Esnoga Bet Emunah

1101 Surrey Trace SE,

Tumwater, WA 98501

United States of America

http://www.betemunah.org/

E-Mail: gkilli@aol.com

Esnoga Bet El

102 Broken Arrow Dr.

Paris TN 38242

United States of America

http://torahfocus.com/

E-Mail: waltoakley@charter.net

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Heshvan 22, 5772 – Nov. 18 – Nov. 19, 2011	Fourth Year of the Shmita Cycle

Candle Lighting and Habdalah Times:

Conroe & Austin, TX, U.S.

Fri. Nov 18 2011 – Candles at 5:15 PM

Sat. Nov 19 2011 – Havdalah 6:11 PM

Brisbane, Australia

Fri. Nov 18 2011 – Candles at 6:00 PM

Sat. Nov 19 2011 – Havdalah 6:57 PM

Bucharest, Romania

Fri. Nov 18 2011 – Candles at 4:28 PM

Sat. Nov 19 2011 – Havdalah 5:32 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Nov 18 2011 – Candles at 5:16 PM

Sat. Nov 19 2011 – Havdalah 6:14 PM

Jakarta, Indonesia

Fri. Nov 18 2011 – Candles at 5:32 PM

Sat. Nov 19 2011 – Havdalah 6:23 PM

Manila & Cebu, Philippines

Fri. Nov 18 2011 – Candles at 5:06 PM

Sat. Nov 19 2011 – Havdalah 5:50 PM

Miami, FL, U.S.

Fri. Nov 18 2011 – Candles at 5:13 PM

Sat. Nov 19 2011 – Havdalah 6:07 PM

Olympia, WA, U.S.

Fri. Nov 18 2011 – Candles at 4:16 PM

Sat. Nov 19 2011 – Havdalah 5:23 PM

Murray, KY, & Paris, TN. U.S.

Fri. Nov 18 2011 – Candles at 4:25 PM

Sat. Nov 19 2011 – Havdalah 5:24 PM

Sheboygan & Manitowoc, WI, US

Fri. Nov 18 2011 – Candles at 4:05 PM

Sat. Nov 19 2011 – Havdalah 5:09 PM

Singapore, Singapore

Fri. Nov 18 2011 – Candles at 6:33 PM

Sat. Nov 19 2011 – Havdalah 7:24 PM

St. Louis, MO, U.S.

Fri. Nov 18 2011 – Candles at 4:28 PM

Sat. Nov 19 2011 – Havdalah 5:27 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat Sarah

Her Excellency Giberet Laurie Taylor

His Honor Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

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 and her Torah Scholars, amen ve amen!

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

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 benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

“Shabbat P’sal L’Kha”

Shabbat	Torah Reading:	Weekday Torah Reading:
פְּסָל-לְךָ
“P’sal L’kha”	Reader 1 – D’barim 10:1-5	Reader 1 – D’barim 11:10-12
“Hew for yourself”	Reader 2 – D’barim 10:6-8	Reader 2 – D’barim 11:13-16
“Lábrate”	Reader 3 – D’barim 10:9-11	Reader 3 – D’barim 11:17-21
	Reader 4 – D’barim 10:12-15
D’barim (Deut.) 10:1 – 11:9	Reader 5 – D’barim 10:16-19
Ashlamatah: 1 Kings 8:9-18	Reader 6 – D’barim 10:20-22	Reader 1 – D’barim 11:10-12
Psalm 119:25-48	Reader 7 – D’barim 11:1-9	Reader 2 – D’barim 11:13-16
	Maftir: D’barim 11:7-9	Reader 3 – D’barim 11:17-21
	- 1 Kings 8:9-18
N.C.: Mark 14:53-65

Blessings Before Torah Study

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

Please Ha-Shem, our G-d, 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 desire. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

Blessed are You, Ha-Shem our G-d, 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!

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 17: Deuteronomy – III – Gratitude & Discipline

By: Rabbi Yitzchaq Behar Argueti & Rabbi Shmuel Yerushalmi

Published by: Moznaim Publishing Corp. (New York, 1992)

Vol. 17 – “Deuteronomy – III – Gratitude & Discipline,” pp. 70-82.

Rashi & Targum Pseudo Jonathan

for: D’barim (Deut.) 10:1 - 11:9‎

RASHI	TARGUM PSEUDO-JONATHAN
1. At that time, the Lord said to me, "Hew for yourself two stone tablets like the first ones and come up to Me onto the mountain, and make for yourself a wooden ark,	1. At that time did the Lord say to me: Hew for yourself two tables of marble according to the form of the first; and ascend before Me into the mountain, and make for yourself an ark of wood.
2. And I shall inscribe on the tablets the words that were upon the first tablets which you shattered and you shall place them into the ark.	2. And I will write upon the tables the words which were upon the former ones, which you did break with your entire strength; and you will put them within the ark.
3. So I made an ark of acacia wood, and I hewed two stone tablets like the first ones, and I ascended the mountain, with the two tablets in my hand.	3. And I made an ark of sitta wood, and hewed two marble tables according to the form of the first, and went up into the mountain, having the two tables in my hand.
4. And He inscribed on the tablets, like the first writing, the Ten Commandments, which the Lord had spoken to you on the mountain, from the midst of the fire, on the day of the assembly, and the Lord gave them to me.	4. And He wrote upon the tables according to the former writing, the Ten Words which the LORD spoke with you from the mount in the midst of the fire on the day that the congregation was gathered together, and the LORD gave them to me.
5. And I turned and came down from the mountain, and placed the tablets in the ark which I had made, and there they were, as the Lord had commanded me.	5. And I turned and came down from the mountain, and put the tables into the ark which I had made, and there are they laid up (hidden) as the LORD commanded me.
6. The children of Israel journeyed from the wells of B'nei Ya'akan to Moserah; there Aaron died, and there he was buried; and Eleazar his son served as kohen in his stead.	6. And the children of Israel journeyed from the villages of the wells of the Beni Jahakan to Mosera. There Amalek, who reigned in Arad, and who had heard that Aharon was dead, and that the Cloud of Glory had gone up, (came and) fought with them. And those of Israel who were distressed by that war sought to go back into Mizraim, and returned (towards it) six journeys; (but) the sons of Levi followed after them, and slew eight families of them, and the remainder returned. Of the sons of Levi also four families were slain. And they said one to another, What has been the cause of this slaughter? Because we have been remiss in the mourning for Aharon the Saint. Therefore all the children of Israel observed there a mourning for Aharon's death; and there was he buried, and Elazar his son ministered in his stead.
7. From there, they journeyed to Gudgodah, and from Gudgodah to Yotvath, a land with streams of water.	7. Thence they journeyed to Gudgod, and from Gudgod to Jotbath, a land flowing with streams of water.¹
8. At that time, the Lord separated the tribe of Levi to bear the ark of the covenant of the Lord, to stand before the Lord to serve Him, and to bless in His Name, to this day.	8. At that time the LORD distinguished the tribe of Levi, because they had been zealous (even) to slay for His honor; that they should bear the ark of the LORD's covenant, and stand before the LORD to minister unto Him and to bless in His Name until this day.
9. Therefore, Levi has no portion or inheritance with his brothers; the Lord is his inheritance, as the Lord, your God spoke to him.	9. Therefore the tribe of Levi has not a portion or inheritance with his brethren; the gifts which the LORD gives him are his inheritance, as the LORD your God has spoken to him.
10. And I remained on the mountain like the first days forty days and forty nights, and the Lord hearkened to me also at that time; the Lord did not wish to destroy you.	10. But I stood in the mount praying and interceding as in the former days (of the) forty days and nights, and the LORD received my prayer at that time also, and the LORD would not destroy you.
11. And the Lord said to me, "Arise, go to lead the travels before the people, so that they may come and possess the land I promised their forefathers to give them.	11. And the LORD said to me, Arise, go, lead forth the people, that they be brought in, and possess the land which I promised to their fathers to give them.
12. And now, O Israel, what does the Lord, your God, demand of you? Only to fear the Lord, your God, to walk in all His ways and to love Him, and to worship the Lord, your God, with all your heart and with all your soul,	12. And now, Israel, what does the Lord your God require of you, but that you fear the LORD your God, to walk in all the ways that are right before Him, and that you love Him, and serve the LORD your God with all your heart and with all your soul,
13. to keep the commandments of the Lord and His statutes, which I command you this day, for your good.	13. to keep the commandments of the LORD and His statutes which I command you this day, that it may be well with you?
14. Behold, to the Lord, your God, belong the heavens and the heavens of the heavens, the earth, and all that is on it.	14. Behold, the heavens, and the heavens of the heavens, are be LORD's your God, and the hosts of angels are in them to minister before Him, and the earth, and whatsoever is therein.
15. Only your forefathers the Lord desired, to love them, and He chose their seed after them you, out of all peoples, as it is this day.	15. Only the LORD had pleasure in your fathers, and because He would love you He has had favor to their children after them, as you, above all the nations upon the face of the earth, at the time of this day.
16. You shall circumcise the foreskin of your heart, therefore, and be no more stiff-necked.	16. Put away folly, therefore, from your heart, and be not stiff-necked anymore;
17. For the Lord, your God, is God of gods and the Lord of the lords, the great mighty and awesome God, Who will show no favor, nor will He take a bribe.	17. for the LORD your God is God, the Judge, and the Monarch of kings, a Great God, mighty and terrible, before whom there is no respect of persons, and who takes no bribe;
18. He executes the judgment of the orphan and widow, and He loves the stranger, to give him bread and clothing.	18. He does judgment for the orphan and widow, and has compassion upon the stranger to give him food and raiment.
19. You shall love the stranger, for you were strangers in the land of Egypt.	19. Have pity then (yourselves) upon the stranger, for you were strangers in the land of Mizraim.
20. You shall fear the Lord, your God, worship Him, and cleave to Him and swear by His Name.	20. Revere the LORD your God, and worship before Him, and cleave closely to His fear, and swear by His Name.
21. He is your praise and He is your God, Who did these great and awesome things for you, which your eyes have seen.	21. He is your praise, and He is your God, who has done for you these great and mighty acts which you have beheld with your eyes.
22. With seventy souls, Your forefathers descended to Egypt, and now the Lord, your God, has made you as the stars of heaven in abundance.	22. With seventy souls your fathers went down into Mizraim, and now has the LORD your God set you as the stars of the heavens for multitude.

1. [Therefore] you shall love the Lord, your God, keep His charge, His statutes, His ordinances, and His commandments, all the days.	1. Therefore will you love the LORD your God, and diligently observe His Word, His statutes, and ‎His judgments always.‎
2. And you shall know this day; that [I speak] not with your children, who did not know and who did not see the chastisement of the Lord, your God, His greatness, His mighty hand, and His outstretched arm,	2. And know you this day, for (I speak) not with your children who have not known or seen the ‎instruction of the Law of the LORD your God, nor His greatness, nor His mighty hand, nor His ‎uplifted arm,‎
3. His signs, and His deeds, which He performed in the midst of Egypt, to Pharaoh, king of Egypt and to his entire land,	3. or His signs and works which He wrought in Mizraim, on Pharoh king of Mizraim, and on all the ‎inhabitants of his land;‎
4. and what He did to the army of Egypt, to its steeds, and to its chariots, that He caused the waters of the Red Sea to inundate them when they pursued you, and the Lord destroyed them, to this day,	4. what He did also to the hosts of Mizraim, to their horses and chariots, when He made the waters ‎of the Red Sea to overwhelm their faces when they followed after you, when the LORD destroyed ‎them unto this day's time;‎
5. and what He did for you in the desert, until you arrived at this place,	5. and what He has done to you in the wilderness till the time that you came to this place;‎
6. and what He did to Dathan and Abiram, sons of Eliab, the son of Reuben, that the earth opened its mouth and swallowed them up and their households and their tents, and all the possessions at their feet, in the midst of all Israel.	6. and what He did unto Dathan and Abiram the sons of Eliab bar Reuben, when the earth opened ‎her mouth and swallowed them up with the men of their house, and all their substance, in the midst ‎of all Israel:‎
7. But your eyes, which have seen all the great work of the Lord, which He did.	7. for with your eyes have you seen all the great work of the LORD which He has wrought.‎
8. [Therefore] keep all the commandments that I command you this day, in order that you may be strong and come and possess the land to which you are crossing, to possess it,	8. Therefore will you keep all the precepts which I command you this day, that you may be ‎strengthened, and go in, and inherit the land to possess which you go over;‎
9. and in order that you may prolong your days on the land that the Lord swore to your forefathers to give to them and to their seed a land flowing with milk and honey.	9. and that your days may be multiplied upon the land which the LORD swore to your fathers to ‎give it to them and their children; a land whose fruits are rich as milk, and sweet as honey.‎

