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

 

 

 

Roll of Honor:

 

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

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

His Honor Paqid Adon David ben Abraham

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

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

Her Excellency Giberet Leah bat Sarah & beloved mother

Her Excellency Giberet Zahavah bat Sarah & beloved family

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

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

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

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

His Excellency Adon Ya’aqob ben David

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

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

 

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that GOD’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

 

 

 

We pray for our beloved Hakham His Eminence Hakham Dr. Yosef ben Haggai. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal the sick person HE Hakham Dr. Yosef ben Haggai, May the Holy One, Blessed is He, be filled with compassion for him to restore his health, to heal him, to strengthen him, and to revivify him. And may He send him speedily a complete recovery from heaven, among the other sick people of Yisrael, a recovery of the body and a recovery of the spirit, swiftly and soon, and we will say amen ve amen!

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

 

Omer Count 32 days on Friday night, May 24, 2024

 

Barukh ata Adonai Eloheinu Melekh ha’Olam asher kid’shanu b’mitzvotav v’tizivanu al sefirat ha’omer.

 

Blessed are you, Adonai our God, Sovereign of the Universe, who has sanctified us with your commandments and commanded us to count the omer.

 

Today is thirty-two days, which is four weeks and four days of the Omer.

Netzach ShebeHod

Then read the following:

 

 

Ephesians 5:3-5 For let not fornication^[1] and any uncleanness^[2] or any kind of greed be once named among you, as these things are not proper for Tsadiqim,^[3] neither what is shameful,^[4] foolish talking,^[5] course jesting, which are not becoming, but rather giving of prayerful thanks.^[6] For you already know this, that no fornicator, or unclean person, or greedy one (who is an idolater), has any inheritance in the Kingdom/Governance of Messiah and of God (through the Hakhamim and Bate Din as opposed to human kings).^[7]

 

 

Shabbat: “VaYifen” “And turned”

 

 

Contents of the Torah Seder

 

·        Moses Returns to the Camp – Exodus 32:15-20

·        Moses Asks Aaron – Exodus 32:21

·        Aaron’s Explanation – Exodus 32:22-24

·        Moses Challenge to the People – Exodus 32:25-28

·        Moses Ascends the Mountain a Second Time = Exodus 32:35

·        The Contrition of the People – Exodus 33:1-6

·        Moses and his Tent of Meeting – Exodus 33:7-11

·        Moses Prayer And the Second Tables – Exodus 33:12 – 33:23

 

Rashi & Targum Pseudo Jonathan for: Shemot (Exodus) 32:15 – 33:23

 

Reading Assignment:

 

 

 

Welcome to the World of Pshat Exegesis

 

In order to understand the finished work of the Pshat mode of interpretation of the Torah, one needs to take into account that the Pshat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

 

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

 

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

 

 

Welcome to the World of Remes Exegesis

 

Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of the Torah and for making halakic deductions from it. They are, strictly speaking, mere amplifications of the seven Rules of Hillel, and are collected in the Baraita of R. Ishmael, forming the introduction to the Sifra and reading as follows:

 

1. Ḳal wa-ḥomer: Identical with the first rule of Hillel.

2. Gezerah shawah: Identical with the second rule of Hillel.

3. Binyan ab: Rules deduced from a single passage of Scripture and rules deduced from two passages. This rule is a combination of the third and fourth rules of Hillel.

4. Kelal u-Peraṭ: The general and the particular.

5. u-Peraṭ u-kelal: The particular and the general.

6. Kelal u-Peraṭ u-kelal: The general, the particular, and the general.

7. The general which requires elucidation by the particular, and the particular which requires elucidation by the general.

8. The particular implied in the general and excepted from it for pedagogic purposes elucidates the general as well as the particular.

9. The particular implied in the general and excepted from it on account of the special regulation which corresponds in concept to the general, is thus isolated to decrease rather than to increase the rigidity of its application.

10. The particular implied in the general and excepted from it on account of some other special regulation which does not correspond in concept to the general, is thus isolated either to decrease or to increase the rigidity of its application.

11. The particular implied in the general and excepted from it on account of a new and reversed decision can be referred to the general only in case the passage under consideration makes an explicit reference to it.

12. Deduction from the context.

13. When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage.

 

Rules seven to eleven are formed by a subdivision of the fifth rule of Hillel; rule twelve corresponds to the seventh rule of Hillel, but is amplified in certain particulars; rule thirteen does not occur in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by Ishmael. With regard to the rules and their application in general. These rules are found also on the morning prayers of any Jewish Orthodox Siddur.

 

Rashi’s Commentary for: Shemot (Exodus) 32:15 – 33:23

 

15 from both their sides the letters could be read. This was a miraculous phenomenon. - [from Shab. 104a, Meg. 2b]

 

16 were God’s work This is to be interpreted according to its apparent meaning, [i.e.,] that He personally made them. Another interpretation: Like a person who says to his friend, “All so-and-so’s activities are in such-and-such [a kind of] work.” So too, all the delight of the Holy One, blessed is He, is with the Torah. -[from Midrash Tanchuma 16]

 

engraved Heb. חָרוּת . The terms חָרֽת and חָרֽט are one [and the same]. Both are an expression of engraving, entalyer in Old French, [entailler in modern French, meaning] to engrave.

 

17 in their shouting Heb. בְּרֵעֽה , in their shouting, for they were shouting, rejoicing, and laughing.[The Israelites were so loud that they could be heard even from a distance.]

 

18 [It is] neither a voice shouting victory This voice does not appear to be a voice of the shouting of heroes crying “Victory!” or the voice of weak [soldiers] crying “Woe!” or “Flee!”

 

a voice of blasphemy Heb. קוֹל עָנּוֹת . A voice of blasphemy and reviling, which distresses (הַמְעַנִין) the soul of the one who hears them when they are said to him.

 

19 and he flung… from his hands He said [to himself]: If [in regard to] the Passover sacrifice, which is [merely] one of the commandments, the Torah said: “No estranged one may partake of it” (Exod. 12:43), [now that] the entire Torah is here [i.e., the Ten Commandments includes the whole Torah], and all the Israelites are apostates, shall I give it to them? -[from Shab. 87a]

 

at the foot of the mountain Heb. תַּחַת הָהָר , lit., under the mountain, [meaning:] at the foot of the mountain.

 

20 scattered Heb. וַיִּזֶר , an expression of scattering. Similarly, “Brimstone shall be scattered (יְזֽרֶה) on his dwelling” (Job 18:15), and similarly, “For the net is scattered (מְזֽרָה) without cause” (Prov. 1: 17), for they scatter corn and beans on it [the net].

 

and gave [it to] the children of Israel to drink He intended to test them like women suspected of adultery [are tested, as prescribed in Num. 5:11-31] (A.Z. 44a). Three [different] death penalties were meted out there: (1) If there were witnesses [to the worship] and warning [had been issued to the sinners, they were punished] by the sword, according to the law (Deut. 13:13-18) that applies to the people of a city that has been led astray who are many [people involved]. (2) [Those who practiced idolatry with] witnesses but without warning [died] from a plague, as it is said: “Then the Lord struck the people with a plague” (verse 35). (3) [Those who practiced idolatry both] without witnesses and without warning [died] from dropsy, for the water tested them and their stomachs swelled up (Yoma 66b).

 

21 What did this people do to you How many tortures did you [Aaron] endure, that they tortured you until you brought this sin upon them?

 

22 that they are disposed toward evil They are always going in a bad direction and testing the Omnipresent.

 

24 I said to them one word only: “Who has gold?” [and not “give me your gold”], but they hurried and stripped themselves and gave it to me.

 

I threw it into the fire I did not know that this calf would come out, but out it came.

 

25 exposed Heb. פָרֻעַ , uncovered. Their shame and disgrace was revealed, as in “and he shall uncover (וּפָרַע) the woman’s head” (Num. 5:18).

 

to be disgraced before their adversaries Heb. לְשִׁמְצָה בְּקָמֵיהֶם , that this thing should be a disgrace for them in the mouths of all who rise up against them.

 

26 “Whoever is for the Lord… to me!” Let him come to me.

 

all the sons of Levi From here [we learn] that the entire tribe was righteous. - [from Yoma 66b]

 

27 So said the Lord, the God of Israel Now, where did He say [this]? “He who slaughters [a sacrifice] to the gods shall be destroyed” (Exod. 22:19). So it was taught in the Mechilta.

