Esnoga Bet Emunah

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Three and 1/2 year Lectionary Readings

Second Year of the Reading Cycle

Iyar 24, 5767 – May 11/12, 2007

Fifth Year of the Sh’mita Cycle

 

Candle Lighting and Havdalah Times

 

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

Friday, May 11, 2007 – Candles at: 7:58 PM                  Friday, May 11, 2007 – Candles at: 4:52 PM

Saturday, May 12, 2007 – Havdalah 8:55 PM                 Saturday, May 12, 2007 – Havdalah 5:46 PM

 

Atlanta, Georgia, U.S.                                                 Singapore, Singapore

Friday May 11, 2007 – Candles at 8:10 PM                    Friday, May 11, 2007 – Candles at: 6:48 PM

Saturday, May 12, 2007 – Havdalah 9:10 PM                 Saturday, May 12, 2007 – Havdalah 7:38 PM

 

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

 

Counting of the Omer: Friday Night Omer day 39 – Saturday night Omer day 40

 

Yom Yerushalayim – Jerusalem Day

Iyar 28 – Evening May 15  (Omer day 42) – Evening May 16 (Omer day 43)

 

Rosh Chodesh Sivan – New Moon of the Hebrew Month of Sivan

Evening May 17th (Omer day 44) – Evening May 18th (Omer day 45)

 

Coming Festival of Shabuot – Pentecost

Sivan 6 and 7 – Evening May 22nd – Evening May 24

For further study see: http://www.betemunah.org/shavuot.doc ; http://www.betemunah.org/ruth.doc ; http://www.betemunah.org/freedom.doc & http://www.betemunah.org/betroth.doc

 

SHABBAT MEVAR’CHIM HA-CHODESH SIVAN

SABBATH ANNOUNCING THE NEW MOON FOR THE HEBREW MONTH OF SIVAN

 

Shabbat

Torah Reading:

Weekday Torah Reading:

וּנְטַעְתֶּם כָּל-עֵץ

 

 

“UN’ta’tem Kol-Ets”

Reader 1 – Vayikra 19:23-32

Reader 1 – Vayikra 21:1-3

“And plant any tree”

Reader 2 – Vayikra 19:33-37

Reader 2 – Vayikra 21:4-6

“Y plantareis todo árbol”

Reader 3 – Vayikra 20:1-7

Reader 3 – Vayikra 21:7-9

Vayikra (Lev.) 19:23 – 20:27

B’Midbar:28:9-15

Reader 4 – Vayikra 20:8-10

 

Ashlamatah: Is. 65:22–66:2, 4-5, 10-11

1Samuel 20:18, 42

Reader 5 – Vayikra 20:11-14

 

 

Reader 6 – Vayikra 20:15-22

Reader 1 – Vayikra 21:10-12

Psalms 84

Reader 7 – Vayikra 20:23-27

Reader 2 – Vayikra 21:13-15

Pirke Abot VI:4

      Maftir – B’Midbar:28:9-15

Reader 3 – Vayikra 21:10-15

N.C.: Matityahu 16:21-28

                  Isaiah 65:22–66:2, 4-5, 10-11

                  I Samuel 20:18,42

 

 

 

 

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.) 19:23 – 20:27

 

RASHI

TARGUM PSEUDO JONATHAN

23 ¶ When you will enter the land and you will plant any food-bearing tree, you will regard its fruit as closed off. [For] three years it will be closed off to you, it will not be eaten.

23 And when you have come into the land, and have planted any tree that may be eaten of, you will verily circumcise the fruit of it; three years will it be to you for rejection, to be destroyed; it will not be eaten.

24 On the fourth year, all of its fruit will be holy [upon which to say] praise[s to] Adonai.

24 And in the fourth year all the fruit of it will be consecrated, (a token of) praise before the Lord delivered for the priest (or, to be redeemed from the priest).

25 On the fifth year, you may eat its fruit, so that it will increase its produce for you, I am Adonai, your G-d.

25 But in the fifth year you may eat the fruit of it; for produce will be increased to you from the heavens: I am the Lord your God.

26 You will not eat [sacred offerings] [before] the blood [is sprinkled on the altar]. You will not act on the basis of omens nor act on the basis of auspicious times.

26 You will not eat the flesh of any sacrifice while the blood remains in the veins. You will not be observers of auguries, after the sanhedrin of the speculators.

27 Do not round the corners of [the hair on] your heads and you will not destroy [by shaving] the edges of your beard.

27 You will not round off the (hair on) the sides of your heads, nor shave the corners of your beards.

28 Gashes for the dead do not make in your skin. Do not put tattoo marks on yourselves, I am Adonai.

28 And a corrupting incision for the soul of the dead you will not make in your flesh, neither set upon yourselves an inscription by the in-cutting of any figured sign: I am the Lord.

29 You will not defile your daughter by causing her to engage in harlotry lest the land be turned astray, and the land be filled with lewdness.

29 You will not profane your daughters to give them up to fornication: neither delay to give your daughters unto husbands in their proper ages, lest they go astray by fornication after the people of the land, and the land be filled with whoredom.

30 You will keep My Shabbatot and you will fear My Sanctuary, I am Adonai.

30 The days of My Sabbaths You will keep, and go unto My sanctuary with reverence: I am the Lord.

31 You will not turn to mediums nor seek out oracles; do not seek [them] out, so as to defile yourselves through them. I am Adonai, your G-d.

31 Go not astray after those who inquire of impostors, or bring up the dead, or interrogate the bone of Jeddua: neither be you inquirers with them, to pollute yourselves thereby I am the Lord your God.

32 In the presence of the elderly you will rise and you will respect an elder; you will have fear of your G-d, I am Adonai

32 You will rise up before the aged who instruct in the law and honor the presence of the wise-men, and fear your God: I am the Lord.

33 If a proselyte comes to live with you, in your land, do not cause him anguish.

33 And if a stranger becomes a sojourner, and settles among you in your land, you will not molest him with hard words:

34 As one of your native born he will be considered by you, the proselyte who lives with you, and you will love him as yourself, for you were strangers in the land of Egypt, I am Adonai, your G-d.

34 but the stranger who sojourns among you will be (treated) as the native born, and you will love him as yourself: you will not deal with him as if you did hate him; for you were sojourners in the land of Mizraim: I am the Lord your God.

35 You will not commit injustice in judgment; in [land] measure, in weight or in volume measure.

35 You will not deal falsely in the ordering of judgment; in the admeasurement of summer and winter; in weight and measure, in heaping up, or in sweeping off:

36 Just scales and just weights a just dry measure (ephah) and a just liquid measure (hin) you will have for yourselves, I am Adonai, your G-d who has taken you out of the land of Egypt.

36 but balances of truth, weights of truth, measures of truth, and tankards of truth, will yours be. I am the Lord our God who brought you redeemed from the land of Mizraim:

37 You must keep all my statutes and all of my laws, and do [observe] them. I am Adonai.

37 and you will observe all My statutes, and all the ordinations of My judgments, and do them: I am the Lord.

 

 

1 Adonai spoke to Moshe, saying:

1 And the Lord spoke with Mosheh, saying:

2 And to B’ne Yisrael you will say: that each and every man of B’ne Yisrael and from the proselytes that reside in Israel, who will give any of his children to Molech, [that] he will surely be put to death; the people of the land will stone him to death.

2 And with the sons of Israel speak you, to say: A man of the family of the sons of Israel, whether young or old, who will make (an offering) of his offspring unto Molek to be burned in the fire, will be verily put to death: the people of the house of Israel will punish his guilt by the infliction of stones;

3 I will direct My wrath on that man and I will cut him off from among his people, for he gave of his children to Molech, in order to defile My Sanctuary and profane My Holy Name.

3 and I will cause a reverse, to make prosperity to cease with that man, and will cut him off from among his people; because he gave his offspring in strange worship to pollute My sanctuary and to profane My holy Name.

4 If the people of the land will hide their eyes from that person, when he gives of his children to Molech, and they do not put him to death.

4 And if the people of the house of Israel in hiding hide their eyes from that man, when he gives his offspring unto strange worship, that they might not kill him,

5 I will set My wrath against that man and his family; I will cut him off, along with all those who go astray after him to go astray after Molech, [they will be cut off] from among their people.

5 then will I appoint a reverse, to make a controversy against that man, and against his family who protect (cover) him, to chastise (them) with afflictions; and him will I destroy, and all who follow him to wander after strange worship, from among their people.

6 The person who turns to mediums and oracles to stray after them; I will direct My wrath against that person and cut him off from among his people.