Summary of the Torah Seder – ‎ D’barim (Deut.) 10:1 - 11:9‎

Result of Moses’ Intercession – Deut. 10:1-11
The Second Discourse of Moses – Deut 10:12 – 11:32

Final review of all the reasons for, and results of, obedience to G-d – Deut 10:12-22
Let Personal Experience of G-d’s Wondrous Deeds on Behalf of Israel Lead to Love and Obedience – Deut. 11:1-9

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 Comments on D’barim 10:1 – 11:9:

1 At that time At the end of forty days [which was the first of Elul], God was reconciled with me and said to me, “Hew for yourself [two tablets],” and afterwards, “make for yourself a [wooden] ark.” I, however (see verse 3), made the ark first (Tanchuma 10), because [I considered that] when I would come with the tablets in my hand, where would I put them? This was not the ark that Bezalel made, because the Israelites did not occupy themselves with the Mishkan until after Yom Kippur [which was forty days later], for when Moses descended the mountain, he commanded them regarding the construction of the Mishkan. [Then] Bezalel made the Mishkan first, and only afterwards the ark and the [other] furnishings (Ber. 55a). It follows, therefore, that this was another ark, and that was the one that went out with them to battle, but the one Bezalel made did not go out to battle except in the days of Eli, and they were punished for it, and it [the ark] was captured [by the Philistines].-[Yerushalmi Shekalim 6:1]

6 And the children of Israel journeyed from the wells of B’nei Ya’akan to Moserah What is the relevance of this here? Furthermore, did they really journey from the wells of B’nei Ya’akan to Moserah? Was it not from Moserah that they came to the wells of B’nei Ya’akan, as it is said, “And they journeyed from Moseroth [and encamped in B’nei Ya’akan]” (Num. 33:31) ? Moreover, [why does it say:] "there Aaron died"? Did he not die at Mount Hor? If you calculate it, you will find eight stations from Moseroth to Mount Hor! However, [the answer is that] this is also part of the reproof [introduced in Deut. 1:1 and continued through here]: [In effect Moses said,] This, also, you did. When Aaron died on Mount Hor at the end of the forty years and [consequently] the clouds of the Divine Glory departed, you were afraid of the [impending] war with the king of Arad. So you appointed a leader to return to Egypt, and you went back eight stations until B’nei Ya’akan, and from there to Moserah. There, the sons of Levi battled with you. They slew some of you, and you some of them, until they forced you to return by the way you had retreated. From there, you returned to Gudgodah, which is Hor Hagidgad (Num. 33:32).

7 And from Gudgodah [to Yotvath...] And at Moserah, you made a great mourning for the death of Aaron, which was the cause of this [your retreat], and it seemed to you as though he had died there (Yerushalmi Sotah 1: 10, Tanchuma, Chukath 18). Moses juxtaposed this reproof with the breaking of the tablets to indicate that the death of the righteous is as grievous to the Holy One, blessed is He, as the day the tablets were broken (Lev. Rabbah 2)], and to inform you that when they said, “Let us appoint a leader [and return to Egypt]” (Num. 14:4)—and divorce ourselves from him [Moses], was as grievous for him as was the day on which they made the golden calf.

8 At that time, the Lord separated [the tribe of Levi] This is connected to the previous context -

At that time During the first year of your departure from Egypt, when you erred [by making] the calf, and the sons of Levi did not thus err, the Omnipresent separated them from you. This verse is juxtaposed to the retreat to B’nei Ya’akan, to tell you that also in this matter, the sons of Levi did not err, but rather remained steadfast in their faith.

to bear the ark [of the covenant] [Referring to] the Levites.

to stand before the Lord, to serve Him, and to bless in His Name [Referring to] the kohanim, and this is the “raising of the hands” [when they bless the people].-[Arachin 11a]

9 Therefore, Levi has no portion since they were separated for the service of the altar, and therefore were not free to plow and sow.

The Lord is his inheritance Levi receives his daily fare, designated for him, from the King’s house [i.e., with the gifts due the kohanim, granted them by God].

10 And I remained on the mountain to receive the latter tablets. Since Moses does not state above how long he remained on the mountain at this last ascent, he again begins with it.

as the first days I.e., those of the first tablets. Just as those days were with [God’s] good will, so were these with good will. But the intermediate [forty days], when I remained to pray for you, were in anger.

11 And the Lord said to me, [Arise, go, lead before the people] Although you [Israel] had turned away from following Him, and you had erred with the [golden] calf, He [nonetheless] said to me, “Go, lead the people” (Exod. 32:34).

12 And now, O Israel Even though you did all this, His mercy and His affection are still upon you, and with all that you have sinned against Him, He demands nothing of you, except only to fear [the Lord, your God,...]

Only to fear [the Lord your God,...] Our Rabbis derived from this verse ["And now... what does... God demand of you"] that everything is in the hands of Heaven except the fear of Heaven (Ber. 33b).

13 To keep the commandments of the Lord and this too, is not for nothing, but—for your good—that you should receive a reward.

14 Behold, to the Lord your God belong everything, and even so—"Only your forefathers the Lord desired"—out of everything [i.e., the whole universe].

15 [And He chose...] you Just as you see yourselves as the most beloved of all peoples, as it is this day.

16 the foreskin of your heart Heb. עָרְלַת לְבַבְכֶם the blockage and covering of your heart.

17 and Lord of the lords meaning that no lord will be able to deliver you from His hand.

Who will show no favor if you cast off His yoke, Nor will He take a bribe—i.e., to appease Him with money.

18 He executes the judgment of the orphan and widow [previously, in verse 17,] we had a description of God’s power. Now alongside His power, we find [a description of] His humility (Meg. 31a).

and He loves the stranger, to give him bread and clothing and this [provision of bread and clothing] is a matter of great importance, for the very essence of our father Jacob prayed for this [as it says], “And if He will give me bread to eat and a garment to wear” (Gen. 28:20). -[Gen. Rabbah 70:5]

19 [You shall love the stranger] for you were strangers Do not reproach others with your own defect.-[B. M. 59b]

20 You shall fear the Lord, your God and worship Him and cleave to Him. After you have all these qualities, then you may swear by His Name.

Hakham ben Haggai: The Hebew word דָּבַק (Davaq) being translated as “cleave” is first used in the Torah with regards to marriage in Genesis 2:24 to describe the intense union between husband and wife – “Therefore will a man leave his father and his mother, and will cleave unto his wife, and they will be one flesh.” This same word is used in

Deuteronomy 10:20 – as above in this Torah Seder (Deut. 10:1 – 11:9), and,

Deuteronomy 11:22 – on the next Torah Seder (Deut. 11:10 – 12:19), and

Deuteronomy 13:5(4) – on the following Torah Seder (Deut. 12:20-13:19)

That is, for three consecutive Torah Sedarim, this Hebrew word makes its debut. The term is also mentioned in the corresponding Psalm for this week in Ps. 119:25, 31. This word is also used with regards to discipleship in Ruth 1:14. The Midrash Sifre states: “And to cleave unto Him means that we should cleave to Hakhamim and their disciples.”

Chapter 11

2 And you shall know this day Set your attention to know, understand, and accept my reproof.

that not with your children am I now speaking, who would be able to say, “We did not know or see all this.”

6 [That the earth opened its mouth, and swallowed them up...] in the midst of all Israel Wherever one of them fled, there the earth split under him and swallowed him up; these are the words of Rabbi Judah. Rabbi Nehemiah said to him: But has it not already been stated, “And the earth opened its mouth” (Num. 16:32), and not, “its mouths” [implying that the earth opened up at only one place]? Rabbi Judah said to him: How, then, do you [Reggio ed.] explain: “in the midst of all Israel” [implying it opened up in many areas]? Rabbi Nehemiah replied to him: The earth began to slope as a funnel, and wherever one of them happened to be, he rolled down until he reached the place where the earth was split (Tanchuma Buber, addendum to Korach 4).

and all the possessions at their feet Heb. אֲשֶׁר בְּרַגְלֵיהֶם וְאֶת כָּל־הַיְקוּם This is a man’s money, which sets him on his feet. -[San. 110a]

7 But your eyes, which have seen This is connected to the verse stated above (verse 2), “That [I speak] not with your children, who did not know...,” but rather with you—"your eyes, which have seen..." [i.e. to you, whose eyes have seen...]

Ketubim: Psalm ‎119:25-48‎

RASHI	TARGUM
1. ¶ Praiseworthy are those whose way is perfect, who walk with the law of the Lord. ‎	1. ALEPH. How happy are the perfect of way, who walk in the Torah of the LORD.
2. Praiseworthy are those who keep His testimonies; who seek Him wholeheartedly. ‎	2. How happy those who keep His testimony; with a whole heart they will seek His instruction.
3. Not only have they committed no injustice, they walked in His ways.	3. Truly they have not acted deceitfully; in His proper ways they have walked.
4. You commanded Your precepts, to keep diligently. ‎	4. You have given Your commandments, to keep very much.
5. My prayers are that my ways should be established, to keep Your statutes.	5. It is good for me that my ways are straight, to keep Your decrees.
6. Then I shall not be ashamed when I look at all Your commandments.	6. Then I will not be disappointed when I look to all Your commandments.
7. I shall thank You with an upright heart when I learn the judgments of Your righteousness. ‎	7. I will give thanks in Your presence with uprightness of heart, when I learn the judgments of Your righteousness/generosity.
8. I shall keep Your statutes; do not forsake me utterly. {P}	8. I will keep Your decrees; do not abandon me utterly.
9. ¶ In what manner should a youth purify his way? To observe according to Your word.	9. BETH. In what way will a youth purify his way? To keep it as Your words.
10. With all my heart I searched for You; do not cause me to stray from Your commandments. ‎	10. With all my heart I have sought Your teaching; do not let me go astray from Your commandments.
11. In my heart I hid Your word, in order that I should not sin against You. ‎	11. In my heart I have hidden Your Word, that I might not sin in Your presence.
12. Blessed are You, O Lord; teach me Your statutes. ‎	12. Blessed are you, O LORD; teach me Your decrees.
13. With my lips I recited all the judgments of Your mouth. ‎	13. With my lips I have recounted all the judgments of Your mouth.
14. With the way of Your testimonies I rejoiced as over all riches.	14. In the way of Your testimonies I have rejoiced, as at a stroke of luck.
15. Concerning Your precepts I shall converse, and I shall look at Your ways. ‎	15. I will speak by Your commandments, and I will behold Your ways.
16. With Your statutes I shall occupy myself; I shall not forget Your speech. ‎{P}	16. I will find delight in Your decrees, I will not forget Your utterance.
17. ¶ Bestow kindness upon Your servant; I shall live and I shall keep Your word. ‎	17. GIMEL Requite Your servant with good; I will live, and keep Your words.
18. Uncover my eyes and I shall look at hidden things from Your Torah.	18. Uncover my eyes, and I will behold wonders from Your Torah.
19. I am a stranger in the land; do not hide Your commandments from me.	19. I am a dweller in the land; do not take away Your commandments from me.
20. My soul is crushed from longing for Your judgments at all times.	20. My soul has longed with longing for Your commandments at all times.
21. You shall rebuke cursed wilful sinners who stray from Your commandments. ‎	21. You have rebuked the malicious; cursed are all who stray from Your commandments.
22. Remove from me disgrace and contempt, for I kept Your testimonies.	22. Remove from me humiliation and shame; for I have kept Your testimonies.
23. Although princes sat and talked about me, Your servant conversed about Your statutes. ‎	23. For leaders sit speaking against me; Your servant is engaged in instruction of Your decrees.
24. Also, Your testimonies are my affairs, men of my counsel.‎ {P}	24. Also Your testimonies are my delight, the source of my counsel.
25. ¶ My soul clung to the dust; revive me according to Your word.	25. DALETH. My soul is joined to the dust; heal me according to Your word.
26. I told of my ways, and You answered me; teach me Your statutes.	26. I numbered my ways and You received my prayer; teach me Your decrees.
27. Make me understand Your precepts, and I shall speak of Your wonders.	27. Give me insight into the way of Your commandments, and I will speak of Your wonders.
28. My soul drips from grief; sustain me according to Your word.	28. My soul is grieved by weariness; sustain me according to Your word.
29. Remove from me the way of falsehood, and favor me with Your Torah.	29. Remove from me the path of lies; and by Your Torah have compassion on me.
30. I chose the way of faith; Your judgments I have set [before me].	30. I have chosen the faithful path; I have placed Your judgments with me.
31. I clung to Your testimonies; O Lord; put me not to shame.	31. I have joined myself to Your testimonies, O LORD; do not make me ashamed.
32. [In] the way of Your commandments I shall run, for You will broaden my understanding. {P}	32. I will run in the path of Your commandments, for You will expand my heart.
33. ¶ Instruct me, O Lord, [in] the way of Your statutes, and I shall keep it at every step.	33. HE. Teach me, O LORD, the way of Your decrees, and I will keep it totally.
34. Enable me to understand and I shall keep Your Torah, and I shall keep it wholeheartedly.	34. Give me insight, and I will keep Your Torah, O LORD; and I will keep it with a whole heart.
35. Lead me in the path of Your commandments for I desired it.	35. Make me walk in the course of Your commandments, for I desire it.
36. Extend my heart to Your testimonies and not to monetary gain.	36. Incline my heart to Your testimonies, and not to money.
37. Turn away my eyes from seeing vanity; with Your ways sustain me.	37. Turn my eyes away from the sight of deceit; by Your words heal me.
38. Fulfill for Your servant Your word that is for Your fear.	38. Confirm Your word to Your servant, which leads to Your worship.
39. Remove my disgrace, which I feared, for Your judgments are good.	39. Take away my reproach, which I fear, for Your judgments are good.
40. Behold, I longed for Your precepts; with Your righteousness sustain me. {P}	40. Behold, I have yearned for Your commandments; in Your generosity heal me.
41. ¶ And may Your acts of kindness befall me, O Lord, Your salvation according to Your word.	41. VAV. And let Your kindness come upon me, O LORD, Your redemption in accordance with Your word.
42. And I shall answer a word to those who disgrace me, for I trusted in Your word.	42. And I will give answer to those who mock me, for I have trusted in Your word.
43. And do not take out utterly from my mouth a word of truth, because I hoped for Your words.	43. And do not remove the word of truth from my mouth utterly, for I have waited long for Your judgments.
44. And I shall keep Your Torah constantly, forever and ever.	44. And I will keep your Torah always, for ages upon ages.
45. And I shall walk in widely accepted ways, for I sought Your precepts.	45. And I will walk in the wideness of the Torah, for I have sought Your commandments.
46. And I shall speak of Your testimonies in the presence of kings, and I shall not be ashamed.	46. And I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I shall engage in Your commandments, which I love.	47. And I will delight myself in Your commandments, which I love.
48. And I shall lift up my palms to your commandments, which I love, and I shall converse about Your statutes. {P}	48. And I will lift my hands to Your commandments, which I love, and I will speak of Your decrees.