 

his brother [i.e.,] from his mother, who was an [ordinary] Israelite [and not a Levite]. - [from Yoma 66b]

 

29 Initiate yourselves You who kill them, with this thing [act] you will initiate yourselves to be servants [i.e., kohanim] of the Omnipresent.

 

for each man Among you will initiate himself through his son and through his brother.

 

30 I will obtain atonement for your sin Heb. אֲכַפְּרָה בְּעַד חַטַּאתְכֶם . [This means] I will place a cleansing, a wiping away, and a barrier opposite your sin to separate you from your sin.

 

31 a god of gold [Moses is saying to God:] It was You Who caused them [to sin], for You lavished upon them gold and whatever they desired. What should they have done so as not to sin? [This may be illustrated by] a parable of a king who gave his son to eat and drink, dressed him up, hung a coin purse on his neck, and stationed him at the entrance of a brothel. What can the son do so as not to sin? -[from Ber. 32a]

 

32 And now, if You forgive their sin… good, I will not ask You to erase me, but if not, erase me. This is an elliptical verse, and there are many like it.

 

from Your book From the entire Torah, so that they will not say about me that I was unworthy to beg mercy for them [the Israelites].

 

34 to [the place] of which I have spoken to you Heb. דִּבַּרְתִּי לָךְ Here [we find] לָךְ [used] along with דִּבּוּר , speech, instead of אֵלֶיךָ . Similarly [in the verse] “to speak to him (לְדַבֶּר לוֹ) for Adoniahu” (I Kings 2:19).

 

Behold My angel But not I.

 

But on the day I make an accounting, etc. Now I have listened to you not to destroy them all at once, but always, always, when I take an accounting of their sins, I will also account a little of this sin with the other sins. [This means that] no punishment befalls Israel in which there is not part of the punishment for the sin of the [golden] calf. -[from Sanh. 102a]

 

35 Then the Lord struck the people with a plague [This was] death by the hands of Heaven for [those who sinned in the presence of] witnesses without warning. -[from Yoma 66b. See commentary above on verse 20.]

 

Chapter 33

 

1 Go, ascend from here The land of Israel is higher than all [other] lands (Zev. 54b). That is why it says: “ascend.” Another explanation: [This is] in contrast to what He said to him [Moses] in time of anger, “Go, descend,” (Exod. 32:7). In time of good will He said to him, Go, ascend (Midrash Tanchuma 26).

 

you and the people Here He did not say “Your people” [as He had said previously in Exod. 32:7 “for your people… have acted corruptly”].

 

2 and I will drive out the Canaanites They are six nations [listed here, although seven nations were mentioned in Gen. 15], and [this is because] the Girgashites got up and emigrated because of them [the Israelites] of their own accord. -[from Lev. Rabbah 17:6, Yerushalmi Shevi’ith 6: 1].

 

3 to a land flowing with milk and honey I tell you to take them [the Israelites] up.

 

because I will not go up in your midst Therefore, I tell you, “I will send an angel before you.”

 

since you are a stiff-necked people And when My Shechinah is in your midst and you rebel against Me, I will increase My fury against you.

 

I destroy you Heb. אֲכֶלְךָ , an expression of destruction (כִּלָיוֹן) .

 

4 this bad news that the Shechinah would not rest [upon them] or go with them.

 

and no one… his finery [I.e.,] the crowns given to them in Horeb when they said, “…we will do and we will hear” (Exod. 24: 7) (Shab. 88a).

 

5 if I go up into your midst for one moment, I will destroy you If I go up into your midst and you rebel against Me with stubbornness [again], I will be furious with you for one moment, which is the measure of My wrath (Ber. 7a), as it is said: “Hide for but a moment until the wrath passes” (Isa. 26:20), and I will destroy you. Therefore, it is better for you that I send an angel [in My place].

 

but now this punishment you will suffer immediately, that you shall take off your finery.

 

and I will know what to do to you with the visitation of the rest of the sin. I know what is in My heart to do to you.

 

6 their finery from Mount Horeb The finery that was in their possession from Mount Horeb. -[from Shab. 88a]

 

7 And Moses from [the moment of] that sin [and] on.

 

took the tent Heb. יִקַּח . This is a present tense, [meaning that] he would take his tent and pitch it outside the camp. He said, “One who is banished from the master is banished from the disciple.” -[from Tanchuma 27]

 

distancing [it] two thousand cubits, like the matter that is stated: “But there shall be a distance between you and it just two thousand cubits by measure” (Josh. 3:4). -[from Midrash Tanchuma 27]

 

and he called it And he would call it the tent of meeting. That is the meeting house of those seeking the Torah.

 

anyone seeking the Lord From here [we deduce] that one who seeks the presence of a Sage is tantamount to one who seeks the presence of the Shechinah. -[from Tanchuma 27]

 

would go out to the tent of meeting Heb. יֵצֵא , lit., will go out, like יוֹצֵא , would go out. Another interpretation: and it would be that anyone seeking the Lord—even the ministering angels—when they would ask for the place of the Shechinah, their companions would say to them, “Behold, it is in Moses’ tent” -[from Tanchuma 27]

 

8 And it would be Heb. וְהָיָה , a present tense.

 

when Moses would go out of the camp to go to the tent.

 

all the people would rise They would stand before him and not sit down until he was concealed from them.

 

and they would gaze after Moses in admiration. [They would say,] “Fortunate is one born of woman who is so assured [by God] that the Shechinah follows him to the entrance of his tent.” -[from Kid. 33b, Shekalim 5:2. See also Tanchuma 27, Exod. Rabbah 45:4, 51:6]

 

9 and He would speak with Moses Heb. וְדִבֶּר , like וּמְדַבֵּר , and He would speak [in the present tense]. Its Aramaic translation is וּמִתְמַלֵל עִם משֶׁה , and He would speak to Himself with Moses, which is [denoting] respect for the Shechinah, like [in the verse] “he heard the voice speaking (מְדַּבֵּר) to him” (Num. 7:89), but one does not read וּמְדַבֵּר אֵלָיו . When one reads מְדַּבֵּר , it means that the voice would speak to itself and the commoner would hear by himself. But when one reads מְדַבֵּר , it means that the king speaks with the commoner.

 

10 and prostrate themselves to the Shechinah.

 

11 Then the Lord would speak to Moses face to face [The targumim render:] וּמִתְמַלֵּל עִם משֶׁה , [as explained on verse 9].

 

and he would return to the camp After He spoke with him, Moses would return to the camp and teach the elders what he had learned. Moses conducted himself in this way from Yom Kippur until the Mishkan was erected, but no more [than that]. For on the seventeenth of Tammuz the tablets were broken, and on the eighteenth he burned the calf and judged the sinners, and on the nineteenth he went up [Mount Sinai], as it is said: “It came to pass on the next day that Moses said to the people, etc.” (Exod. 32:30). He spent forty days there and begged for mercy, as it is said: “And I cast myself down before the Lord, etc.” (Deut. 9:18). On Rosh Chodesh Elul it was said to him, “And in the morning you shall ascend Mount Sinai” (Exod. 34:2) to receive the second tablets, and he spent forty days there, as it is said concerning them, “And I remained upon the mountain just as the first days” (Deut. 10:10). Just as the first ones [days] were with good will [from the seventh of Sivan to the seventeenth of Tammuz], so were the last ones [days] with good will. [We may] deduce from this that the intermediate ones were with wrath. On the tenth of Tishri the Holy One, blessed is He, was appeased to Israel joyfully and wholeheartedly, and He said to Moses, “I have forgiven, as you have spoken.” He [God] gave over to him the second tablets, and he [Moses] descended, and He [God] began commanding him concerning the work of the Mishkan. They constructed it until the first of Nissan, and once it was erected, He no longer spoke with him except from the Tent of Meeting. -[from Midrash Tanchuma 31, Seder Olam ch. 6]

 

and he would return to the camp Its Aramaic translation is וְתָב לְמַשְׁרִיתָא [meaning] and he would return to the camp, because it is the present tense, and so is [the Aramaic translation of] the entire section: “all the people would see (וְרָאָה) ” (verse 10) - וַחֲזַן ; and [they would] stand (וְנִצְּבוּ) (verse 8) - קַיְּימִין “and they [would] gaze (וְהִבִּיטוּ) ” (verse 8) וּמִסְתַּכְּלִין and [they would] prostrate themselves (וְהִשְׁתַּחֲווּ) (verse 10) - וְסַגְדִין . [This is the simple meaning of the verses, which depict Moses’ usual conduct from after Yom Kippur until the Mishkan was erected.] Its midrashic interpretation, however, is: And the Lord spoke to Moses [saying] that he should return to the camp. He [the Lord] said to him, “I am angry, and you are angry. Who then will bring them near [to Me]?” (Midrash Tanchuma 27).

