Esnoga Bet Emunah

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Iyar 10, 5767 – April 27/28, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, April 27, 2007 – Candles at: 7:50 PM Friday, April 27, 2007 – Candles at: 5:03 PM

Saturday, April 28, 2007 – Havdalah 8:45 PM Saturday, April 28, 2007 – Havdalah 5:55 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday April 27, 2007 – Light Candles at 7:59 PM Friday, April 27, 2007 – Candles at: 6:49 PM

Saturday, April 28, 2007 – Havdalah 8:57 PM Saturday, April 28, 2007 – Havdalah 7:39 PM

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

Counting of the Omer: Friday Night Omer day 25 – Saturday night Omer day 26

Pesach Sheni – Second Passover – Iyar 14

Tuesday evening May 1 – Omer day 29 - till Wednesday evening May 2 – Omer day 30

For more information please see http://www.betemunah.org/sheni.html

Shabbat	Torah Reading:	Weekday Torah Reading:
כְּמַעֲשֵׂה אֶרֶץ
“K’Ma’Aseh Eretz”	Reader 1 – Vayikra 18:1-5	Reader 1 – Vayikra 19:1-3
“After the doings of the land”	Reader 2 – Vayikra 18:6-8	Reader 2 – Vayikra 19:4-6
“como hacen en la tierra”	Reader 3 – Vayikra 18:9-12	Reader 3 – Vayikra 19:1-8
Vayikra (Lev.) 18:1-30	Reader 4 – Vayikra 18:13-16
Ashlamatah: Jeremiah 10:1-10	Reader 5 – Vayikra 18:17-20
	Reader 6 – Vayikra 18:21-23	Reader 1 – Vayikra 19:9-11
Psalms 82	Reader 7 – Vayikra 18:24-28	Reader 2 – Vayikra 19:12-14
Pirke Abot 6:2	Maftir – Vayikra 18:28-30	Reader 3 – Vayikra 19:9-14
N.C.: Matityahu 15:29 – 16:12	Jeremiah 10:1-10

Roll of Honor:

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

We take this opportunity also to wish Her Excellency Giberet Sarai bat Sarah and family a good trip, traveling mercies, and a safe return to her home.

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

Rashi & Targum Pseudo Jonathan for:

Vayikra (Lev.) 18:1-30

RASHI	TARGUM PSEUDO JONATHAN
1 ¶ Adonai spoke to Moshe, saying.	1 And the Lord spoke with Mosheh, saying:
2 Speak to B’ne Yisrael and say to them I am Adonai, your G-d.	2 Speak with the sons of Israel, and say to them, I am the Lord your God.
3 After the practice of the Land of Egypt in which you have lived, you will not do, and the practice of the Land of Canaan, to which I am bringing you, you will not do and you will not follow their statutes [customs].	3 After the evil work of the people of the land of Mizraim, among whom you have dwelt, you will not do; so likewise, after the evil work of the people of the land of Kenaan, whither I am bringing you, ye will not do, neither will you walk according to their laws;
4 You will fulfill My laws and you will keep My statutes to follow them, I am Adonai, your G-d.	4 but you will perform the orders of My judgments, and observe My statutes to walk in them: I am the Lord your God.
5 You will keep My statutes and My laws which if a man obeys he will live through them; I am Adonai.	5 And you will keep My statutes, and the order of My judgments, which if a man do he will live in them, in the life of eternity, and his portion will be with the just: I am the Lord.
6 Each and every person--- to any of his close kin--- You will not approach to uncover [their] nakedness, I am Adonai.	6 No man, either young or old, will come near to any of the kindred of his flesh to dishonor (their) nakedness by carnality, or by the knowledge of their nakedness. I am the Lord.
7 The nakedness of your father and the nakedness of your mother you will not uncover; she is your mother, you will not uncover her nakedness.	7 The nakedness of your father, or the nakedness of your mother, you will not dishonor. A woman will not lie with her father, nor a man with his mother; she is your mother: you will not discover her nakedness.
8 The nakedness of your father's wife you will not uncover; it is your father's nakedness.	8 The nakedness of your father's wife you will not dishonor, for it is the nakedness of your father.
9 The nakedness of your sister [whether she is] your father's daughter or your mother's daughter; whether she is born in the house, or she is born outside, you will not uncover their nakedness.	9 The nakedness of your sister, the daughter of your father, or the daughter of your mother, (or of her) whom, your father begat by another wife, or of your mother, whom your mother bare by your father or by another husband, you will not dishonor.
10 The nakedness of your son's daughter or your daughter's daughter; you will not uncover their nakedness, for their nakedness is your own.	10 The nakedness of your son's daughter, or the daughter of your daughter, you will not dishonor, because they are as your own nakedness.
11 The nakedness of the daughter of your father's wife who is born to your father; she is your sister, you will not uncover her nakedness.	11 The nakedness of your father's wife's daughter, who has been begotten of your father, she is your sister, you will not dishonor.
12 The nakedness of your father's sister you will not uncover; she is your father's kin.	12 The nakedness of your father's sister you will not dishonor; she is of kin to your father's flesh.
13 The nakedness of your mother's sister you will not uncover, for she is your mother's kin.	13 The nakedness of your mother's sister you will not dishonor; for she is of kin to your mother's flesh.
14 The nakedness of your father's brother you will not uncover. You will not approach his wife, she is your aunt.	14 The nakedness of your father's brother you will not dishonor, nor come near to his wife carnally; she is the wife of your father's brother.
15 The nakedness of your daughter-in-law you will not uncover; she is your son's wife, you will not uncover her nakedness.	15 The nakedness of your daughter‑in‑law you will not dishonor; she is the wife of your son, you will not dishonor her nakedness.
16 The nakedness of your brother's wife you will not uncover; it is your brother's nakedness.	16 The nakedness of your brother's wife you will not dishonor in the life‑time of your brother, or after his death, if he have children; for it is the nakedness of your brother.
17 The nakedness of a woman and her daughter you will not uncover. The daughter of her son and the daughter of her daughter you will not take to uncover her nakedness, they are kin; it is lewdness.	17 The nakedness of a woman and of her daughter you will not dishonor, neither will you take her son's daughter or the daughter of her daughter, to dishonor their nakedness; for they are of kin to her flesh; it is corruption.
18 You will not take a woman and her sister to vex [her] to uncover her nakedness with the other, in her lifetime.	18 Neither will you take a wife in the lifetime of her sister, to aggrieve her by dishonoring her nakedness, over her, all the days of her life.
19 To a woman while in her menstrual impurity, you will not approach to uncover her nakedness.	19 And unto the side of a woman in the time of the separation of her uncleanness you will not draw near to dishonor her nakedness. N
20 With your friend's wife you will not lie carnally, to defile yourself through her.	20 or unto the side of your neighbor's wife will you come to defile her.
21 You will not hand over any of your children to be passed through [the worship of] Molech and you will not defile the Name of your G-d, I am Adonai.	21 And of your offspring you will not give up any to lie carnally with the daughters of the Gentiles, to perform strange worship; nor will you profane the Name of your God: I am the Lord. [JERUSALEM. Neither will ye profane the Name of your God: thus speaks the Lord.]
22 You will not lie with a male [conjugally] as one lies with a woman; it is an abomination.	22 Nor with a male person will you lie as with a woman; it is an abhorrent thing.
23 Together with any animal you will not lie [conjugally] to defile yourself with it. A woman will not stand before an animal to copulate with it; it is defilement.	23 Neither will you lie with any beast to corrupt yourself therewith nor will any woman approach before a beast for evil pleasure; it is confusion.
24 Do not defile yourselves in any one of these [ways], for in all of these [ways] the nations have become defiled [those] that I am driving away from before you.	24 Defile not yourselves by any one of all these; for by all these have the peoples defiled themselves whom I am about to drive away from before you.
25 The land became defiled and I judged its iniquities upon it and the land expelled its inhabitants.	25 And the land has been defiled, and I have visited the guilt upon it, and the land delivers itself of its inhabitants.
26 You will adhere to My statutes and to My laws and not do any of these abominations [both] the native born and the proselyte who resides among you.	26 But you, O` congregation of Israel, observe My statutes, and the order of My judgments, and commit not one of these abominations, neither (you who are) native born, or the strangers who sojourn among you.
27 For all of these abominations were done by the people of the land who came before you and the land became defiled.	27 For these abominable things have been done by the men of the land who have been before you, so that the land has been polluted:
28 [So that] the land not expel you when you defile it as it expelled the nation before you.	28 lest, when you pollute the land, it cast you forth, as it will have delivered itself of the people that were before you. [JERUSALEM. And the land cast you not forth.]
29 For anyone who will do any of these abominations, their souls will be cut off, those who do these things, from among their people.	29 For whoever commits any one of these abominations, the souls who do so will be destroyed from among their people.
30 You will keep my watch that you will not do any of the abominable customs that were done before you and you will not defile yourselves through them. I am Adonai, your G-d.	30 Observe you (then) the keeping of My Word, in being careful to avoid the practice of these abominable rites, which have been practiced in the land before you, and the defilement of yourselves by them: I am the Lord.