Rashi’s Commentary of Psalm 119:25-48

26 I told of my ways to You, [of] my needs and my sin, and You answered me.

28 My soul drips Heb. דלפה , drips; i.e., it is becoming less and less.

30 Your judgments I have set I applied myself to your judgments and I clung to your testimony, to choose the way of faith. Therefore, I ask, “Remove from me the way of falsehood.”

33 and I shall keep it at every step Heb. עקב . I shall keep it in all its paths and the steps of its paths, an expression of “heels” (עקבים) , traces in French, footsteps.

38 Fulfill for Your servant Your word that You promised me.

that is for Your fear That I and my children shall fear Your name, for on that condition You promised me (I Kings 2:4): “if your children take heed in their way, etc.”

39 Remove my disgrace Forgive me for that sin [with Bath-sheba], and my enemies will no longer be able to disgrace me with it.

for Your judgments are good and I already accept upon myself “to repay the ewe-lamb fourfold.”

41 And may...befall me May Your salvation befall me according to Your word which You promised me.

43 And do not take...from my mouth a word of truth Heb. תצל . Do not separate from my mouth a word of truth, as (Gen. 31:9): “And God separated (ויצל) your father’s property and gave it to me.” I found this.

utterly...a word of truth in all my instructions [regarding ritual law] and in all my legal decisions, that I should not stumble over them.

45 And I shall walk in widely accepted ways in the halachah that is widely accepted and widespread in Israel.

Meditation from the Psalms

Psalm 119:25-48

By: HH Rosh Paqid Adon Hillel ben David

As we mentioned last week, Psalm 119 was composed by King David.^{^[1]} We know that he wrote this Psalm to chronicle his life’s journey towards spiritual perfection.^{^[2]} Our opening verse, v.25, represents King David’s feeling as he was fleeing from his son Absalom who was seeking to kill him. As he was fleeing from Absalom, near death, it was as if his soul was clinging to the dust, and he prayed to HaShem and said these words:^{^[3]}

25 DALETH. My soul cleaveth unto the dust: revive me according to thy word.

Verse 39, and several others in our portion, is a reference to King David’s sin with Batsheba (stealing a lamb).^{^[4]}

39 Turn away my reproach which I fear: for thy judgments are good.

Our verbal tally suggests that the King David, our Psalmist, was focused on the words that were written on the tablets. These were the words of HaShem that are found in the first verse (119:25) of our psalm for this parasha. Further allusions are found in verses 28, 38, 41, and 42.

As the Torah portion begins with the broken luchot, the tablets of stone, so also does the Psalmist speak of the dust – fine pieces of broken rock. When Moses broke the luchot, before the eyes of the people, their ego was shattered as well. Their hearts became filled with humility; they felt lower than the dust of the earth. In addition, the Torah goes on to tell us of the death of Aharon and his return to the dust. Thus we see that the Psalmist sees a connection between the tablets of stone and the dust. Our Ashlmata, like our Torah portion, begins by speaking about the luchot and the ark that held them. Thus we connect our Psalm portion to the Torah and the Ashlamata.

The so called ten ‘commandments’, in our Torah portion, are really the ten ‘words’. Never the less, our Psalmist understood these words to be HaShem’s commandments, statutes (chukim),[5] and precepts. The Torah also speaks of the commands and statutes in 10:13 and 11:1. King David saw all of these as HaShem’s word (v.28). Notice that the Torah open by speaking of the luchot – that which represents the Torah, then it speaks of the death of Aharon the Kohen Gadole whose primary responsibility was to teach the Torah, an finally the Torah speaks of the tribe of Levi being separated for the service of the ark – whose primary task was the teaching of the Torah.

Our Torah portions spends a lot of ink telling us of the goodness of HaShem and the punishments that accrue to the wicked. Our Psalmist hears these words and seeks to understand how he can be careful to do what HaShem wanted. He seeks HaShem’s help to accomplish the commands of HaShem.

Commenting on the words "carve for yourself," the Gemara says:

Nedarim 38a R. Hama b. R. Hanina said: Moses became wealthy but from the chippings of the tablets, for it is written, Carve for yourself two tablets of stone like unto the first: their chips be thine.

The Gemara derives that Hashem told Moshe that he may keep for himself the valuable dust of the tablets. This is derived form the word pisol. Simply translated, this word means carve. But pisol can also be rendered to mean "inferior leftovers." With this new interpretation, the verse is saying that the inferior leftovers, i.e., the dust of the luchot are for you to keep. It was from this dust that Moshe attained a large fortune.

Following this line of reasoning, let us suggest another rendition for the word pisol. We can relate pisol to the word pasul (rejected or disqualified).[6] This word helps us understand a connection to our passage in Mordechai. Just as Yeshua was rejected by the leaders of his day, so was the refuse of the tablets rejected for use in the testimony of the tablets. Just as the rejected portions of the tablets made Moshe extremely wealthy, so also did Yeshua’s rejection bring great value to the righteous Gentiles.