6 And the man who turns aside to inquire of the impostors, or to seek to bring up the dead, or to inquire by the bone of Jeddua, to go astray after them, I will appoint a reverse to punish that man, and will destroy him by a plague from among his people.

7 You will sanctify yourselves and be holy for I am Adonai, your G-d.

7 But sanctify yourselves, and be holy in your bodies, that your prayers may be received with acceptance: I am the Lord who sanctify you.

8 You must keep My statutes and do [observe] them. I am Adonai who sanctifies you.

8 And observe My statutes and perform them: I am the Lord who sanctify you.

9 Any man that curses his father or his mother will surely be put to death. [Since] he has cursed his father or mother, his blood is on him.

9 For the young man or the old man who curses his father or his mother by the revealed Name, will be verily put to death by the casting of stones; because he has cursed his father or his mother, he is guilty of death.

10 A man who commits adultery with another man's wife who commits adultery with the wife of his fellow man--- they will surely be put to death--- the adulterer and the adulteress.

10 And the man who by adultery defiles the wife of (another) man, or who commits adultery with the wife of his married neighbor, will be verily put to death, by strangulation, with the hard towel in the tender part: and on account of a betrothed person, by the casting of stones: both the adulterer and the adulteress (will die).

11 A man who will lie [conjugally] with his father's wife has uncovered his father's nakedness; they both will surely be put to death, their blood is on them.

11 And a man who lies with his father's wife, whether his own mother or another wife, and who has dishonored the nakedness of his father will be verily put to death: both of them are guilty of death by the casting of stones.

12 A man who will lie [conjugally] with his daughter-in-law; they both will surely be put to death they have committed an act of perversion, their blood is on them.

12 And if a man lies with his daughter-in-law, both of them will be put to death; they have wrought confusion, they are guilty of death by the casting of stones.

13 A man who will lie [conjugally] with [another] man, in the same manner as with a woman; they both have committed an abominable act, they will surely be put to death, their blood is on them.

13 And if a man lie with a man as with a woman, they have wrought abomination; both of them will die by the stoning of stones.

14 A man who marries a woman and her mother; it is lewdness. They will be burned in fire, he and [one of] them, and there will no longer be such lewdness among you.

14 And if a man take a wife and her mother, it is fornication let them be burned with fire with melted lead in their mouth, that fornication may not be among you.

15 A man who lies [conjugally] with an animal will surely be put to death, and you will also kill the animal.

15 And a man who lies with a beast will be surely put to death with the stoning of stones, and the beast will be slain with spikes.

16 A woman who presents herself to an animal causing it to copulate with her; you will kill the woman and the animal. They will surely be killed, their blood is on them.

16 And if a woman approaches the side of any beast that it may have to do with her, they will be slain; the woman by the casting of stones, and the beast by the slaughter of spikes, they will die; for they are deserving of death.

17 A man who marries his sister, either his father's daughter or his mother's daughter, and he sees her nakedness and she sees his nakedness; it is a shameful perversion. They will be cut off before their people he has uncovered the nakedness of his sister, he will bear [the burden of] his iniquity.

17 And if a man lie with his sister, his father's daughter, or the daughter of his mother, and he dishonor her nakedness, it is depravity: for I showed mercy with the first ones, on behalf of the peopling of the world by them, while as yet I had not promulgated the law in the world: but after the law has been declared in the world, every one who commits these things will be destroyed by mortality, and the children of their people will witness their punishment; for he who has dishonored the nakedness of his sister will be guilty of death.

18 A man who will lie [conjugally] with a menstruating woman and uncover her nakedness and uncover her source [womb] and she has uncovered the source of her blood; they will both be cut off from among their people.

18 And a man who lies with a woman who is unclean, and dishonors her nakedness, they will both of them be destroyed by a plague from among their people.

19 The nakedness of your mother's sister and of your father's sister, you will not uncover, for the nakedness of his close kin he will have bared they will bear [the burden of] their iniquity

19 Nor will you dishonor the nakedness of your mother's sister nor your father's sister; for he has dishonored the flesh of his near kin: they will receive the penalty of their guilt in dying.

20 A man who will lie [conjugally] with his aunt has uncovered the nakedness of his uncle they will bear [the burden of] their sin and they will die without children.

20 And if a man lie with the wife of his father's brother, he has dishonored the nakedness of his father's brother: they will receive their punishment; they will be consumed by mortality; without children will they die.

21 A man who will marry his brother's wife who must be [conjugally] avoided [by him]; he has uncovered his brother's nakedness, they will die without children.

21 And if a man take the wife of his brother during his life, it is an abomination: he has dishonored the nakedness of his brother; without children will they be.

22 You will keep all of My statutes and all of My laws and do (observe) them [so that] you will not be expelled by the land to which I am bringing you there to reside therein.

22 But you, the congregation of Israel, will observe all My statutes, and all the ordinations of My judgments, and do them; that the land into which I am to bring you to dwell in it may not cast you out:

23 You will not follow the customs of the nation which I am expelling before you. For they have done all these above mentioned sins and I became disgusted with them.

23 and walk not after the laws of the peoples whom I drive away from before you; for they have committed all these abhorrent things, and My Word has abhorred them.

24 And I have said to you [that] you will inherit their land, and I will give it to you that you may inherit it, a land flowing with milk and honey, I am Adonai, your G-d who separated you from the [other] peoples.

24 But I have told you to beware of these horrors, that you may inherit their land; and I will give it you to possess it, a land producing milk and honey I am the Lord your God who has separated you from the Gentiles.

25 You will distinguish between a [ritually] clean animal and an unclean one, between the unclean fowl and the clean one. Do not make yourselves disgusting through the animals, fowl or through any creature that creeps on the ground which I have distinguished for you as being unclean.

25 And you will make distinction between the animal which is fit to be eaten, and that which it is improper to eat; and between the fowl which it is improper to eat, and that which is fit to be eaten. Defile not your souls by (eating of) the animal that is torn by a wild beast, or the bird torn by the falcon, or anything that creeps upon the which I have forbidden from you for their uncleanness.

26 You will be holy to Me, for I, Adonai, am holy and I have distinguished you from the [other] peoples to be Mine [and to serve Me].

26 And you will be holy before Me; for holy am I, the Lord, who has chosen you, and separated you from the Gentiles to be worshippers before Me.

27 If among the men or women there will be a medium or an oracle they will surely be put to death. You will stone them to death, their blood is on them.

27 And the man or the woman who has in them (the spirit of) divination or necromancy will die by the casting of stones; for they are guilty of death.

 

 

 

 

Midrash Tanhuma (Lev.) 19:23 – 20:27

 

7.7 Leviticus 19:23 ff., Part I

 

(Lev. 19:23:) NOW WHEN YOU COME INTO THE LAND AND PLANT ANY TREE FOR FOOD. This text is related (to Zech. 8:11-12): BUT NOW <I WILL NOT TREAT THE REMNANT OF THIS PEOPLE> AS IN THE FORMER DAYS ... ; FOR AS THE SEED OF PEACE, THE VINE WILL YIELD ITS FRUIT, THE EARTH WILL YIELD ITS HARVEST. ... What is the meaning of NOT ... AS IN THE FORMER DAYS? When Israel went forth from Egypt and was walking in the desert, He brought

down manna for them, brought over quails for them, and raised up the well for them [The well in question is the well of Numb. 21:16-20, which according to traditional interpretations was movable and followed the children of Israel during the forty-year wanderings. See: Numb.1:2; 6:35, 47-50; Tanh., Numb. 1:2; Numb. R. 1:2; 9:14; 13:20; 19:26; Seder Olom Rabbah 5, 9-10; T Suk. 3:11-13; Pseudo-Philo 10:7; 11:15; also T Sot. 11:1; Mekhilta deRabbi Ishmael, Wayassa 6; Sifre Deut. 32:14 (305); Shab. 35a; Ta’an. 9a; Eccl. R. 1:2; M. Prov. 14; the various targums to Numb. 21:16-20; and I Corinthians 10:4). Then each and every tribe made itself a conduit for water, which [drew <the water> from the well and] brought it in to them. Moreover, [each and every one] planted fig trees, vines, and pomegranates, which yielded fruit on the same day, just as it was from the beginning at the creation of the world (according to Gen. 1:11): FRUIT TREE BEARING FRUIT ACCORDING TO ITS KIND. If the children of Adam had been worthy, it would have remained so until now. A person would plant a tree, and it would bear fruit immediately. When Adam sinned, the ground was cursed (according to Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. From now on (ibid., cont.:) IN TOIL WILL YOU EAT OF IT ALL THE DAYS OF YOUR LIFE He sowed wheat and it sprouted thistles, as stated (in vs. 18): THORNS AND THISTLES WILL IT SPROUT FOR YOU. When they went forth from Egypt, [the Holy One] raised up the well for them. Then they made plantings beside its water, and the trees bore fruit on the same day. When the well disappeared, [all the bounty disappeared.] What is written there (in Numb. 20:5)? A PLACE WITH NO SEEDS, FIGS, VINES, OR POMEGRANATES. The Holy One said to Moses: Say to these Israelites: When you enter the land of Israel, I am restoring all the bounty to you, as stated (in Deut. 8:7-9): FOR THE LORD YOUR GOD IS BRINGING YOU UNTO A GOOD LAND, <A LAND WITH STREAMS OF WATER> ... ; A LAND OF WHEAT AND BARLEY, OF VINES, FIGS, AND POMEGRANATES ... ; A LAND <IN> WHICH <YOU WILL EAT BREAD> WITHOUT STINT. When they came into the land of Israel they began sinning (rt.: HT’), as stated (in Jer. 2:7): BUT YOU CAME AND DEFILED (rt.: HT’) MY LAND. So it did not bear fruits as was appropriate. They planted much and brought in little, as stated (in Hag. 1:6): YOU HAVE SOWN MUCH AND BROUGHT IN LITTLE. Why? Because they ceased <offering> the first-fruits. (ibid., cont.:) YOU HAVE EATEN WITHOUT HAVING ENOUGH, after {the first fruits} [the shew-bread] ceased. (Ibid., cont.:) YOU HAVE DRUNK WITHOUT HAVING ENOUGH, after the libation of wine ceased. (Ibid., cont.:) YOU HAVE PUT ON CLOTHES, WITHOUT BEING WARM, after the vestments of priesthood were abolished. (Ibid., cont.:) THE WAGE EARNER HAS EARNED WAGES FOR A BAG WITH HOLES, after almsgiving ceased. (Zech. 8:10:) A PERSON HAD NO EARNINGS, after pilgrims (going up to Jerusalem) ceased. (Ibid., cont.:) AND THE CATTLE EARNED NOTHING, after the offerings ceased. But in the age to come, the Holy One will not act so. Thus it is stated (in Zech. 8:11—12): BUT NOW I WILL NOT TREAT THE REMNANT OF THIS PEOPLE AS IN THE FORMER DAYS, SAYS THE LORD OF HOSTS; FOR AS THE SEED OF PEACE, THE VINE WILL YIELD ITS FRUIT, THE EARTH WILL YIELD ITS HARVEST, THE HEAVENS WILL YIELD THEIR DEW, AND I WILL BEQUEATH ALL THESE THINGS TO THE REMNANT OF THIS PEOPLE.

 

 

7.8 Leviticus 19:23ff., Part II

 

(Lev. 19:23:) WHEN YOU COME INTO THE LAND AND PLANT. The Holy One said to Israel: Even though you find it (i.e., the land) full of all bounty, you will not say: Let us settle down and not plant. Rather, be careful in planting, as stated (ibid., cont.): AND PLANT ANY TREE FOR FOOD. Just as you came in and found plantings which others had planted, so you will plant for your children, lest someone say: Since I am old and tomorrow I will die, why should I toil for others. Solomon said (in Eccl. 3:11): HE HAS MADE EVERYTHING BEAUTIFUL IN ITS TIME. HE ALSO HAS PUT ETERNITY INTO THEIR HEART. ETERNITY (‘LM) is what is written (without the Vav of the normal spelling, i.e., ‘wLM.) Why? If the Holy One had not hidden (rt.: ‘LM) the day of <one’s> death from the children of Adam, a person would neither build nor plant; for he would have said: Tomorrow I will die. Why should I persist in toiling for the sake of others? The Holy One, therefore, shut off (rt.: ‘LM) human hearts from death, so that one would build and plant. <If> he is worthy, [it will be] for himself; <if> unworthy, <it will be> for others. There is a story about the emperor Hadrian, that he was going to war and traveling with his troops to fight with a certain country for having rebelled against him. Now he found a certain old man who was planting fig saplings. Hadrian said to him: You are an old man. <Why are you> persisting in taking the trouble to toil for others? He said to Hadrian: My Lord Emperor, here I am planting. If I am worthy, I will eat of the fruit of my saplings; but if not, my children will eat. <The emperor> spent three years at war, and after three years he returned. What did that old man do? He took a fruit basket, filled it with the first-fruits of beautiful figs, and drew near to Hadrian. He said to him: My Lord Emperor: Take these figs, for I am the same old man whom you found when you were on your way <to the war>, when you said: You are an old man. Why are you taking the trouble to toil for others? See, the Holy One has already found me worthy to eat some fruit from my saplings. Now this <fruit> in my fruit basket is from those <saplings>. Hadrian said to his servants: Take it from him and fill it with gold coins. And so they did. The old man took the fruit basket full of gold coins and began to go about his house boasting to his wife and children. So he told them the story. Now a woman neighbor of his was there. She heard what the old man had said. She said to her husband: When all the children of Adam go <through life>, the Holy One gives to them and prepares bounty for them. But you dwell in your dark house in dark misfortune. See, our [neighbor] honored the emperor with a fruit basket of figs; and he filled it with gold coins for him. Now you get up, take a large basket, and fill it with varieties of choice fruit, with apples, figs, and the other varieties of beautiful fruit, since he loves them a lot. Go and honor him with them. Perhaps he will fill it with gold for you, as he did for our old neighbor. He went and heeded his wife. So he took a large basket, filled it with apples and figs, and loaded it on his shoulder. Then he approached the emperor on a side road (Lat.: compendairia) and said to him: My Lord Emperor, I heard that you love fruit, I have come to honor you with figs and apples. The Emperor said to his officers [Gk.: strariotai (“soldiers”)]: Take the basket and hit (rt.: TPH. This root is similar to the root for “apples,” and both are transliterated identically. The only difference is that the root for “apples” is spelled with a Tav, while the root for “hit” is spelled with a Tet) him on his face. And so they did. They hit him on his face, until his face swelled up; smashed his eyes; and made an example (Gk.: deigna) of him. So he went home as one of whom an example had been made and crying. Now she (i.e., his wife) thought that he was coming with a basket full of gold coins. So when she saw him with his face swollen and with his body shattered and beaten, she said to him: What is the matter with you? He said to her: When I heeded you and went to honor him with this gift (Gk. Doron), they hit me on my face. If I had listened to you and put varieties of hard fruit in the basket, they would already have pelted my face and my whole body with them. And why all this? In order to teach you that evil women destroy their husbands. Therefore one should not cease from planting. Rather, just as he found, one should still continue to plant even though he is old. The Holy One said to Israel: Learn from Me. He spoke <by example>, as it were. (Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, IN THE EAST.

 

 

7.9 Leviticus 19:lff., Part VII

 

(Lev. 19:2:) YOU WILL BE HOLY. This text is related (to Ps. 20:3 [2]): MAY HE SEND YOU HELP FROM THE SANCTUARY AND SUSTAIN YOU FROM ZION. FROM THE SANCTUARY (QDSh) <means> from the holiness (rt.: QDSh) of the works that are in you; AND [SUSTAIN YOU] FROM ZION (MTsYWN) <means> [from the marker (TsYWN)] of the works that are in you. R. Berekhyah said: There was a story in our village about a certain spirit who dwelt by the spring. Another spirit came to attack it and sought to get it away from there. There was also there a certain saint whose name was Jose the man of Zaythor. The first spirit appeared to him. It said to him: Rabbi, look at how many years I have been situated here; yet neither at noon nor at night have I harmed <any> mortal. {Also not during the day.} But now this spirit has come upon me from another place and wants to get me away from here in order to harm mortals. He said to it: What shall we do? It said to him: Take your staves and your scythes, and go out against it at the noon hour. Then say: Ours is winning! Ours is winning! And it will run away. They did so and drove it away from there. They used to say: They did not move from here until they saw, as it were, a clot of blood floating on the water. When the sages heard about the matter, they said: If something which was not created with a need for assistance needs assistance, how much the more so in the case of the children of Adam. David, therefore, said (in Ps. 20:3 [2]): MAY HE SEND YOU HELP FROM THE SANCTUARY.

 

 

7.10 Leviticus 19:23ff., Part I

 

(Lev. 19:23:) WHEN YOU COME INTO THE LAND AND PLANT. This text is related (to Eccl. 2:5): I MADE GARDENS AND ORCHARDS FOR MYSELF, AND IN THEM I PLANTED EVERY KIND OF FRUIT TREE. Do not all the children of Adam plant whatever they want? Whatever someone plants in the earth, it produces either pepper or something <else>. If someone plants, they produce, except that no one knows the place of every plant, <i.e.> where to plant it. However, because Solomon was wise, he planted all the species of trees, [as stated (ibid.): I MADE GARDENS AND ORCHARDS FOR MYSELF, IN WHICH I PLANTED EVERY KIND OF FRUIT TREE.] R. Jannay said: Solomon even planted peppers, but how did he plant them? It is simply that Solomon was wise and knew the root of the foundation of the world. Where is it shown? (Ps. 50:2): OUT OF ZION GOD HAS SHINED FORTH AS THE PERFECTION OF BEAUTY. Out of Zion has all of the whole world been perfected. Why is it called <Foundation> Stone? Because out of it the world was founded. Now Solomon knew which vein went to Cush and planted peppers on it. They produced immediately. See what he says (in EccI. 2:5): AND IN THEM I PLANTED EVERY KIND OF FRUIT TREE.

 

Another interpretation (of Eccl. 2:5): AND IN THEM I PLANTED. ... Just as a navel is set in the middle of a person, so the land of Israel is the navel of the world. Thus it is stated (in Ezek. 38:12): WHO DWELL ON THE NAVEL OF THE EARTH. The land of Israel sits at the center of the world; Jerusalem is in the center of the land of Israel; the sanctuary is in the center of Jerusalem; the Temple building is in the center of the sanctuary; the ark is in the center of the Temple building; and the foundation stone, out of which the world was founded, is before the Temple building. Now Solomon, who was wise, stood upon the roots that went out from <that stone> into the whole world and planted all species of trees in them. He therefore said (in Eccl. 2:5): I MADE GARDENS AND ORCHARDS FOR MYSELF.

 

 

7.11 Leviticus 19:23ff., Part II

 

Another interpretation (of Lev. 19:23): WHEN YOU COME INTO THE LAND. This text is related (to Ps. 105:44-45): HE GAVE THEM THE LANDS OF NATIONS. IN ORDER THAT THEY MIGHT KEEP HIS STATUTES. ... HE GAVE THEM THE LANDS OF NATIONS. Whatever the Holy One took from the peoples of the world he gave to Israel: lands of silver and gold, fields, vineyards, and cities. But he gave <these> to them only so that they would occupy themselves with the Torah, as stated (vs. 45): IN ORDER THAT THEY MIGHT KEEP HIS STATUTES. But they did not do so. Instead (according to Ezek. 36:17): AND THEY DEFILED {THEM ACCORDING TO THEIR WAY} [IT (i.e., the land) BY THEIR WAY AND BY THEIR DEEDS]. They defiled them (according to Josh. 7) in the destruction of Achan, as stated (in Jer. 2:7): BUT YOU CAME AND DEFILED MY LAND [by the destruction of Achan]. (Ibid. cont.): AND YOU MADE MY HERITAGE AN ABOMINATION, by the image of Micah (in Jud. 17-18). So what did the Holy One do to them? He exiled them from it, as stated (in Deut. 29:27): SO THE LORD UPROOTED THEM FROM THEIR LAND. What is the meaning of AND UPROOTED (rt.: NTSh) THEM? He weakened (rt.: TShSh) their army. They planted and toiled, but the peoples of the world came and took. It is so stated (in Jud. 6:3): AND SO IT HAPPENED THAT, IF ISRAEL PLANTED, <MIDIAN, AMALEK, AND THE CHILDREN OF KEDEM WOULD ARISE>. ... Then it is written (in vs. 4): THEY WOULD ENCAMP AGAINST THEM AND DESTROY THE PRODUCE OF THE EARTH. When they repent, (according to Is. 65:22): THEY WILL NOT BUILD FOR ANOTHER TO DWELL IN; THEY WILL NOT PLANT FOR ANOTHER TO EAT. Why? Because when they plant no one uproots, as stated (in Amos 9:15): AND WHEN I PLANT THEM ON THEIR LAND, THEY WILL NEVER AGAIN BE UPROOTED (rt.: NTSh) FROM THE LAND WHICH I HAVE GIVEN THEM, SAYS THE LORD YOUR GOD.

 

 

7.12 Leviticus 19:23ff., Part Ill

 

(Lev. 19:23:) WHEN YOU COME INTO THE LAND. This text is related (to Jer. 3:19): BUT I SAID: HOW I WOULD PUT YOU AMONG THE CHILDREN AND GIVE YOU A DESIRABLE LAND! <The situation> is comparable to a king who had concubines and had a lot of children. But he had one child by a certain matron (Lat. Matrona), and she loved him to excess. The king gave fields and vineyards to all the children of the concubines, and after that he gave his <beloved> son one garden (Pardes) from which all his food came. The son sent and said to his father: To the children of the concubines you have given fields and vineyards, but to me you have given one garden. The king said to him: By your life, all my food (cellaria) comes to me from this garden; and because I love you more than your brothers, I have given it to you. Similarly the Holy One created the peoples of the world, just as it is stated (in Cant. 6:8): THERE ARE SIXTY QUEENS: These are the peoples. (Vs. 9): <ONLY> ONE IS MY DOVE, <MY PERFECT ONE>: This is the congregation of Israel. Now the Holy One has distributed [fields and vineyards] to the peoples of the world, as stated (in Deut. 32:8): WHEN THE MOST HIGH GAVE THE GENTILES AN INHERITANCE; but to Israel he has given the land of Israel, the larder (cellaria) of the Holy One. The offerings come from it; the shew-bread comes from it; the first fruits come from it; the omer comes from it; all the good things in the world [come from it]. Why all this? In order to made a distinction between the son of the matron and the children of the concubines, as stated (in Jer. 3:19): BUT I SAID HOW I WOULD PUT YOU AMONG THE CHILDREN <AND GIVE YOU A DESIRABLE LAND>... ! There was great love between the Holy One and Israel; so how did they bring in the enmity. The Holy One said (ibid.): HOW I WOULD PUT (ashit) YOU, and this language can only be the language of enmity. Thus it is stated (in Gen. 3:15): I WILL PUT (ashit) ENMITY BETWEEN YOU AND THE WOMAN.

 

Another interpretation (of Jer. 3:19): HOW I WOULD PUT YOU AMONG THE CHILDREN. The Holy One said to them: I have spoken in your defense. How have you made me bring charges against you? (Ibid.:) HOW I WOULD PUT (rt.: ShYT) YOU AMONG THE CHILDREN. Now this can only be the language of an accuser, as stated (concerning one guilty of negligence in Exod. 21:30): IF  A RANSOME IS PUT (rt.: ShYT) UPON HIM. …

 

 

7.13 Leviticus 19:23ff., Part IV

 

(Lev. 19:23:) WHEN YOU COME INTO THE LAND. Solomon said (in Prov. 31:16): SHE SETS HER MIND ON A FIELD AND ACQUIRES IT. Come and see. Whatever Abraham thought about in his heart the Holy One gave him. He thought [about] the land of [Israel], and he gave it to him, as stated (in Gen. 15:7): I AM THE LORD WHO BROUGHT YOU OUT FROM UR OF THE CHALDEES [TO GIVE YOU THIS LAND AS A POSSESSION]. Abraham said to the Holy One, Sovereign of the World, you have given me permission to say to you (in vs. 8): HOW SHALL I KNOW <THAT I WILL POSSESS IT>? He replied and said to him (in vs. 13): KNOW FULL WELL <THAT YOUR SEED WILL BE ALIEN IN A IAND NOT THEIRS WHERE THEY WILL SERVE THEM AND BE OPPRESSED BY THEM>. Woe to that person who brings something out of his mouth without knowing how he brought it out. Because <Abraham> said (in vs. 8): HOW WILL I KNOW? his children were condemned to be enslaved in Egypt for four hundred years. So Solomon said (in Eccl. 6:7): IS ALL HUMAN TOIL FOR ONE’S MOUTH ... ? What is the meaning of IS ALL HUMAN TOIL FOR ONE’S MOUTH ... ? All the commandments and righteous/generous deeds that one does. It is enough for the time that one’s soul goes out of him. It is therefore stated (in Eccl. 6:7): IS ALL HUMAN TOIL FOR ONE’S MOUTH? When Abraham heard <from the Holy One> (in Gen. 15:13): KNOW FULL WELL, he thought about it in his heart and said: <Is it possible > that every people which enslaves my children goes away in peace and is not condemned? The Holy One said to him (in Gen. 15:14): BUT <I AM> ALSO <JUDGING> THE NATION <WHICH THEY WILL SERVE>. ... It is therefore stated (in Prov. 31:16): SHE SETS HER MIND ON A FIELD AND ACQUIRES IT

 

 

7.14 Leviticus 19:23ff., Part V

 

(Lev. 19:23:) <WHEN YOU COME INTO THE LAND> AND PLANT ANY TREE FOR FOOD, YOU WILL COUNT (rt.: ‘RL) ITS FRUIT AS FORBIDDEN (literally: AS FORESKIN, rt.: ‘RL). ... <This verse> is teaching about an infant. (Ibid., cont.:) THREE YEARS IT WILL BE FORBIDDEN (rt.: ‘RL) FOR YOU, when <an infant> can neither talk nor speak. (vs. 24) IN THE FOURTH YEAR ALL ITS FRUIT WILL BE [SET ASIDE (rt.: QDSh)], when his father dedicates (rt.: QDSh) him to the Torah. (Ibid., cont.:) FOR PRAISES TO THE LORD. [What is the meaning of PRAISES (with reference to an infant)?] <Those offered> from the time that he praises the Holy One. (Vs. 25:) BUT IN THE FIFTH YEAR YOU MAY EAT ITS FRUIT, <i.e.> from the time that he begins to read in the Torah. (Ibid., cont.:) TO INCREASE ITS YIELD FOR YOU. Hence our masters have taught (in Avot 5:21): AT FIVE YEARS OF AGE <HE IS READY> FOR <THE STUDY OF> SCRIPTURE AT TEN, FOR MISHNAH. While in this world, one begets a son for himself, brings him to the elementary school, labors with him, and teaches him Torah. Then in the midst of troubles he dies. So he derives no happiness from him. The Holy One said to Israel: In this world, because the evil drive is found in you, you sin and your children die; but in the world to come I will remove the [evil] drive from among you. Then you will beget and be happy, as stated (in Is. 65:23): THEY WILL NOT LABOR IN VAIN, NOR BEAR CHILDREN IN TERROR, BECAUSE THEY ARE A SEED BLESSED OF THE LORD, AND THEIR OFFSPRING ALONG WITH THEM.

 

 

7.15 Leviticus 20:9ff., Part I

 

(Lev. 20:9:) FOR ANYONE WHATEVER WHO CURSES HIS FATHER OR HIS MOTHER WILL SURELY BE PUT TO DEATH. Solomon said (in Prov. 20:20): <IF SOMEONE> CURSES HIS FATHER OR MOTHER. HIS LIGHT WILL GO OUT AT THE APPROACH OF DARKNESS. Our Masters have said: Because Ham saw his father’s nakedness, yet did not utter a curse at him, he and his descendants have <only> been alienated until the end of the whole world. How much worse it is for one who does curse his father! The Scripture says (in Prov. 24:20): FOR THERE WILL BE NO FUTURE FOR THE EVIL ONE, <THE LAMP OF THE WICKED GOES OUT>. Come and see the honoring of father and mother, how dear it is before the Holy One; for the Holy One does not withhold his reward, either from the righteous/generous or from the wicked/lawless. Where is it shown? From Esau the Wicked/Lawless. Because he honored his father, the Holy One gave him all this honor. R. Eleazar says: Esau the Wicked/Lawless shed three tears, [one] from his right eye, one from his left eye, and the third was attached in his eye and did not run down. When? When Isaac blessed Jacob, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT. So if the Holy One recompensed this wicked/lawless one, because he honored his father, how much the more <will he do so> in the case of one who honors his father. <The Holy One> said (in Job 41:3 [11]): WHO HAS WELCOMED (hiqdim) ME THAT I SHOULD REPAY HIM? [EVERYTHING UNDER THE HEAVENS IS MINE.] The Holy One said: Who is this one who has advanced (hiqdim) honor to his father, and I have not given him children? And so it says in Job (11:5—7): O THAT GOD WOULD SPEAK. AND THAT HE WOULD TELL YOU THE SECRETS OF WISDOM ... WOULD YOU DISCOVER THE MYSTERY OF GOD ... ? To what is Job comparable? To whoever is put in a collare, and said: I know what is within the palace of the king. They said to him: Free your self from the collare, and we will know that you are speaking the truth (cf. Mark 15:30; Matthew 27:40). So also Job was clothed in seven kinds of boils, and in need of alms, as stated (in Job 19:21): HAVE PITY ON ME HAVE PITY ON ME, O YOU MY FRIENDS, FOR THE HAND OF GOD HAS AFFLICTED ME. He also says: I have reached the end of the works of the Holy One. Thus it is stated (in Job 23:5): I WOULD KNOW {WHAT} WORDS HE WOULD ANSWER ME [AND UNDERSTAND WHAT HE WOULD SAY TO ME]. His companions said to him (in Job 11:7): WOULD YOU DISCOVER THE MYSTERY OF GOD ... ? (Job 12:14:) BEHOLD, WHATEVER HE {CONDEMNS TO DESTRUCTION} [DESTROYS] WILL NOT BE REBUILT ... Who, after he had destroyed Sodom and Gomorrah and had overthrown them, who has rebuilt them? No creature can stand on his own works, as stated (in Eccl. 7:13): SEE THE WORK OF GOD; FOR WHO CAN MAKE STRAIGHT WHAT HE HAS MADE CROOKED? The Holy One said: In this world the children of Adam are afflicted because of the evil drive, but in the world to come I will remove the evil drive from them. It is so stated (in Ezek. 36:26—27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU.

 

 

 

Ketubim Targum Tehillim (Psalms) 84

 

1. For praise, on the lyre that comes from Gath; composed by the sons of Korah; a psalm.

2. How beloved are Your tents, O Lord Sabaoth!

3. My soul craved and even youarned for the court of the Lord; my heart and flesh meditate on the enduring God.

4. Even the dove has found a house, and the turtledove a nest that is suitable for her hatchlings – to be sacrificed on your altars, O Lord Sabaoth, my king and my God.

5. Happy are the righteous/generous who dwell in Your sanctuary; again they will praise You forever.

6. Happy the man who has his strength in Your word; trust is in their hearts.

7. The wicked/lawless who cross over the valleys of Gehenna, weeping – he will make their weeping like a fountain; also those who return to the teaching of His Torah He will cover with blessings.

8. The righteous/generous go from the sanctuary to the academies; their toil in the Torah will be manifest before the Lord, whose presence abides in Zion.

9. David said, “O Lord, God Sabaoth, receive my prayour; hear, O God of Jacob, forever.”

10. See, O God, the merits of our fathers, and behold the face of Your Messiah.

11. For it is better to dwell one day in the courtyard of Your sanctuary than a thousand in exile; I have chosen to adhere to the sanctuary of God rather than to live in the tents of wickedness/lawlessness.

12. For the Lord God is like a high wall and a strong shield; the Lord will give grace and glory; He will not hide goodness from those who walk in perfection.

13. O Lord Sabaoth, it is well for the son of man who trusts in Your word.

 

 

 

Ketubim Midrash Tehillim (Psalms) 84

 

I. For Him who triumphs; at treading in the winepress (Gb’tith). A Psalm of the sons ol Korah (Ps. 84:1). These words are to be considered in the light of what Scripture says elsewhere: Wherefore are Your garments like him that treads in the wine- press? I have trodden the winevat alone ... For the day of vengeance that was in My heart, and My year of redemption are come ... I trod down the peoples in Mine anger (Isa. 63:2-3, 4,6). And what ought we say [of this prophetic vision]? I will declare the mercies of the Lord (ibid. 63:7).

 

Whosoever has a vision of this winepress, [the symbol of redemption], gives forth a song in praise of God’s triumph. Isaiah saw it in a vision and said: I will declare the mercies of the Lord. David saw it in a vision and said: For Him who triumphs; at treading in the winepress. A Psalm (Ps. 8:1). Asaph saw it in a vision and said of it, For Him who triumphs; at treading in the winepress. A Psalm of Asaph (Ps. 81:1). The sons of Korah saw it in a vision and said: For Him who triumphs; at treading in the winepress. A Psalm of the sons of Korah (Ps. 84:1).