Midrash Sifra (Lev.) 18:1-30

CXCIII:I

“The Lord spoke to Moses saying, Speak to the Israelite people and say to them, I am the Lord your God”: I am the Lord, for I spoke and the world came into being. I am full of mercy. I am Judge to exact punishment and faithful to pay recompense. I am the one who exacted punishment from the generation of the Flood and the men of Sodom and Egypt, and I shall exact punishment from you if you act like them.

And how do we know that there was never any nation among all of the nations that practiced such abominations, more than did the Egyptians? Scripture says, “You shall not copy the practices of the land of Egypt where you dwelt.” And how do we know that the last generation did more abhorrent things than all the rest of them? Scripture says, “You shall not copy the practices of the land of Egypt.” And how do we know that the people in the last location in which the Israelites dwelt were more abhorrent than all the rest? Scripture says, “...where you dwelt, you shall not do.” And how do we know that the fact that the Israelites dwelt there was the cause for all these deeds? Scripture says, “You shall not copy... where you dwelt.”

How do we know that there was never a nation among all the nations that did more abhorrent things than the Canaanites? Scripture says, “You shall not copy the practices... of the land of Canaan [to which I am taking you; nor shall you follow their laws].” And how do we know that the last generation did more abhorrent things than all the rest of them? Scripture says, “You shall not copy the practices of the land of Canaan.” And how do we know that the people in the place to which the Israelites were coming for conquest were more abhorrent than all the rest? Scripture says, “. . . to which I am taking you.” And how do we know that it is the arrival of the Israelites that caused them to do all these deeds? Scripture says, “or of the land of Canaan to which I am taking you; nor shall you follow their laws.”

R. Simeon says, “Lo, Scripture says, ‘Who has wrought and achieved this? He who announced the generations from the start — I the Lord who was first and will be with the last as well’ (Is. 41:4). He designated the generation that was guilty, so that the Israelites would come and exact the penalty from them.

R. Yosé the Galilean says, After Scripture treats as of equivalent weight the deeds of the land of Egypt and the deeds of the land of Canaan, the deeds of the land of Canaan and the deeds of the land of Egypt, who is it that the Canaanites had the merit of living in their land forty-seven years? For it is said, [They went up into the Negeb and came to Hebron...] Now Hebron was founded seven years before Zoan of Egypt’ (Num. 13:22). It was as a reward for their paying honor to our father, Abraham, as it is said, ‘Hear us, my lord, you are the elect of God among us’ (Gen. 23:6). They thereby acquired the merit to dwell in their land for forty-seven years.

Rabban Simeon b. Gamaliel says in the name of R. Simeon b. Laqish, Scripture says, [The name of Hebron was formerly Kiriath-arba;] he was the great man among the Anakites. And the land had rest from war (Josh. 14:15). People who honored the righteous/generous man had the merit that the land would have rest for them.

If “You shall not copy the practices of the land of Egypt.. .or of the land of Canaan,” might one think that they are not to build their buildings or plant vineyards as they did? Scripture says, “nor shall you follow their laws”: I have referred only to the rules that were made for them and for their fathers and their fathers’ fathers. And what would they do? A man would marry a man, and a woman would marry a woman, a man would marry a woman and her daughter, a woman would be married to two men. That is why it is said, “nor shall you follow their laws.”

[“My rules alone shall you observe and faithfully follow my laws”:] “my rules”: this refers to laws. “...my laws”: this refers to the amplifications thereof. “...shall you observe”: this refers to repeating traditions. “. . . and faithfully follow”: this refers to concrete deed. “. . . and faithfully follow my laws”: it is not the repetition of traditions that is the important thing but doing them is the important thing.

“You shall keep my laws and my rules, by the pursuit of which man [shall live]”: This formulation of matter serves to make keeping and doing into laws, and keeping and doing into rules.

“...shall live”: in the world to come. And should you wish to claim that the reference is to this world, is it not the fact that in the end one dies? Lo, how am I to explain, “...shall live”? It is with reference to the world to come.

“I the Lord am your God”: faithful to pay a reward.

CXCIV:I

“None of you [shall come near anyone of his own flesh to uncover nakedness; I am the Lord]”:[Since the Hebrew for “none of you” is, “a man, a man,”] why is it that Scripture says, “a man, a man”? It serves to encompass gentiles, who are admonished against incest like Israelites.

“...shall come near...”: What is the point of Scripture [when it switches to the second person, thus, “you will not come near”]? Since Scripture has said, “a man,” one might have thought that only a man is admonished on account of incest with a woman relative. How do I know that a woman is admonished concerning incest with a male relative? Scripture says, “you will not come near,” lo, here covering both [genders].

[The clarification of the language here yields an inclusive result. Gentiles are not to practice incest. Both genders are subject to the rule.]

CXCIV:II

“The Lord spoke to Moses saying, Speak to the Israelite people and say to them, I am the Lord your God”: R. Simeon b. Yohai says, “That is in line with what is said elsewhere: ‘I am the Lord your God [who brought you out of the land of Egypt, out of the house of bondage]’ (Ex. 20:2). Am I the Lord, whose sovereignty you took upon yourself in Egypt? They said to Him, Indeed. Indeed you have accepted My dominion. They accepted my decrees: “You will have no other gods before me.” That is what is said here: ‘I am the Lord your God,’ meaning, ‘Am I the one whose dominion you accepted at Sinai?’ They said to Him, Indeed. Indeed you have accepted My dominion. They accepted my decrees: “You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws.”

R. Ishmael says, The weighty character of the laws against incest is shown by the fact that Scripture begins and ends its presentation of them by invoking the name of the Lord. At the beginning: ‘None of you shall come near anyone of his own flesh to uncover nakedness; I am the Lord.’ And at the end: ‘You shall keep my charge not to engage in any of the abhorrent practices that were carried on before you, and you shall not defile yourselves through them; I the Lord am your God.’ Lo, the weighty character of the laws against incest is shown by the fact that Scripture begins and ends its presentation of them by invoking the name of the Lord.