Ashlamatah: ‎1 Kings 8:9-18‎‎

Rashi	Targum
1. ¶ Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the ‎fathers' (houses) of the children of Israel, unto king Solomon in Jerusalem; to bring up the ark of ‎the covenant of the Lord out of the city of David, which is Zion. ‎‎	1. ¶ Then Solomon gathered the elders of Israel and all the heads of the tribes, the chiefs of the ‎clans for the sons of Israel, unto King Solomon to Jerusalem to bring up the ark of the covenant ‎of the LORD from the City of David, that is Zion.
2. And all the men of Israel assembled themselves unto king Solomon at the feast in the month ‎Ethanim, which (is) the seventh month. ‎	2. And all the men of Israel were gathered unto ‎King Solomon in the month that the ancients called the first month (the festival) and now it is the ‎seventh month.
3. And all the elders of Israel came, and the priests took up the ark. ‎	3. And all the elders of Israel came, and the priests bore the ark.
4. And they brought up the ark of the Lord, and the tabernacle of meeting, and all the holy vessels ‎which (were) in the tabernacle, and the priests and the Levites did bring them up.	4. And they ‎brought up the ark of the Lord and the tent of the appointed time, and all the holy vessels that ‎were in the tent; and the priests and the Levites brought them up.
5. And King Solomon, and all the congregation of Israel, that were assembled unto him, (were) with ‎him before the ark, sacrificing sheep and oxen, that could not be counted nor numbered for ‎multitude.	5. And King Solomon and all ‎the assembly of Israel who were joined with him were standing with him before the ark, ‎sacrificing sheep and oxen which could not be counted and could not be numbered for ‎greatness.
6. And the priests brought in the ark of the covenant of the Lord to its place, into the Sanctuary of ‎the house, to the most holy (place), under the wings of the cherubim.	6. And the priests brought in the ark of the covenant of the LORD to its place, to the ‎house of atonements that was prepared for it, in the midst of the houses to the holy of holies, to ‎beneath the wings of the cherubim.
7. For the cherubim spread forth (their) wings over the place of the ark, and the cherubim covered ‎the ark and the staves thereof above. ‎	7. For the cherubim spread their wings over the place of the ‎ark, and the cherubim made a covering over the ark and over its poles from above.
8. And the staves were so long that the ends of the staves were seen from the holy (place) before the ‎Sanctuary, and they were not seen without; and they are there unto this day. ‎	8. And so ‎long were the poles that the ends of the poles were seen from the holy place facing the house of ‎atonements- and were not seen outside; and they are there unto this day.
9. There was nothing in the ark save the two tablets of stone which Moses put there at Horeb, when ‎the Lord made (a covenant) with the children of Israel, when they came out of the land of Egypt. ‎	9. In the ark lay the two ‎tablets of stones that Moses deposited there on Horeb upon which were written the ten words of ‎the covenant that the LORD cut with the sons of Israel in their going forth from the land of Egypt. ‎
10. And it came to pass, when the priests came out of the holy (place), and the cloud filled the ‎house of the Lord.	10. And when the priests went forth from the holy place, a dense cloud filled the house of the ‎sanctuary of the LORD.
11. And the priests could not stand to minister because of the cloud; for the glory of the Lord filled ‎the house of the Lord. {P}	11. And the priests were not able to stand to minister from before the ‎cloud, for the glory of the LORD filled the house of the sanctuary of the ‎ LORD. {P}
12. ¶ Then Solomon said, "The Lord said that He would dwell in the thick darkness.	12. ¶ Then Solomon said: “The LORD has chosen to make His Shekinah reside in Jerusalem.
13. I have surely built You a house to dwell in; a settled place for You to dwell in forever."	13. Indeed I have built the house of the sanctuary before You, a place prepared for the house of ‎Your Shekinah forever."
14. And the king turned his face about, and blessed all the congregation of Israel, and all the congregation of Israel stood.	14. And the king turned his face and blessed all the assembly of Israel, ‎and all the assembly of Israel was standing.
15. And he said, "Blessed (be) the Lord, the God of Israel Who spoke with His mouth unto David my father, and has fulfilled it with His hand, saying.	15. And he said: "Blessed be the LORD the God of ‎Israel who decreed by his Memra with David my father and by his good pleasure fulfilled it, ‎saying:
16. 'Since the day that I brought forth My people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that My name might be therein; but I chose David to be over My people Israel.'	16. ‘From the day that I brought forth my people Israel from Egypt I did not choose a ‎city from all the tribes of Israel to build the house to make My Shekinah reside there, and I ‎chose David to be the king over My people Israel.’
17. And it was in the heart of David my father to build a house for the name of the Lord, the God of Israel.	17. And it was in the heart of David my ‎father to build the house to the name of the LORD the God of Israel.
18. And the Lord said to David my father, 'Since it was in your heart to build a house unto My name, you did well that it was in your heart.	18. And the LORD said to ‎David my father: ‘Inasmuch as it was with your heart to build the house to My name, you have ‎done well for it was with your heart.
19. Nevertheless, you shall not build the house; but your son that shall come forth out of your loins, he shall build the house for My name.'	19. Only you will not build the house, but a son whom you ‎will beget - he will build the house to My name.’
20. And the Lord has established His word that He spoke, and I have risen up in the place of David my father, and sit on the throne of Israel, as the Lord spoke, and have built a house for the name of the Lord, the God of Israel.	20. And the LORD fulfilled his words that he ‎spoke, and I rose up in the place of David my father and sat upon the throne of the kingdom of ‎Israel as the LORD spoke, and I built the house to the name of the LORD the God of Israel.
21. And I have set there a place for the ark, wherein (is) the covenant of the Lord, which He made with our fathers, when He brought them out of the land of Egypt." {S}	21. And ‎I made a place there prepared for the ark in which lay the two tablets of stone upon which was ‎the covenant of the LORD that he cut with our fathers when he brought them out from the land ‎of Egypt. {S}
22. And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands towards heaven.	22. And Solomon stood before the altar of the LORD opposite all the assembly of ‎Israel, and he spread out his hands in prayer toward the heavens.
23. And he said, "Lord God of Israel, (there is) no God like you, in heaven above, or on earth beneath, Who keeps covenant and mercy with Your servants that walk before You with all their heart.	23. And he said: "LORD God of ‎Israel, there is none except You. You are the God whose Shekinah is in the heavens above and ‎You are powerful on the earth below, keeping the covenant and fidelity to Your servants who ‎walk before You in all their heart,
24. Who has kept with Your servant David my father that which You spoke to him, and You spoke with Your mouth, and fulfilled it with Your hand, as (it is) this day.	24. You who have kept for Your servant David my father what ‎You spoke to him and You decreed by Your Memra and by Your good pleasure You have ‎fulfilled it this day.
25. And now, Lord, the God of Israel, keep with Your servant, David my father, that which You spoke to him, saying, 'There shall not fail you a man before Me to sit on the throne of Israel, if only your children take heed to their way, to walk before Me as you have walked before Me.'	25. And now LORD God of Israel, keep for Your servant David my father what ‎You spoke to him, saying: ‘There will not be cut off to you a man before me sitting upon the ‎throne of the kingdom of Israel, if only our sons keep their ways to walk before Me as you have ‎walked before Me.’
26. And now, God of Israel, please let Your word come true, which You spoke to Your servant David, my father.	26. And now God of Israel, let Your words that You spoke to David my father ‎be established.
27. But will God indeed dwell on the earth? Behold the heaven and the heaven of heavens cannot contain You; much less this temple that I have erected.	27. For who hoped and who thought in truth? The LORD has chosen to make His ‎Shekinah reside in the midst of the sons of men who are dwelling upon the earth. Behold the ‎heavens and the heavens of the heavens cannot contain Your glory; so much the less this house ‎that I have built.
28. And You shall turn toward Your servant's prayer and to his supplication, O Lord my God: to hearken to the song and to the prayer that Your servant is praying before You today.	28. And may You attend to the prayer of Your servant and to his petition, LORD my God, to receive the prayer and the ‎petitions that Your servant is praying before You this day,
29. That Your eyes may be open toward this house night and day, toward the place which You said, 'My Name will be there;' to listen to the prayer that Your servant will pray toward this place.	29. that good pleasure he before You to ‎be a guard over this house night and day, to the place that You said: ‘Let my name be there,’ to ‎receive the prayer that Your servant is praying toward this place.
30. And You shall listen to the supplication of Your servant and of Your people Israel that they will pray toward this place; and You shall hear in heaven, Your abode, and You shall hear and forgive.	30. And may You receive» ‎the petition of Your servant and Your people Israel that they will pray toward this place, and ‎You will receive from the place of the house ot Your Shekinah, from the heavens; and You will ‎receive their prayers and forgive their sins.
31. If a man sins against his neighbor, and an oath be exacted of him to cause him to swear, and he come and swear before Your altar in this house.	31. In case a man sins against his neighbour, and he ‎forces him to swear an oath, and he comes, he swears it before Your altar in this house,
32. And You shall hear in heaven, and do, and judge Your servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.	32. may You receive from the heavens and act and judge Your servants, to condemn the guilty, to give ‎his way on his head, and to acquit the righteous/generous, to give to him according to his righteousness/generosity.
33. When Your people Israel are struck down before the enemy, because they sin against You, and shall turn again to You, and praise Your name, and pray and make supplication to You in this house.	33. When your people Israel be struck down before their enemies because they are sinning ‎before You and they return to Your service and confess Your name and pray and make ‎petition from before You in this house,
34. And You shall hear in heaven, and forgive the sin of Your people Israel, and bring them back to the land which You gave to their fathers. {S}	34. may You receive from the heavens and forgive the ‎sins of Your people Israel and bring them back to the land that you gave to their fathers. {S}
35. When heaven is shut up, and there is no rain, because they have sinned against You; and they shall pray toward this place and praise Your name, and repent of their sin, so that You may answer them.	35. When the heavens are closed up and there will not be rain because they will sin before You, ‎and they pray toward this place and confess Your name and turn from their sins because You ‎will receive their prayers
36. And You shall hear in heaven, and forgive the sin of Your servants, and of Your people Israel, when You teach them the good way wherein they should walk; and give rain upon Your land, which You have given to Your people for an inheritance. {S}	36. may You receive from the heavens and forgive the sins of Your ‎servant and Your people Israel, for You will teach them the right way in which they will walk ‎and You will give rain upon Your land that You have given to Your people for an inheritance. {S}
37. If there be famine in the land, if there be pestilence, blasting, yellowing, locust, (or) if there be destroying locusts; if their enemy besiege them in the land of their cities, whatsoever plague, whatsoever sickness (there be).	37. ‎If there be famine in the land, if there be pestilence, if there be blight and mildew, locust, ‎caterpillar, if their enemies attack them in the land of their cities, whatever affliction and ‎whatever sickness;
38. Any prayer, any supplication, which will be (made) by any man, (or) by all Your people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house.	38. whatever prayer, whatever petition that there may be to any man, to all ‎Your people Israel, each man knowing the afflictions of his heart, and he will stretch forth his ‎hands in prayer toward this house,
39. And You shall hear in heaven Your dwelling place, and forgive, and do, and give to every man according to his ways, whose heart You know, for You, alone, know the hearts of all the children of men.	39. then may You receive from the heavens from the place of ‎the house of Your Shekinah, and forgive their sins and act on their petitions and give to each ‎according to all his ways, for his heart is revealed before You, for You are the one, there is none ‎besides You, before You only are the hearts of all the sons of men revealed.
40. That they may fear You all the days that they live in the land which You gave to our fathers.	40. in order ‎ that they might fear from before You all the days that they are living upon the face of the land ‎that You have given to our fathers.
41. And also to the stranger, who (is) not of Your people Israel, but will come from a far country for the sake of Your Name.	41. And also one from a son of the peoples that are not from ‎Your people Israel and he comes from a far-off land on account of your name,
42. For they shall hear of Your great Name, and of Your mighty hand, and of Your outstretched arm, and he will come and pray toward this house.	42. for they will ‎hear of Your great name and Your mighty hand and Your raised-up arm, and he will come and ‎pray towards this house,
43. You shall hear in heaven Your dwelling place, and do according to all that the stranger calls You for, that all peoples of the earth may know Your Name, to fear You, as (do) Your people Israel, and that they may know that Your Name is called upon this house that I have built.	43. may You receive from the heavens, from the place of the house of ‎your Shekinah and act according to all that the son of the Gentiles will pray before You, in ‎order that all the nations of the earth may know Your name to fear before You like Your people ‎Israel and to know that Your name is called upon this house that I have built.
44. If Your people go out to battle against their enemy, by what way You send them, and pray to the Lord toward the city that You have chosen, and (toward) the house that I have built for Your name.	44. If Your people ‎will go forth to wage battle against their enemies on the way that You will send them and ‎they pray before the LORD toward the way of the city that You have chosen and the house that ‎I built for Your name,
45. And you shall hear in heaven their prayer and supplication, and maintain their cause.	45. may You receive from the heavens their prayers and their petitions, ‎and may You avenge their humiliations
46. If they sin against You, for (there is) no man who does not sin, and You will be angry with them, and deliver them to the enemy, and their captors will carry them away captive to the land of the enemy, far or near.	46. If they sin before You (for there is no man who ‎does not commit sin), and Your anger take effect against them, and You give them before their ‎enemies, and their captors take them captive to the land of their enemies whether far-off or ‎near,
47. And they shall bethink themselves in the land where they were carried captive, and repent, and make supplication to You in the land of their captors, saying, 'We have sinned, and have done perversely, we have committed wickedness.'	47. and they turn to their hearts in the land where they have been taken captive, and they ‎turn and ask from before You in the land of their captors, saying: ‘We have sinned, and we been ‎stupid, we have offended,'
48. And they shall return to You with all their heart, and with all their soul, in the land of their enemies, who led them away captive, and pray to You toward their land, which You gave to their fathers, the city that You have chosen, and the house which I have built for Your Name.	48. and they turn to Your service with all their heart and with all ‎their soul in the land of their enemies who captured them, and they pray before You toward the ‎way of their land that You have given to their fathers, the city that You have chosen, and the ‎house that I built for Your name,
49. And you shall hear their prayer and their supplication in heaven, Your dwelling place, and maintain their cause.	49. may You receive from the heavens, from the place of the ‎house of Your Shekinah, their prayers and their petitions and may You avenge their ‎humiliations.
50. And forgive Your people what they have sinned against You, and all their transgressions that they have transgressed against You, and give mercy before their captors, that they may have mercy on them.	50. And may You forgive Your people who have sinned before You and all their ‎rebellious acts that they rebelled against Your Memra and may You give them mercy before ‎their captors and they have mercy upon them.
51. For they are Your people, and Your inheritance, whom You have taken out of Egypt, from within the smelting furnace of iron.	51. For they are Your people and Your inheritance, ‎whom You brought forth from Egypt from the midst of the furnace of iron,
52. That Your eyes may be open to the supplication of Your servant, and to the supplication of your people Israel, to hearken to them whenever they call to You.	52. that there be ‎good pleasure before You to receive the petitions of Your servant and the petitions of Your ‎people Israel, to receive their prayers in all the times that they are praying before You. ‎
53. For You set them apart from among all the peoples of the earth, Your inheritance, as You spoke through Moses Your servant, when You brought our fathers out of Egypt, O Lord, God." {P}	53. For You have separated them for Yourself for an inheritance from all the peoples of the earth as You spoke by the hand of Moses Your servant when You brought forth our fathers from Egypt, O LORD our God. ‎{P}

Rashi’s Commentary on ‎1 Kings 8:9-18‎

1 The princes of the fathers’ houses of the children of Israel [Literally, to the children of Israel, but translated] of the children of Israel.

Out of the city of David David had placed it there when he brought it [back] from the house of Obed-edom (Samuel II 6:12).

2 In the Month Ethanim Jonathan rendered [these words] בְּיֶרַח הָאֵיתָנִים בֶּחָג as follows: ‘In the month which the ancients called the first month, on the festival, and at present it is the seventh month,’ i.e., since the Torah was given, and it is written in reference to the month of נִיסָן that it is the first of the months, so תִּשְׁרֵי will then be called the seventh [month].

4 And the tabernacle of meeting Which Moses made [in the desert, and was in Gibeon until now], And Solomon stored this away as soon as the first temple was built, [in the upper story which was above the temple and the Sanctuary,] as we have learned in the Tosefta of the tractate Sota (13:1).

Which were in the tabernacle which David pitched for the ark.

6 Under the wings of the cherubim Those which Solomon made, which are standing on their feet on the ground [and facing the temple.] And these are not the cherubim of the cover which was on the ark.

7 Over the place of the ark [Their wings were spread] from wall to wall as he said above on this subject (6:27).

8 The ends of the staves were seen In the curtain which was against the entrance [of the sanctuary in the אמה טרקסין . You might think they tore through the curtain and protruded [on the other side]. The text, therefore, states “and they were not seen without.” How is this possible? They were pushing and bulging similar to two breasts of a woman, as it says, “he lies between my breasts” (Song of Songs 1:13).

10 When the priests came out of the holy place When the priests who carried the ark into the Sanctuary were leaving, the Divine presence immediately came to rest there.

12 Then When he saw the cloud, he said, Now I see that the Divine presence is in the house which I built, for thus did He promise to come and dwell in it from the midst of a cloud and thick darkness. And where did he say this promise? “For in the cloud will I appear upon the ark-cover” (Lev. 16:12). Thus is this taught in the Sifrei.

