carried them all the days of old.

 

 

 

Midrash of Matityahu (Matthew) 20:17-19

 

  1. Going up to Yerushalayim, Yeshuah took the twelve Talmidim aside privately. Along the way he said to them,
  2. Look, we are going up to Yerushalayim, and the Son of Man will be handed over to the [Greco-Roman oriented] chief priests and scribes. They will judge him guilty unto death.
  3. Then they will deliver him over to the Gentiles to be mocked and whipped and crucified, On the third day he will be raised up [to life].

 

 

 

The Rabbi’s Private Prophetic Study

 

 

We read in the Midrash of Matityahu for this week: “Going up to Yerushalayim …” (20:17) Why is it, you may ask, that when one goes to Yerushalayim (Jerusalem) it says “Going up” and when one goes out of Yerushalayim its is said “Going down from Yerushalayim”? The answer of course is found in the introductory words of our Torah Seder: “When you light the lamps”!  These words can also mean as we read in the Midrash Rabba: “When you raise the lamps.” That is, the light of Torah knowledge and practice elevates the minds and souls of those who study it in-depth and are generous in putting it to practice, thereby becoming progressively elevated and ennobled. Nowadays, going regularly to the local Nazarean Synagogue is like going up to Jerusalem. That is why the Ner Tamid (Eternal light) above the Hechal (Holy Ark) means to represent the western-most light of the Menorah. That is the light of the Torah through it in-depth study and generous practice elevates and ennobles the human mind and soul.

 

When we depart the community, the Esnoga, we depart from that light of in-depth Torah study and generous Torah practice, and therefore our minds and souls go down to the grave a state of total inaction –where dormition and stupor sets in.

 

Why do you think that so few people are desirous to study Torah with us in-depth but prefer a glass of sweet warm water and a spiritual lullaby? Because they are comfortable in their state of dormition and stupor. Hakham Shaul has this to say regarding these kind of peoples:

 

“For the one eating and drinking unworthily [or, in a careless manner], eats and drinks judgment to himself, not discerning [or, correctly judging his place in] the body of the Lord. For this reason, many among you [are] sick [or, weak] and infirm [or, ill because of no solid rootsin G-d’s Word], and many are fallen asleep [dead or inactive]. For if we had discerned [or, correctly judged] ourselves, we would not have been judged. But being judged by the Lord, we are disciplined [or, chastened], so that we will not be condemned with the world.”  (1 Cor. 11:30-32) 

 

There is a work of G-d that needs to be done, and we can’t afford the luxury of being “asleep at the wheel.” The work of G-d in reality consists in learning Torah in-depth, and to be generous in the observance of the commandments. This work is alluded to in the phrase of our Torah Seder: “WHEN YOU LIGHT THE LAMPS.”

 

There is still a further more profound aspect to the phrase: “WHEN YOU LIGHT THE LAMPS.” There are seven lamps in the Candelabra, and these stand in representation of the “seven” men in the congregation who are “kindled” or “raised” by the bench of three (see our study: http://www.betemunah.org/synagog.html) – this and nothing else is the real Apostolic Ministry. In this sense “the bench of three” stand in the place of Aharon kindling and raising the “candelabra of seven.” But to be one of “the candelabra of seven men” or one of “the bench of three” one must have studies the Torah in-dept for a number of years and prove before a court of law that one has such in-depth knowledge of Torah. This is therefore the work of G-d – the real “Opus Dei.”

 

May we take some time this Sabbath to examine ourselves if we are totally engaged in the real and genuine work of G-d, or if we have been deceived into other substitutes that carry us nowhere. The Day of Judgment is near, the day in which G-d will judge and determine our lot for the next year is just before us – the two days of the Festival of Trumpets or New Year. Let us enter this Year with renewed energies to enter fully into the work of G-d and be fully elevated and ennobled by it together with our loved ones, and together with all of our most noble people of Yisrael, amen ve amen!

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai