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 17, 5767 – May 4/5, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, May 4, 2007 – Candles at: 7:54 PM Friday, May 4, 2007 – Candles at: 4:57 PM

Saturday, May 5, 2007 – Havdalah 8:50 PM Saturday, May 5, 2007 – Havdalah 5:50 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday May 4, 2007 – Candles at 8:05 PM Friday, May 4, 2007 – Candles at: 6:48 PM

Saturday, May 5, 2007 – Havdalah 9:03 PM Saturday, May 5, 2007 – Havdalah 7:38 PM

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

Counting of the Omer: Friday Night Omer day 32 – Saturday night Omer day 33

Lag BaOmer – 33^rd day of the Omer – Iyar 18

Hakham’s Birthday

Saturday evening May 5 - Omer 33 - till Sunday evening May 6 – Omer day 34

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

Shabbat	Torah Reading:	Weekday Torah Reading:
קְדֹשִׁים תִּהְיוּ
“Q’doshim Tih’yu”	Reader 1 – Vayikra 19:1-3	Reader 1 – Vayikra 19:23-25
“Holy you are”	Reader 2 – Vayikra 19:3-5	Reader 2 – Vayikra 19:26-28
“Santos sois”	Reader 3 – Vayikra 19:6-8	Reader 3 – Vayikra 19:23-28
Vayikra (Lev.) 19:1-22	Reader 4 – Vayikra 19:9-11
Ashlamatah: Isaiah 4:3 – 5:5, 16	Reader 5 – Vayikra 19:12-14
	Reader 6 – Vayikra 19:15-17	Reader 1 – Vayikra 19:28-30
Psalms 83	Reader 7 – Vayikra 19:17-19	Reader 2 – Vayikra 19:30-32
Pirke Abot VI:3	Maftir – Vayikra 19:20-22	Reader 3 – Vayikra 19:28-32
N.C.: Matityahu 16:13-20	Isaiah 4:3 – 5:5, 16

Roll of Honor:

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

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

Rashi & Targum Pseudo Jonathan for:

Vayikra (Lev.) 19:1-22

RASHI	TARGUM PSEUDO JONATHAN
1 ¶ Adonai spoke to Moshe, saying:	1 And the Lord spoke with Mosheh, saying:
2 Speak to the entire congregation [of] Bnei Yisroel and say to them: You will be holy, for I, Adonai, your G-d, am holy.	2 Speak with the whole congregation of the sons of Israel, and say to them: You, will be holy, for I the Lord your God am Holy.
3 A man---you will fear his mother and father and keep My Sabbaths, I am Adonai, your G-d.	3 Let every man revere his mother and his father, and keep the days of My Sabbaths: I am the Lord your God.
4 Do not turn to the idols and do not make molten gods for yourselves, I am Adonai, your G-d.	4 Go not astray after the worship of idols, nor make gods for yourselves that are molten: I am the Lord your God.
5 When you slaughter a peace-offering to Adonai, you will slaughter it to be acceptable for you.	5 And when you sacrifice the consecrated victims before the Lord, you will make the sacrifice acceptable.
6 On the day that it is slaughtered it may be eaten and on the next day. Whatever is left over by the third day will be burned in fire.	6 On the day that it is sacrificed you may eat of it, and on the day following; but what remains on the third day will be burned with fire.
7 And if it should be eaten at all on the third day it is an abomination, it will not be favorably accepted.	7 But if it be indeed eaten on the third day, it is profaned, and will not be accepted.
8 Whoever eats from it will bear his iniquity, for the sacred [things] of Adonai he has defiled. That [person's] soul will be cut off from its people.	8 And he who eats it will receive (the penalty of) his sin; for he has profaned the holy of the Lord, and that man will be destroyed from among his people.
9 When you will reap the harvest of your land, you will not completely reap a corner of your field, and the gleanings of your harvest you will not gather.	9 And in the time that you reap the harvest of your land you will not finish one corner that is in the circuit of your field, and the (full) ingathering of thy harvest you will not collect.
10 You will not glean your vineyard, and the fallen grapes of your vineyard, you will not gather. For the poor and the proselyte you will leave them, I am Adonai, your G-d.	10 Neither may you shake out your vines; (the whole of) their bunches, and the remnant of your vines you will not gather: you will leave them for the poor and for the strangers at the time of their collection: I am the Lord your God. [JERUSALEM. And when you reap the harvest of your land, you will not altogether finish gathering what is in your fields, and the (full) collection of your harvest you will not gather in; neither shake your vines of all their clusters, nor collect the fallen grapes of your vines.]
11 You will not steal. You will not deny [a rightful claim] and each one of you will not lie to each other.	11 Sons of Israel, My people, you will not steal, nor prevaricate, nor do fraudulently one man with his neighbor.
12 You will not swear falsely by My Name profaning the Name of your G-d, I am Adonai.	12 Sons of Israel, My people, let no one of you swear by My Name in vain, to profane the Name of your God: I am the Lord.
13 You will not withhold the wages of your fellow [Jew] and you will not rob. It will not remain overnight, the wages of a day-laborer, keeping it in your possession until morning.	13 You will not be oppressive (hard) upon your neighbor, nor take away by force, nor let the hire of the hireling be remaining all night at your side until the morning.
14 You will not curse a deaf person and before a blind person you will not place a stumbling-block; you will fear your G-d, I am Adonai.	14 You will not curse one who hears not, nor set a stumbling‑block before the blind, but will fear your God: I am the Lord.
15 You will not commit injustice in judgement, you will not favor a poor man and you will not show honor to a powerful man. With righteousness will you judge your fellow [Jew].	15 You will not act falsely in the order of judgment neither accept the face of the poor, nor honor the face of the great but in truthfulness will you judge your neighbor.
16 Do not be a tale-bearer among your people. You will not stand idly by [when] the blood (life) of your fellow [is in danger]. I am Adonai.	16 You will not go after the slanderous tongue, which is cruel as a sword that kills with its two edges in uttering false accusations to afflict your people. You will not hinder the acquittal of your neighbor in witnessing against him in the judgment: I am the Lord. [JERUSALEM. My people of the house of Israel, follow not the slanderous tongue against your neighbor, nor be silent about your neighbor's blood, what time in the judgment you know the truth: so speaks the Lord.]
17 You will not hate your brother in your heart; You will certainly rebuke your friend; [but] you will not bear a sin on his account.	17 Speak not bland words with your lips, having hatred to your brother in your hearts; but reproving you will reprove your neighbor; and though it make you ashamed, you will not contract sin on account of him.
18 You will not take revenge or bear a grudge against the children of your people. You will love your fellow [Jew] as yourself, I am Adonai.	18 Be not revengeful, nor cherish animosity against the children of your people; but you will love your neighbor himself, as that though there be (cause of) hatred with you, you may not do (evil) to him: I am the Lord.
19 Keep My statutes; Do not cross-breed your animals with different species. Do not sow your field with a mixture of different seeds. A garment that contains shatnez [a forbidden mixture of linen and wool] you will not wear.	19 You will keep My statutes. Your cattle will not be made to gender with various kinds, neither sow your field with mixed seeds, nor put upon you a garment of divers materials, (as) wool and linen.
20 If a man lies with a woman in a conjugal manner, and she is a maid-servant designated for a [specific] man and she has certainly not been redeemed, or her freedom was not given to her; there will be an investigation they will not be put to death, for her freedom was not given to her.	20 And if a man lie carnally with a woman, and she be an (Israelite) handmaid (about to be) made free, and betrothed to a free man, but her redemption not altogether completed by (the payment of) the money, or the written instrument of liberation not having been given to her, let inquisition be made for judgment: she is liable to be chastised, but he is not. But it shall not be considered a matter of putting to death, because she was not altogether free. (Deut. xxii. 22‑24.) [JERUSALEM. They have rebelled, they are guilty.]
21 He will bring his guilt-offering to Adonai, to the entrance of the Tent of Meeting, a guilt-offering-ram.	21 And the man who lay with her must bring his trespass offering to the door of the tabernacle of ordinance, a ram for a trespass offering.
22 The Kohen will atone for him with the guilt-offering-ram before Adonai for the sin which he committed and he will be forgiven for the sin which he committed.	22 And the priest will make atonement with the ram of his trespass offering before the Lord, for his sin that he has sinned; and the sin that he has sinned will be forgiven.