13 For You to dwell in forever And from the time that this [place] was chosen, it would no longer be permissible [to offer sacrifices] on any strange altars, [except those in the temple,] and the Divine presence no longer dwelled in any other place.

15 Who spoke with His mouth [He also told him] that he would grant him a son who would build the temple.

And has fulfilled it with His hand He has fulfilled His word with His good power, lit. with His good hand.

16 ...Since the day, etc. This is what He spoke to my father David.

22 And Solomon stood before the altar of the Lord [He was not always standing upright but kneeling, nor was he on the ground but on the laver, as] it is written in (Chronicles II 6:13): “for Solomon had made a copper laver, [of five cubits long, and five cubits broad,] and three cubits high, and had set it in the midst of the court, and upon it he stood, and kneeled down upon his knees [in the presence of all the congregation of Israel].”

23 Who keeps covenant He waits and stores away [the reward], to keep the covenant, and [which was based on] mercy, to fulfill His promise.

24 Who has kept שָּׁמַרְתִּי is an expression meaning fulfilling a promise [a reference to the promise that Solomon would built the temple].

27 ...will...indeed...? Heb. האמנם , This is an expression of wonder.

cannot contain You Heb. יְכַלְכְּלוּךָ [the root is יכול , to contain].

31 If a man sins against his neighbor One who is intimate with a married woman.

and an oath be exacted of him curse [rather than oath]. Just as the water inspects her, so does the water inspect him.

shall be exacted of him Heb. ונשא בו , an expression of נוֹשֶׁה , a creditor.

and he come and swear before your altar As it says, “And the priest shall stand the woman before the Lord” (Num. 5:10).

32 To bring his way upon his head “And her belly shall swell, etc.” (ibid. 27).

And justifying the righteous [By rewarding those who deserve it, as it says,] “Then she shall be cleared, and shall conceive seed” (ibid. 28). Thus is this explained in the Tosefta of the Tractate Sota (Chap. 1:3).

33 And praise Your name For our Sages said that a person is obliged to bless God for the bad as well as the good.

35 so that You may answer them The word כי here is used in the context of אשר , “so that.”

37 Heb. ירקון , when the wheat does not grow up on the stalk to make an ear [on top].

43 According to all that the stranger called to you for And by the [request of] the Jew he says (v. 39), “and give to every man according to his ways” [indicating that he may occasionally be refused,] that is because the Jew recognizes and accepts God, the Holy One, may He be blessed, and he knows that He has the ability in His power to respond [favorably to his request, if God so wished;] and if his prayers will not be heard [and fulfilled], he will blame the matter on himself and his sins. But [if] the non-Jew would [experience the same frustrations he would] say, a house whose name and fame reaches to the ends of the world, and I have exhausted myself [traveling] on many roads, and I [finally] came [to this house] and prayed in it and I find no substance [nor significance] in it, just as there is no substance in idol worshipping. Therefore, [I beg You, said Solomon,] “according to all that the stranger called to you for,” but [as for] the Jew, if you see that he uses his wealth to destroy his friend, [then] do not give him [any].

44 Toward the city [while in the land of the enemy, they shall pray] facing towards Jerusalem.

45 And maintain their cause their vengeance against their enemy.

51 The melting furnace of iron An earthenware utensil used to purify gold of its impurities.

In The School of the Prophets

1 Kings 8:9-18

By: Hakham Dr. Yosef ben Haggai

The verbal tally between the Torah Seder for this week and our Ashlamatah is as follows:

Deuteronomy 10:1

בָּעֵת הַהִוא אָמַר יְהוָה אֵלַי, פְּסָל-לְךָ שְׁנֵי-לוּחֹת אֲבָנִים כָּרִאשֹׁנִים, וַעֲלֵה אֵלַי, הָהָרָה; וְעָשִׂיתָ לְּךָ, אֲרוֹן עֵץ.

At that time the LORD said unto me: 'Hew thee two tables of stone like unto the first, and come up unto Me into the mount; and make thee an ark of wood.

Deuteronomy 10:3

וָאַעַשׂ אֲרוֹן עֲצֵי שִׁטִּים, וָאֶפְסֹל שְׁנֵי-לֻחֹת אֲבָנִים כָּרִאשֹׁנִים; וָאַעַל הָהָרָה, וּשְׁנֵי הַלֻּחֹת בְּיָדִי.

So I made an ark of acacia-wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in my hand.

1 Kings 8:9

אֵין, בָּאָרוֹן, רַק שְׁנֵי לֻחוֹת הָאֲבָנִים, אֲשֶׁר הִנִּחַ שָׁם מֹשֶׁה בְּחֹרֵב--אֲשֶׁר כָּרַת יְהוָה עִם-בְּנֵי יִשְׂרָאֵל, בְּצֵאתָם מֵאֶרֶץ מִצְרָיִם.

There was nothing in the ark save the two tables of stone which Moses put there at Horeb, when the LORD made a covenant with the children of Israel when they came out of the land of Egypt.

There are various points of connection between the Torah, Ashlamatah and the Psalm for this Shabbat. One that is particularly important in my opinion is the use of the term בָּחַר (Bachar) and translated as “to choose.” The word appears in Deut. 10:15; Psalm 119:30; and 1 Kings 8:16. In succession, they seem to tell an important story.

Deut. 10:15

Only the LORD had a delight in your fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day.

Psalm 119:30

I have chosen the way of faithfulness; Your ordinances have I set [before me].

1 Kings 8:16

Since the day that I brought forth My people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that My name might be there; but I chose David to be over My people Israel.

In Debarim 10:15 we start with the maxim that it is G-d who chooses and elects who are His, not us. However, once G-d chooses, then we have the prerogative to choose or reject “the way of faithfulness” or “the way of faithful obedience” as Messiah King David describes in Psalm 119:30. But G-d not only chooses people to accomplish His purposes on earth as is the case with the Messiah (cf. 1 Kings 8:16), but He also chooses places that are very special to Him and where His Shekinah becomes manifest.

G-d has most definitely chosen Messiah King “David to be over His people Israel” but G-d, most blessed be He, also promised Messiah King David that a descendant of Him would also rule over Israel in the Diaspora whilst affecting Tikun Olam amongst the Gentiles and in preparation for the return of all Israel to the land Promissed to our forefathers as it is said:

“‎The breath of our nostrils, the anointed (Messiah) of the LORD, Was caught in their pits, of whom we ‎said, ‘Under his shadow we will live among the Gentiles’” (‎Lam 4:20)

But as always, the unjust, and unlearned will choose any way that seems good to themselves (cf. Jdg 21:25), but “the way of faithfulness.” More than ever, it is important in our days that we follow Messiah King David’s example and “set G-d’s ordinances before us” and “cleaving unto Him” with all of our soul and might, amen ve amen!

Verbal Connections

By HH Rosh Paqid Adon Hillel ben David & HH Giberet Dr. Elisheba bat Sarah

Debarim (Deuteronomy) 10:1 – 11:9

Tehillim (Psalm) 119:25-48

Melachim alef (I Kings) 8:9-18

Mark 14:53-65

Remember and do – blessings and curses

The verbal tallies between the Torah and the Ashlamata are:

LORD / HaShem - יהוה, Strong’s number 03068.

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

Two - שנים, Strong’s number 08147.

Tables - לוח, Strong’s number 03871.

Stone - אבן, Strong’s number 068.

Ark - ארון, Strong’s number 0727.

The verbal tallies between the Torah and the Psalm are:

LORD / HaShem - יהוה, Strong’s number 03068.

Words - דבר, Strong’s number 01697.

Devarim (Deuteronomy) 10:1-2 At that time <06256> the LORD <03068> said <0559> (8804) unto me, Hew <06458> (8798) thee two <08147> tables <03871> of stone <068> like unto the first <07223>, and come up <05927> (8798) unto me into the mount <02022>, and make <06213> (8804) thee an ark <0727> of wood <06086>.

2 And I will write <03789> (8799) on the tables <03871> the words <01697> that were in the first <07223> tables <03871> which thou brakest <07665> (8765), and thou shalt put <07760> (8804) them in the ark <0727>.

Melachim alef (I Kings) 8:9 There was nothing in the ark <0727> save <07535> the two <08147> tables <03871> of stone <068>, which Moses <04872> put <03240> (8689) there at Horeb <02722>, when the LORD <03068> made <03772> (8804) a covenant with the children <01121> of Israel <03478>, when they came out <03318> (8800) of the land <0776> of Egypt <04714>.

Melachim alef (I Kings) 8:12 Then spake <0559> (8804) Solomon <08010>, The LORD <03068> said <0559> (8804) that he would dwell <07931> (8800) in the thick darkness <06205>.

Tehillim (Psalm) 119:25 DALETH. My soul <05315> cleaveth <01692> (8804) unto the dust <06083>: quicken <02421> (8761) thou me according to thy word <01697>.

Tehillim (Psalm) 119:31 I have stuck <01692> (8804) unto thy testimonies <05715>: O LORD <03068>, put me not to shame <0954> (8686)

Hebrew:

Hebrew	English	Torah Seder Deu 10:1 - 11:9	Psalms Psa 119:25-48	Ashlamatah 1 Ki 8:9-18
!b,a,	stone	Deut 10:1 Deut 10:3		1 Kgs 8:9
bhea'	love	Deut 10:12 Deut 10:15 Deut 10:18 Deut 10:19 Deut 11:1	Ps 119:47 Ps 119:48
~yhil{a/	GOD	Deut 10:9 Deut 10:12 Deut 10:14 Deut 10:17 Deut 10:20 Deut 10:21 Deut 10:22 Deut 11:1 Deut 11:2		1 Kgs 8:15 1 Kgs 8:17
rm;a'	said	Deut 10:1 Deut 10:11		1 Kgs 8:12 1 Kgs 8:15 1 Kgs 8:18
!Ara]	ark	Deut 10:1 Deut 10:2 Deut 10:3 Deut 10:5 Deut 10:8		1 Kgs 8:9
#r,a,	land, earth	Deut 10:7 Deut 10:11 Deut 10:14 Deut 10:19 Deut 11:3 Deut 11:6 Deut 11:8 Deut 11:9		1 Kgs 8:9
aAB	go, come	Deut 10:11 Deut 11:5 Deut 11:8	Ps 119:41
rx;B'	choose	Deut 10:15	Ps 119:30	1 Kgs 8:16
tyIB;	households, house	Deut 11:6		1 Kgs 8:10 1 Kgs 8:11 1 Kgs 8:13 1 Kgs 8:16 1 Kgs 8:17 1 Kgs 8:18
!Be	son	Deut 10:6 Deut 11:2 Deut 11:6		1 Kgs 8:9
%r'B'	bless	Deut 10:8		1 Kgs 8:14 1 Kgs 8:15
qb;D'	cling	Deut 10:20	Ps 119:25 Ps 119:31
rb;D'	spoken, said	Deut 10:4 Deut 10:9	1 Kgs 8:15	1 Kgs 8:15
rb'D'	words	Deut 10:2 Deut 10:4	Ps 119:25 Ps 119:28 Ps 119:42 Ps 119:43
%r,D,	ways	Deut 10:12	Ps 119:26 Ps 119:27 Ps 119:29 Ps 119:30 Ps 119:32 Ps 119:33 Ps 119:37
%l;h'	proceed, walk	Deut 10:11 Deut 10:12	Ps 119:45
dy"	hand	Deut 10:3 Deut 11:2		1 Kgs 8:15
~Ay	day	Deut 10:4 Deut 10:8 Deut 10:10 Deut 10:13 Deut 10:15 Deut 11:1 Deut 11:2 Deut 11:4 Deut 11:8 Deut 11:9		1 Kgs 8:16
laer'f.yI	Israel	Deut 10:6 Deut 10:12 Deut 11:6		1 Kgs 8:9 1 Kgs 8:14 1 Kgs 8:15 1 Kgs 8:16 1 Kgs 8:17
lKo	all, every	Deut 10:12 Deut 10:14 Deut 10:15 Deut 11:1 Deut 11:3 Deut 11:6 Deut 11:7 Deut 11:8	Ps 119:34	1 Kgs 8:14 1 Kgs 8:16
bb'le	heart	Deut 10:12 Deut 10:16		1 Kgs 8:17 1 Kgs 8:18
x;Wl	tablets	Deut 10:1 Deut 10:2 Deut 10:3 Deut 10:4 Deut 10:5		1 Kgs 8:9
%l,m,	king	Deut 11:3	Ps 119:46	1 Kgs 8:14
!mi	above, over	Deut 10:15	Ps 119:28	1 Kgs 8:11 1 Kgs 8:16
hw"c.mi	commandments	Deut 10:13 Deut 11:1 Deut 11:8	Ps 119:32 Ps 119:35 Ps 119:47 Ps 119:48
~yIr'c.mi	Egypt	Deut 10:19 Deut 10:22 Deut 11:3 Deut 11:4		1 Kgs 8:9 1 Kgs 8:16
jP'v.mi	justice, ordinances	Deut 10:18 Deut 11:1	Ps 119:30 Ps 119:39 Ps 119:43
hj'n"	outstretched arm	Deut 11:2	Ps 119:36
vp,n<	soul	Deut 10:12 Deut 10:22	Ps 119:25 Ps 119:28
af'n"	carry	Deut 10:8 Deut 10:17	Ps 119:48
~l'A[	forever		Ps 119:44	1 Kgs 8:13
!yI[;	eyes	Deut 10:21 Deut 11:7	Ps 119:37
dm;['	stand, stayed	Deut 10:8 Deut 10:10		1 Kgs 8:11 1 Kgs 8:14
hP,	mouth	Deut 11:6	Ps 119:43	1 Kgs 8:15
~ynIP'	before, ahead, partiality	Deut 10:8 Deut 10:11 Deut 10:17		1 Kgs 8:11 1 Kgs 8:14
lh'q'	assembly	Deut 10:4		1 Kgs 8:14
~Wq	arise	Deut 10:11	Ps 119:28 Ps 119:38
ha'r'	seen, looking	Deut 10:21 Deut 11:2 Deut 11:7	Ps 119:37
qr'	yet
jb,ve	tribe	Deut 10:8		1 Kgs 8:16
~v'	there
~ve	name	Deut 10:8 Deut 10:20		1 Kgs 8:16 1 Kgs 8:17 1 Kgs 8:18
rm;v'	keep	Deut 10:13 Deut 11:1 Deut 11:8	Ps 119:34 Ps 119:44
~yIn"v.	two	Deut 10:1 Deut 10:3		1 Kgs 8:9
tr'v'	serve	Deut 10:8		1 Kgs 8:11
rb;['	cross, turn away	Deut 11:8	Ps 119:37 Ps 119:39
~[;	people	Deut 10:11 Deut 10:15		1 Kgs 8:16