 

12 Look, You say to me: Heb. רְאֵה, lit., see. רְאֵה means: Direct Your eyes and Your heart on Your words. [I.e., think about what You are saying!] You say to me [“Lead”] but You have not informed me [who will come with us]. You said to me, “Behold, I am sending an angel” (Exod. 23:20), [yet] this is not considered informing because I do not want it [to occur this way]. [Reggio edition: I do not want him.] -[See Exod. Rabbah 45:4]

 

And You said: ‘I have known you by name’: [which means that God is saying:] I have recognized you from other people with a name of importance. For [God] said to me [Moses]: “Behold, I am coming to you in the thickness of the cloud… and they will also believe in you forever” (Exod. 19:9).

 

13 And now: If it is true that I have found favor in Your eyes, pray let me know Your ways, [i.e.,] what reward You give to those who find favor in Your eyes.

 

so that I may know You, so that I may find favor in Your eyes: And with this I will know the standard of Your recompense, [i.e.,] what constitutes finding favor, since I have found favor in Your eyes. The explanation of “so that I may find favor” means: in order that I may recognize how great the reward of finding favor [with You] is.

 

and consider that this nation is Your people: That You should not say, “and I will make you into a great nation” and [then] forsake these [people]. See [i.e., remember] that they are Your people from long ago, and if You reject them, I would not rely on [only] those descendants who come from my loins to survive; make known to me [now] the payment of my reward through this people. Although our Rabbis expounded on this in tractate Berachoth (7a), I have come to reconcile the verses according to their context and their sequence.

 

14 So He said, “My Presence will go…”: Heb. פָּנַי יֵלֵכוּ, lit., My countenance will go. [This is to be understood] as the Targum [Onkelos] renders: [שְׁכִנְתִּי תְהַךְ], I will no longer send an angel; I Myself will go, similar to [the verse:] “and you personally go (וּפָנֶיךָ הֹלְכִים) to battle” (II Sam. 17:11).

 

15 And he said to Him: This is what I want, because [I] do not [want you to] take us up from here [if it is] through an angel.

 

16 For how then will it be known: [I.e., how] will the finding of favor be known? Is it not in that You will go with us? One other thing I ask of You [I ask] that Your Shechinah shall no longer rest upon heathen nations. -[from Ber. 7a]

 

Then I and Your people will be distinguished: Heb. וְנִפְלִינוּ. In this respect, we will be separated from every [other] nation, like “And the Lord will make a separation (וְהִפְלָה) …between the livestock of Egypt” (Exod. 9:4).

 

17 Even this thing: [namely] that My Shechinah should no longer rest upon heathens, I will do. Balaam’s [i.e., the gentile prophet] words did not come about through the resting of the Shechinah [on him], but [his prophecy would occur when] he would “fall and his eyes would be unveiled” (Num. 24:4); such as “Now a word was conveyed secretly to me” (Job 4:12). They [these heathen prophets] would hear [the prophecy] through a messenger.

 

18 And he said: “Show me, now, Your glory!”: Moses perceived that it was a time of [God’s] good will, and his words were accepted, so he continued to ask that He show him the appearance of His glory.

 

19 He said: “I will let… pass before you”: The time has come that you shall see some of My glory that I will permit you to see, because I want and I need to teach you the order of prayer. Because when you had to beg mercy for Israel, you begged Me to remember the merit of the Patriarchs. You think that if the merit of the Patriarchs is depleted, there is no longer any hope. I will [therefore] let all the attribute of My goodness pass before you while you are hidden in a cave.

 

I will proclaim the name of the Lord before you: to teach you the procedure for begging for compassion [i.e., praying] even if the merit of the Patriarchs is depleted. According to this procedure, [during] which you [will] see Me enwrapped [see commentary on Exod. 34:6] and proclaiming the Thirteen Attributes, teach the Israelites to do likewise. Through their mentioning before Me [the words] “Compassionate and gracious,” they will be answered, for My compassion never ends. -[from Rosh Hashanah 17b]

 

and I will favor when I wish to favor: [At] those times that I will want to [show] favor.

 

and I will have compassion: At the time I will want to have compassion. Until this point, He promised him [Moses] only that “at times I will answer, and at times I will not answer.” At the time of the deed [when God revealed to Moses the Thirteen Attributes], however, He said to him, “Behold! I will form a covenant” (Exod. 34:10). He promised him that they [the Israelites] would never return empty [i.e., without an answer to their prayers]. -[from Rosh Hashanah 17b]

 

20 And He said, “You will not be able…”: Even when I let all My goodness pass before you, I [still] do not grant you permission to see My face.

 

21 Behold, there is a place with Me: on the mountain, where I always speak to you. I have a place prepared for your benefit, where I will hide you so that you will not be hurt, and from there you shall see what you shall see. This is its simple meaning, but its midrashic meaning is that [God] is speaking of the place where the Shechinah is, and He says: “The place is with Me,” but He does not say: “I am in the place,” for the Holy One, blessed is He, is the place of the world [i.e., the world is within Him], but the world is not His place [i.e., the world does not encompass him] (Gen. Rabbah 68:9).

 

22 when My glory passes by: When I pass by before you.

 

into the cleft of the rock: Heb. בְּנִקְרַתהַצוּר, like [the following verses:] Even if you pick out תִּנַקֵּר those people’s eyes” (Num. 16:14); “May the ravens of the valley pick it out (יִקְּרוּה) ” (Prov. 30:17); [and] “I dug (קַרְתִּי) and drank water” (Isa. 37:25). [All] these [examples] have one root (קר). נִקְרַת הַצוּר means the digging out of the rock [i.e., the cleft].

 

and I will cover you with My hand: From here [we understand] that power was given to destructive forces to destroy [Moses] (Num. Rabbah 14:19). Its Aramaic translation is וְאָגֵין בְּמֵימְרִי, and I will protect with My word. This is a euphemism out of honor of the Most High, for He does not need to cover over him [Moses] with an actual hand.

 

23 Then I will remove My hand: [Onkelos renders:] Then I will remove the guidance [i.e., My guidance] of My glory, when the guidance of My glory passes by from opposite your face, to go further from there [this means that even Moses would not be permitted to grasp the essence of God, only His attributes and His deeds (Nethinah LaGer)].

 

and you will see My back: [Then] He showed him the knot of the tefillin. -[from Ber. 7a]

 

 

 

Ketubim: Tehillim (Psalms) 68:1-24

 

 

Rashi’s Commentary on Tehillim (Psalms) 68:1-24

 

2 May God rise; His enemies scatter Amalek and his ilk.

 

3 As smoke is driven away as it is driven away. As the smoke is driven away so will You drive [them] away.

 

from before God From before the Ark in the days of Moses. (And it came to pass when the Ark traveled, that Moses said, “Arise, O Lord, and Your enemies will scatter. ”Shem Ephraim) And when it rested, he would say, “Return, O Lord, etc.”

 

4 and they will delight with joy And this is the joy, and so will they say, “Sing to God, etc.”

 

5 praise Heb. סולו, an expression of praise. Similarly (Job 28:16): “It cannot be praised (תסלה) with the jewelry of Ophir”; (Lam. 4:2), “worth their weight (המסלאים) in fine gold.”

 

by His name Yah By the name י־ה, which is an expression of fear, as we translate it דחילא, fear (below 118:14): “My might and my praise is the fear of the Lord (י־ה).” Likewise (Exod. 17:16): “For a hand is on the throne of the Lord (י־ה),” in the Targum: [And he said, “This is stated with an oath from below the fear of the Shechinah on the throne of His glory, etc.] Similarly (Isa. 26:4): “for in Yah the Lord,” is paraphrased by the Targum: for then You will be redeemed by the word of the fear of the Lord, the Strongest of the world.” The Psalmist says, “Praise Him, fear Him, and rejoice.” This resembles what is said elsewhere (above 2:11): “and rejoice with quaking.”

 

6 O Father of orphans And this is the praise that You shall praise before Him: the entire matter until the end of the psalm.