Midrash Tanhuma (Lev.) 19:1-22

7.1 Leviticus 19:lff., Part I

(Lev. 19:1-2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: YOU SHALL BE HOLY, [BECAUSE I, THE LORD YOUR GOD, AM HOLY]. This text is related (to Is. 5:16): THE LORD OF HOSTS HAS BEEN EXALTED THROUGH JUSTICE, AND THE HOLY GOD HAS BEEN SANCTIFIED THROUGH HOLINESS. When did the Holy One become exalted in his world?’ When He brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13): THE LORD STANDS UP TO PLEAD A CAUSE, AND RISES TO JUDGE PEOPLES. It also says (in Dan. 7:9): I LOOKED UNTIL THRONES WERE SET IN PLACE <or THROWN DOWN> (remiw) [The Aramaic word can mean both WERE SET IN PLACE and WERE THROWN DOWN, The former meaning better fits the biblical context; but one of the midrashic interpretations given here requires the latter meaning]. What is the meaning of THRONES (in the plural)? Were there a lot of thrones, when <there is> that which is written (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE (in the singular)? What is the meaning of THRONES? R. Jose the Galilean and R. Aqiva differed. One said: THRONES denotes the throne plus its hypopodion [The Greek word means “footstool”] {i.e., its footstool}; and the other said: These are thrones that belong to the nations of the world, since the Holy One is going to throw them down, as stated (in Hag. 2:22): THEN I WILL THROW DOWN THE THRONE<S> OF KINGDOMS, AND DESTROY THE KINGDOMS OF THE GENTILES. You know [for yourself] that this is so. “Thrones were set up,” is not written here (in Dan. 7:9), but THRONES WERE THROWN DOWN. Thus it is written (in Exod. 15:1 or 21): THE HORSE AND HIS RIDER HE HAS THROWN (rt.: RMH) INTO THE SEA. <Our> masters say: What is the meaning of THRONES? In the age to come the Holy One will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One will be sitting with them like the president of the court (Av Bet Din). Then they shall judge the peoples of the world, as stated (in Is. 3:14): THE LORD WILL COME IN JUDGMENT ALONG WITH THE ELDERS OF HIS PEOPLE AND THEIR PRINCES (Exod. R. 5:12; see Wisdom 3:8; I Enoch 38:5; 48:9; I Corinthians 6:2.). “Against the elders of his people” is not written here, but ALONG WITH THE ELDERS <OF HIS PEOPLE>. <Scripture> is teaching that the Holy One will sit along with the elders and princes of Israel to judge the nations of the world. And which <thrones> are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5): THERE STOOD THE THRONES OF JUDGMENT, THRONES OF THE HOUSE OF DAVID. R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), <who spoke> in the name of R. Reuben: If you say: When thrones stand there for judgment, they are thrones of the house of David. Then what is <the meaning of> (Dan. 7:9): AND THE ANCIENT OF DAYS TOOK HIS SEAT? That he sits among them like the president of the court, and with them he judges the Gentiles. It is therefore written (ibid.): UNTIL THRONES WERE SET IN PLACE. What is the meaning of (ibid., cont.): AND THE HAIR OF HIS HEAD WAS LIKE CLEAN WOOL? When the Holy One cleanses himself from the nations of the world (& Cf. the parallel in the traditional Midrash Tanhuma, Lev. 6:11 (Jerusalem: Eshkol, nd.), which reads: “The Holy One cleanses himself from the worshipers of idols”), he gives them compensation for the easy commandments which they have observed in this world. <He does so> in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32): AND WHAT WILL HE ANSWER THE ANGELS OF [mal’akhe - In the biblical context, the word should be rendered as “messengers of,” but the midrash interprets the passage eschatologically] A <GIVEN> NATION? THAT THE LORD HAS ESTABLISHED ZION, AND IN IT THERE WILL THE AFFLICTED OF HIS PEOPLE TAKE REFUGE. Then he immediately renders the judgment against them. At that time the Holy One becomes exalted in his world, as stated (in Is. 5:16): THE LORD OF HOSTS IS EXALTED IN JUDGMENT, [AND THE HOLY GOD IS SANCTIFIED IN JUSTICE]. What is the meaning of (ibid.): THE LORD OF HOSTS IS EXALTED IN JUDGMENT? That he is sanctified in his world in justice, because he teaches concerning Israel what is stated (in Is. 63:1): I SPEAK IN JUSTICE. The Holy One said to Israel: I am sanctified in you, as stated (in Is. 29:23): FOR WHEN <JACOB> SEES HIS CHILDREN IN HIS MIDST, THE WORK OF MY HANDS, THEY WILL SANCTIFY MY NAME; YES, THEY WILL SANCTIFY THE HOLY ONE OF JACOB. ... And so it says (in Is. 49:3): ISRAEL IN WHOM I WILL BE GLORIFIED. So you are sanctified in me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2): [SO YOU WILL SANCTIFY YOURSELVES] AND BE HOLY, BECAUSE I AM HOLY.

7.2 Leviticus 19:lff., Part II

Another interpretation (of Lev. 19:2:) YOU WILL BE HOLY. The Holy One said to Israel: Before I created my world, the ministering angels praised My name through You and sanctified Me through you by saying (in I Chron. 16:36): BLESSED IS THE LORD GOD OF ISRAEL FROM EVERLASTING TO EVERLASTING. When the first Adam was created, the angels said: Sovereign of the World, is this the one in whose name we are praising you? He told them, [No]. This person is a thief, since it is stated (of him in Gen. 3:17): <BECAUSE YOU OBEYED YOUR WIFE AND> ATE OF THE TREE ABOUT WHICH I COMMANDED YOU, <SAYING: DO NOT EAT OF IT. CURSED IS THE LAND BECAUSE OF YOU>. <When> Noah came, they said to him (i.e., to the Holy One): Is this the one? He told them, [No]. This person is a drunkard, since it is stated (of him in Gen. 9:21): THEN HE DRANK OF THE WINE AND BECAME DRUNK. ... <When> Abraham came, they said to him: Is this the one? He told them: This is a stranger/convert (ger). <When> Isaac came, they said to him: Is this the one? He told them: This one loves my enemy, as stated (in Gen. 25:28): NOW ISAAC LOVED ESAU. When Jacob came, they said to him: Is this the one? He told them, Yes, for so it says (in Gen. 35:10): GOD SAID TO HIM: YOUR NAME WILL NO LONGER BE JACOB, BUT YOUR NAME WILL BE ISRAEL. ... So all Israel was called by his name. At that time the Holy One, Blessed be He, sanctified them because of His name, as stated (in Is. 49:3): ISRAEL, IN WHOM I WILL BE GLORIFIED. The Holy One said to him: Since you were sanctified for My name before I created my world, Be holy as I am holy. It is so stated (in Lev. 19:2:) YOU WILL BE HOLY, BECAUSE I, THE LORD YOUR GOD, AM HOLY. To what is the matter comparable? To a king who betrothed a wife. He said to her because you have been betrothed (literally: sanctified) to my name, I am a king and you, a queen. Just as it (i.e., my name) is an honor for me, so it is an honor for you. Why? Because you are my wife. Thus the Holy One said to Moses. Go and sanctify (i.e., go and betroth) Israel, as stated (in Exod. 19:10): GO UNTO THE PEOPLE AND SANCTIFY (rt.: QDSh) THEM TODAY AND TOMORROW. {The Holy One sanctified them} [He sanctified them. The Holy One came] and said to them (in Exod. 19:6): BUT YOU WILL BE FOR ME A KINGDOM OF PRIESTS, A HOLY (rt.: QDSh) NATION. Why? (Lev. 19:2:) BECAUSE ... I AM HOLY. And you also will be sanctified (rt.: QDSh) just as you have sanctified Me, as stated (in Lev. 19:2) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: YOU WILL BE HOLY (rt.: QDSh). ... The Holy One said unto them: If you are worthy, you will be called a congregation of saints (rt.: QDSh); <if> you are unworthy, you will be called an evil congregation … (Numb 14:27:) HOW LONG WILL THIS EVIL CONGREGATION...?

7.3 Leviticus 19: 1ff., Part III

(Lev. 19:2:) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL. What reason did he have to speak this parashah in an assembly? Why did he not say: SPEAK UNTO THE CHILDREN OF ISRAEL, as in the rest of the parashiot, rather than <SPEAK> UNTO THE WHOLE CONGREGATION <OF THE CHILDREN OF ISRAEL>? Because all of the <Ten> Commandments are included within it. How?

In the Commandments it is written (in Exod. 20:2 = Deut. 5:6): I <AM> THE LORD YOUR GOD; and here (in Lev. 19:2): I <AM> THE LORD YOUR GOD.
In the Commandments it is written (in Exod. 20:3 = Deut. 5:7): YOU SHALL HAVE NO <OThER GODS BESIDE ME>; and here (in Lev. 19:4): DO NOT TURN UNTO IDOLS.
In the Commandments it is written (in Exod. 20:7 = Deut. 5:11): YOU SHALL NOT TAKE <THE NAME OF THE LORD YOUR GOD IN VAIN>; and here (in Lev. 19:12): YOU SHALL NOT SWEAR FALSELY BY MY NAME.
In the Commandments it is written (in Exod. 20:8; cf. Deut. 5:12): REMEMBER [THE SABBATH DAY]; and here it is written (in Lev. 19:3): YOU SHALL KEEP MY SABBATHS.
In the Commandments it is written (in Exod. 20:12 Deut. 5:16); HONOR YOUR FATHER AND YOUR MOTHER; and here it is written (in Lev. 19:3, cont.): YOU EACH SHALL FEAR HIS MOTHER AND HIS FATHER.
In the Commandments it is written (in Exod. 20:13 = Deut. 5:17): YOU SHALL NOT MURDER; and here it is written (in Lev. 19:16): YOU SHALL NOT STAND OVER THE BLOOD OF YOUR NEIGHBOR.
In the Commandments it is written (in Exod. 20:13 [14] = Deut.5:17): YOU SHALL NOT COMMIT ADULTERY; and here it is written (in Lev. 19:2): YOU SHALL BE HOLY.
In the Commandments it is written (in Exod. 20:13 [15] = Deut. 5:17): YOU SHALL NOT STEAL; and here it is written (in Lev. 19:11): YOU SHALL NOT STEAL.
In the Commandments it is written (in Exod. 20:13 [16] = Deut. 5:17): YOU SHALL NOT BEAR <FALSE WITNESS AGAINST YOUR NEIGHBOR>; and here it is written (in Lev. 19:16): YOU SHALL NOT GO AROUND AS A SLANDERER AMONG YOUR PEOPLE
In the Commandments it is written (in Exod. 20:14 [17] Deut. 5:18): YOU SHALL NOT COVET; and here it is written (in Lev. 19:13): YOU SHALL NOT OPPRESS YOUR NEIGHBOR, AND YOU SHALL NOT ROB HIM.

Here is [why the Holy One told him to speak this parashah in an assembly.] Because all of the <Ten> Commandments are included within it. It is therefore stated (in Lev. 19:2): SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL.

7.4 Leviticus 19: 1ff., Part IV

[Another interpretation (of Lev. 19:2:) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL,] <AND SAY UNTO THEM:> YOU SHALL BE HOLY, BECAUSE <, THE LORD YOUR GOD,> AM HOLY. The Holy One said to them: Be holy just as I am holy in every respect.” See what is written (in Josh. 24:19): FOR HE IS A HOLY GOD (in the plural - The words, HOLY and GOD, are both plural in the Hebrew). What is the meaning of FOR HE IS A HOLY GOD (in the plural)? This verse <provides> an opening for the heretics (minim), in that he seems like two powers. The heretics asked R. Simlay: What is the meaning of FOR HE IS HOLY GOD? Do you not say that he is one power? See, here are <at least> two powers. He said to them: You idiots! [See what is written: FOR HE IS A HOLY GOD (in the plural). You would say: They are <at least> two powers, [for why are GOD and HOLY plural?] R. Berekhyah said in the name of R. Abba: What is the meaning of HE IS A HOLY <GOD> (with HOLY in the plural)? That he is holy in all categories of holiness. How? R. Aha bar Hanina said: His speech is in holiness, as stated (in Ps. 60:8 [6]): GOD SPOKE IN HIS HOLINESS (i.e., in the Holy Place, the Temple). His way is in holiness, as stated (in Ps. 77:14 [13]): YOUR WAY, O GOD, IS IN HOLINESS (i.e., in the Holy Place). He is seen in holiness, as stated (in Ps. 63:3 [2]): SO I HAVE BEHELD YOU IN HOLINESS, (i.e., in the Holy Place). His praise is in holiness, as stated (in Exod. 15:11): WHO IS LIKE YOU, GLORIOUS IN HOLINESS? The uncovering of his arm is in holiness, as stated (in Is. 52:10): THE LORD HAS UNCOVERED <HIS ARM OF HOLINESS>. Ergo (in Josh. 24:19) HE IS A HOLY GOD (with HOLY in the plural), because he is holy in all categories of holiness.