 

How beloved are Your Tabernacles, O Lord of hosts (Ps. 84:2): How much in them is so beloved of You that for their sake You, O Lord, wilt tread in this winepress! Any one who stretches out his hand against the Holy Tabernacle, him the Holy One, blessed be He, will put into the winepress. As Scripture says, A voice of noise from the city, a voice from the Temple, the voice of the Lord that renders recompense to His enemies (Isa. 66:6): A voice of noise because of what our enemies did in His city; a voice from the Temple because of what they did in the Temple. Hence it is known How beloved are Your Tabernacles, O Lord of hosts. The Temple is called “beloved” And he who built it is called “beloved,” as is said And he called his name Beloved of the Lord (2 Sam. 12:25). And he in whose territory it was built was called “beloved,” for Moses said Of Benjamin ... The Beloved of the Lord will dwell in safety (Deut. 33:12). And likewise David said: That Your Beloved may be delivered (Ps. 60:7).

 

II. My soul longs, yes, even faints for the courts of the Lord (Ps. 8:3)—longs not only now, but longed for the holy court of the Lord even when the children of Israel were at the Red Sea, as is said “You in Your love has led Your people that You have redeemed; You have guided them in Your strength to Your holy habitation ... till You bring them in, and plant them in the mountain of Your inheritance” (Ex. 15:13, 17).

 

Yes, the sparrow has found a house (Ps. 84:4). The children of Israel said: How long will our enemies be allowed to hate us and say As a sparrow that wanders from her nest, so is a man that wanders from His place (Prov. 27:8)? Our enemies say to God: Flee as a sparrow to your mountain (Ps. 11:1); they do not say, “Flee as a dove,” but Flee as a sparrow. A dove, even when her fledglings are taken away, returns to her nest, as Scripture says, “Like a silly dove, without understanding” (Hos. 7:11), but this is not so with the sparrow. True, she hatches her chicks in her nest, but when her fledglings are taken away from her, she does not go back to the nest. Thus the wicked/lawless liken the Holy One, blessed be He, to a sparrow, and Israel [to the fledglings]. Therefore God declares: Yes, the sparrow has found a house, and the swallow a nest for herself

 

III. Blessed are they that dwell in Your house. They will again praise You, and for ever (Ps. 84:5). R. Joshua ben Levi taught: He who is in the habit of entering houses of prayer and houses of study earns the right to enter houses of prayer and houses of study in the world-to-come, as is said Blessed are they that dwell in Your house. They will again praise You, and for ever.

 

Blessed is the man whose strength is in You (Ps. 84:6): Lest it be thought that these words apply to any man, the verse ends by saying in whose heart are the ways (ibid.).

 

Passing through the valley of weeping  they make it a place of springs (Ps. 84:7). The valley of weeping is Gehenna, for, as R. Eleazar said: It is the place where the wicked/lawless will be slaughtered. They make it a place of springs—that is, their tears will flow as copiously as a spring.

 

Even there, the Teacher is clothed with blessings (Ps. 84:7). R. Jobanan taught: The praise of the Holy One, blessed be He, goes up out of Gehenna even more than out of the Garden of Eden, for in Gehenna every man that is above his fellow praises the Holy One, blessed be He, saying: “How fortunate I am to be above this man who has been put beneath me.” And so every single one who is above his fellow praises the Holy One, blessed be He, as is said Yes, the Teacher is clothed with blessings. R. Johanan commented: What do they say in Gehenna? They said: You didst teach well! You didst instruct well! But we would not heed.

 

IV. They go from company to company (Ps. 84:8). Our Masters commented as follows: Whenever a man comes from a house of prayer and goes into a house of study, Scripture says of such as he, They go from strength to strength. Nay more. Such a man earns the privilege of being received in the presence of the Shekinah, as is said He will be seen of God in Zion (ibid.).

 

In another comment on They go from company to company, R. Jonah said in the name of R. Levi: In the days of the Messiah the disciples of the wise will not have the leisure to engage in study of Torah, for it is said They go from company to company. Until when will it be thus with them? Until every one of them is seen of God in Zion (ibid.).

 

Behold, O God our shield, and look upon the face of Your Messiah (Ps. 84Io). R. Phinehas the Priest taught: This verse implies that in the days of the Messiah the Gentiles will still be making accusations against Israel.

 

O Lord God of hosts, hear my prayer (Ps. 84:9). R. Levi said: The farewell blessing that Moses gave to Judah was, as Scripture says, And this is the blessing of Judah ... Hear, Lord, the voice of Judah (Deut. 33:7), and therefore David was entitled to say: O Lord God of hosts, hear my prayer, and also: Incline Your ear, O Lord, and answer me (Ps. 86:1).

 

 

 

Ashlamatah I: Isaiah 65:22 – 66:2, 4-5, 10-11

 

22. They shall not build, and another inhabit, they shall not plant, and another eat; for as the days of a tree shall be the days of My people, and Mine elect shall long enjoy the work of their hands.

23. They shall not labour in vain, nor bring forth for terror; for they are the seed blessed of the LORD, and their offspring with them.

24. And it shall come to pass that, before they call, I will answer, and while they are yout speaking, I will hear.

25. The wolf and the lamb shall feed together, and the lion shall eat straw like the ox; and dust shall be the serpent's food. They shall not hurt nor destroy in all My holy mountain, saith the LORD. {S}

 

1. Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that you may build unto Me? And where is the place that may be My resting-place?

2. For all these things hath My hand made, and so all these things came to be, saith the LORD; but on this man will I look, even on him that is poor and of a contrite spirit, and trembleth at My word.

3. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he broke a dog's neck; he that offereth a meal-offering, as if he offered swine's blood; he that maketh a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delighteth in their abominations;

4. Even so I will choose their mockings, and will bring their fears upon them; because when I called, none did answer; when I spoke, they did not hear, but they did that which was evil in Mine eyous, and chose that in which I delighted not. {S}

 

5. Hear the word of the LORD, you that tremble at His word: Your brethren that hate you, that cast you out for My name's sake, have said: 'Let the LORD be glorified, that we may gaze upon your joy', but they shall be ashamed.

6. Hark! an uproar from the city, Hark! it cometh from the temple, Hark! the LORD rendereth recompense to His enemies.

7. Before she travailed, she brought forth; before her pain came, she was delivered of a man-child.

8. Who hath heard such a thing? Who hath seen such things? Is a land born in one day? Is a nation brought forth at once? For as soon as Zion travailed, she brought forth her children.

9. Shall I bring to the birth, and not cause to bring forth? saith the LORD; Shall I that cause to bring forth shut the womb? saith thy God. {S}

 

10. Rejoice you with Jerusalem, and be glad with her, all you that love her; rejoice for joy with her, all you that mourn for her;

11. That you may suck, and be satisfied with the breast of her consolations; that you may drink deeply with delight of the abundance of her glory. {S}

 

 

 

Ashlamatah II: I Samuel 20:18,42

 

18 And Jonathan said unto him: 'To-morrow is the new moon; and thou wilt be missed, thy seat will be empty.

42 And Jonathan said to David: 'Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying: The LORD shall be between me and thee, and between my seed and thy seed, for ever.' {P}

 

 

 

Midrash of Matityahu (Matthew) 16:21-28

 

21. ¶ From that time Yeshuah began [clearly] to show his Talmidim that it was necessary for him to go away into Yerushalayim (Jerusalem) and suffer many things from the elders and the [Sadducee] high priests of the Bet HaMiqdash (Temple) and (Bet Shamai’s) sages, and to be killed, and on the third day to be raised [from death].

22. And Shimon HaTsefet Bar Yonah having taken Yeshuah aside began to rebuke Yeshuah saying, G-d forbid, Master! This must never happen to you!

23. And Yeshuah having turned said to Shimon HaTsefet Bar Yonah, Go, adversay! Do not rebel against Me, for you do not recognize the Saying of G-d, but only the sayings of men.

 

24. ¶ Then Yeshuah said to his Talmidim, If anyone desires to be my Talmid, he must utterly deny himself (forget about himself and his own interests) and pick up his cross and follow me (cleave steadfastly to me, conform wholly to my example in living and, if need be, in dying, also). 

25. For whoever is bent on saving his soul (his comfort and security here) will lose it; and whoever loses his soul in this world for my sake will save his soul to life in the age-to-come.

26. For what will it profit a man if he gains the whole world and forfeits his soul forever? Or what kind of good exchange will a man make if, for existing and deteriorating things, he will give his soul to the justice of Gehinom?

27. For the son of G-d is going to come in the glory (majesty, splendor) of his Father, Who is in the heavens, with his angels. And then He “will reward every man in accordance with his doings” (Psalm 62:13).

28. Amen, I tell you that there are some of those standing here who will in no way taste of death until they have seen the son of G-d coming into his kingdom.

 

 

 

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:4

Mishnah 4

 

This is the way [to acquire] Torah: Eat bread with salt, drink water in small measure, sleep on the ground, live a life of deprivation, and toil in the Torah. If you do this, "you will be happy, and it will be well with you." "You will be happy" in this world; "and it will be well with you" in the World to Come.