Rabbi says, It was self-evident to the One who spoke and brought the world into being that in the end they would bear unwillingly the restrictive laws concerning sexual relations. That is why He set the matter forth for them through a decree: ‘I am the Lord, your God.’ Know who it is who makes this decree over you. And so we find that they actually did unwillingly bear the restrictive laws concerning sexual relations. For it is said, ‘Moses heard the people weeping, every clan apart, each person at the entrance of his tent’ (Num. 11:10). So too Malachi says to them, ‘And this you do as well: you cover the altar of the Lord with tears, weeping and moaning, [so that he refuses to regard the oblation any more and to accept what you offer. But you ask, Because of what? Because the Lord is a witness between you and the wife of your youth with whom you have broken faith, though she is your partner and covenanted spouse]’ (Mal 2:13, 14). He said to them, Now this is not your first time! You cried in the time of Moses. They said to Him, Did not One make all, so that all remaining life- breath is His? (Mal. 2:15). Is not the one who created Israel the same one who created the nations? He said to them, ‘And what does that One seek but godly folk?’ (Mal. 2:15). They responded all together, saying, ‘May the Lord leave to him who does this no descendants dwelling in the tents of Jacob and presenting offerings to the Lord of Hosts’ (Mal. 2:12). May such a person leave no descendant among the sages and no one responding among the disciples, and, if he was a present, then no one presenting offerings to the Lord of Hosts. And so Scripture states, ‘One of the sons of Joiada son of the high priest Eliashib was a son-in-law of Sanballat the Horonite; I [drove him away from me]’ (Neh. 13:28).”

Rabbi says, ‘[The Lord spoke to Moses saying,] Speak to the Israelite people and say to them, I am the Lord your God’: Say to them, ‘I too am admonished just as I have spoken to you [Moses], and you have accepted [My rule]. So speak to them so that they will accept it.’

“...and say to them”: lo, this is an admonition to the court.

“I am the Lord your God”: ‘I am Judge to exact punishment and reliable to pay a reward.’

“You shall not copy the practices of the land of Egypt where you dwelt”: Scripture makes the point that the practices of the Egyptians were the most corrupt of those of all peoples, and that place in which Israel dwelt was the most corrupt in the land of Egypt.

“...or of the land of Canaan to which I am taking you”: Now was it not perfectly well-known that they were coming to the land of Canaan? Why does Scripture make this point, saying “or of the land of Canaan to which I am taking you”? But Scripture so makes the point that the practices of the Canaanites were the most corrupt of those of all peoples, and that place to which the Israelites were planning to go was the most corrupt of all.

“You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you”: Scripture thereby treats as analogous the practices of the Egyptians and the practices of the Canaanites. What were the practices of the Canaanites? They were flooded with idolatry, fornication, murder, pederasty, and bestiality. So the practices of the Egyptians were the same. Then why did the Egyptians receive their punishment forty years ahead of the Canaanites? It was as a reward for their paying honor to that righteous/generous man, as it is said, ‘Hear us, my lord, you are the elect of God among us’ (Gen. 23:6), and further: “[The name of Hebron was formerly Kiriath-arba;] he was the great man among the Anakites. And the land had rest from war” (Josh. 14:15).

“. . .nor shall you follow their laws”: Now [in making this inclusive statement,] what is it that Scripture has neglected to say? Has it not already been said, “Let no one be found among you who consigns his son or daughter to the fire, or who is an augur, a soothsayer, a diviner, a sorcerer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead” (Dt. 18:10)? Why then does Scripture say, “nor shall you follow their laws”? It is that you should not follow their customs in matters that are established by law for them, for example, going to their theaters, circuses, and playing fields. R. Meir says, These are forbidden under the rubric of ‘the ways of the Amorites,’ which sages have specified. R. Judah b. Betera says, The meaning is that you should not grow your hair as they do, you should not make your show-fringes long, you should not get a haircut in the manner of their priests. And should you argue, “For them they are laws, for us they are not laws?” Scripture says, “My rules alone shall you observe and faithfully follow my laws: I the Lord am your God.” Still, the impulse to do evil can still quibble and say, “Theirs are nicer than ours”! Scripture says, “You shall keep and do it, for it is your wisdom and your understanding” (Dt. 4:6).

“You shall keep my laws”: This refers to matters that are written in the Torah. But if they had not been written in the Torah, it would have been entirely logical to write them, for example, rules governing thievery, fornication, idolatry, blasphemy, murder, examples of rules that, had they not been written in the Torah, would have been logical to include them. Then there are those concerning which the impulse to do evil raises doubt, the nations of the world, idolators, raise doubt, for instance, the prohibition against eating pork, wearing mixed species, the rite of removing the shoe in the case of the deceased childless brother’s widow, the purification-rite for the person afflicted with the skin ailment, the goat that is sent forth — cases in which the impulse to do evil raises doubt, the nations of the world, idolators, raise doubt. In this regard Scripture says, “I the Lord have made these ordinances, and you have no right to raise doubts concerning them.”

“[My rules alone shall you observe] and faithfully follow [my laws]”: Treat them as principal and do not treat them as peripheral.

“. . . and faithfully follow”: your give and took should be only in them. You should never mix up with them other matters, for instance, you should not say, “I have learned the wisdom of Israel, not I shall learn the wisdom of the nations.” Scripture says, “...and faithfully follow,” You do not have the right to take your leave of them. And so Scripture says, “Tie them over your heart always, bind them around your throat. When you walk it will lead you; when you lie down it will watch over you; and when you are awake it will talk with you” (Prov. 6:21-22). “When you walk it will lead you”: in this world. “... when you lie down it will watch over you”: in the hour of death. “...and when you are awake it will talk with you”: in the age to come. And so Scripture says, “Awake and shout for joy, you who dwell in the dust, for your dew is like the dew on fresh growth, you make the land of the shades to come to life” (Is. 26:19). And might you say, “My hope is lost, my prospects are lost”? Scripture says, “I am the Lord”: I am your hope, I am your prospects, in Me is your trust. And so Scripture says, “Till you grow old, I will be the same; when you turn gray, it is I who will carry; I was the Maker and I will be the Bearer; and I will carry and rescue you” (Is. 46:4). And so Scripture says, “Thus said the Lord, the King of Israel, their redeemer, the Lord of hosts: I am the first and I am the last, and there is no god but me” (Is. 44:6). And further. “Who has wrought and achieved this? He who announced the generations from the start — I the Lord who was first and will be with the last as well” (Is. 41:4).

“You will keep my laws and my rules”: I know only what Scripture has spelled out. How do we know about the other details of the passage? Scripture says, “You will keep my laws and my rules.”

“... by the pursuit of which man will live”: R. Jeremiah says, How do I know that even a gentile who keeps the Torah, lo, he is like the high priest? Scripture says, ‘by the pursuit of which man will live.” And so He says, “And this is the Torah of the priests, Levites, and Israelites,’ is not what is said here, but rather, ‘This is the Torah of the man, O Lord God’ (2 Sam. 7:19). And so He says, ‘open the gates and let priests, Levites, and Israelites will enter it’ is not what is said, but rather, ‘Open the gates and let the righteous/generous nation, who keeps faith, enter it’ (Is. 26:2). And so He says, ‘This is the gate of the Lord. Priests, Levites, and Israelites...’ is not what is said, but rather, ‘the righteous/generous will enter into it’ (Ps. 118:20). And so He says, What is said is not, ‘Rejoice, priests, Levites, and Israelites,’ but rather, ‘Rejoice, O righteous/generous, in the Lord’ (Ps. 33:1). And so He says, It is not, ‘Do good, O Lord, to the priests, Levites, and Israelites,’ but rather, ‘Do good. O Lord, to the good, to the upright in heart’ (Ps. 125:4).” Thus, even a gentile who keeps the Torah, lo, he is like the high priest.