 

Father of orphans Who became a father to Israel, who are orphans, as it is said (Lam. 5:3): “We were orphans without a father.”

 

and Judge of widows Who performed the judgment of Jerusalem, concerning which it says (Lam. 1:1): “was like a widow.”

 

7 settles the solitary in a house Israel, who were spread out. He gathered together each one from the place where he was lost and settled them in a complete household and a complete nation.

 

He takes the prisoners out at the most opportune time He took Israel out of Egypt in the month that is best suited for travelers, neither hot nor cold.

 

but the rebellious The Egyptians.

 

dwell in an arid land Their land remained arid and thirsty. I found [this].

 

8 when You marched When You stepped with your step.

 

forever There You showed me that this is Your way forever: for every distress, redemption.

 

9 this is Sinai That too quaked because of the Lord God of Israel.

 

10 Generous rain You poured down This too You did for us: if we needed rain, You lifted them and poured upon us constantly rains of generosity and blessing.

 

Your heritage, which was weary, You established When the heritage of Your land was weary and thirsty for rain, You established it [Your heritage]. I found:

 

Your heritage which was weary Which is called your heritage, and which is weary; i.e., sometimes it is so.

 

11 Your congregation dwelt therein Heb. (חיתך). Your congregation has dwelt therein, as (II Sam. 23:11): “and the Philistines gathered together their camp (sic) into a troop (לחיה).” Another explanation: The congregation of Israel is known as the animal and the beast of the Holy One, blessed be He.

 

You prepare with your goodness When they left Egypt, You led them around in the desert for forty years because the Canaanites rose and cut down the trees. During the interim, when they tarried in the desert, they rose and rectified it all.

 

12 The Lord will give out a word; they will announce it to a great multitude Heb. אמר, [like] מאמר, statement. He will yet roar with [His] voice to allow the hosts of the great nations to hear it. Now what is the word? The kings of the hosts of nations will wander, yea they will wander. They will wander and be cast out of the land of Israel, and the congregation of Israel, who is the dweller of the house, will divide their spoils, as it is said (Isa. 23:18): “And her commerce and her hire shall be holy, etc.”

 

14 If you lie between the borders, etc. All this is the word. He says to them, “If you had lain between your borders and had enjoyed pleasures, this My dove, My congregation, whose feathers are covered with silver.” Now what is the silver, and what is the gold?

 

(15) When the Almighty spreads out, etc. When the Holy One, blessed be He, explained His Torah, with which the kings are “snowed and whitened” in a land of the Shadow of Death and darkness then its feathers (dove’s feathers) were covered with the desire and yearning for the Torah and [its] Commandments.

 

the feathers of a dove Plumes in French.

 

and its pinions Its wings, with which it flies.

 

with brilliant gold Heb. בירקרק חרוץ. Dunash the son of Labrat interpreted חרוּץ as gold. Therefore, the Psalmist juxtaposed it to silver, and ירקרק חרוץ is the gold brought from the land of Havilah and from the land of Cush; very good gold, neither yellow nor red. Therefore, it is called ירקרק, as (Lev. 13:42): “reddish white (לבן אדמדם),” which is neither white nor red. Therefore, it is doubled: אדמדם, ירקרק.

 

15 kings These are the Torah scholars, as it is said (Prov. 8:15): “Kings reign with me.”

 

When...spreads out Heb. בפרש, an expression of (Deut. 22:17): “and they will spread out (ופרשו) the garment”; they clarify the matter as a new garment.

 

16 The mountain of God is the mountain of Bashan And where did He spread it out? On Mt. Sinai, which is the mountain of God and is near Bashan on the eastern side of the Jordan.

 

the mountain of peaks The special mountain among the mountains.

 

peaks Heb. גבננים, an expression of mountains, because of their height, as (Ezek. 16:24): “and you built for yourself a platform (גב).” Any high thing is called גַב.

 

17 Why do you lurk, you lofty mountains All this refers back to “The Lord will give out a word.” He says further to them, “Why do you lurk (תרצדון), you lofty mountains?” Why do you lurk, you lofty mountains, to destroy the mountain that God desired for His dwelling, to cause His Shechinah to rest upon it? That is the Temple Mount. Even He will dwell there forever. Its sanctity is a perpetual sanctity. After it was chosen for His dwelling, the Shechinah did not rest elsewhere. I saw in the works of Rabbi Moshe Hadarshan that רצד is “ambush” in Arabic. But Menachem (p. 166) explained תרצדוּן like תרקדוּן, you prance. That expression, too, fits the context.

 

18 God’s chariot, etc. This too refers back to the “The Lord will give forth a word,” to mention the love of His people. Even when God’s chariot of “twice ten thousand times thousands of” brilliant “sharpened” angels appeared, and the Lord was among them at Sinai with His holiness, there too, you, the leader of His people, Moses the son of Amram ascended on high and took captives.

 

19 and also rebellious ones for Yah God to dwell Also you brought about that the Holy One, blessed be He, rested in the Tabernacle of the Torah, and you took gifts from the celestial beings to give them to the sons of men, also among a people who were rebellious and were rebelling against Him and provoking Him.

 

20 Blessed is the Lord, etc. This is part of the song mentioned above: “Sing to God.”

 

lavishes upon us He will give us a great salvation, [greater] than any burden, as much as we can carry. (I found:

 

every day...lavishes upon us He always behaves in this manner to us, that for every distress there is a salvation.)

 

21 God is to us the God of salvations God is our Savior, but He has many paths, i.e., kinds of death. תוצאות means, ways to death. However, He does not lay them upon us, but with them He wounds the head of His enemies.

 

22 the hairy pate The pate of Esau, who is a “hairy man,” and who always goes with his guilt.

 

23 The Lord said, “I shall restore from Bashan” For so He promised to restore us from the mighty ones of Bashan and from the islands of the sea.

 

24 In order that your foot may wade through blood When He crushes the head of the enemy, our feet will wade through their blood. תִּמְחַץ is an expression of splitting into the blood, as (Jud. 5:26): “she split  (ומחצה)and penetrated his temple,” like בָּקְעָה, she split. This is Mishnaic Hebrew: “and the pilgrims were wading (בוקעים) up to their knees in blood.” Another explanation: תִּמְחַץ The name of a vessel with which they draw wine from the pit is called מַחַץ, in Tractate Avodah Zarah (72b).

 

from the enemies From the blood of the enemies.

 

will have its portion Heb. מנהו, its sustenance will be, as we say (Suc. 39b): “How do we know that מן is an expression of food?” For it is written (Dan. 1:10): “who appointed (מנה) your food, etc.”

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎68:1-36

By: Hakham Dr. Hillel ben David

 

The theme of this composition is the Revelation at Sinai, which the psalmist describes with unsurpassed eloquence and ecstasy. This Revelation at Sinai affected the whole world; it was a cataclysmic event, an upheaval second only to the Creation in its colossal proportions.

 

Midrash Rabbah - Exodus 29:9 God came down to Sinai to give the Decalogue so that the world shall not totter,^[8] as it says, The earth trembled, the heavens also dropped at the presence of God.^[9]

 

Tehillim (Psalms) 68:9 The earth trembled, the heavens also dropped at the presence of God; even Sinai trembled at the presence of God, the God of Israel.

 

From this traumatic transformation, Israel emerged as the Chosen People, a nation rising heavenward in obedience to the Divine summons; and as this one nation ascended, the seventy alien societies fell, eternally estranged, for they had rejected G-d’s invitation to join His ranks.

 

As G-d drew closer to Israel, the nations recoiled further from the Jewish people; each fresh outpouring of Divine love for the sacred nation was met with a new wave of bitter hatred from the Gentiles. The Talmud explains^[10] that Mount Sinai (סיני) received this name because it is the source of the nations’ hatred (שנאה) for the Jews. It also was called Chorev (חורב), the Talmud continues, because from this mountain, devastation (חורבן), descended upon the nations. Therefore, the opening verses of this psalm describe the Gentiles’ many attempts to surround and destroy Israel.

 

The Gaon of Vilna^[11] designates this as the Song of the Day for the second day of Shavuot, which is the festival commemorating the Sinaitic Revelation.^[12]

 

The superscription of this psalm attributes authorship to David. This psalm was composed by David as a prayer for success in all his wars, even as HaShem had brought about great deliverance for our patriarchs. For His is the power and the might to do what He wants.^[13]

 

Some perceive this psalm as relating to Sancheriv and his army. David foresaw prophetically that Sancheriv would wage war against King Hezekiah, and he prayed for his defeat.^[14] Others say that it was composed about the war of Gog and Magog, when the nations will gather against HaShem’s redeemers.^[15]

 

Another interpretation is that the psalm was composed by David when he was forced to wage war against the children of Ammon. Ammon had “sent and hired Aram of Bet-rechob, and Aram of Tzoba, ... and King Ma’acha and Ish-tob,” and David found himself fighting in front and in the rear.^[16] He prayed for HaShem to rise up against them and cause them to flee, for there was no natural way that the Israelites could otherwise be saved. His prayer was answered. Aram fled before Israel and David smote their commander Shobach. Then all the other kings made peace with David. Accordingly, part of the present psalm is a prayer and part of it is a song of exultation.^[17]

 

When the war against these enemies took place, most of David’s army was comprised of the tribes of Judah, Benjamin, Zebulun, and Naphtali. Their valor and might were displayed in the fighting, and for this reason they are mentioned here.^[18] The proof of their valor is that His enemies were scattered.^[19]

 

Some say that David pleaded on behalf of his people in their future exile. May HaShem bestow His lovingkindness upon them, even as He had shown His wonders in the past, from the time of the exodus from Egypt until the present. Thus David speaks of a “psalm” and a “song”, one for the past and one for the future.^[20]

 

Our chapter of Psalms has an enigmatic phrase:

 

Tehillim (Psalms) 68:18 The chariots of God are myriads, even thousands upon thousands; the Lord is among them, as in Sinai, in holiness. 19 Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, yea, among the rebellious also, that HaShem God might dwell there.

 

I would like to see what Chazal teach about the enigmatic phrase: Thou hast led captivity captive. Let’s start by looking at what the Midrash says about this phrase.

 

Ketubim Midrash Psalm 68:11 You have gone up on high, you have led captivity captive; you have received gifts for men (Ps. 68:19). These words are to be read in the light of what Scripture says elsewhere: A wise man goes up to the city of the mighty, and brings down the strength wherein it trusts (Prov. 21:22). This wise man is Moses, of whom it is said “And Moses went up unto God” (Ex. 19:3); the words you have received gifts for men refer to the Torah which was bestowed upon Israel as a gift, at no cost. The words The rebellious dwell but in a parched land (Ps. 68:7) refer to the nations of the earth who were unwilling to accept the Torah; on the other hand, in the words Yes, among the rebellious also, that the Lord God might dwell among them (ibid. 68:19), among the rebellious refers to the children of Israel who had also been rebellious, but among whom, the presence of God came to dwell after they accepted the Torah.

 

From this midrash we learn that the one who has gone up on high, is Moshe. And the received gifts for men is the Torah.

 

Rashi and Targum^[21] maintain that the phrase, “Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men” refers to Moses, whose ascent on Mount Sinai was considered as an entry into the heavens. When the ministering angels complained to the Holy One, Blessed be He, that a mortal did not belong among them, G-d replied, ‘He ascended to take the Torah’. The angels argued, ‘This precious treasure, which was hidden away for the equivalent of 974 generations before the world was created, should not be given to mortal man’.

 

G-d then summoned Moses to counter the arguments of the angels. Moses reasoned with them, ‘Angels do not need the Torah. You have no parents to honor, no possibility of conforming to the requirements of kashrut, and no Egyptian bondage to remember’.

 

The holy angels admitted the truth of Moses' words and consented to allow the Torah out of the heavenly domain, since its precepts apply only to man and to his world.

 

Yet, one could still reasonably ask: Moshe led captivity captive – who, or what, are these captives? Let’s proceed by examining another midrash, the Midrash Tanchuma.

 

Midrash Tanchuma-Yelamdenu for Shemot (Exodus) 31:18 And he gave unto Moses, when he had made an end of speaking with him (Exod. 31:18). Scripture says elsewhere in reference to this verse: Thou hast ascended on high, thou hast led captivity captive. Thou hast received gifts among men (Ps. 68:19). Normally a man accepts gifts of silver and gold and garments from his neighbor in the hope that he might win his neighbor’s affection, but you Moses have taken captivity captive, that is, you have captured the Torah, which is in the midst of My heart.²⁵ Hence, Thou hast led captivity captive. Thou hast received gifts among men.

 

Ah ha! Here we see that the captive is the Torah! Moshe captured the Torah. This begs two more questions: Why did the Torah need to be captured, and why is it called ‘captivity’?

 

Midrash Rabbah - Exodus 28:1 AND MOSES WENT UP UNTO GOD (XIX, 3). It is written, Thou hast ascended on high, Thou hast led captivity captive (Ps. LXVIII, 19). What is the meaning of ‘Thou hast ascended’? -Thou hast been exalted, because thou didst wrestle with angels on high.^[22] Another explanation of ‘Thou hast ascended on high’: No creature on high has prevailed as Moses did. R. Berekiah said: The length of the Tablets was six handbreadths; two were-could we but speak thus! -in the hands of Him who called the world into being; two handbreadths were in the hands of Moses, and two handbreadths separated the two pairs of hands. Another explanation of ‘ Thou hast ascended on high, thou hast led captivity captive’: One who enters a city usually takes away something unnoticed and unprized by the inhabitants, but Moses ascended on high and took away the Torah on which all had their eyes^[23] -hence: ‘Thou hast ascended on high, thou hast led captivity captive’: Lest you think that because he captured it, he took it gratis,^[24] the Psalmist adds: Thou hast received gifts among men  (ib.), that is, it was given to him for a price.^[25] Lest you think that he actually paid in money, the Psalmist assures us that it was ‘gifts’, namely, that it was given to him as a gift.^[26] At that moment, the angels wished to attack Moses, but God made the features of Moses resemble those of Abraham and said to the angels: ‘Are you not ashamed to touch this man to whom you descended [from heaven] and in whose house you ate?’^[27] God said to Moses: ‘It is only for the sake of Abraham that the Torah is given to you,’ as it says, ‘Thou hast received gifts among men’ (be-adam).

 

From the above midrash we learn that this Torah was HaShem’s prized possession and that Moshe had to contend with the angelic forces who wanted this prized Torah to be theirs. This explains our question as to why the Torah needed to be captured and why the Torah was a captive, as it was held closely by HaShem and coveted by the angels. As our midrash explains that Moshe took it ‘gratis’ and it was given to him as a gift. This gift was obviously highly prized by both HaShem and His angels. Now, this provokes another question: Why didn’t the Torah remain in the angel’s possession? How could Moshe possibly wrest it away from this, given how powerful they are?

 

The following midrash comes to provide answers to our questions:^[28]

 

Midrash Rabbah - The Song of Songs VIII:15 So when the Holy One, blessed be He, sought to give the Torah to Israel, the ministering angels tried to thrust Israel away, and they thrust themselves before the Holy One, blessed be He, and said: ‘Sovereign of the Universe, it is Thy happiness, Thy majesty, Thy honour that Thy law should be in the heaven.’ He replied to them: ‘You have no concern with it. It is written therein, And if a woman has an issue of her blood many days.^[29] Is there any woman among you? So you have no concern with it. Further it is written therein, When a man dieth in a tent.^[30] Is there death among you? So you have no concern with it.’ And so the Scripture praises him [Moses] with the words, Thou hast ascended on high, thou hast taken thy captive,^{[31] [32]} on which R. Aha said: This refers to the rules which apply to human beings, such as those relating to men and women with an issue, unclean women, and women in childbirth. So ‘you have no concern with it’. The Rabbis make a comparison with a king who gave his daughter in marriage to someone in another country. The people of his country said to him: ‘Your majesty, it accords with your honour and it is only right that your daughter should be in the same country with you.’ He said to them: ‘What does it matter to you?’ They replied: ‘Perhaps later you will visit her and stay with her on account of your love for her.’ He then replied: ‘I will give my daughter in marriage out of the country, but I will reside with you in this town.’ So when the Holy One, blessed be He, announced His intention of giving the Torah to Israel, the ministering angels said to the Holy One, blessed be He: ‘Sovereign of the Universe, Thou art He whose (asher) majesty is over the heaven; it is Thy happiness (ishureka), Thy glory, and Thy praise that the Torah should be in the heaven.’ He said to them: ‘What does it matter to you?’ They said: ‘Perhaps to-morrow Thou wilt cause Thy Divine Presence to abide in the lower world.’ Then the Holy One, blessed be He, replied to them: ‘I will give My Torah to the dwellers on earth, but I will abide with the celestial beings. I will give away My daughter with her marriage portion to another country in order that she may pride herself with her husband in her beauty and charm and be honoured as befits a king’s daughter. But I will abide with you in the upper world.’ Who stated this clearly? Habakkuk, as it says, His glory covereth the heavens, and the earth is full of His praise (Hab. III, 3). R. Simon said in the name of R. Joshua b. Levi: Wherever God made His law to abide, there He made His Divine Presence to abide. Who stated this clearly? David, as it is written, Let them praise the name of the Lord, for His name alone is exalted; His glory is on earth and in heaven (Ps. CXLVIII, 13)-first on earth and then in heaven.^[33]

 

Now we know that the battle Moshe waged against the angels was a battle that he was equipped to win, that is, he had a battle of wits and proved to the angels that this Torah did not speak to the angels, but rather this Torah spoke to men and their needs. We need to contemplate this idea for a bit. This Torah was given to men, by Moshe, because it provided the details that we needed in order to have an abundant and eternal life. That is why it was called a gift! That is why HaShem, in His love, gave it to us ‘gratis’.^[34]

 

At this point it is worthwhile jumping genres and looking at what the Zohar says this captive was (remember that at the Drash level it was called Torah). The Zohar interprets the captive as the Shechinah:

 

Zohar on Numbers 4:21 - 7:89 AND IT CAME TO PASS ON THE DAY THAT MOSES HAD MADE AN END (Khalloth), ETC. R. Jose taught: This was the day when the bride [Tr. note: Khalloth (= ending) suggests Khallah (= bride = Shekinah).] entered under the canopy, and it was by the hands of Moses that she entered there.’ R. Judah remarked: ‘And did She then delay until that time to enter into Her place? Is it not written: “And Moses was not able to enter the tent of meeting”, etc. (Ex. XL, 35)?’ Said R. Isaac: ‘The Torah is not written in chronological order. [Tr. note: v. T.B. Pesachim, 6b, et passim.] Again, “Khalloth” (making an end) is the same as “Khallath” (the bride of) Moses. Assuredly she was the “khallah”, bride of Moses. So we learn that R. Simeon explained the verse: “Thou hast ascended on high; thou hast led captivity captive”, etc. (Ps. LXVIII, 19), as follows. When the Holy One, blessed be He, said to Moses, “Put off thy shoes from off thy feet” (Ex. III, 5), the mountain shook. Said Michael to the Holy One, blessed be He: Lord of the Universe! Art Thou about to annihilate man? Is it not written, “Male and female created he them, and blessed them” (Gen. v, 2), so that blessing is only found in the association of male and female? But now Thou biddest him to separate from his wife. The Holy One replied: Indeed, Moses has already fulfilled the command of bearing children. Now I desire him to espouse, as it were, the Shekinah, and thus for his sake the Shekinah will descend to dwell with him. This is what is meant by “Thou hast ascended on high; Thou hast led captivity captive”, to wit, the Shekinah, who was, as it were, espoused to thee. In regard to Joshua, whose face shone as the face of the moon, [Tr. note: Cf. T.B. Baba Batra, 75a.] it is written: “Put off thy shoe (singular) from off thy foot” (Jos. v, I5), for the reason that he separated himself from his wife only at certain times, inasmuch as the Shekinah was not espoused to him in the same degree, he not being so much deserving of her. So it is written: “And Joshua fell on his face to the earth” (Ibid. v, 14). But here we read of her being the bride of (KHLLTH) Moses in all truth. Happy was the portion of Moses, whose Master delighted in his glory above all the rest of mankind.’

 

The sod level Zohar calls the ‘captive’, the Shechinah. Now, let’s jump to the Remez level and see what this ‘captive’ is called. His Eminence Hakham Dr. Eliyahu ben Avraham translates and interprets the following passage from the Nazarean Codicil.

 

Ephesians 4:8 – 14 Therefore, He (God) says, “When he (Moshe Rabbenu) ascended^[35] up on high,^[36] he led captivity captive and gave gifts to men You have received gifts among men, yes, among the rebellious also, that the Lord God might tabernacle – Shakan there.” (Ps. 68:18) And truly he (Moshe/Messiah) gave some to be^[37] Masoretim^[38] (catechists/evangelists), and some to be Chazanim (Cantors – Apostles of the congregation), and some to be prophets (Darshanim/Maggidim),^[39] and some to be pastors (Parnasim), and some to be [school] teachers/translators)^[40] - (Moreh/Meturgeman), for the perfecting (making stand)^[41] of the saints/Tsadiqim^[42], for the work of the ministry, for the building up of the congregation of Messiah. And this until we arrive all into the unanimity of faithful obedience and of the intimate knowledge (Da’at) of the son of G-d,^[43] to a royal man/woman of complete maturity,^[44] to the measure of the stature of the fullness^[45] of Messiah (of becoming in complete unity with Messiah); so that we no longer may be infants, tossed to and fro and carried about by every wind^[46] (fashion) of teaching, in the dishonesty of men, in cunning craftiness, leading to the scheming of deception.^[47]

 

In context, the writer to the Ephesians, Hakham Shaul, puts Yeshua in the context of the ‘Moshe’. This reinforces what we have learned previously that Yeshua = Torah and add the understanding of Chazal that Moshe = Torah. In the Ephesian’s passage above, the KJV translators added a parenthetical remark to help understand the text: 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.) What makes this remark interesting is that it exactly parallels what is taught by our Sages that, “Every descent is only for the purpose of ascent”.

 

Now, Every Jewish soul in its life cycle, in a particular body, has descended in order to afford it the opportunity to do certain specific mitzvot and thus realize its potential. Its yeridah (decent) is for the sole purpose of a subsequent Aliyah (ascent) and, as everything physical is a reflection of its spiritual counterpart, so it is with everything. Every descent is for the purpose of an ascent. Indeed, there is no ascent without a prior descent. This is true of souls, of nations, and of each individual in his own life.^[48]

 

In the Remez passage of Ephesians, we see all Jews, AKA the body of Mashiach, in the role of leading captivity captive. This is an awesome hint that there is a lot more to this understanding of our chapter of Tehillim!

 

Finally, we have an additional sod level understanding of the phrase, “He led captivity captive” that speaks in very mystical terms that put another perspective on our understanding.

 

As late as the beginning of the nineteenth century we find a fervent “believer” in Prague commenting in connection with the verse in Psalms 68, “Thou hast ascended on high, Thou hast led captivity captive,” that the captive in question is the spiritual Torah of Atzilut,^[49] which is called a “prisoner” because it was captured by Moses and forced to dwell in the prison cell of the material Torah of Beriah:^[50] Such is the case with the inner Torah, for the outer is in opposition to the inner . . . and must be annihilated before the inner can be freed. And just as a woman from Ishmael [i.e., from a Muslim country] feels as though she has been freed from her confinement when she comes to Edom [i.e., a Christian country] ... so continuing [to live] in Israel under the Torah of Beriah is called captivity, nor can she be given in marriage under the Torah of Beriah but only in Edom, whereas in Israel one must remain a virgin, and [he who is able to, let him] understand.

 

This chapter of Tehillim is quite intriguing and I wish I had another twenty pages to write about Gog u’Magog. For the sake of having mercy, I will save those comments for another time. Suffice it to say that we live is perilous times that are described in the Talmud:

 

Sotah 9:15 With the advent of the footsteps of Mashiach, insolence will increase and prices will soar; the vine will yield its fruit, yet wine will be dear; the government will turn to heresy and no one will rebuke them; the meeting place of scholars will be used for immorality; Galilee will be destroyed, Gavlan will be desolate, and those who dwell on the borders will wander about begging from town to town without being pitied; the wisdom of the scholars will degenerate, those who fear sin will be despised, and the truth will be lacking; youths will put old men to shame, elders will rise in deference to the young, a son will revile his father, a daughter will rise up against her mother, a daughter-in-law against her mother-in-law, and a man's enemies will be the members of his household; the face of the generation will be like the face of a dog; a son will not feel ashamed before his father.

 

So upon whom can we rely? -- Upon our Father Who is in heaven.

 

Therefore, let us rely upon HaShem!

 

 

Ashlamatah: ‎‎Shmuel bet (2 Samuel) 22:10-18, 51‎

 

 

Rashi’s Commentary on 2 Samuel 22:10-18, 51

 

10 and He bent the heavens To avenge Himself of His enemies, i.e., from Egypt and Pharoah.