 

"This is the way to acquire Torah: Eat bread with salt, drink water in small measure, sleep on the ground, live a life of deprivation, and toil in Torah. If you do this, 'You shall be happy, and it shall be well with you.' 'You shall be happy' in this world; 'and it shall be well with you' — in the World to Come." (6:4) QUESTION: According to this Mishnah, how can we justify the modern dormitories and nourishing meals youshivot provide for students?

 

ANSWER: The words “tochal” — “you will eat” — “tishteh” — “you will drink” — “tishan” — “you will sleep” — and “tichyouh” — “you will live” — are written in the future tense. The expressions “UvaTorah Atah Ameil” — “and toil in Torah” — and “Im Atah Oseh Kein" — “if you do this” — are in the present tense. Why does the Mishnah shift from future tense to present tense?

 

Students are entitled to the very best accommodations, library, desks, etc. possible while studying Torah. However, in this section we are being taught “Darkah Shel Torah” — the way of acquiring Torah — which requires complete dedication and the absence of ulterior motives. One should learn Torah “lishmah,” which means not to anticipate that through Torah he will have a source of livelihood or a pleasurable life. He must resolve to learn diligently, even if there is a possibility that in the future he will suffer poverty and eat only bread and salt, drink water in small measure, sleep on the ground, and live a life of deprivation.

 

The Torah is assuring us that if, nevertheless, a person toils in the study of Torah and follows the prescribed approach, he will ultimately be happy in this world and it will be well with him in the World to Come.

 

"If you do this, you will be happy." (6:4) QUESTION: The words "Ve'im Atah Oseh Kein" — "If you do this" — are superfluous?

 

ANSWER: The Baraita is not talking of people who are poverty stricken and compelled to eat bread with salt because every penny counts. It is talking of affluent people who can easily spend money for physical and material pursuits, but who nevertheless suffice on very little materialistic enjoyments and dedicate their interest and time to study Torah. It therefore says, “Ve'im Atah Oseh Kein” — “If you do so” — i.e. if on your own volition you choose such a way of life instead of living a meaningless life of extravagance (though you can well afford it), then “Ashrecha” — “you will be happy.”

 

Now, some people live stingily when they have guests so that the poor guests should not be able to eat much food in their homes. Since it is impolite to continue eating after the host finishes his food, they serve plates nicely laden with food, and very quickly push their plates away as a sign that they have concluded, and the guests are compelled to politely do likewise, though they have hardly had a chance to eat. Eventually, the word gets out to all wayfarers that in these houses the poor guests are denied a nourishing meal.

 

Hence, to make it clear that this is not the way to acquire Torah, the Baraita adds the words “Ve'im atah Oseh Kein” to emphasize that “If you do this” — i.e. if you limit your food intake when you are eating alone, but not when you have poor people at your table, then you are praiseworthy, and “ashrecha” — “you will be happy.”

 

King Shlomo says, “A righteous/generous person eats to satisfy his soul, but the stomach of the lawless will always feel want” (Proverbs 13:25). With this he meant that the righteous/generous feel satisfied with what they have, but the lawless always want more. The verse can, however, also be interpreted as referring to the difference between the way the righteous/generous and the lawless conduct themselves when they serve guests.

 

A righteous/generous person usually limits his intake of food. He eats a little and is satisfied. Nevertheless, when he has guests, he wants them to eat their fill, so though he normally suffices with very little, in their honor he continues eating though it is “lesova nafsho” — he has reached his normal point of satiation. He does this so that they should feel comfortable eating till they are satisfied.

 

The lawless person on the other hand, who normally eats much food, tortures his own stomach and eats very little so that the guests, too, will not be able to eat much. This way he will save money while they remain hungry.

 

“You will be happy, it will be well with you, you will be happy in this world.” (6:4) QUESTION: What is the happiness one will enjoy in this world from studying Torah in poverty?

 

ANSWER: It was taught previously (4:9), “Whoever fulfills the Torah in poverty will ultimately fulfill it in wealth.” Thus, the one who studies Torah while limiting his food intake and pleasurable activity is happy in this world since he will ultimately be blessed with riches.

 

 

 

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)

 

 

Questions for Meditation and Discussion

 

  1. How is our Torah Seder for this week related to Psalm 84? Or, put it another way, what in the Torah Seder for this week captured the mind and imagination of the Psalmist when writing Psalm 84?
  2. How is our Torah Seder and our Psalm 84 hinting that we are about to celebrate Yom Yerushalayim?
  3. How is our Ashlamatah related to our Torah Seder?
  4. How is our Ashlamatah hinting that we are about to celebrate Yom Yerushalayim?
  5. How is the Midrash of Matityahu in 16:21-28 related to our Torah Seder and to Lag BaOmer which we just celebrated?
  6. How is the Midrash of Matityahu in 16:21-28 hinting that we are about to celebrate Yom Yerushalayim?
  7. How is Pirke Abot 6:3 related to our Torah Seder and Yom Yerushalayim?
  8. If someone would ask you as to what is the common thread that binds all these different readings, what would your answer be?

 

 

Shalom Shabbat and much success in your Torah study and answers to the above questions!

 

Hakham Dr. Yosef ben Haggai

The Rabbi’s Private Prophetic Study

 

Answers to Questions for Meditation and Discussion

Iyar 24, 5767 – May 11/12, 2007

 

 

  1. How is our Torah Seder for this week related to Psalm 84? Or, put it another way, what in the Torah Seder for this week captured the mind and imagination of the Psalmist when writing Psalm 84?

 

In Leviticus 19:30 we read according to Rashi’s Translation:

 

“You will keep My Shabbatot and you will fear My Sanctuary, I am Adonai.”

 

The Targum Pseudo-Yonatan renders this verse as:

 

“The days of My Sabbaths You will keep, and go unto My sanctuary with reverence: I am the Lord.”

 

Please note that the Torah joins two elements that go hand in hand – i.e. (1) G-d’s Sabbaths (the weekly Sabbaths and the Festivals); and (2) His sanctuary (which since the destruction of the Temple and until the return of the Messiah are all Synagogues which conform to the Halakha (legal requirements) taught by our Sages. The family, G-d’s Sabbaths, and the local Synagogue are the three key ingredients of Jewish practice, belief, learning, and community. Take these away and Judaism is no more.

 

One verse later this point is further hammered in 19:32

 

“You will rise up before the aged who instruct in the law and honor the presence of the wise-men, and fear your God: I am the Lord.”

 

The Psalmist echoes this when he states:

 

“My soul longs and even faints for the courts of Ha-Shem; my heart and my flesh cry out for the living God.” (Ps. 84:3)

 

“Blessed are they who dwell in Your house; they will always be praising You.” (Ps. 84:5)

 

And why are the courts and house of Ha-Shem so important?

 

“Behold, O God, our shield; and look upon the face of Your Messiah. For a day in Your courts is better than a thousand; I have chosen to stand at the threshold in the house of my God rather than to dwell in the tents of wickedness/lawlessness.” (Psalm 84:10-11)

  

Because the face of the Messiah shines in the Esnoga and through its ten officers, as it is said:

 

“You will rise up before the aged who instruct in the law and honor the presence of the wise-men, and fear your God: I am the Lord.” (Lev. 19:32)

 

Thus we see, that the fear of G-d, and the sovereignty of G-d is equated in this verse with honoring the Hakhamim (wise-men) and the other “seven” officers – the candelabra of Messiah in the congregation as we learned last week.

 

  1. How is our Torah Seder and our Psalm 84 hinting that we are about to celebrate Yom Yerushalayim?

 

Before we answer this question we need to unpack the Hebrew term “Yerushalayim” and explain a bit about this present-day semi-festival.

 

“Yerushalayim” [Strong’s Concordance # 3389] etymologically means “foundation of Shalom,” or “habitation/dwelling of Shalom,” or “possession of Shalom.” The term “Shalom” is normally translated into English as “peace.” But in Hebrew, and for the Jewish mind, there can be no “Shalom” without the laws of G-d being learned, established and observed. So then “Yerushalayim” means “foundation/habitation/dwelling/possession of Shalom through Torah learning, establishment and observance.”

 

MyJewishLearning.com has this to say about Yom Yerushalayim:

    

Yom Yerushalayim--Jerusalem Day--is the most recent addition to the Hebrew calendar. It is celebrated on the 28th day of Iyar (six weeks after the Passover seder, one week before the eve of Shavuot). Although Jerusalem has been considered the capital city of the Jewish people since the time of King David--who conquered it and built it as the seat of his monarchy in approximately 1000 B.C.E.--there has never been a special day in honor of the city until the Israeli army took over the ancient, eastern part of the city on the third day of the Six-Day War in June 1967.