7.5 Leviticus 19: 1ff., Part V

(Lev. 19:2:) YOU SHALL BE HOLY. Why? (Ibid., cont.:) BECAUSE <, THE LORD YOUR GOD,> AM HOLY; for I have made you cling to my loins, as stated (in Jer. 13:11): FOR, AS THE GIRDLE CLINGS UNTO ONE’S LOINS, <SO I HAVE MADE ALL THE HOUSE OF ISRAEL AND ALL THE HOUSE OF JUDAH CLING TO ME, SAYS THE LORD>. The Holy One said to them, <i.e.,> to Israel, I am not like flesh and blood. With a king of flesh and blood, mortals have no right to be called by his name. You yourself know that, when someone wants to accuse his fellow, he calls him Augustus so- and-so; and there is no life for him. But Israel is called by the name of the Holy One. He is called God; and He has called Israel gods, as stated (in Ps. 82:6): I SAID: YOU ARE GODS. He is called wise, as stated (in Job 9:4): ONE WISE OF HEART AND MIGHTY IN STRENGTH; and He has called Israel wise, as stated (in Deut. 4:6): SURELY THIS GREAT NATION IS A WISE AND UNDERSTANDING PEOPLE. God is called beloved, as stated (in Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY; and He has called them beloved, as stated (Cant. 5:1): EAT, FRIENDS, AND DRINK TO EXCESS, BELOVED ONES. He is called chosen, as stated (in Cant. 5:15): STATELY (literally: CHOSEN) AS THE CEDARS; and He has called them chosen, as stated (in Deut. 7:6): [THE LORD YOUR GOD] HAS CHOSEN YOU. He is called pious, as stated (in Jer. 3:12): FOR [I] AM PIOUS, SAYS THE LORD; and He has called them pious, as stated (in Ps. 50:5): GATHER TO ME, MY PIOUS ONES. He is called holy, as stated (in Is. 6:3): HOLY, HOLY, HOLY IS THE LORD OF HOSTS; and He has called Israel holy, [as stated (in Lev. 19:2): YOU SHALL BE HOLY.] The Holy One said: In this world you have been called holy, but in the world to come (according to Is. 4:3): AND IT SHALL COME TO PASS THAT THE ONE WHO IS LEFT IN ZION AND WHO REMAINS IN JERUSALEM SHALL BE CALLED HOLY.

7.6 Leviticus 19: 1ff., Part VI

(Lev. 19:2:) YOU SHALL BE HOLY. R. Pinhas bar Hama the Priest said: R. Reuben said: What is the meaning of that which is written (in Ezek. 3:12): AND AFTER ME (This translation follows the interpretation of the midrash. A more traditional translation would be BEHIND ME) I HEARD A GREAT ROARING SOUND. What is the meaning of AFTER ME (‘HRY)? After (‘HRY) I and my friends praised him, I heard the ministering angels, as they praised him and said (ibid., cont.): BLESSED BE THE GLORY OF THE LORD FROM HIS PLACE It also says (in Job 38:7): WHEN THE MORNING STARS (i.e., the seed of Jacob) SANG TOGETHER, then (ibid., cont.:) ALL THE CHILDREN OF GOD (i.e., all the angels) SHOUTED FOR JOY. R. Mani said: Let not the recitation of the Shema be trivial in your eyes because there are two hundred forty-eight words in it, [The number includes the response after the first line of the Shema (cited below) plus the three preliminary words with which one precedes the Shema when praying in private, i.e., El melekh ne’eman (“God is a faithful king”)] corresponding to <the number of> parts that are in a human being; and out of them <comes> BLESSED BE THE NAME OF HIS GLORIOUS MAJESTY FOREVER AND EVER [This blessing is the liturgical response to the first line of the Shema]. The Holy One said: If you have kept what is Mine in reciting it properly, I will also keep what is yours. Therefore, David offered praise (in Ps. 17:8): KEEP ME AS THE PUPIL OF AN EYE. The Holy One said to him (in Prov. 4:4): KEEP MY COMMANDMENTS AND LIVE. R. Simeon ben Halafta said: To what is the matter comparable? To someone who <lives> in Galilee and has a vineyard in Judea, while someone in Judea has a vineyard in Galilee. The one who <lives> in Galilee goes to Judea to cultivate his vineyard. The one in Judea goes to Galilee to cultivate his vineyard. <One day> they meet with each another, and one said to the other: Instead of you coming to my place, keep watch over what is mine in your neighborhood; and I will keep watch over what is yours in my neighborhood. So did David say (in Ps. 17:4): KEEP ME AS THE PUPIL OF AN EYE? The Holy One said to him (in Prov. 4:4): KEEP MY COMMANDMENTS AND LIVE. Similarly the Holy One said to Israel: Keep my commandment, the commandment to recite the Shema morning and evening, and I will keep you, as stated (in Ps. 121:7): THE LORD SHALL KEEP YOU FROM ALL EVIL; HE SHALL KEEP YOUR SOUL.

Ketubim Targum Tehillim (Psalms) 83

1. A song and psalm composed by Asaph.

2. God, do not become silent; do not be uncaring, and do not be quiet, O God.

3. For, behold, Your enemies are stirred up, and your foes have lifted their head.

4. Against Your people they have contrived a secret plan, and they take counsel together against things hidden in Your treasuries.

5. They say, “Come, let us conceal them from being a people, and the name of Israel will not be mentioned again.”

6. For they take counsel together against You with all their heart, and make a covenant on Your account.

7. The tents of the Edomites and Arabs, the Moabites and Hungarites.

8. The Gublites and Ammonites and Amalekites, the Philistines with the inhabitants of Tyre.

9. Also Sennacherib, king of Assyria, allied himself with them; they became a support for the sons of Lot forever.

10. Do to them as you did to Midian, to Sisera, and as you did to Jabin at the stream of Kishon.

11. They were destroyed at the spring of Dor; they were as dung that is trampled on the earth.

12. Make them and their chiefs like Oreb and like Zeeb; and all their kings like Zeba and Zalmunna.

13. Who had said, “We will inherit for ourselves all the fields of the god Elohim.”

14. O my God, make them like a wheel that keeps on rolling and does not stop, down a slope; and like straw before a storm.