“...by the pursuit of which man will live”: not that he should die by them. R. Ishmael would say, How do you know that if people should say to someone when entirely alone, ‘Worship an idol and do not be put to death,’ the person should worship the idol and not be put to death? Scripture says, ‘by the pursuit of which man will live,’ not that he should die by them. But even if it is in public should he obey them? Scripture says, ‘[You will faithfully observe my commandments; I am the Lord.] You will not profane my holy name, that I may be sanctified in the midst of the Israelite people — I the Lord who sanctify you, I who brought you out of the land of Egypt to be your God, I the Lord’ (Lev. 22:31-32). If you sanctify my name, then I will sanctify My name through you. For that is just as Hananiah, Mishael, and Azariah did. When all of the nations of the world at that time were prostrate before the idol, while they stood up like palm trees. And concerning them it is stated explicitly in tradition: ‘Your stately form is like the palm’ (Song 7:8). ‘I say, let me climb the palm, let me take hold of its branches; [let your breasts be like clusters of grapes, your breath like the fragrance of apples, and your mouth like choicest wine]’ (Ps. 7:9). This day I will be exalted through in the sight of the nations of the world, who deny the Torah. This day I will exact vengeance for them from those who hate them. This day I will resurrect the dead among them.’ “I am the Lord”: “I am Judge to exact punishment and faithful to pay a reward.

CXCIV:III

“None of you shall come near anyone of his own flesh to uncover nakedness; [I am the Lord]”: This is the general principle covering nakedness. “Your father’s nakedness, that is, the nakedness of your mother, you shall not uncover; she is your mother — you shall not uncover her nakedness”: this is the particular specification of the matter. Where you have a general principle followed by a particular specification of the matter, the upshot is this: Covered in the general principle are only the matters made explicit in the particular specification thereof.

Since one is permitted to marry the daughter of the brother of one’s father, and the brother of one’s father is permitted to marry one’s daughter, then I may derive the rule that if he is forbidden to marry the wife of the brother of his father, then the way of the brother of his father should be forbidden to marry his wife. Since one is permitted to marry the wife of his stepson and his stepson is permitted to marry his wife, then I may derive the rule that if he is forbidden to marry the daughter of his stepson, so his stepson will be forbidden to marry his daughter. If then you maintain that view, you have produced rules governing incestuous relations only on the basic of a logic of comparison and contrast. On that account, Scripture says, “None of you shall come near anyone of his own flesh to uncover nakedness; [I am the Lord]”: This is the general principle covering nakedness. “Your father’s nakedness, that is, the nakedness of your mother, you shall not uncover; she is your mother — you shall not uncover her nakedness”: This is the particular specification of the matter. Where you have a general principle followed by a particular specification of the matter, the upshot is this: Covered in the general principle are only the matters made explicit in the particular specification thereof.

“Do not come near a woman during her period of uncleanness to uncover her nakedness”: I know only that one is not to uncover nakedness [having sexual relations with a menstruating woman]. How do I know that one should not draw near? Scripture is explicit: “Do not come near.” I know only that a menstruating woman is subject to the prohibitions of drawing near or of having sexual relations. How do I know that all other woman whom one is prohibited to marry fall under the same rules against drawing near or having sexual relations? Scripture says, “Do not come near... I am the Lord,” faithful to pay a reward.

“Do not defile yourselves in any of those ways”: whether in all of them or in only some of them.

“... for it is by such that the nations”: this refers to the Egyptians “...that I am casting out before you”: this refers to the Canaanites.

“Thus the land became defiled”: This teaches that the land contracts uncleanness on account of these things.

“... and I called it to account for its iniquity”: Once I open the ledger, I immediately collect all that is coming.

“... and the land spewed out its inhabitants”: like a person who vomits up his meal.

“But you must keep”: You are worthy of keeping them, for you opened them. And so Scripture says, “A garden locked is my own, my bride, a fountain locked, a sealed up spring” (Song 4:12).

“...and you must not do any of those abhorrent things”: whether all of them or some of them.

[“neither the citizen nor the stranger who resides among you”:] citizen: lo, that covers a citizen. “...the citizen”: this encompasses wives of citizens. “...stranger”: this refers to a proselyte. “...the stranger”: this encompasses wives of proselytes. “...among you”: this encompasses women and slaves.

“...for all those abhorrent things were done by the people who were in the land before you; and the land became defiled”: this teaches that the land contracted uncleanness on account of these things.

“So let not the land spew you out for defiling it, as it spewed out the nation that came before you”: This teaches that the land is subject to the penalty of exile on account of these things.

“All who do any of those abhorrent things”: whether all of them or only some of them.

“... such persons shall be cut off”: What is the sense of Scripture here? Since reference is made to “a man,” I might suppose that only a man is subject to extirpation on account of a woman. How do I know that a woman is subject to extirpation on account of a man? Scripture says, “persons,” covering both [participants in an incestuous relationship].

“...who do...”: What is the sense of Scripture here? Since Scripture says, “you will not draw near,” might one suppose that people might be liable to extirpation because of merely drawing near? Scripture says, “...who do...,” and not merely who draw near.

“...from their people”: but their people will remain untouched.

“You will keep my charge”: Keep a charge for Me.

“You will keep my charge”: this serves to admonish the court [to enforce the law].

“... not to engage in any of the abhorrent practices that were carried on before you, and you shall not defile yourselves through them”: this teaches that all incestuous relationships are called “uncleanness.”

“... and you shall not defile yourselves through them”: [God says,] “if you become unclean through them, you will be made invalid from following after Me, so what pleasure shall I have in you, when you come liable before Me for destruction?” That is why it is said, “I the Lord am your God.” So Ezra says, “Shall we once again violate Your commandments by intermarrying with these peoples who follow such abhorrent practices? Will You not rage against us till we are destroyed without remnant or survivor? O Lord, God of Israel, You are benevolent, [for we have survived as a remnant, as is now the case. We stand before You in all our guilt for we cannot face You on this account]” (Ezra 9:14-15).

Ketubim Targum Tehillim (Psalms) 82

1. A hymn composed by Asaph. God, His presence abides in the assembly of the righteous/generous who are strong in Torah; He will give judgment in the midst of the righteous/generous judges.

2. How long, O wicked/lawless, will you judge falsely, and lift up the faces of the wicked/lawless forever?

3. Judge the poor and the orphan; acquit the needy and the poor.

4. Save the poor and needy, from the hands of the wicked/lawless deliver them.

5. They do not know how to do good, and they do not understand the Torah, they walk in darkness; because of this, the pillars of the earth’s foundations shake.

6. I said, “You are reckoned as angels, and all of you are like angels of the height.”

7. But truly you will die like the sons of men; and like one of the leaders you will fall.

8. Arise, O Lord, judge all the inhabitants of the earth; for you will possess all the Gentiles.

Ketubim Midrash Tehillim (Psalms) 82

I. A Psalm of Asaph. God stands in the congregation of the mighty; He is a Judge among judges (‘Elohim) (Ps. 82:1). These words are to be considered in the light of Moses’ charge to the judges in Israel: You will not respect persons in judgment for the judgment is God’s (Deut. 1:17). And when Jehoshaphat set up judges in the land, he also said to them: Consider what you do; for you judge not for man, but for the Lord, who is with you in the judgment (2 Chron. 19:6). The judgment is God’s (Deut. 1:17) means that the judges should never say, “We sit alone in judgment,” for the Holy One, blessed be He, says to the judges: “Know you that I sit among you, as is said For I the Lord love judgment (Isa. 61:18). If you push aside the right judgment, you push Me aside, for I said: And I will come near to you to judgment; and I will be a swift witness against ... those that defraud the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me (Mal. 3:5).”

Hence the verse He is a Judge among ‘Elohim is to be read “He is a Judge among judges.” What can ‘Elohim signify except “judges,” as in the verse “The cause of both shall come before the judges (‘Elohim)” (Ex. 22:8)?