Greek:

Greek	English	Torah Seder Deu 10:1-11:9	Psalms Psa 119:25-48	Ashlamatah 1 Ki 8:9-18	NC Mk 14:53-65	NC 2 Lu 22:54-7	NC3 Ros 11:11-24
ἅγιον	holy			1Ki 8:10 1Ki 8:13			Rom 11:16
ἀκολουθέω	follow				Mar 14:54 Mar 15:41	Luk 22:54
ἀκούω	heard				Mar 14:58 Mar 14:64	Luk 22:71
ἀλήθεια	truth		Psa 119:30 Psa 119:43			Luk 22:59
ἄνθρωπος	man				Mar 14:62	Luk 22:58 Luk 22:60 Luk 22:69
ἀποκρίνομαι	answered		Psa 119:42		Mar 14:60 Mar 14:61	Luk 22:68
ἀρχιερεύς	chief priest				Mar 14:53 Mar 14:54 Mar 14:55 Mar 14:60 Mar 14:61 Mar 14:63	Luk 22:54 Luk 22:66
αὐλή	courtyard				Mar 14:54 Mar 14:66	Luk 22:55
γίνομαι	became, happened, was			1Ki 8:10 1Ki 8:17 1Ki 8:18		Luk 22:66	Rom 11:11 Rom 11:17
γραμματεύς	scribes				Mar 14:53	Luk 22:66
δεξιός	right				Mar 14:62	Luk 22:69
δύναμις	power, force	Deu 11:4			Mar 14:62	Luk 24:49
ἔθνος	nation	Deu 10:15					Rom 11:11 Rom 11:12 Rom 11:13
εἴδω	behold, know					Luk 22:57 Luk 22:58 Luk 22:60	Rom 11:22
εἷς	one			1Ki 8:16		Lu 22:59
ἐξέρχομαι	gone forth, came forth			1Ki 8:10		Luk 22:62
ἐπερωτάω	asked				Mar 14:60 Mar 14:61	Luk 22:64
ἔπω	say, speak, spoken	Deu 10:1 Deu 10:9 Deu 10:11		1Ki 8:12 1Ki 8:15 1Ki 8:18	Mar 14:62	Luk 22:56 Luk 22:58 Luk 22:60 Luk 22:61 Luk 22:67 Luk 22:70 Luk 22:71
ἔρχομαι	came, come	Deu 11:5	Psa 119:41		Mar 14:62
εὐλογητός	blessed			1Ki 8:15	Mar 14:61
ἡμέρα	days	Deu 10:4 Deu 10:8 Deu 10:10 Deu 10:15 Deu 11:1 Deu 11:4		1Ki 8:16	Mar 14:58	Luk 22:66
θεός	GOD
ἵστημι	stood, stand	Deu 10:10	Psa 19:38	1Ki 8:11 1Ki 8:14			Rom 11:20
κάθημαι	sitting down				Mar 14:62	Luk 22:55 Luk 22:56 Luk 22:69
κατά	according to	Deu 10:15	Psa 119:25 Psa 119:41		Mar 14:55 Mar 14:56 Mar 14:57		Rom 11:21 Rom 11:24
κύριος	LORD
λαλέω	spoke	Deu 10:4	Psa 119:46	1Ki 8:15		Luk 22:60
λαός	people	Deu 10:11		1Ki 8:16		Luk 22:66
λέγω	saying			1Ki 8:15	Mar 14:57 Mar 14:58 Mar 14:60 Mar 14:61 Mar 14:63 Mar 14:65	Luk 22:57 Luk 22:59 Luk 22:60 Luk 22:64 Luk 22:65 Luk 22:66 Luk 22:70	Rom 11:11 Rom 11:13
λόγος	word	Deu 10:4	Psa 119:25 Psa 119:28 Psa 119:41 Psa 119:42 Psa 119:43			Luk 22:61
μακρόθεν	afar off				Mar 14:54	Luk 22:54
μαρτυρία	witness, testimony				Mar 14:55 Mar 14:56	Luk 22:71
μέσος	midst, middle	Deu 10:4 Deu 11:3 Deu 11:6			Mar 14:60	Luk 22:55
νεφέλη	cloud			1Ki 8:10 1Ki 8:11	Mar 14:62
οἰκοδομέω	build, rebuilding			1Ki 8:13 1Ki 8:16 1Ki 8:17 1Ki 8:18	Mar 14:58
οἶκος	house	Deu 11:6		1Ki 8:10 1Ki 8:11 1Ki 8:13 1Ki 8:16 1Ki 8:17 1Ki 8:18		Luk 22:54
ὅλος	entire	Deu 10:12	Psa 119:34		Ma 14:55
ὁράω	saw, see	Deu 11:7			Mar 14:62
οὐρανός	heaven	Deu 10:14 Deu 10:22			Mar 14:62
πᾶς	all, every	Deu 10:12 Deu 10:14 Deu 10:15 Deu 11:1 Deu 11:3 Deu 11:6 Deu 11:7 Deu 11:8		1Ki 8:14	Mar 14:53 Mar 14:64	Luk 22:70
περικαλύπτω	cover up				Mar 4:65	Luk 22:64
πρόσωπον	face	Deu 10:17 Deu 11:4		1Ki 8:11 1Ki 8:14	Ma 14:65	Luk 22:64
προφητεύω	prophesy				Mar 14:65	Luk 22:64
πῦρ	fire	Deu 10:4				Luk 22:55
στόμα	mouth	Deu 11:6	Psa 119:43	1Ki 8:15		Luk 22:71
συνέδριον	sanhedrin				Mar 14:55	Luk 22:66
υἱός	son	Deu 10:6 Deu 11:6		1Ki 8:9	Mar 14:62	Luk 22:69 Luk 22:70
φοβέω	fear	Deu 10:12 Deu 10:20					Rom 11:20
φῶς	light				Mar 14:54	Luk 22:56
χρεία	need				Mar 14:63	Luk 22:71
Χριστός	Christ				Mar 14:61	Luk 22:67

Mordechai 119b

Mordechai 14:53-65

By: HH Paqid Dr. Adon Eliyahu ben Abraham

BESB	GREEK TEXT
Mar 14:53 And they led Yeshua away to the [house of ‎the] Kohen Gadol; And all the Kohanim, the Soferim ‎and the Zakanim (of the Tz’dukim) [were ‎present]. ‎	⁵³Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα καὶ συνέρχονται αὐτῷ πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς
Mar 14:54 And Tsefet followed him (Yeshua), at a ‎distance; into the courtyard of the [house of the] ‎Kohen Gadol; and he sat with the (young Temple) ‎guards, warming himself by the fire.	⁵⁴καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως καὶ ἦν συγκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς
Mar 14:55 And the Kohen Gadol and all the assembly ‎‎(of the Tz’dukim) sought for testimony against ‎Yeshua, to put him to death: but they could not find ‎one. ‎	⁵⁵οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν καὶ οὐχ εὕρισκον.
Mar 14:56 For many testified falsely against him, but ‎their testimonies did not agree. ‎	⁵⁶πολλοὶ γὰρ ἐψευδομαρτύρουν κατ αὐτοῦ καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν
Mar 14:57 And some false witnesses stood up against ‎him, and said:	⁵⁷καί τινες ἀναστάντες ἐψευδομαρτύρουν κατ αὐτοῦ λέγοντες
Mar 14:58 We have heard him say, “I will destroy this ‎temple, which is made with hands; and in three days I ‎will build another not made with hands.” ‎	⁵⁸ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω
Mar 14:59 But even on this they did not agree. ‎	⁵⁹καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν
Mar 14:60 And the Kohen Gadol stood up before them, ‎and interrogated Yeshua and said, “Do you not have an ‎answer? Why do these testify against you?”‎	⁶⁰καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς τὸ μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων Οὐκ ἀποκρίνῃ οὐδέν τί οὗτοί σου καταμαρτυροῦσιν
Mar 14:61 And Yeshua kept silent, and made no reply. ‎Again, the Kohen Gadol interrogated him, and said, ‎‎“Are you the Messiah, the son of the [Most High] ‎Blessed [be He]?” ‎	⁶¹ὁ δὲ ἐσιώπα καὶ οὐδέν ἀπεκρίνατο πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ
Mar 14:62 And Yeshua said to him, I am, and you will ‎see the son of man sitting at the right hand of the [All] ‎Powerful and He (G-d) will come with the clouds of ‎heaven.	⁶²ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ
Mar 14:63 And the Kohen Gadol tore his tunic, and ‎said, “Why do we need witnesses anymore? ‎	⁶³ὁ δὲ ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων
Mar 14:64 Behold, from his own mouth you have ‎heard blasphemy. How does it appear to you?” And ‎they all [the Kohanim, the Soferim and the Zakanim ‎‎(of the Tz’dukim)] decided, that he deserved to die. ‎	⁶⁴ἠκούσατε τῆς βλασφημίας· τί ὑμῖν φαίνεται οἱ δὲ πάντες κατέκριναν αὐτὸν εἶναι ἔνοχον θανάτου
Mar 14:65 And some began to spit in his face, and to ‎strike him, saying, “Prophesy!” And the servants ‎struck him on the cheeks.‎	⁶⁵Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν τὸ πρόσωπον αὐτοῦ καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ Προφήτευσον καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔβαλλον.