15. Like fire that burns in the forest, and like the flame that ignites the plants of the mountains.

16. Thus will You pursue them with Your storm wind, and You will frighten them with Your gale.

17. Fill their faces with shame, and they will seek Your name, O Lord.

18. They will be ashamed and terrified for ages upon ages; and they will be disgraced and will perish.

19. And they will know that You, Your name the Lord, are alone supreme over all the inhabitants of the earth.

Ketubim Midrash Tehillim (Psalms) 83

I. A song, a Psalm of Asaph. Keep not You silence, O God; hold not Your peace, and be not still, O God (Ps. 83:1—2). These words are to be considered in the light of what Scripture says elsewhere: Where the word of a king is, there is power; and who may say unto him: “What are you doing? (Eccles. 8:4). Nevertheless, righteous/generous men say to the Holy One, blessed be He: “What are you doing?” They say to Him: “Rise up,” and He rises up; they say to Him: “Return,” and He returns, as is said Rise up, O Lord ... Return, O Lord (Num. 10:35,36). They say to Him: “Do not sleep,” as is said Awake, why do You sleep, O Lord? (Ps. 44:23), and the Lord awakes, for it is said Then the Lord awaked as one out of sleep (Ps. 78:65a). They say to Him: Keep not silent, O God (Ps. 83:2a), and He obeys, as is said [The Lord] confirms the word of His servant, and performs the counsel of His messengers (Isa. 44:26); and again Isaiah said: I have set watchmen upon your walls, O Jerusalem, which will never hold their peace day nor night: You that are the Lord’s remembrancers, keep not silence. And give Him no silence, till He establish, and till He make Jerusalem a praise in the earth (Isa. 62:6—7). Hence it is said Keep not silent, O God. But You are silent now, and we too, are silent, as is said The elders of the daughter of Zion sit upon the ground and keep silence (Lam. 2:10). Having bidden us hold our peace, by saying The Lord will fight for you, and you will hold your peace (Ex. 14:14), Hold not Your peace, and be not still, O God (Ps. 83:2), until You have taken heed of the humiliation of Your children.

II. For lo, Your enemies make a tumult, and they that hate You have lifted up the head (Ps. 83:3); as Scripture says: Woe to the uproar of many peoples, which make a noise like the noise of the seas, and to the rushing of nations that make a rushing like the rushing of mighty waters (Isa. 17:12).

They have taken crafty counsel against Your people (Ps. 83:4): They take crafty counsel against Your people, because Israel, having ceased to observe the Torah, [lost the counsel of the Lord], for it is said The counsel of the Lord is with them that fear Him (Ps. 25:14).

And consulted against that of Yours which is on the north (Ps. 83:4)—that is, to keep us from bringing You offerings, of which it is written that they are to be made on the side of the altar northward before the Lord (Lev. 1:11), Your enemies consulted against the altar to uproot it.

They have said: Come and let us cut them off from being a nation: that the name of Israel may be no more in remembrance (Ps. 83:5). Your enemies said: As long as the nation of Israel abides, God will be named the God of Israel; but if Israel is uprooted, whose God will He be named?

For they have consulted together with one consent: They are confederate against You (Ps. 83:6). All their consulting and the tumult they raise against us is because of You, as it is said Why do the nations tumultously assemble?… Against the Lord, and against His Messiah (Ps. 2:2).

III. The tents of Edom and the Ishmaelites; Moab and the Hagrites; Gebal and Ammon, and Amalek; Philistia with the inhabitants of Tyre; Assyria also is joined with them; they have been an arm to the children of Lot (Ps. 83:7—9). Ten nations are mentioned in this passage in order to teach you that through the Holy Spirit David foresaw that wicked/lawless Edom in company with ten nations would destroy the Holy Temple. And so, in his foreknowledge, he cursed them with the curse that befell the Midianites, Sisera, Oreb, Zeeb, and Zalmunna, who had said: Let us take to ourselves in possession the habitations of God (Ps. 83:13), and who had perished when they sought to take possession of the Land of Israel.

David continued to curse Edom and its company of ten nations with ten other curses, saying: O my God, make them like a wheel (Ps. 83:14), like a thing which rolls down from a high place; make them as straw before the wind (ibid.), as straw which finds no place to stay; as the fire that burns the forest (Ps. 83:15), seeking out trees that are quick to burn; and as the flame that sets the mountains on fire (ibid.) during the harvest season. So pursue them with Your tempest and terrify them with Your storm (Ps. 83:16)—as a tempest in the midst of the sea, and as a storm in the desert. Fill their faces with shame (Ps. 83:17)— like one who is put to shame in public for furtive transgressions which he has been concealing—that they may seek Your name, O Lord. But You wilt not be found by them, for it is said of them They cried, but there was none to save them; even unto the Lord, but He answered them not (Ps. 18:42). Let them be confounded and troubled forever (Ps. 83:18) on the day of judgment; Yea, let them be put to shame (ibid.) because of the idolatry which they cherished, and perish (ibid.) in Gehenna: that men may know that You whose name alone is Lord, are the Most High over all the earth (Ps. 83:19), as it is written: And the Lord will be King over all the earth: in that day will the Lord be One, and His name one (Zech. 14:9).

Ashlamatah: Isaiah 4:3 – 5:5, 16

3 And it will come to pass, that he that is left in Zion, and he who is left in Jerusalem, will be called holy, every one that is written unto life in Jerusalem;

4 when the Lord will have washed away the filth of the daughters of Zion, and will have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction.

5 And the LORD will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory will be a canopy.

6 And there will be a pavilion for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain. {P}

1 Let me sing of my well-beloved, a song of my beloved touching his vineyard. My well-beloved had a vineyard in a very fruitful hill;

2 And he dug it, and cleared it of stones, and planted it with the choicest vine, and built a tower in the midst of it, and also hewed out a vat therein; and he looked that it should bring forth grapes, and it brought forth wild grapes.

3 And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you, between me and my vineyard.

4 What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?

5 And now come, I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it will be eaten up; I will break down the fence thereof, and it will be trodden down;

6 And I will lay it waste: it will not be pruned nor hoed, but there will come up briers and thorns; I will also command the clouds that they rain no rain upon it.

7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah the plant of His delight; and He looked for justice, but behold violence; for righteousness/generosity, but behold a cry. {P}

8 Woe unto them that join house to house, that lay field to field, till there be no room, and you be made to dwell alone in the midst of the land!

9 In mine ears said the LORD of hosts: of a truth many houses will be desolate, even great and fair, without inhabitant.

10 For ten acres of vineyard will yield one bath, and the seed of a homer shall yield an ephah. {S}

11 Woe unto them that rise up early in the morning, that they may follow strong drink; that tarry late into the night, till wine inflame them!

12 And the harp and the psaltery, the tabret and the pipe, and wine, are in their feasts; but they regard not the work of the LORD, neither have they considered the operation of His hands.

13 Therefore My people are gone into captivity, for lack of knowledge; and their honorable men are famished, and their multitude are parched with thirst.

14 Therefore the nether-world has enlarged her desire, and opened her mouth without measure; and down goes their glory, and their tumult, and their uproar, and he that rejoices among them.

15 And man is bowed down, and man is humbled, and the eyes of the lofty are humbled;

16 But the LORD of hosts is exalted through justice, and God the Holy One is sanctified through righteousness/generosity.