 

12 And he fixed darkness, etc. As a booth, just as it stated: “and the cloud and darkness separated between the Egyptians and Israelites!” (Ex 14:20).

 

gathering of waters, thick clouds of the skies Now from where did this darkness emanate? There were thick clouds of the skies that would distill water upon the earth.

 

gathering Heb. חשרת, synonymous with כברה [a sieve] since it distills [the water] onto the earth drop by drop And so it is stated in numerous Aggadot: “They [the clouds] distill it [the rain] as a sieve (חושרין אותו ככברה)” Gen. R. 13:10. It is further possible to interpret it as ‘a knotting,’ since the skies become knotted with clouds on account of the water similar to וחשוריהם mentioned in reference to the wheels of the bases (I Kings 7:33), which are wooden spokes that fasten and join its rings together.

 

13 from the brightness before Him In order that one not [be led to] say that He dwells in darkness [for] there is a brightness from within the partition [of the cloud] and from this brightness that is before Him flame forth coals of fire, which were sent as arrows upon the Egyptians.

 

16 and the depths of the sea appeared The very interior of the earth split. For when the Sea of Reeds split, all the waters of the world [simultaneously] split.

 

 

Verbal Tallies

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

& HH Giberet Dr. Elisheba bat Sarah

 

Shemot (Exodus) 32:15 – 33:23

Tehillim (Psalms) 68:1-24

Shmuel bet (II Samuel) 22:10-18, 51

Mk 8:31-33, Lk 9:22

 

The verbal tallies between the Torah and the Psalm are:

Mount / Hill - הר, Strong’s number 02022.

Hand - יד, Strong’s number 03027.

 

The verbal tally between the Torah and the Ashlamata are:

Went down (descended) - ירד, Strong’s number 03381.

 

Shemot (Exodus) 32:15 And Moses <04872> turned <06437> (8799), and went down <03381> (8799) from the mount <02022>, and the two <08147> tables <03871> of the testimony <05715> were in his hand <03027>: the tables <03871> were written <03789> (8803) on both <08147> their sides <05676>; on the one side and on the other were they written <03789> (8803).

 

Tehillim (Psalms) 68:15 The hill <02022> of God <0430> is as the hill <02022> of Bashan <01316>; an high <01386> hill <02022> as the hill <02022> of Bashan <01316>.

 

Shmuel bet (II Samuel) 22:10 He bowed <05186> (8799) the heavens <08064> also, and came down <03381> (8799); and darkness <06205> was under his feet <07272>.

 

 

Hebrew:

 

 

Greek:

 

 

 

Nazarean Talmud

Sidrot of Shmot (Exodus) 32:15 – 33:23

By: H. Em Hakham Dr. Adon Eliyahu ben Abraham

 

School of Hakham Shaul Tosefta Luqas (Lk) 9:22 Mishnah א:א

School of Hakham Tsefet Peshat Mordechai (Mk) 8:31-33 Mishnah א:א

Saying, “It is necessary for the Ben Adam (the son of man – i.e. Prophet) to suffer many things and to be rejected by some of the Zekanim (Elders) and Kohanim HaGedolim (Chief Priests) and Soferim (Scribes), and to be killed, and to be raised on the third day.

And he began to instruct them concerning the necessity of  Ben Adam’s (the son of man – i.e. the Prophet) suffering in many things and be rejected by some of the Zekanim (Elders) and Kohanim HaGedolim (Chief Priests) and Soferim (Scribes), and be killed, and after three days[53] rise again. And he boldly proclaimed these things. And Hakham Tsefet took him aside and tried to reprove him. But when he (Yeshua) had turned his back to Tsefet and looked on his talmidim, he reproved Tsefet, saying, go behind me, adversary! Because (you are thinking only of yourself) your heart is not set on the things of G-d, but of the things of men.

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

Walk - הָלַךְ

 

The bimodal aspects of the present pericope conjoined with the Luqan Tosefta are overwhelming. This pericope when read in the approach of Pesach also speak of Yeshua’s crucifixion. Yeshua uses Hakham Tsefet’s desire to keep Messiah in the present age rather than embrace the coming governance of G-d through the Bate Din as a means of teaching how to make a living sacrifice of the soul/Neshamah. As we have stated, strengthening always comes at a price. The theme of discipleship bridges across the readings of our Torah Seder. Moshe calls for the congregation’s obedience to the Torah and faithful obedience to him as their leader. Those who failed to join with him were in fear for their lives.

 

Hakham Tsefet was guilty of wanting the Master to stay and be the quintessential Torah Scholar that everyone was waiting for. The difficulty with this mindset is that it often leads to lethargy. It is much easier to have the Hakham answer the question than it is to search it out for yourself. This is exactly what Yeshua was trying to say when he retorted with the question “but who do you say I am?” In other words, have you thought this process through to its most logical end and what are the consequences?

 

Yeshua addresses the true nature of being Kings and Priests to G-d. Likewise, Yeshua is teaching the congregations and his talmidim the power of devotion to talmud Torah (Torah study). We also note the great reward in becoming a talmid of the Torah. C.S. Lewis notes that, “We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered to us.”^[54] This is by no means an attack on drink or sex. These are G-d’s creations as well. Furthermore, they have their place in life and we will be judged for not having enjoyed those pleasures. The point at hand is that we fail to realize the great beauty of the Torah by placing everything else in its stead. We can learn how to demonstrate how prayer is the judgment of one’s self. This week Yeshua shows that we can also judge our level of worth by our degree of personal dedication to the Torah. Much like the Shofar, that gives the “awakening blast” at Rosh HaShanah, Yeshua heralds the importance of the Mesorah and devotion to its mores. Only those who have endeavored to understand the Torah can appreciate the sentiments of the Master. Because the Torah is a core principle in and of itself, it constitutes a vital part of man’s personality. The Master is very aware of this principle. We must remind the reader that the Torah is the universe/cosmos. As such, it is an integral part of every human being. The abandonment of self for the sake of Torah is finding the path of our true identity.

 

Yeshua as well as his talmidim, i.e. Hakham Shaul favors the wordהָלַךְ  – “walk,” which means to “walk in G-d’s truth.”^[55]  הָלַךָ   (halakhah) is a way to walk – conduct oneself according to the mitzvot (commandments).^[56] The Talmud records an “Aramaic phrase, hikheta, which is the parallel to the Hebrew word halakhah, which means this is the way to go.”^[57] By and large, halakhot^[58] are the decisions of the Hakham concerning the practical application of the mitzvot. As we have stated elsewhere, the Rabbis/Sages/Hakhamim have been the subject of much ridicule. They have been blamed for placing an unbearable yoke on the Jewish people. This is always the view of an “outsider” and never the opinion of the Jewish people. Green states the case of halakhah determined by the Hakhamim^[59]  as follows:

 

“Some of these decisions required great courage. The sage staked not only his this-worldly reputation, but even his very soul, on the legitimacy of a daring interpretation of halakhah, especially one that would allow more freedom, and hence risk violating the will of heaven.”^[60] 

 

The Hakham does not enter the process of making halakhic decisions lightly. Much like the Sofer (scribe) who makes a Torah Scroll, the Hakham has Yirat HaShamayim (fear or reverence of G-d) enough to walk very softly when weighing the souls of men by making halakhic decisions and rulings. Yeshua’s attitude towards his halakhic rulings is not trivial. He perfectly understands the value of the soul. Because he knows the worth of the soul, he can determine applicable halakhot that will rescue the soul from the fires of Gehinnom.  

 

Hartman^[61] notes that halakhah revolves around two poles. The first being “legal” and the second being “detailed rules of behavior that are rational.” Both poles give way to the desire to have an intimate “covenantal relationship between Israel and G-d.”^[62]

 

The value of “fixed formulations of conduct” are the result of peace (shalom) and genuine freedom. This notion refutes the claim that Judaism purports “legalism.” When the congregation accepts a standard of the Torah’s mitzvot as explained by a Hakham, they “walk” in freedom. How so? They stake their practice on the words of their Hakham. The question now arises, who wants to be a Hakham with so much at stake? The answer is not really so complex. If we understand that the mitzvot, as interpreted by the Hakhamim, to be expressions of G-d’s love for His people we can see that the Hakhamim have one single agenda. That agenda is much like the “best man” to the Bridegroom. The Hakhamim usher the Groom into the place where he can be united with the Bride. The Hakham guards the relationship between G-d and Yisrael through his teachings and halakhic determinations. As we have learned, “G-d [is] in search of Man.”^[63] The question of “where art thou” is answered in the Abrahamic statement: “I am here.”^[64]

 

The difficulty in our opinion is that the teachings of the Hakhamim are often hard to bear. Consequently, the audience is often minimal. Again, through these teachings the Hakham is like the groomsman who is meticulous when it comes to the Grooms attire. He must appear before the Bride (Shekinah) in his finest suit. Were it not for the work of the Hakhamim the Groom might appear before the Bride in his pajamas. Through the Hakhamim, we have a preservation of honor and respect. 