 

Shortly after the Six Day War, "a municipal unification" of the two sections of the city took place, ending 19 years of separation between predominantly Arab and Jewish suburbs of Jerusalem, following the War of Independence in 1948.

 

Due to the young age of this holiday, there is still not much which makes it unique in terms of customs and traditions. It is gradually becoming a "pilgrimage" day, when thousands of Israelis travel (some hike!) to Jerusalem to demonstrate solidarity with the city. This show of solidarity is of special importance to the state of Israel, since the international community has never approved the "reunification" of the city under Israeli sovereignty, and many countries have not recognized Jerusalem as the capital of the Jewish State (The United Nations "partition plan" of November 1947 assigned a status of "International City" to Jerusalem).

 

The Israeli education system devotes the week preceding this day to enhancing the knowledge of the history and geography of the city, with a special emphasis on the unique role that it played in Jewish messianic aspirations since Biblical times.

 

The status of Yom Yerushalayim in Jewish religious life seems more ambiguous than the religious status of Yom Ha'atzmaut (Israel Independence Day). Following the model of Yom Ha'atzmaut, the Chief Rabbinate of Israel has decided that this day should also be marked with the recital of Hallel (psalms of praise), and with the lengthier version of Psukei d'Zimra (the psalms in the earlier part of the morning service). It is quite clear that ultra-Orthodox Jews, in Israel and abroad, have not accepted Yom Yerushalayim, but it is not clear how many Orthodox Jews chant the Hallel psalms on this day.

 

Israel's Progressive (Reform) prayerbook notes that Hallel should be recited on Yom Yerushalayim, but not so the Masorti (Conservative) prayerbook, which does suggest a list of supplemental readings for this day. The American Conservative siddur, Sim Shalom, mentions that Hallel is recited "in some congregations" on Yom Yerushalayim.

 

The ambiguity of the religious status of this holiday is reflected in celebrations--or lack thereof-- outside of Israel. While the city of Jerusalem has significant meaning for all Jews, Yom Yerushalayim has yet to obtain the popularity of Yom Ha'atzmaut and is not observed extensively outside of Israel.

 

In addition, unlike Yom Ha'atzmaut--which is a day to celebrate the existence and successes of the modern Jewish state--Yom Yerushalayim can make some politically liberal Jews outside of Israel uncomfortable, due to the continuing conflicts over the future of the city. Even some Jews who believe that the city should remain undivided and under Israel's control choose not to emphasize Yom Yerushalayim as a day of joy because of the deeply emotional, violent, and controversial state of affairs surrounding the Arab portions of Jerusalem. Others, however, believe that despite the current political conflicts, an undivided Jerusalem is something to be celebrated openly and unhesitatingly, a sign like Yom Ha'atzmaut of Jewish political independence.

 

A common citation in Yom Yerushalayim celebrations in Israel is the quote (Psalm 122:4) Ir shehubrah lah yahdaiv-- "a city that is compact together" or "a city uniting all." (This translation is probably influenced by a rabbinic midrash on this verse which interpreted the phrase to reflect events in rabbinic times. In using the citation today, a modern midrash has been built on the rabbinic interpretation.)

 

The course which Yom Yerushalayim will take in future decades will be influenced, undoubtedly by the political developments which will determine the status of the city in future times.

 

But we know that nothing happens by chance. The events in June 1967, that is, the return of all the city of Jerusalem to Jewish hands was prophesied by all of our readings for this Shabbat long before it happened, for the history of Israel was long before written (prophesied) before any event has taken place, is taking place, or will take place!

 

Our Psalm starts by saying:

 

“How lovely are Your tabernacles, O Ha-Shem of armies! My soul yearns, yes, even pines for the courts of Ha-Shem; my heart and my flesh sing for joy unto the living God.” (Psalm 84:2-3).

 

These two verses teach that wherever there be a tabernacle (Synagogue) there will always be “Yerushalim” there, for every Synagogue is an embassy of Yerushalayim and of the G-d of Israel, and of the Messiah of Israel. Each Synagogue wherever it may be is a “foundation/habitation/dwelling/possession of Shalom through Torah learning, establishment and observance.”

 

And so Messiah King David exclaims:

 

“If I forget you, O Jerusalem, let my right hand forget her profession.”  (Psalm 137:5)

 

And now knowing the etymology of “Jerusalem” we could paraphrase this verse as: “If I forget you, O my local synagogue/community – the foundation/ habitation/ dwelling/ possession of Shalom through Torah learning, establishment and observance – let my right hand forget its trade/profession/livelihood.”

 

 

  1. How is our Ashlamatah related to our Torah Seder?

 

Our Ashlamatah starts by saying:

 

“They will not build, and another inhabit, they will not plant, and another eat; for as the days of a tree will be the days of My people, and Mine elect will long enjoy the work of their hands.” (Isaiah 65:22)

 

This, tallies verbally with our first verse of our Torah Seder:

 

“When you will enter the land and you will plant any food-bearing tree, you will regard its fruit as closed off. [For] three years it will be closed off to you, it will not be eaten.” (Leviticus 19:23)

 

The words “plant” and “tree” are common to both readings.

 

  1. How is our Ashlamatah hinting that we are about to celebrate Yom Yerushalayim?

 

Our Ashlamatah concludes saying:

 

“Rejoice you with Jerusalem, and be glad with her, all you that love her; rejoice for joy with her, all you that mourn for her;” (Isaiah 66:10)

 

  1. How is the Midrash of Matityahu in 16:21-28 related to our Torah Seder and to Lag BaOmer which we just celebrated?

 

The Master of Nazareth is saying that it was needful for him to die so that “the comforter” – i.e. the Ruach HaQodesh with the ten Sephiroth/Attributes of the Messiah could come to this earth in the form of gifted men so that the congregation of Ha-Shem be well equipped to fulfill its mission in its priesthood after the order of Melekh HaTsadiq (Melchizedek), and which is the priesthood of the first-born.

 

One also needs to understand that in Messiah is contained all Israel, for a King represents his people (and Messiah is the King of the Jews and not of any other nation), so that when Messiah died all Israel (the Jewish people) died with him, and when he resurrected, all Israel (the Jewish people) resurrected with him, and when he ascended to the heavens and sat at the right hand of the Father, all Israel (the Jewish people) ascended with him and are sitting at the right hand of the Father with him!

 

Therefore it was needful for him to die, be resurrected, and ascend and sit, so that the Jewish people would do so with him, so that finally the Jewish people could become a royal priesthood to all the nations and Gentiles of the earth.

 

  1. How is the Midrash of Matityahu in 16:21-28 hinting that we are about to celebrate Yom Yerushalayim?

 

In Matityahu 16:21 we read:

 

“From that time Yeshuah began [clearly] to show his Talmidim that it was necessary for him to go away into Yerushalayim (Jerusalem) and suffer many things from the elders and the [Sadducee] high priests of the Bet HaMiqdash (Temple) and (Bet Shamai’s) sages, and to be killed, and on the third day to be raised [from death].”

 

“Yerushalayim – the foundation/habitation/dwelling/possession of Shalom through Torah learning, establishment and observance.” Yerushalayim, then was the appropriate place where he was meant to affect reconciliation in G-d’s terms, that is bring forgiveness to all humanity of good will and graft them into a life of Torah learning, establishment and observance, and thereby making genuine Shalom.

 

  1. How is Pirke Abot 6:3 related to our Torah Seder and Yom Yerushalayim?

 

Pirke Abot 6:3 states:

 

“This is the way [to acquire] Torah: Eat bread with salt, drink water in small measure, sleep on the ground, live a life of deprivation, and toil in the Torah. If you do this, "you will be happy, and it will be well with you." "You will be happy" in this world; "and it will be well with you" in the World to Come.”

 

And this accords with what we said above in the last paragraph of question six.

 

And it is also related to Leviticus 20:7 as a comment to what means “to sanctify oneself.”

 

“You will sanctify yourselves and be holy for I am Adonai, your G-d.”

 

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

 

That there can be no true and genuine Shalom in our lives unless the true and genuine “Tree of Life” – that is Torah and Messiah – be thoroughly planted,, and taken root in our lives. Also, that it takes about four years since a person’s conversion (in normal circumstances) before good fruit beneficial to all can be produced.

 

 

Semana Alegre! Shabua Tov!

 

Hakham Dr. Yosef ben Haggai