17 Then will the lambs feed as in their pasture, and the waste places of the fat ones will wanderers eat. {S}

Midrash of Matityahu (Matthew) 16:13-20

And having come into the parts of Banyas, Yeshuah asked his Talmidim, “What are people saying about me?
And they said, “Some say you are Yochanan the Immerser Bar Z’karyah HaKohen, some say you are Eliyahu, and others Yirmiyahu or another of the Prophets.
Yeshuah said to them, “And you, what do you say about me?”
And replying, Shimon HaTsefet Bar Yonah said, “You are Mashiakh, son of the living Elohim, that has come into this age.”
And replying, Yeshuah said to him, “Fortunate are you to be, Shimon HaTsefet Bar Yonah, because flesh and blood did not unveil this to you. Rather [it was] of my Father Who is in the heavens.
Moreover I say to you that that you are a Tsefet, and upon this Evén (stone) Evnéh (I will build) my congregation (ten righteous/generous men). The gates of Sheol will not prevail against [this congregation].
I will give you the Maft’khot (judicial keys) to the government of the heavens. And whatever you make Asur (forbidden) in the land will be Asur (forbidden) in the heavens. And whatever you make M’Patuach (permitted) in the land will be M’Patuach in the heavens.”
Then he instructed the Talmidim that they should tell no one that he was/is the Mashiakh.

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:3

Mishnah 3

He who learns from a colleague a single chapter, a single Torah law, a single verse, a single statement, or even a single letter, must show him honor.

For so we find concerning David, King of Israel, who learned from Achitophel only two things, yet he called him his teacher, his guide, his mentor, as it is stated: “You are a man equal to me; you are my guide and my mentor.”

Surely an obvious inference can be drawn: If David, King of Israel, who learned from Achitophel only two things, called him his teacher, his guide, his mentor, one who learns from his peer a single chapter, a single Torah law, a single verse, a single statement, or even a single letter, how much more ought he to treat him with honor!

And honor is due only for Torah, as it is stated: “The wise will inherit honor,” [and it is stated]: “and the perfect will inherit good.” And [true] good is only Torah, as it is stated: “I have given you a good teaching; do not forsake My Torah.”

"He who learns from his fellowman a single chapter... must show him honor. For so we find concerning David, King of Israel, who learned from Achitophel two things alone, yet he called him his teacher, his guide, his mentor." (6:3) QUESTION: (1) The word “bilevad” — “alone” — seems extra? (2) What two things did David learn from Achitophel?

ANSWER: Achitophel once saw David sitting and learning Torah alone and rebuked him, saying that studying alone was improper and that it would not achieve the same as learning together with another person. On another occasion, Achitophel saw David going to the Esnoga “bekomah zekufah” — “with an upright stature” — and admonished him, saying, "This is not the way for a Jew to walk to the Esnoga, for 'in the house of G-d we go with trepidation' " (Psalms 55:15).

The Hebrew word for one learning Torah alone is “levad.” When one walks “bekomah zekufah” — “in an upright stature” — at the moment he is forgetting that “ein od milevado” — “there is no one besides Ha-Shem.” Thus, Achitophel taught David two things: “bilevad” — “on the subject of levad” — i.e. not to learn Torah alone, and not to forget that G-d is alone in this world and there is nothing besides Him.

"David, King of Israel, who learned from Achitophel only two things." (6:3) QUESTION: The Talmud (Sukkah 53a) relates that when King David excavated the shitin — pits beneath the Altar — the waters of the deep came up and threatened to flood the world. David asked, “Does anyone know if it is permitted to write the Divine Name on a shard and cast it into the deep so that the waters will calm down?” No one said anything in response. Finally, Achitophel, David's mentor told him that it was permitted. Why isn't this counted as a third thing he learned from Achitophel?

ANSWER: King David also knew that it was permissible to do this in order to preserve the world. However, since his mentor Achitophel was present, and it is forbidden to issue halakhic decisions in the presence of one's teacher (Berakhot 31b), he did not rule it himself, but wanted to hear it from his mentor Achitophel.

"And honor is due only for Torah, as it is stated: 'The wise shall inherit honor.' " (6:3) QUESTION: Before Ya’aqov fled the house of Lavan, he overheard his brothers-in-law saying, “And of that which was our father's has he amassed all this kavod — honor” (Beresheet 31:1). According to Rabbi Levi in Midrash Rabbah (73:9) the “kavod” — “honor” — refers to Ya’aqov's wealth. Does this contradict the principle that “the only honor is Torah”?

ANSWER: A person's money is not an essential part of his identity and being. However, the Torah knowledge one has acquired perpetually elevates and refines the person himself. Indeed, frequently wealthy people receive honor, but it is only ephemeral and transitory because it is not the person himself who is being honored, but rather his money. Thus, true honor is only the everlasting honor which one receives for studying Torah.

Wherever the Torah refers to honor, the word “kavod” is spelled with a vav. An exception to this is the “kavod” referred to by Lavan's sons, which is written without a vav. This is so because there it refers to Ya’aqov's money, and the honor associated with money is lacking and incomplete.

"And [true] good is only Torah." (6:3) QUESTION: Why is the giving of the Torah recorded in Parshat Yitro of the annual cycle of Torah readings?

ANSWER: The Torah is referred to as the true “tov” — “good/benefit.” The word “tov” has the numerical value of seventeen. Counting from the first parshah of the Torah (Beresheet), Yitro is the seventeenth parshah in the annual cycle. Thus, it is appropriate that the bestowal of the ultimate good should be the subject of the seventeenth parshah in the annual cycle of Torah readings.

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)

Please note that all the readings for this Shabbat taken as a whole are not only related to each other but are also related to the day of Lag BaOmer.

Questions for Meditation and Discussion

How is our Torah Seder for this week related to Psalm 83?
How is our Ashlamatah related to our Torah Seder?
How is the Midrash of Matityahu in 16:13-20 related to our Torah Seder and to Lag BaOmer which we will start after Shabbat?
How is our Torah Seder related to Lag BaOmer?
How is Pirke Abot 6:2 related to our Torah Seder and Lag BaOmer?
If someone would ask you as to what is the common thread that binds all these different readings, what would your answer be?
In Lag BaOmer we celebrate the ascension of the Master into the heavens – cf. II Lukas (Acts) 1:1-14. Is there any allusion to this in our readings for this Shabbat? Explain your answer.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

The Rabbi’s Private Prophetic Study

Answers to Questions for Meditation and Discussion

Iyar 17, 5767 – May 4/5, 2007

How is our Torah Seder for this week related to Psalm 83?

Answer:

Psalm 83:1-4 starts by saying:

“A Song. A Psalm of Asaph. O God (Hebrew: “Elohim”) do not keep silence to Yourself; do not be speechless; and, do not be still, O God (Hebrew: “El” abbreviated from “Elohim”). For behold! Your enemies are roaring; and those who hate You have lifted up their head. Against Your people they take shrewd counsel; and they conspire against Your hidden ones.”

In the Midrash of Tanhuma we read that this Torah Seder is a restatement of the Ten Words, or the so called Ten Commandments. These Ten Words are also an expression of the Ten Men (Ten Gifts of the Spirit of Holiness) that compose a Jewish Congregation.

Here in Psalm 83 these “Ten Men” are alluded in the twice mentioning of the term “Elohim” – cf. Psalm 82 and v. 1: “Elohim (G-d) Nitsav (stands) Ba’Adat (in the congregation) [of the] El (G-d).” And we described these as the Ten Men (The Ten Gifts of the Spirit of Holiness to the congregation – cf. Ephes. 4:8-16).