Delitzsch Hebrew Translation

⁵³וַיּוֹלִיכוּ אֶת־יֵשׁוּעַ אֶל־הַכֹּהֵן הַגָּדוֹל וַיִּקָּהֲלוּ אֵלָיו כָּל־רָאשֵׁי הַכֹּהֲנִים וְהַזְּקֵנִים וְהַסּוֹפְרִים׃

⁵⁴וּפֶטְרוֹס הָלַךְ אַחֲרָיו מֵרָחוֹק עַד־לַחֲצַר הַכֹּהֵן הַגָּדוֹל פְּנִימָה וַיֵּשֶׁב שָׁם עִם־הַמְּשָׁרֲתִים וַיִּתְחַמֵּם נֶגֶד הָאוּר׃

⁵⁵וְרָאשֵׁי הַכֹּהֲנִים וְכָל־הַסַּנְהֶדְרִין בִּקְשׁוּ עֵדוּת עַל־יֵשׁוּעַ לַהֲמִיתוֹ וְלֹא מָצָאוּ׃

⁵⁶כִּי רַבִּים עָנוּ בוֹ עֵדוּת שָׁקֶר אֲבָל לֹא הָיוּ דִּבְרֵיהֶם מְכֻוָּנִים׃

⁵⁷וַיָּקוּמוּ אֲנָשִׁים וַיַּעֲנוּ בוֹ עֵדוּת שָׁקֶר לֵאמֹר׃

⁵⁸שָׁמַעְנוּ אֹתוֹ אֹמֵר אֲנִי אֶהֱרֹס אֶת־הַהֵיכָל הַזֶּה מַעֲשֵׂה יְדֵי אָדָם וְלִשְׁלשֶׁת יָמִים אֶבְנֶה הֵיכָל אַחֵר אֲשֶׁר אֵינֶנּוּ מַעֲשֵׂה יְדֵי אָדָם׃

⁵⁹וְגַם־בָּזֹאת לֹא הָיְתָה עֵדוּתָם מְכֻוָּנֶת׃

⁶⁰וַיָּקָם הַכֹּהֵן הַגָּדוֹל וַיַּעֲמֹד בַּתָּוֶךְ וַיִּשְׁאַל אֶת־יֵשׁוּעַ לֵאמֹר הָאֵינְךָ מֵשִׁיב דָּבָר מַה־זֶּה אֵלֶּה עֹנִים בָּךְ׃

⁶¹וְהוּא הֶחֱרִישׁ וְלֹא הֵשִׁיב דָּבָר וַיּוֹסֶף עוֹד הַכֹּהֵן הַגָּדוֹל לִשְׁאֹל אֹתוֹ וַיֹּאמֶר אֵלָיו הַאַתָּה הוּא הַמָּשִׁיחַ בֶּן־הַמְבֹרָךְ׃

⁶²וַיֹּאמֶר יֵשׁוּעַ אֲנִי הוּא וְאַתֶּם תִּרְאוּ אֶת־בֶּן־הָאָדָם יוֹשֵׁב לִימִין הַגְּבוּרָה וּבָא עִם־עַנֲנֵי הַשָּׁמָיִם׃

⁶³וַיִּקְרַע הַכֹּהֵן הַגָּדוֹל אֶת־בְּגָדָיו וַיֹּאמַר מַה־לָּנוּ עוֹד לְבַקֵּשׁ עֵדִים׃

⁶⁴הִנֵּה שְׁמַעְתֶּם אֶת־הַגִּדּוּף מַה־דַּעְתְּכֶם וַיַּרְשִׁיעוּהוּ כוּלָּם כִּי־חַיַּב מִיתָה הוּא׃

⁶⁵וַיָּחֵלּוּ מֵהֶם לָרֹק בּוֹ וַיְחַפּוּ אֶת־פָּנָיו וַיַּכּוּהוּ בְאֶגְרֹף וַיֹּאמְרוּ אֵלָיו הִנָּבֵא וְהַמְשָׁרֲתִים אֲחָזוּהוּ בְּמַכּוֹת עַל־הַלֶּחִי׃

INTRODUCTION

May our Master teach us, what does Scripture mean when it says: “‎The breath of our nostrils, the anointed (Messiah) of the LORD, Was caught in their pits, Of whom we ‎said, ‘Under his shadow we will live among the Gentiles’” (‎Lam 4:20)?

Why is it that the Prophet Yermiyahu has stated that we would dwell “under the shadow” of the Messiah “among the gentiles?” What crime would we have to commit that would cause us to be exiled in such a way? Exile is the result of shed blood as it is written…

Gen 4:9-10 ⁹ Then the LORD said to Cain, "Where is Abel your brother?" He said, "I do not know. Am I my brother's keeper?"¹⁰ And He said, "What have you done? The voice of your brother's blood cries out to Me from the ground…

Gen 4:14 "Surely You have driven me out this day from the face of the ground; I shall be hidden from Your face; I shall be a fugitive and a vagabond on the earth, and it will happen that anyone who finds me will kill me."[7]

Cain suffered exile from the place of his birth. He became a fugitive and vagabond in the earth. Surely, this should not be the justice due to the righteous among Bne Yisrael. After all, was it their sins and violation of G-d’s Torah that sent them into exile? We have learned that the blood spilled on the earth contaminates the earth.[8] Rashi has said; B’midbar 35:33 And you shall not corrupt, you shall not cause it to be wicked, and the Targum [Onkelos] renders, you shall not make sinful." The earth was not made for the blood of man to be spread upon it like the rains of the havens. Yet, we have seen the murder of innocents and injustices done to the people of G-d. What is the punishment meted out on such people? When it is the common person who sheds the blood of his brother, the crime is heinous, how much the more when it is the Priesthood, as it is written...

Lam 4:12—13 ¹² The kings of the earth, And all inhabitants of the world, Would not have believed That the adversary and the enemy Could enter the gates of Jerusalem-- Because of the sins of her prophets And the iniquities of her priests, Who shed in her midst The blood of the just.

The Kings of the Earth would never have imagined that they could enter Jerusalem. The earth’s inhabitants could not have conceived that the enemy would ever breach the gates to the City of Jerusalem. Why has this come about?

The defunct priest-hood, in shedding the innocent blood of the just, opened the gates to the enemy. The punishment for their sin is inevitable. The repetition this sin plagues the priesthood and prophets who failed to live up to G-d’s Torah. The sin committed by the priests of Yermiyahu’s time is repeated in the First Century, and would inevitably produce the same result. When we read the story of Yericho, we read how the Jewish people walked in perfect harmony. They circled the city of Yericho each day according to the word of the L-rd. On the final day, they circled and shouted. And, as the old saying goes, and the walls came tumbling down. Here we have described the “principle of collective unity” according to which the B’ne Yisrael must adhere. The second battle of the B’ne Yisrael in the Promised Land teaches us another principle. The sin of ONE man caused the entire nation to suffer. This established a second principle of Jewish life, “collective responsibility.” “Am I my brother’s keeper?” In light of the sentence pronounced on Cain and the principles cited above concerning the B’ne Yisrael, we must respond with a hearty YES!

And what does Yermiyahu mean when he says…"Under his shadow we will live among the gentiles"?

Colossians 2:16-17 Therefore let no one [who is a Gentile] but the body of Messiah (the Jewish people) pass judgment on you in questions of food and drink, or with regard to a festival or a New Moon or a Sabbath. For these are a shadow (prophecies) of things yet to come.

By grammatical rules of the Greek language, this verse can be read, the practices of “the body of Messiah” are a “shadow of things to come.” The meaning of this verse is the “body of Messiah” will therefore judge, i.e., make halakhic decisions concerning food, drink, New Moon and Shabbat. “Under the shadow of the Messiah,” we will dwell among the gentiles. This means that even though we will dwell among the gentiles we will nevertheless be subject to the rulings of the Body of Messiah.

What is the meaning of “Shadow of things to come?” The “shadow of things to come” is the earthly realization of Heaven’s desire as meted out on the earth, as it is written…

Heb 8:5 who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, "See that you make all things according to the pattern shown you on the mountain."

Hakham Shaul commented on the passage in Shemot where G-d spoke to Moshe concerning the construction of the Mishkan.

Exo 25:40 "And see to it that you make them according to the pattern which was shown you on the mountain.

The earthly Tabernacles and Temples were a “shadow” of the heavenly Temple. The Temple seated on the “strong hill” of Jerusalem is often called Har HaBayit, the “House on a mountain.”

It was on this “strong Hill” that Solomon built a House for the L-rd.

But the Temple, as I have shown, was seated on the crest of a strong ridge, initially the ground was scarcely sufficient for the Temple and its altar not being a flat plain, the plain was downhill and made a shear incline. But King Solomon who was the builder of the Temple, built up the ground of the eastern side. He placed a portico on this built up area and rest of the Temple (היכל) remained bare or exposed to the open air. However, in the succeeding generations the people leveled the hill and increased the area making a larger plane.[9]

It was in this Temple, which Sh’lomo built that the Kabod manifested itself as a cloud, as it is written…

1 Ki 8:16 'Since the day that I brought forth My people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that My name might be therein; but I chose David to be over My people Israel.

When the Priests dedicated the house of the L-rd His Presence filled the “House.”

1 Ki 8:10—13 And it came to pass, when the priests came out of the holy (place), and the cloud filled the house of the Lord. ¹¹ And the priests could not stand to minister because of the cloud; for the glory of the Lord filled the house of the Lord. I have surely built You a house to dwell in; a settled place for You to dwell in forever."

So why was the second Temple Destroyed?

b. Yoma 9b Why was the first Sanctuary destroyed? Because of three [evil] things which prevailed there: idolatry, immorality and bloodshed.

As the Sages have asked…”What is the meaning of the verse?”[10]

Pro 10:27 The fear of the LORD prolongs days, But the years of the wicked will be shortened.

The “Fear of the L-rd prolongs days” refers to the first temple which operated with only eighteen Kohanim Gadol.[11] But the “years of the wicked will be shortened” refers to the Second Temple which stood for four hundred and twenty years in which more than three hundred Kohanim served. When the years of the servitude are calculated, each wicked Kohen served a year.[12]

What is the meaning the “pattern shown you on the mountain?”

Exo 25:40 "And see to it that you make them according to the pattern which was shown you on the mountain.

The pattern shown on the mountain refers to the “body of Messiah” as it is written…

Mar 14:58 … and in three days I will build another not made with hands.”

The phrase, “I will build another not made with hands” means that Messiah’s body will be a body of “living stones” built as a “spiritual house” as it is written…

1 Peter 2:4-8 ¶ The one to whom you are drawn, a living Stone, rejected by men but chosen of G-d as precious; ⁵ And as living stones built into a spiritual house, a holy (separated) priesthood, to offer up spiritual sacrifices acceptable to G-d through Yeshua haMashiach ⁶ Because Scripture holds, (or it stands written) (Isa 28:16) " Behold, I lay for the foundations of Tzion a costly stone, a choice, a corner-stone, a precious stone, for its foundations; and he that believes on him shall by no means be ashamed" ⁷ Then to you who believe (faithfully obedient) this is honor. But to those who are unfaithful, He is a stone the builders rejected; this one became the Head of corner, (Ps 118:22) ⁸and a stone and a rock snaring those (Isaiah 8:14) but for a stone of stumbling) who reject to those disobeying, Word, by which they were set into place.

The phrase “not made with hands” refers to the Luchot (tablets) G-d originally gave to Moshe Rabbenu as it is written… “Like the first ones”

D’varim 10:1 At that time, the Lord said to me, "Hew for yourself two stone tablets like the first ones and come up to Me onto the mountain, and make for yourself a wooden ark,

And how do we know that the Luchot were not made with hands?

m. Aboth 5:6 Ten things were created on the eve of the Sabbath [Friday] at twilight, and these are they:

(1) the mouth of the earth [Num. 16:32]; (2) the mouth of the well [Num. 21:16–18]; (3) the mouth of the ass [Num. 22:28]; (4) the rainbow [Gen. 9:13]; (5) the manna [Ex. 16:15]; (6) the rod [Ex. 4:17]; (7) the Shamir;(8) letters, (9) writing, (10) and the tables of stone [of the ten commandments, Ex. 32:15f.].^{^[13]}

Why was the first Sanctuary destroyed? Because the land lacked Priests to teach the Torah as it is said...

Aboth 3:17 R. Eleazar b. Azariah says, “If there is no learning of Torah, there is no proper conduct. “If there is no proper conduct, there is no learning in Torah. “If there is no wisdom, there is no reverence. “If there is no reverence, there is no wisdom. “If there is no understanding, there is no knowledge.” “If there is no knowledge, there is no understanding.” “If there is no sustenance, there is no Torah learning.” “If there is no Torah learning, there is no sustenance.”[14]

We have been temporarily exiled from our home? Because in exile there is atonement as it is written… “For a Master has said: Exile makes atonement for iniquity.”[15] The land which lacked Priests to teach the Torah was not Eretz Yisrael. For in Eretz Yisrael we had the Priests of the Firstborn to teach us Torah. The “land” which lacked Torah was the “lands” of the Gentiles. The land, to which we have been exiled “atoned” for by our presence.

“Under the shadow of Messiah” and “among the gentiles” we will build a “spiritual house” until Messiah returns with the “[All] Powerful and He (G-d) will come with the clouds of heaven.”