 

Messengers who ritually sacrifice their souls

 

The Greek word ἅγιος – hagios, is usually translated as “holy” or “sacred.” Neither of these words fully defines ἅγιος – hagios. This is because ἅγιος – hagios contains the idea of those things, which are ritually consecrated and offered. When it is used to speak of people, it usually defines them in terms of being ritually clean and fit to offer sacrifices in the Bet HaMikdash. This word may very well have originated in Hebrew. The closest possible association we can make is that derived from the Hebrew word חג chag,^[65] which is a festival, festival sacrifice, or a solemn sacrifice. By means of this definition, we can see the “messengers” who have withheld nothing in their service to HaShem.

 

Ps. 103:20 Bless the LORD, you His angels, Who excel in strength, who do His word, Heeding the voice of His word.

 

Therefore, whoever will be ashamed of me and of my halakhic rulings (Mesorah) in this adulterous (unlawful) and sinful generation, Ben Adam (Son of Man) will also castigate him when he comes into the glory of his Father with the (his) messengers who have made a ritual sacrifice of their souls.”

 

We cannot explain the profundity of these words here. We will endeavor to simplify their content for the sake of context and Peshat. This week being the final week of “strengthening,” we see that those who “excel in strength” are those who have survived the preparatory introspection preceding Rosh HaShanah and Yom Kippur. The “angels” are not winged creatures who fly about in the heavens. The (seven) “angels” are the (seven) “Tsadiqim” who have made themselves a living sacrifice^[66] as is taught by Hakham Shaul. Hakham Shaul sees this as a “reasonable request.”

 

Yochanan (Jn.) 15:13 “Greater love has no one than this, than to lay down one's soul (life) for his friends.”

 

Yeshua shows how the “angels” of the congregation sacrifice themselves. By changing Yochanan’s words we can see the devotion of the seven Paqidim, “Greater love has no one than this, than to lay down one's soul (life) for his congregation (friends).” Being an “angel” of the congregation means the forfeiture of life, personal desires for the sake of the Esnoga. However, one who is a true “angel” of the congregation has a greater desire to serve than personal whims and desires.

 

Adorned in Jewelry

 

The Torah Seder, as noted above in the footnotes calls for the removal of jewelry as a sign of their repentance. The Mordechai passage usually translates something like this, “For what does it profit a man to gain the whole world, and forfeit his soul?” We have opted for a different translation because of the language of the Greek text and contextual, verbal parallel between the Torah Seder and the Pericope of Mark.  Let us look first at the Greek text of both passages and then look at the parallel and Yeshua’s systematic use of the Shemot 33 text as a model for his lecture.

 

 

Some Questions to Ponder:

 

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

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

 

Next Shabbat: Iyar 24, 5784

“Pesal Lekha” – Sabbath: “Hew ye”

 

 

 

Hakham Dr. Yosef ben Haggai

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

 

Count 33 days on Saturday night, May 25, 2024

 

Barukh ata Adonai Eloheinu Melekh ha’Olam asher kid’shanu b’mitzvotav v’tizivanu al sefirat ha’omer.

 

Blessed are you, Adonai our God, Sovereign of the Universe, who has sanctified us with your commandments and commanded us to count the omer.

 

Lag Ba'Omer

Today is thirty-three days, which is four weeks and five days of the Omer.

Hod ShebeHod

Then read the following:

 

 

Ephesians 5:6-7 Let no man deceive you^[67] with vain words,^[68] for because of these things the wrath of God comes upon the children (sons) of disobedience.^[69] Therefore, do not be partakers with them.^[70]

Count 34 days on Sunday night, May 26, 2024

 

Barukh ata Adonai Eloheinu Melekh ha’Olam asher kid’shanu b’mitzvotav v’tizivanu al sefirat ha’omer.

 

Blessed are you, Adonai our God, Sovereign of the Universe, who has sanctified us with your commandments and commanded us to count the omer.

 

Today is thirty-four days, which is four weeks and six days of the Omer.

Yesod ShebeHod

Then read the following:

 

 

Ephesians 5:8-10 For in the past you were darkness,^[71] but now you are light^[72] in the Lord; walk^[73] as children of light (for the fruit of the Nefesh Yehudi is in all goodness and righteousness/generosity and truth), allowing^[74] only what is pleasing to the Lord.^[75]

 

 

Count 35 days on Monday night, May 27, 2024

 

Barukh ata Adonai Eloheinu Melekh ha’Olam asher kid’shanu b’mitzvotav v’tizivanu al sefirat ha’omer.

 

Blessed are you, Adonai our God, Sovereign of the Universe, who has sanctified us with your commandments and commanded us to count the omer.

 

Today is thirty-five days, which is five weeks of the Omer.

Malchut ShebeHod

Then read the following:

 

 

Ephesians 5:11-14 Do not associate^[76] with the fruitless works^[77] of darkness, but rather reprimand^[78] them. For it is a shame^[79] even to mention of those things, which they do in secret.^[80] But all things that are reproved are made manifest by the light,^[81] for light makes all things visible. Therefore he says,^[82] “Wake up, sleeper!^[83] And arise from the dead,^[84] and Messiah [and his Torah] will shine^[85] on you.”^[86]

 

 

Count 36 days on Tuesday night, May 28, 2024

 

Barukh ata Adonai Eloheinu Melekh ha’Olam asher kid’shanu b’mitzvotav v’tizivanu al sefirat ha’omer.

 

Blessed are you, Adonai our God, Sovereign of the Universe, who has sanctified us with your commandments and commanded us to count the omer.

 

Today is thirty-six days, which is five weeks and one day of the Omer.

Chesed ShebeYesod

Then read the following:

 

 

Ephesians 5:15-16 See then how your conduct (walk)^[87] is (to be) in Chochmah (wisdom),^[88] not as those without wisdom (fools),^[89] but as wise,^[90] redeeming^[91] the time,^[92] because the days are evil.^[93]

 

 

Count 37 days on Wednesday night, May 29, 2024

 

Barukh ata Adonai Eloheinu Melekh ha’Olam asher kid’shanu b’mitzvotav v’tizivanu al sefirat ha’omer.

 

Blessed are you, Adonai our God, Sovereign of the Universe, who has sanctified us with your commandments and commanded us to count the omer.

 

Today is thirty-seven days, which is five weeks and two days of the Omer.

Gevurah ShebeYesod

Then read the following:

 

 

Ephesians 5:17-20 Therefore, do not be like those without wisdom,^[94] but hold to understanding^[95] what the will^[96] of the Lord is. And do not be drunk with wine,^[97] in which is dissipation, ^[98] but be filled with the Mesorah,^[99] speaking to one another^[100] in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; always giving thanks (hodu) for all things^[101] to God the Father in the authority of our master Yeshua HaMashiach,

 

 

Count 38 days on Thursday night, May 30, 2024

 

Barukh ata Adonai Eloheinu Melekh ha’Olam asher kid’shanu b’mitzvotav v’tizivanu al sefirat ha’omer.

 

Blessed are you, Adonai our God, Sovereign of the Universe, who has sanctified us with your commandments and commanded us to count the omer.

 

Today is thirty-eight days, which is five weeks and three days of the Omer.

Tiferet ShebeYesod

Then read the following:

 

 

Ephesians 5:21-23 Submitting yourselves^[102] to one another^[103]in the reverential awe of Messiah.^[104] Wives,^[105] submit^[106]yourselves to your own husbands,^[107]as to the priest of the home.^[108] For the man (husband) is principle chief (agent) before the woman (wife),^[109] even as Messiah is the principle chief of the Esnoga (congregation/Synagogue); and he (Messiah and the Husband) is the guardian^[110] (shomer) of the body.