That is why our Torah Seder starts by saying: “Daber (Speak) El-Kol-Adat (to the entire congregation) B’nei Yisrael (of the children of Israel).” Notice that the text does not use the more frequent form of “Dabar (Speak) El-B’nei (to the children) Yisrael (of Israel).” The key operative words in this Torah Seder is obviously “El-Kol-Adat (to the entire congregation)” which is not so frequently used in the Torah.

Also note that the Gentiles are excluded from the Ten Commandments, unless they become part of: “Kol-Adat (to the entire congregation) B’nei Yisrael (of the children of Israel).” And so Hakham Shaul notes:

“What then [is] the advantage of the Jew? Or what [is] the benefit of circumcision? Much in every way! For indeed first that they were entrusted with the oracles of God!” [Romans 3:1-2]

Note that Hakham Shaul does not say that to the Gentiles were entrusted the oracles of G-d, but rather “unto the Jews were entrusted the oracles of G-d. This is clear from the rhetorical question: “What then [is] the advantage of the Jew? Or what [is] the benefit of circumcision (i.e. conversion to Judaism)?

And what are these oracles? And have they not been given Divine authority to interpret the word of G-d as our Sages have done? Are they not the Oral Law of Israel and more accurately the hermeneutic principles from which this Oral Torah came to be?

If the Jew has much more advantage than the Gentiles, then why are the Gentiles, according to Hakham Shaul (Paul) much less advantaged when it comes to “the oracles of G-d”? Can we attend to some reason and interpret the Word of G-d rightly examining all of its implications without getting hot under the collar?

How is our Ashlamatah related to our Torah Seder?

Our Ashlamatah starts by saying:

“And it will come to pass, that he that is left in Zion, and he who is left in Jerusalem, will be called holy, every one that is written unto life in Jerusalem.” (Isaiah 4:3)

Interestingly our Midrashic commentary of Tanhuma for this week concludes with:

“(Lev. 19:2:) YOU SHALL BE HOLY. Why? (Ibid., cont.:) BECAUSE <, THE LORD YOUR GOD,> AM HOLY; for I have made you cling to my loins, as stated (in Jer. 13:11): FOR, AS THE GIRDLE CLINGS UNTO ONE’S LOINS, <SO I HAVE MADE ALL THE HOUSE OF ISRAEL AND ALL THE HOUSE OF JUDAH CLING TO ME, SAYS THE LORD>. The Holy One said to them, <i.e.,> to Israel, I am not like flesh and blood. With a king of flesh and blood, mortals have no right to be called by his name. You yourself know that, when someone wants to accuse his fellow, he calls him Augustus so- and-so; and there is no life for him. But Israel is called by the name of the Holy One. He is called God; and He has called Israel gods, as stated (in Ps. 82:6): I SAID: YOU ARE GODS. He is called wise, as stated (in Job 9:4): ONE WISE OF HEART AND MIGHTY IN STRENGTH; and He has called Israel wise, as stated (in Deut. 4:6): SURELY THIS GREAT NATION IS A WISE AND UNDERSTANDING PEOPLE. God is called beloved, as stated (in Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY; and He has called them beloved, as stated (Cant. 5:1): EAT, FRIENDS, AND DRINK TO EXCESS, BELOVED ONES. He is called chosen, as stated (in Cant. 5:15): STATELY (literally: CHOSEN) AS THE CEDARS; and He has called them chosen, as stated (in Deut. 7:6): [THE LORD YOUR GOD] HAS CHOSEN YOU. He is called pious, as stated (in Jer. 3:12): FOR [I] AM PIOUS, SAYS THE LORD; and He has called them pious, as stated (in Ps. 50:5): GATHER TO ME, MY PIOUS ONES. He is called holy, as stated (in Is. 6:3): HOLY, HOLY, HOLY IS THE LORD OF HOSTS; and He has called Israel holy, [as stated (in Lev. 19:2): YOU SHALL BE HOLY.] The Holy One said: In this world you have been called holy, but in the world to come (according to Is. 4:3): AND IT SHALL COME TO PASS THAT THE ONE WHO IS LEFT IN ZION AND WHO REMAINS IN JERUSALEM SHALL BE CALLED HOLY.

Therefore, we know that this Ashlamatah was read in connection with this particular Torah Seder as from ancient times. The Prophet Isaiah who has read our Torah Seder therefore comments on Leviticus 19:2 – “Speak to the entire congregation [of] B’nei Yisrael and say to them: You will be holy, for I, Adonai, your G-d, am holy.”

How is the Midrash of Matityahu in 16:13-20 related to our Torah Seder and to Lag BaOmer which we will start after Shabbat?

The Midrash of Matityahu 16:18-19 states:

“Moreover I say to you that that you are a Tsefet (the stone beam that joins two or more columns), and upon this Evén (stone) Evnéh (I will build) my congregation (ten righteous/generous men). The gates of Sheol will not prevail against [this congregation]. I will give you the Maft’khot (judicial keys) to the government of the heavens. And whatever you make Asur (forbidden) in the land will be Asur (forbidden) in the heavens. And whatever you make M’Patuach (permitted) in the land will be M’Patuach in the heavens.””

Matityahu has read our Torah Seder and alike the Psalmist Messiah King David, he targets the first verse of our Torah Seder: “Daber (Speak) El-Kol-Adat (to the entire congregation) B’nei Yisrael (of the children of Israel),” and in particular zeroes in the term “Adat” (congregation).

Now these two verses in Matityahu are also alluding to Zechariah 3:1 – 4:14

Zec 3:1 And he made me see Joshua the high priest standing before the Angel of Ha-Shem, and Satan standing at his right hand to accuse him.

Zec 3:2 And Ha-Shem said to Satan, Ha-Shem rebuke you, Satan! And, Ha-Shem who has chosen Jerusalem rebuke you! Is this not a brand plucked out of the fire?

Zec 3:3 And Joshua was clothed with filthy garments, and he stood before the Angel.

Zec 3:4 And He answered and spoke to those who stood before Him, saying, Take away the filthy garments from him. And He said to him, Behold, I have caused your iniquity/lawlessness to pass from you, and I will clothe you with ceremonial robes.

Zec 3:5 And I said, Let them set a clean turban on his head. And they set a clean turban on his head and clothed him with clothing. And the Angel of Ha-Shem stood by.

Zec 3:6 And the Angel of Ha-Shem charged Joshua, saying,

Zec 3:7 So says Ha-Shem of Hosts: If you will walk in My ways, and if you will keep My charge, then you will also judge My house, and will also keep My courts, and I will give you room to walk among these who stand by.

Zec 3:8 Hear now, O Joshua the high priest, you and your associates who are sitting before you; for they are men of symbol.

Zec 3:9 For, behold, I will bring forth My Servant, the BRANCH. For behold, the stone which I have given before Joshua, on the one stone are seven eyes. I will engrave its engraving, says Ha-Shem of Hosts, and I will remove the iniquity/lawlessness of that land in one day.

Zec 3:10 In that day, says Ha-Shem of Hosts, you will call each man to his neighbor to sit under the vine and under the fig tree.

Zec 4:1 And the angel who was speaking with me returned and awakened me, as a man is awakened out of his sleep.