II. How long will you judge unjustly? (Ps. 82:2a). For you respect the wicked/lawless; as the end of the verse says, you always respect the persons of the wicked/lawless (ibid.).

Do you really want to give right judgment? Then Defend the poor and fatherless; do justice to the afflicted and needy (Ps. 82:3). Here, Scripture does not say “Have mercy on the afflicted and needy,” but Do justice to the afflicted and needy, that is, “Make just your judgment of him. Say not, because the poor man is fatherless or afflicted, ‘Let what belongs to the rich man be given to him.’ For The earth is the Lord’s and the fullness thereof (Ps. 24:1) and therefore, in giving judgment, if you unjustly take anything away from a rich man and give it to a poor man, you rob Me, for you give to the poor man what belongs to Me. All the earth is Mine, and I meant the rich man to have his riches. Yet you would take away what is his.

III. They know not, neither do they understand (Ps. 82:5): Because men know not how to make precise judgment, the world is shaken, for the verse ends by saying They go about in darkness; all the foundations of the earth are shaken (ibid.).

Though I said: You are godlike beings, and all of you are sons of the Most High (Ps. 82:6), yet the one and only precept I gave Adam, he did not abide by. So I drove him out of the Garden of Eden, and I imposed the decree of death upon him, as is said in the next verse, Nevertheless you will die like Adam, and fall like one of the princes (Ps. 82:7). Here, princes refers to the heavenly princes of whom it is said And it shall come to pass in that day that the Lord will punish the host of the high ones that are on high (Isa. 24:21).

Arise, O God, judge the earth (Ps. 82:8): Remove these mortal judges, and You alone be King and Judge, as is said The Lord will be enthroned for ever: He has established His throne for judgment (Ps. 9:8).

Ashlamatah: Jeremiah 10:1-10

1. Hear the Word which Ha-Shem speaks to you, O house of Israel.

2. So says Ha-Shem, Do not learn the way of the Gentiles; and do not be terrified at the signs of the heavens; for the Gentiles were terrified at them.

3. For the ordinances of the people are vanity. For one cuts a tree out of the forest with the axe, the work of the hands of the craftsman.

4. They adorn it with silver and with gold; they make them strong with nails and hammers, so that it will not wobble.

5. They are like a rounded post, and they cannot speak; carrying they must be carried, because they cannot walk. Do not be afraid of them, for they cannot do evil nor good; it is not with them.

6. There is none like You, O Ha-Shem; You are great, and Your name is great in might.

7. Who would not fear You, O King of nations? For it is fitting to You, because there is none like You among all the wise of the Gentiles, and in all their kingdoms.

8. But they are at once foolish and animal like; their tree is an instruction of vanities.

9. Silver beaten into plates is brought from Tarshish, and gold from Uphaz, the work of the craftsman and the hands of the goldsmith. Violet and purple is their clothing; they are all the works of skillful ones.

10. But Ha-Shem is the true God, He is the living God and the everlasting King. At His wrath the earth will tremble, and the Gentiles will not be able to stand His indignation.

Midrash of Matityahu (Matthew) 15:29-39

¶ Having crossed over Yam Kineret from there, Yeshuah came beside Yam Kineret and went up into a hill.
As he sat there, large congregations came near to him, bringing with them the lame, the maimed, the blind, the dumb, and many others, and they put them down at his feet; and he cared for them,
So that the congregations was amazed beholding “the tongue of the dumb singing jubilantly” (Isaiah 35:6); “the plague of leprosy is healed in the leper” (Leviticus 14:3); “the lame leaping like a deer” (Isaiah 35:6); and “opening blind eyes” (Isaiah 42:6-9); and they recognized and praised and thanked and glorified the God of Israel.

¶ Yeshuah, having called his Talmidim to him, said, “I feel compassion for the congregation because already they have stayed one with me for three days and they have nothing [at all left] to eat and I am not willing to send them away fasting, lest they faint or become exhausted on the way.
And the Talmidim said to him, Where do we have so many loaves in this arid-hill country sufficient to satisfy the congregation?
Yeshuah said to them, “How many loaves do you have?” They replied, “Seven, and a few small fish.”
Then having conveyed to the congregation to sit on the ground,
He took the seven loaves of bread and the fish. Having said the Ha-Motzi (blessing to G-d for the bread), he broke a loaf and gave them to the Talmidim; and the Talmidim distributed them to the congregation.
And they all ate and were satisfied. And they gathered up seven [large] baskets full of the broken pieces that were left over.
Those that dined were four thousand men, not including the women and the children.
Having released the congregation, he boarded the Galil-class boat and came into the borders of Migdal.

¶ And having come near, some of the painted Pharisees and Sadducees testing him, grilled him to teach them a sign (spectacular miracle) from heaven [attesting his divine authority].
And, replying, Yeshuah answered to them, “Painted ones, you say in the evening: ‘Tomorrow will be a clear day because the sky is red.’
Then in the morning you say: ‘Today it will rain because the sky is dark.’ If so, you know the law regarding the appearance of the sky, but you do not know the law regarding the times.
A wicked/lawless and adulterous (unfaithful) seed craves/asks for a sign, but no sign will be given to them except the sign of Yonah the Prophet.” Then he was separated from them and he went away.

¶ When Yeshuah was on the bank of Yam Kineret he told his Talmidim that they should prepare bread. Then he boarded a boat with his Talmidim but his Talmidim forgot and did not bring aboard any bread.
And Yeshuah said to them, “See that you hold of the leaven of the painted Pharisees and of the Sadducees.
And they deliberated among themselves about it, saying, “He is saying this because we did not take loaves of bread, [and we will have to eat their bread].”
And Yeshuah said to them, You are unintelligent, thinking that you have no bread.
Do you still not understand, or remember the five loaves of the five thousand, and how many baskets of leftovers you took!
Or the seven loaves of the four thousand, and how many baskets of leftovers you took!
Therefore, you should understand that I was not speaking of natural bread But rather I am telling you that you should abstain from the leaven of the painted Pharisees and the Sadducees.
Then they discerned the metaphor that he was not saying to hold off the leaven from their bread [except during the days of unleavened bread], but rather to hold off of the teachings of the painted Pharisees and of the Sadducees.

Pirqe Abot

“All Israel have a share in the World to Come, as it is stated: And Your people are all righteous/generous; they will inherit the land forever; they are the branch of My planting, the work of My hands, in which to glorify Me” (Isaiah 60:21).

Pirqe Abot VI:2

Mishnah 2

Rabbi Yehoshua ben Levi said: "Each and every day a Heavenly Voice goes forth from Mount Horeb, proclaiming and saying: 'Woe to the created beings because of [their] affront to the Torah!' For whoever does not occupy himself with Torah is called censured, as it is stated: '[Like] a golden ring in a swine's snout is a beautiful woman who lacks discretion.'

And it is further stated: 'The Tablets were the work of G-d, and the writing was the writing of G-d, charut (engraved) on the Tablets.' Do not read charut but cherut (freedom), for there is no free man except one who occupies himself with the study of Torah.

"And anyone who occupies himself with the study of Torah becomes elevated, as it is stated: 'From Mattanah [the gift] to Nachaliel [the heritage of G-d], and from Nachaliel to Bamot [high places].' "

“A Heavenly Voice goes forth.” (6:2) QUESTION: What kind of voice is a bat-kol?

ANSWER: A bat-kol is a voice which emanates from Heaven. It is a form of communication which is somewhat below prophecy. After the death of the last prophets, a righteous/generous person might still receive Divine messages in the form of a bat-kol- lit. “daughter of a voice.” However, the initial voice emanating from Heaven was not heard, but an echo of it, thus it is called “bat-kol” — “daughter of a voice.”