See that you make “them according to the pattern, which was shown you on the mountain,” which “serves as a copy and shadow of the heavenly things” which are “living stones built into a spiritual house, a holy (separated) priesthood, to offer up spiritual sacrifices acceptable to G-d through Yeshua HaMashiach,” and Under his shadow…we will live among the gentiles." As it is written… D’varim 10:19 You shall love the stranger, for you were strangers in the land of Egypt.

1 Peter 2:4-5 ¶ The one to whom you are drawn, a living Stone, rejected by men but chosen of G-d as precious; ⁵ And as living stones built into a spiritual house, a holy (separated) priesthood, to offer up spiritual sacrifices acceptable to G-d through Yeshua haMashiach

Exo 25:40 "And see to it that you make them according to the pattern which was shown you on the mountain.

Lam 4:20 The breath of our nostrils, the anointed (Messiah) of the LORD, Was caught in their pits, Of whom we said, "Under his shadow we shall live among the gentiles."

What is the meaning of the words…

Because of three [evil] things which prevailed there: idolatry, immorality and bloodshed.[16]

The Temple was destroyed because of these three things.

Idolatry as it is written…

Joh 19:15 The chief priests answered, "We have no king but Caesar!”

The king lauded by the Kohanim was the Roman Caesar, a foreign (Gentile) and pagan god. In their acceptance of the Caesar, the Kohanim had given up the possibility of Messiah’s kingship. While Messiah stood before them, they further demonstrated their immorality as it is written…

Mar 14:64 Behold, from his own mouth you have heard blasphemy. How does it appear to you?" And they all the Kohanim, the Soferim and the Zakanim (of the Tz'dukim) decided, that he deserved to die.

Immorality (blesphemy) as it is written…

Mar 14:65 And some began to spit in his face, and to strike him, saying, "Prophesy!" And the servants struck him on the cheeks.

False accusations against an innocent and righteous man demonstrate the level of depravity to which the Priesthood had stooped. Yeshua’s claim of blasphemy claiming to beMessiah was not blasphemy. There is no crime in claiming to be the Messiah. Had he been a false contender his claim would have been sedition. However, because he is the Messiah, “King of the Jews” their condemnation of him show how deeply seated the immorality of selling the Jewish people to a foreign god, had affected their judgment. Blinded by their desire for a pagan king, it stifled their ability to see or determine truth. Consequently, the entire trial of the Master was illegitimate. Furthermore, this was NOT a Bet Din of the Sanhedrin. It was an illegal extemporized court of the Kohanim and Tz’dukim. Only a legitimate court of 23 members of the Sanhedrin could there be legitimate pronouncement of death as it is written…

m. San. 1:4 Cases involving the death penalty are judged before twenty-three [judges].^{^[17]}

And we have know that this meeting, which occurred in the house of the Kohen Gadol, was not a legitimate meeting of the Sanhedrin as it is written…

b. Shab 15a Hillel, Simeon [his son], Gamaliel and Simeon [his son] ruled as patriarchs for one hundred years prior to the Temple’s destruction?

We have no mention of Shimon ben Hillel’s presence in any of the proceedings. From the above Gemara we learn that Shimon ben Hillel was the Nasi (Prince/Head) of the Sanhedrin. Consequently, the court is not a legitimate court. Furthermore, the Sanhedrin who sentenced a man to death was called “murderous.”

They were guilty of bloodshed as it is written…

m. Mak.1:10 A Sanhedrin, which imposes the death penalty once in seven years, is called murderous.^{^[18]}

Mar 14:64 …And they all the Kohanim, the Soferim and the Zekanim (of the Tz'dukim) decided, that he deserved to die.

Conclusion

Why was the Temple destroyed? One might say that the Temple was destroyed by the illegitimate Kohanim who opened the doors to the enemy as our Prophet Yermiyahu stated…

Their self-indulgences turned to self-destruction. And, as our principles learned from the initial battle within Eretz Yisrael taught us, we are collectively responsible for their sins. Now “among the gentiles” and “under the shadow” of the “body of Messiah” we must make tikkun for the damages done to Eretz Yisrael. Likewise, exiled into Gentile lands, we must make tikkun for the shedding of blood brought on the earth by the gentiles. I further, opine that the process is three-fold. And, I advocate that the process be reversed. Or that we must make these repairs in the reversed order from which they occurred.

· We must make tikkun for the sin of bloodshed

· We must make tikkun for the sin of immorality

· We must make tikkun for the sin of idolatry

Interestingly enough the penalty for idol worship was the death penalty. By transmitting the sentence to Yeshua, they thought they had circumvented their own condemnation. However, the reverse was true. Their condemnation of an innocent, just man who was the Messiah brought condemnation on their own heads.

It was the sin of these “supposed leaders,” that brought the era of the Temple to an end. However, it was these “supposed Priests” that allowed the plan of G-d to be fulfilled in our dispersion into lands, which only we could repair, as the Body of Messiah.

Our due diligence will prevail. However, we need to be about the Master’s business of tikkun olam, as it is written…

D’barim 10:19 You shall love the stranger, for you were strangers in the land of Egypt. ²⁰ You shall fear the Lord, your God, worship Him, and cleave to Him and swear by His Name. ²¹ He is your praise and He is your God, Who did these great and awesome things for you, which your eyes have seen.

Connections To The Readings For This Shabbat:

Torah Seder:

The Markan text connects thematically to D’varim 10:17 where we see that G-d shows no favor, nor will he take a bribe. Bribe and illegal judgment are implied by the Markan account of Yeshua’s trial before the illegal court of Kohanim.

Tehillim:

Hakham Tsefet connects with the Psalm through the idea of disgrace (Psa 119:39). Likewise, the Psalmist speaks of his soul, which drips with grief. This connects with Yeshua as he is falsely accused and illegally judged. (Psa 119:28)

Ashlamatah:

The Ashlamatah connects with the Markan text through the idea and theme of the “House of G-d.” Mark 14:58

Mitzvoth From the Torah Seder

Torah Add	M#	Mitzvah	Oral Torah
D’varim 10:19	431	Precept of love for converts to Judaism	m. B.M. 3:25, 4:10
D’varim 10:20	432	Precept of Reverential Awe for the Eternal L-rd	m. San. 7.5
D’varim 10:20	433	Precept of Prayer to the Almighty	m. Ber. 1:22:2, 3:4, 5,21, 5:1
D’varim 10:20	434	Mitzvah of associating with Torah Scholars and adhering to their words	m. Aboth 1:4
D’varim 10:20	435	Whoever takes an oath should swear by the Name of the Almighty	m. Sheb. 4:13

Mitzvoth Implied by the Nazarean Codicil^{^[19]}

I have included this section due to notice of mitzvoth found in the Nazarean Codicil that corresponds with the Torah. The following mitzvoth are implied. Their implication is the result of existence in Torah and observed in the Nazarean Codicil by the Master of his talmidim. The Nazarean Codicil alone implies some of these Mitzvoth. However, these “mitzvoth” seem to be the Mesorah of the Master. I would here insert that the above mitzvoth of the Torah are insinuated by implication.

Not to bear false witness (note mitzvah 435 above)

To build yourself up a spiritual house for G-d, not made with hands
Not to hold unjust courts
Make judgments only by valid witnesses
Not to mistreat a Jewish brother
Not to be involved with or associate with idolatry
Not to be involved with or associate with immorality
Not to be involved with or associate with bloodshed

Some Questions to Ponder:

1. After diligently reading and studying the various readings and commentaries for this Shabbat, what specially touched your heart and fired your imagination?

2. What questions were asked of Rashi regarding Deut. 10:1?

3. What questions were asked of Rashi regarding Deut. 10:6?

4. What questions were asked of Rashi regarding Deut. 10:7?

5. What questions were asked of Rashi regarding Deut. 10:12?

6. What questions were asked of Rashi regarding Deut. 10:16?

7. What questions were asked of Rashi regarding Deut. 11:7?

8. According to Hakham Argueti why the second set of tablets were executed by Moses rather than G-d, most blessed be He?

9. After Bezalel built the ark for the Tablets, to what use was Moses’ ark of wood put to?

10. What do we learn from the proximite of Deut. 10:19 to 10:20?

11. What in the Torah Seder this week fired the imagination of the Psalmist as he penned Psalm 119:25-48?

12. What in the Torah Seder this week fired the imagination of the prophet in the Ashlamatah of ‎1 Kings 8:9-18‎?

13. What in the Torah Seder, Psalm and Prophetic Lesson for this week fired the imagination of Hakham Tsefet as his scribe penned Mark 14:53-65?

14. ‎What is the meaning of Yermiyahu’s lamentation, "Under his shadow we shall live among the ‎nations?"‎

15. ‎How was the “enemy” able to enter the gates of Jerusalem?‎

16. ‎What two lessons do we learn from the first two battles that the B’ne Yisrael experienced in Eretz ‎Yisrael?‎

17. ‎How did the sages explain the phrase, “The fear of the LORD prolongs days, But the years of the ‎wicked will be shortened?”‎

18. ‎What is the result of not diligently learning the Torah?‎

19. In your opinion what key message/s did Hakham Tsefet try to convey this week?

20. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message for this week?

Next Sabbath:

“Shabbat ” & Shabbat Mevar’chim HaChodesh Kislev

(Sabbath of the Proclamation of the New Moon of Kislev)

(Saturday Evening the 26^th of Nobember – Sunday Evening the 27^th of November)

Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי הָאָרֶץ
“Ki HaArets”	Reader 1 – D’barim 11:10-12	Reader 1 – D’barim 12:20-22
“For the land”	Reader 2 – D’barim 11:13-21	Reader 2 – D’barim 12:23-25
“Porque la tierra”	Reader 3 – D’barim 11:22-25	Reader 3 – D’barim 12:26-28
	Reader 4 – D’barim 11:26-29
D’barim (Deut.) 11:10- 12:19 B’Midbar (Num.) 28:9-15	Reader 5 – D’barim 11:30-32
Ashl.: 1 Kgs 21:2-4,7-8,11-13,17-18 I Samuel 20:18-42	Reader 6 – D’barim 12:1-10	Reader 1 – D’barim 12:20-22
Psalm 119:49-72	Reader 7 – D’barim 12:11-19	Reader 2 – D’barim 12:23-25
	Maftir: B’Midbar 28:9-15	Reader 3 – D’barim 12:26-28
	- 1 Kgs 21:2-4,7-8,11-13,17-18
N.C.: Mark 14:66-72	I Samuel 20:18-42

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

[1] The Book Of Psalms, volume 3, Mikraoth Gedoloth, translation of text – Rashi and other commentaries by Rabbi A.J. Rosenberg.

[2] The ArtScroll Tanach Series, Tehillim, A new translation with a commentary anthologized from Talmudic, Midrashic, and rabbinic sources. Commentary by Rabbi Avrohom Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in collaboration with Rabbi Nosson Scherman.

[3] The Book Of Psalms, volume 3, Mikraoth Gedoloth, translation of text – Rashi and other commentaries by Rabbi A.J. Rosenberg.

[5] Commandments whose reason is not revealed.

[6] By the Reisha Rav, HaGoan Rav Aaron Levine Tz"l

[7] Bible verses will be my modification of the New King James unless otherwise noted

[8] Cf. B’Midbar 35:33-36 Note: Rashi’s comments to this verse - 33 And you shall not corrupt Heb. ולֹא-תַחֲנִיפוּ, you shall not cause it to be wicked, as the Targum [Onkelos] renders, לֹא תְחַיְבוּן, you shall not make sinful."

[9] My translation Cf. Josephus, F., & Whiston, W. (1996, c1987). The works of Josephus : Complete and unabridged. Includes index. (Wars 5.183-184). Peabody: Hendrickson.

[11] The reference speaks of the succession of Kohanim. CF. Neusner, J. (2005). The Babylonian Talmud, A Translation and Commentary (Vol. 5 Yoma). Peabody, MA: Hendrickson Publishers. p. 27

^{^[13]} Neusner, J. (1988). The Mishnah: A new translation (686). New Haven, CT: Yale University Press.

[14] Neusner, J. (1988). The Mishnah: A new translation. New Haven, CT: Yale University Press. p. 681

^{^[17]} Neusner, J. (1988). The Mishnah: A new translation (584). New Haven, CT: Yale University Press.

^{^[18]} Neusner, J. (1988). The Mishnah: A new translation (612). New Haven, CT: Yale University Press.

[19] Please note that I am referring to halahkot inferred only by the present text. This may relate to other halahkot but I will address these inferences when the text demands such attention. When other texts mirror or explicate the present text they will be added as noted below. The present halahkot are inferred by their presence in the Nazarean Codicil as well as Yeshua’s observance of them.