Zec 4:2 And he said to me, What do you see? And I said, I see, and behold, a candelabra, all of it gold, and a bowl on its top, and its seven lamps on it, and seven spouts each to the seven lamps on its top;

Zec 4:3 and two olive trees are beside it, one on the right of the bowl, and one on its left.

Zec 4:4 And I answered and spoke to the angel who was talking with me, saying, What are these, my lord?

Zec 4:5 And the angel who was speaking with me answered and said to me, Do you not know what these are? And I said, No, my lord.

Zec 4:6 Then he answered and spoke to me, saying, This is the Word of Ha-Shem to Zerubbabel, saying, Not by a force, nor by power, but by My Spirit, says Ha-Shem of Hosts.

Zec 4:7 Who are you, O great mountain? Before Zerubbabel you will become a plain. And he will bring forth the capstone with shouts: Grace! Grace to it!

Zec 4:8 And the Word of Ha-Shem was to me, saying,

Zec 4:9 The hands of Zerubbabel have laid the foundation of this house; his hands will also finish it. And you will know that Ha-Shem of Hosts has sent me to you.

Zec 4:10 For who has despised the day of small things? For they will rejoice and will see the plummet stone in the hand of Zerubbabel. These seven are the eyes of Ha-Shem; they run to and fro through all the land.

Zec 4:11 And I answered and said to him, What are these two olive trees on the right of the lampstand, and on its left?

Zec 4:12 And I answered a second time and said to him, What are the two clusters of olive trees beside the two golden pipes, emptying the golden oil from themselves?

Zec 4:13 And he spoke to me, saying, Do you not know what these are? And I said, No, my lord.

Zec 4:14 And he said, These are the two sons of fresh oil who are standing by the Lord of the whole earth.

Notice how the stone contains the seven eyes which correspond to the seven branches of the candelabra, and which correspond to the seven lower sefirot of the ten sefirot, and which further correspond to the seven lower and visible officers of the Edah (congregation). For further information see: http://www.betemunah.org/synagog.html

The stone (Eben) from which Mashiach would build his congregation is therefore the Ten Sefirot of the Adam Kadmon (Ten Spheres or attributes of the Prototype Man). Or, put in other words, the Ten ministerial gifts to the Congregation enumerated in Ephesians 4:7-13 and elsewhere in the Nazarean Codicil.

“But to each one of us was given grace according to the measure of the free gift of Messiah. For this reason, he [or, it] says, “When he ascended on high, He led captive a group of captives and gave gifts to [the Jewish] people.” [Psalm 68:18] Now this, “He ascended,” what is it [fig., what does it mean] except that he also descended first into the lower parts of the earth? The one having descended, he is also the one having ascended far above all the heavens, so that he should fill all [things]. And he gave some [to be] apostles, and some [to be] prophets, and some [to be] evangelists, and some [to be] shepherds [or, pastors] and [some to be] teachers, for the purpose of the equipping of the holy ones for [the] work of service, for [the] building up [fig., edifying] of the body of Messiah [Israel], until we all arrive [fig., attain] to the unity of the faithful obedience and of the full [or, true] knowledge of the son of God [Israel], to a perfect [or, mature] man, to [the] measure [fig., extent] of [the] maturity of the fullness of Messiah.”

How is our Torah Seder related to Lag BaOmer?

Our Torah Seder starts by saying in Leviticus 19:2:

“Speak to the entire congregation [of] B’nei Yisrael and say to them: You will be holy, for I, Adonai, your G-d, am holy.”

As we can see the text obviously starts dealing with the concept of the “Edah” (Congregation) and Lag BaOmer is a semi-festival that celebrates the conception of the “Edah” from a Messianic perspective/age. And as we found out this “Edah” is the embodiment of the Ten Sefirot – attributes/powers – of the Adam Kadmon (Prototype Adam) – i.e. the Messiah himself. This conception takes places with the ascension of the Messiah to the heavens on Lag BaOmer, as it said in Ephesians by Hakham Shaul:

“The one having descended, he is also the one having ascended far above all the heavens, so that he should fill all [things]. And he gave some [to be] apostles, and some [to be] prophets, and some [to be] evangelists, and some [to be] shepherds [or, pastors] and [some to be] teachers, for the purpose of the equipping of the holy ones for [the] work of service, for [the] building up [fig., edifying] of the body of Messiah [Israel],”

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

The key concept in Abot 6:2 is the term: “bilevad” — “alone” — which seems extra in our Mishnah. Achitophel once saw David sitting and learning Torah alone and rebuked him, saying that studying alone was improper and that it would not achieve the same as learning together with another person.

This is related to the Ten Sephirot. These Ten gifts in the form of the Ten Officers of the Congregation do nothing “Blevad” (alone). They pray together, they study together, they judge and rule together, and they do this in the fer that if they go it alone (Bilevad) they will destroy the holy congregation, and bring disunity to the body and message of Messiah to the world.

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

The Holy Edah (Congregation) of Ten Men who are represented as a Holy Menorah made of solid gold (a metal that does not oxidize nor is it corruptible).

In Lag BaOmer we celebrate the ascension of the Master into the heavens – cf. II Lukas (Acts) 1:1-14. Is there any allusion to this in our readings for this Shabbat? Explain your answer.

First, a question has been asked as to why we read in this passage of II Lukas “40 days” and yet “Lag BaOmer” is the “33^rd day of the counting.” The answer is quite simple. Booth in British Common Law and in Jewish Law (and please remember that II Lukas is in the genre of the Remes), we round up the numbers. So if a guy was put in prison for only one hour, for example, it is counted as if he spent one whole day in prison. The same principle follows with 33 which in Hebrew Law is rounded up to 40 for exegetical purposes to allude to other events which consisted of also 40 days.

Lag BaOmer, and the ascension of Messiah to the heavens is alluded in the concept of the Holy Edah (congregation – and in particular its ten officers) which pervades throughout all the readings.

Torah Seder:

“Speak to the entire congregation [of] B’nei Yisrael and say to them: You will be holy, for I, Adonai, your G-d, am holy.”

Psalm 83:

In this Psalm the mention of G-d, (Hebrew: Elohim) not only applies to G-d Himself, but also to the bench of three Judges or the three upper sephirot of then ten sephirot – attributes/gifts/powers of Messiah. This intimated in the Psalm itself: when it says “they conspire against Your hidden ones,” since the seven lower sephirot are public and the three upper sephirot should remain hidden. Therefore we have here a reference to the “Holy Edah” (Holy Congregation)

Ashlamatah: Isaiah 4:3 – 5:5, 16

In Yeshayahu 4:5 we read:

“And Ha-Shem will create over the whole habitation of mount Zion, and over her congregations [Hebrew: “V’Al Miqraeha” – Mikra is used as a synonym for “Eda”], a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy.”

Matityahu 16:13-20

“Moreover I say to you that that you are a Tsefet, and upon this Evén (stone) Evnéh (I will build) my congregation (ten righteous/generous men). The gates of Sheol will not prevail against [this congregation]. I will give you the Maft’khot (judicial keys) to the government of the heavens. And whatever you make Asur (forbidden) in the land will be Asur (forbidden) in the heavens. And whatever you make M’Patuach (permitted) in the land will be M’Patuach in the heavens.” (16:18-19)