The reason it is called “bat-kol” — “daughter of a voice” — and not “ben-kol” — “son of a voice” — is that a son can be as strong as his father, but a female (daughter) is weaker. Since this is not the original voice, but a weaker version of it, it is called “bat-kol” — “daughter of the voice.”

In some geography books it is written that naturalists claim that also today there is a constant humming voice in the air around Mount Sinai which sounds like an echo. When Ha-Shem descended upon Mount Sinai to give the Torah, the people heard the voice of Ha-Shem. Perhaps this noise present there today is a “bat kol” — a daughter of a voice — i.e., a voice which was born out of the powerful voice of Matan Torah (the giving of the Torah). Its intention is to remind the Jews of the Torah that was given there to K'lal Yisrael (community of Israel) and that it must be studied and kept up at all times.

Incidentally, regarding the voice that issued from the mouth of Ha-Shem (see Exodus 20:15, Rashi) when He gave the Torah, the Midrash (28:6) states that the voice was unique in that it had no bat kol — echo.

“A Heavenly Voice goes forth.” (6:2) QUESTION: Usually, the stronger the voice, the stronger the echo. Isn't the lack of echo from the voice of Ha-Shem a sign of weakness?

ANSWER: The distance the voice can travel depends on the person's strength. When the voice reaches a wall, it rebounds, producing an echo. The Midrash is implying that the voice of Ha-Shem was so powerful that it penetrated and permeated every person and every physical part of the universe so that there was no echo.

“Each and every day a Heavenly Voice goes forth from Mount Horeb, proclaiming and saying, “Woe to the people because of their affront to the Torah!” (6:2) QUESTION: Who hears this Heavenly Voice?

ANSWER: Mount Horeb is another name for Mount Sinai (Exodus 3:1), where the Jewish people received the Torah and became Ha-Shem's chosen people. Whenever a Jew has an awakening to enhance his observance of Torah and mitzvoth (commandments) or become closer to yiddishkeit (Jewishness), it is through his neshamah (soul), heard the call emanating from Sinai.

“Each and every day a Heavenly Voice goes forth from Mount Horeb.” (6:2) QUESTION: Mount Horeb is another name for Mount Sinai (Exodus 3:1), where the Jewish people received the Torah. According to an opinion in the Talmud (Shabbat 89b), its actual name was Mt. Sinai, but it is called Mount Horeb. Why for this message is the name Horeb used instead of the actual name?

ANSWER: The Talmud (ibid.) says that it acquired the name Horeb because “churbah — ruin — descended upon it for the idolaters.” This can be explained as follows: When Rivkah (Rebecca) was pregnant she was told that she was carrying two regimes and “one regime will become strong from the other.” Rashi explains this with the verse “I will fill myself from the ruins” (Ezekiel 26:2), which implies that Tyre, a city of the descendants of Esav (Esau), was not filled, but from the ruin of Jerusalem (Genesis 25:23). Now, Midrash Rabbah (65:20) relates that the heathens asked Billaam (Balaam) whether he thinks that they can subjugate the Jews. “Go around to their synagogues and schools,” he replied, “and if you find there children with voices uplifted (studying Torah) you cannot subjugate them; if not, you can, for their ancestor assured them: “The voice is the voice of Ya’aqob; and the hands are the hands of Esav”: when the voice of Ya’aqob will go out in the Synagogues and houses of Torah study, Esav (Esau = Rome) has no hands, his might is powerless against them.”

Hence, the Torah we received in Sinai, is the source of our security and through our Torah study the power of Esav (Esau = Rome) is in ruin. However, when Torah is not studied, unfortunately, they are strong and able to ruin us, G-d forbid!

Thus, the Baraita teaches that a voice emanates from Horeb, saying, “If you are asking Oh Master of the world — why are we suffering so bitterly from the nations of the world? The reason is that we have affronted the Torah, and are not engaged in its study. Thus, Mount Horeb from which their ruin was to come, is no longer the source of ruin to them and due to our behavior they are mustering strength to ruin us, G-d forbid!

“Woe to the people because of [their] affront to the Torah.” (6:2) QUESTION: What is meant with “oi” — "woe"?

ANSWER: The Talmud (Sanhedrin 102a) says, “Berit Kerutah Lisefatayim” — “Ha-Shem made a covenant with the lips” — i.e. whatever is pronounced with the lips, even insincerely, comes to pass. Therefore, a person must be careful not to utter bad things. Due to this there are people who make a point of saying “not good” instead of “bad.”

Torah is good, as it says, “I have given you a good teaching” (Proverbs 4:2). For observing it one will be rewarded with everything which is good. For transgressing it one will be punished with the opposite of good. The word “tov” — “good/beneficial” — has the numerical value of seventeen. The word “oi” — “woe” — also has the numerical value of seventeen. The Baraita, not wanting to say, “Ra Lahem Laberiyot” — “It will be bad to the people” — uses the word “oi” — “woe” — to allude that something “woe” — the opposite of good will, G-d forbid, happen!

“For there is no free man except one who occupies himself with the study of the Torah.” (6:2) QUESTION: Why does one who occupies himself with Torah achieve the status of “ben chorin” — “free man”?

ANSWER: Previously (2:17) it was stated, “If there is no wisdom there is no fear of Ha-Shem, and if there is no fear of Ha-Shem, there is no wisdom.” This seems to indicate that fear of Ha-Shem and Torah are interwoven and that an authentic Torah scholar also has fear of Ha-Shem. Where is there an allusion in Torah to their interdependency?

The Luchot — Tablets — were six handbreadths long, six handbreadths wide, and six handbreadths tall (Baba Batra 14a). 6 x 6 x 6 = 216, which is also the numerical equivalent of the word “yir'ah” — “fear.” This is a hint that the one who acquires wisdom of Torah also acquires fear of Ha-Shem.

King Shlomo (Solomon) says that Torah is “Ayelet Ahavim V’Ya'alat Chen” — “A beloved hind inspiring favor” (Proverbs 5:19). Just as a hind remains beloved to her mate, the Torah is most beloved by those who study it (Rashi). The word “chen” — “grace” — has the numerical value of fifty-eight, and when it is added to the two hundred and sixteen, the total is two hundred and seventy-four, which is also the numerical value of “chorin” — “free.”

Ha-Shem refers to every Jew as His “son,” (“My firstborn is Israel,” Exodus 4:22). Hence, the one who occupies himself with Torah, which gives him “yirah” — “fear of Ha-Shem” — and “chen” — “grace” — thus becomes a “ben chorin” — a “son” who has acquired all that is alluded to in the word “chorin.”

The Rabbi’s Private Prophetic Study

In order to give our readers an idea of where we are in Sefer Vayiqra (Book of Leviticus) and where our present Torah Seder fits in, here is a small summary of the whole book of Leviticus.

· Laws regarding the regulations for different types of sacrifice (Leviticus 1-7):

§ Burnt-offerings, meat-offerings, and thank-offerings (Leviticus 1-3)

§ Sin-offerings, and trespass-offerings (Leviticus 4-5)

§ Priestly duties and rights concerning the offering of sacrifices (Leviticus 6-7)

· The practical application of the sacrificial laws, within a narrative of the consecration of Aaron and his sons (Leviticus 8-10)

§ Aaron's first offering for himself and the people (Leviticus 8)

§ The incident in which "strange fire" is brought to the Tabernacle by Nadab and Abihu, leading to their death directly at the hands of God for doing so (Leviticus 9-10)

· Laws concerning purity and impurity (Leviticus 11-16)

§ Laws about clean and unclean animals (Leviticus 11)

§ Laws concerning ritual cleanliness after childbirth (Leviticus 12)

§ Laws concerning tzaraath of people, and of clothes and houses, often translated as leprosy, and mildew, respectively (Leviticus 13-14)

§ Laws concerning bodily discharges (such as blood, pus, etc.) and purification (Leviticus 15)

§ Laws regarding a day of national atonement, Yom Kippur (Leviticus 16)

o Holiness Code (Leviticus 17-26)

§ Laws concerning idolatry, the slaughter of animals, dead animals, and the consumption of blood (Leviticus 17)

§ Laws concerning sexual conduct (including some that are often interpreted as referring to male homosexuality), sorcery, and moloch (Leviticus 18, and also Leviticus 20, in which penalties are given)

§ Laws concerning molten gods, peace-offerings, scraps of the harvest, fraud, the deaf, blind, elderly, and poor, poisoning the well, hate, sex with slaves, self harm, shaving, prostitution, sabbaths, sorcery, familiars, strangers, and just weights and measure (Leviticus 19)

§ Laws concerning priestly conduct, and prohibitions against the disabled, ill, and superfluously blemished, from becoming priests, or becoming sacrifices, for descendants of Aaron, and animals, respectively (Leviticus 21-22)

§ Laws concerning the observation of the annual feasts, and the sabbath, (Leviticus 23)

§ Laws concerning the altar of incense (Leviticus 24:1-9)

§ The case law lesson of a blasphemer being stoned to death, and other applications of the death penalty (Leviticus 24:10-23), including anyone having "a familiar ghost or spirit", a child insulting its parents (Leviticus 20), and a special case for prostitution (burning them alive) (Leviticus 21)

§ Laws concerning the Sabbath and Jubilee years (Leviticus 25)

§ A hortatory conclusion to the section, giving promises regarding obedience to these commandments, and warnings and threats for those that might disobey them, including sending wild animals to devour their children. (Leviticus 26:22)

o Laws concerning the commutation of vows (Leviticus 27)

As can be seen, with chapter 18 of Sefer Vayikra (Book of Leviticus) we have entered into what is called the Holiness Code. Chapter 17 in particular deals with the subjects of laws concerning idolatry, the slaughter of animals, dead animals, and the consumption of blood, and chapter 18 deals with laws concerning sexual conduct. Those who understand the depths of the words in this code beyond their literal meaning and can model their lives according to the principles obvious and hidden in this code, are truly attached to G-dliness, and their lives are beacons in a world of despair seeking happiness everywhere but in Torah.

Questions for Meditation and Discussion

How is our Torah Seder for this week related to Psalm 82?
How is our Ashlamatah related to our Torah Seder?
How are the four paragraphs of the Midrash of Matityahu related to our Torah Seder and to the week which we will start after Shabbat?
Was the feeding of the Four Thousand a normal Pesach (Passover), or a “Pesach Sheni” (Second Passover)? Why or why not?
In what ways are customs and laws related to sexual immorality or morality?
How is Pirke Abot 6:2 related to our Torah Seder?
If someone would ask you as to what is the common thread that binds all these different readings, what would your answer be?

The Rabbi’s Private Prophetic Study

Answers to Questions for Meditation and Discussion

Iyar 10, 5767 – April 27/28, 2007

1. How is our Torah Seder for this week related to Psalm 82?

Our Torah Seder deals primarily with the pagan customs and the laws of proper sexual conduct, however intertwined in this section we find somehow an apparent unrelated key verse: “You will keep My statutes and My laws which if a man obeys he will live through them; I am Ha-Shem” [Lev. 18:5]. This verse, formed the core thought after which Psalm 82 was c`omposed.

Psalm 82 starts by saying: “God stands in the assembly of the mighty; He judges in the midst of the gods [Elohim = G-d, gods, judges].” Since true justice is the consequence of a man or group of men obeying G-d’s statutes and laws, then the Torah Judges, have as its main aim to prolong life in an orderly fashion in accordance with G-d’s Laws. And Statutes. This verse also means that whatever rulings and interpretations of Scripture Torah Judges make, they are considered as G-d’s very own judgments as it is written: “He judges in the midst of the gods [Elohim = G-d, gods, judges].”

Please note how G-d sees His human Torah Judges:

“I have said, You are gods [Elohim], and all of you are sons of the Most High” (Psalm 82:6)

To which the Targum gives the meaning:

“I said, “You are reckoned as angels, and all of you are like angels of the height.”

And in verse 7:

“like one of the princes”

G-d will surely one day Judge and pour out His wrath on all Anti-Nomians and all who mocked, disobeyed, and taught others to disregard what human Torah Judges (i.e. Rabbis/Hakhamim) teach. Great will their sorrow be for their actions and words against G-d’s Elohim, His Juges, His angels, His princes.

A question still arises as to why is this principle: “You will keep My statutes and My laws which if a man obeys he will live through them; I am Ha-Shem” [Lev. 18:5] enmeshed in the admonitions not to imitate pagan customs and the laws regarding proper sexual relationships. One of the reasons for this is that anything outside the parameter of G-d’s laws and the judgments set by His Torah judges [Elohim] lies in the realm of pagan customs and licentiousness, and since these are acts of rebellion and defiance against the Sovereignty of G-d, they are well placed within the chapter dealing with immorality and the prohibition to imitate or mold oneself after pagan customs.

This is clearly amplified by Hakham Shaul in his discourse in Romans:

“For I am not ashamed of the traditions of Messiah, for it is [the] power of God to salvation to every [one] believing, by [the] Jew first and then by [the] Greek. For [the] justice of God is revealed in it from faithful obedience to faithful obedience, just as it has been written, “But the [one] righteous/generous by faithful obedience will live [or, the righteous/generous will live by faithful obedience]." [Lev. 18:5; Hab 2:4] For the wrath of God is revealed from heaven upon all impiety [or, ungodliness] and injustices of people, [upon] the ones suppressing the truth [i.e. Torah – cf. Psalm 119:142] in injustice. For this reason, the [thing] known of God is revealed among [or, within] them, for God revealed [it] to them. For from [the] creation of [the] world His invisible [attributes] are plainly seen, being understood by the [things] made, both His eternal power and divinity, so that they are without excuse. For this reason, having known God, they did not glorify [Him] as God nor did they give thanks, but they were given over to deception in their thought processes [or, they became futile in their speculations], and their foolish heart [fig., mind,] was darkened. Professing to be wise, they were made fools, and exchanged the glory of the incorruptible God for a likeness of an image of corruptible people and of birds and of four-footed animals and of reptiles. And so God also gave them over in the lusts of their hearts to impurity [or, immorality], to the dishonoring of their bodies among themselves; who exchanged the truth of God [i.e. Torah – cf. Psalm 119:142] for the lie [or, changed the truth of God into a lie], and worshipped and sacredly served the creation rather than the One having created, who is blessed into the ages [fig., forever]. So be it!” [Romans 1:16-25]

Two other important observations with regards to the verse of Lev. 18:5 need to be reiterated here.

a) “You will keep My statutes and My laws which if a man obeys …” The Hebrew for “a man” in this verse is “Ha-Adam,” and therefore, does not only bind this obligation upon the Israelites and the Jewish people, but upon all humanity whether Jewish or Gentile!

b) “…which if a man obeys he will live through them; I am Ha-Shem.” As Keil and Delitzch observe: “The man who does them (the ordinances of Ha-Shem) will live (gain true life) through them” (see at Exo_1:16 and Gen_3:22). And Wesley comments here:

“He will live in them” - Not only happily here, but eternally hereafter. This is added as a powerful argument why they should follow God's commands, rather than men’s examples, because their life and happiness depend upon it. And though in strictness, and according to the covenant of works they could not challenge life for so doing, except their obedience was universal, perfect, constant and perpetual, and therefore no man since the fall could be justified by the law, yet by the covenant of grace this life is promised to all that obey God's commands sincerely.”

How is our Ashlamatah related to our Torah Seder?

Jeremiah 10:2-3, starts by saying:

“So says Ha-Shem: Do not learn [from] the way of the Gentiles; and do not be terrified at the signs of the heavens; for the Gentiles were/are terrified at them. For the ordinances of the people (i.e. of the Gentiles) are vanity.”

The correlation with the Torah Seder is not only with Lev. 18:3 –

“You will not do according to the doings of the land of Egypt in which you lived; and you will not do according to the doings of the land of Canaan to which I am bringing you; nor will you walk in their statutes.”

But also and equally important to Lev. 18:21 –

“And you will not give your seed to pass them through to Molech, nor will you pollute the name of your God; I am Ha-Shem [your absolute Sovereign].”

The admonition here goes beyond adopting the laws and customs of the Gentiles, but even more important is the admonition to not send our children and youth to learn whatever in halls of education controlled by Gentiles. Any Jew or Gentile of good will who sends his children or youth to Gentile Schools or Colleges has delivered his sons/daughters to Molech, and therefore has denied the faith and committed a great idolatrous act, denied the validity of G-d’s laws, committed treason against G-d and His Holy people, and violated the trust that G-d gave him with his children.

How are the four paragraphs of the Midrash of Matityahu related to our Torah Seder and to the week which we will start after Shabbat?

a) Matityahu 15:29-31

The key operative text is:

“So that the congregations was amazed beholding “the tongue of the dumb singing jubilantly” (Isaiah 35:6); “the plague of leprosy is healed in the leper” (Leviticus 14:3); “the lame leaping like a deer” (Isaiah 35:6); and “opening blind eyes” (Isaiah 42:6-9); and they recognized and praised and thanked and glorified the God of Israel.”

Notice that these healings came as a consequence of a renewal of the covenant by which these people came in close contact with the Torah (Written and Oral) made flesh, accepting the laws, statutes and commandments of G-d, as the verse concludes: “and they recognized and praised and thanked and glorified the God of Israel.”

“the tongue of the dumb singing jubilantly” – the praise of G-d and His Laws (the Psalms)

“the plague of leprosy is healed in the leper” – no more Lashon HaRa (evil speech/defamation) particularly against G-d’s human Torah Judges.

“the lame leaping like a deer” – quick and running to the study of, obey and perform G-d’s Mitzvoth (commandments).

“opening blind eyes” – understanding the vital importance and urgent necessity to study and observe G-d’s Mitzvoth (commandments).

Thus linking with: “You will keep My statutes and My laws which if a man obeys he will live through them; I am Ha-Shem” [Lev. 18:5]

b) Matityahu 15:32-39

The key operative text here is:

“Yeshuah, having called his Talmidim to him, said, “I feel compassion for the congregation because already they have stayed one with me for three days and they have nothing [at all left] to eat and I am not willing to send them away fasting, lest they faint or become exhausted on the way.”

Notice that Leviticus 18:5 soes not say: “he will die through them” but it rather says “he will live through them.” Compassion (Hebrew: Rachamim) is a key and necessary ingredient in the observance of the Mitzvoth (commandments).

c) Matityahu 16:1-4

The key operative text here is:

“A wicked/lawless and adulterous (unfaithful) seed craves/asks for a sign, but no sign will be given to them except the sign of Yonah the Prophet.” Then he was separated from them and he went away.”

This is related to the laws against sexual immorality (a metaphor for being unfaithful to G-d and His Elohim (human Torah Judges) in Lev. 18, as well as a reference to the Ashlamatah in Jeremiah 10:2 –

“… and do not be terrified at the signs of the heavens; for the nations were/are terrified at them.”

d) Matityahu 16:5-12

The key operative text here is:

“Then they discerned the metaphor that he was not saying to hold off the leaven from their bread [except during the days of unleavened bread], but rather to hold off of the teachings of the painted Pharisees and of the Sadducees.”

Every year before Passover Jews clean extremely well their homes and belongings and dispose of all leaven. Now this is very good, but the command to get rid of leaven before Passover must not only be understood in its literal sense! The command also has a metaphorical sense – i.e to get rid of all pseudo piety, and the doctrines of the Saducess (Sola Scriptura), and Painted Pharisees (oblige others but do not do themselves, or put heavy burdens which the majority of Jewish people and its Torah Sages have never imposed).

Was the feeding of the Four Thousand a normal Pesach (Passover), or a “Pesach Sheni” (Second Passover)? Why or why not?

This is obviously a Pesach Sheni (Second Passover) since it is very near to another section that celebrates a Passover. Recall that we had a celebration of Passover in Matityahu 14:15-21. Now Matityahu 15:32-39 is too close to 14:15-21 for a whole year to have elapsed between these two passages. The only way to logically follow Matityahu’s chronology of events is to consider 15:32-39 as a Pesach Sheni (Second Passover) and which by the way matches our calendar readings as this week we celebrate Pesach Sheni (Second Passover). Again this shows the precision of the Septennial Torah readings cycle as understood and followed by Matityahu in his Midrash way of writing.

In what ways are customs and laws related to sexual immorality or morality?

The matter boils down as to who is sovereign – our Torah Sages as “angels of the Most High” or the Gentiles, our Torah Sages as Elohim (G-d like beings) or Kelvin Klein, Levi Strauss, or any other fashion designer. This does not mean that we are to clothe ourselves in rags but in-modest clothes that are forbidden by the majority of our Torah Sages should be avoided like a plague, as it is written: “So says Ha-Shem: Do not learn [from] the way of the Gentiles” (Jeremiah 10:2). And he/she who disobeys this admonition will in then practice immorality as Hakham Shaul admonishes:

“For this reason, having known God, they did not glorify [Him] as God nor did they give thanks, but they were given over to deception in their thought processes [or, they became futile in their speculations], and their foolish heart [fig., mind,] was darkened. Professing to be wise, they were made fools, and exchanged the glory of the incorruptible God for a likeness of an image of corruptible people and of birds and of four-footed animals and of reptiles. And so God also gave them over in the lusts of their hearts to impurity [or, immorality], to the dishonoring of their bodies among themselves; who exchanged the truth of God [i.e. Torah – cf. Psalm 119:142] for the lie [or, changed the truth of God into a lie], and worshipped and sacredly served the creation rather than the One having created, who is blessed into the ages [fig., forever]. So be it!” [Romans 1:21-25]

How is Pirke Abot 6:2 related to our Torah Seder?

Pirke Abot VI:2 satrts by saying:

“Rabbi Yehoshua ben Levi said: "Each and every day a Heavenly Voice goes forth from Mount Horeb, proclaiming and saying: 'Woe to the created beings because of [their] affront to the Torah!' For whoever does not occupy himself with Torah is called censured, as it is stated: '[Like] a golden ring in a swine's snout is a beautiful woman who lacks discretion.’”

Note that the Mishnah does not say “Woe to the Jews” or “Woe to the Israelites” but rather “'Woe to the created beings because of [their] affront to the Torah!”

This accords with Leviticus 18:5 – ““You will keep My statutes and My laws which if a man obeys …” And as we noted above, the Hebrew for “a man” in this verse is “Ha-Adam,” and therefore, does not only bind this obligation upon the Israelites and the Jewish people, but upon all humanity whether Jewish or Gentile!

The Laws of G-d and the judgments of the Torah Sages of Israel are UNIVERSAL and bind all men, whether they like it or not, and this in essence is the message of King Yeshuah the Messiah of Israel written in blood, sweat and tears.

If someone would ask you as to what is the common thread that binds all these different readings, what would your answer be?

When understood properly no one can summarize all these reading so succincyly and coherently as Hakham Shaul in Romans 1:21-25 –

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai