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 39 days on Friday night, May 31, 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-nine days, which is five weeks and four days of the Omer.

Netzach ShebeYesod

Then read the following:

 

 

 Ephesians 5:24-28 Just as the Esnoga (congregation/Synagogue) submits to Messiah,^[1]  so let the wives be to their own husbands in everything.^[2]  Husbands, love^[3] your wives,^[4]  even as Messiah also loved the Esnoga and gave himself for it,^[5]  that he might sanctify (set apart) and cleanse^[6] it with the washing of water^[7] by the Torah,^[8]  that he cause it to stand by^[9] himself as the glorious Esnoga/Congregation, without spot or wrinkle or any such things,^[10]  but that it should be holy and without blame.^[11]  Therefore, men should follow the example of Messiah and love their wives as their own bodies. He who loves his wife loves himself.

 

Shabbat “P’sal L’kha” “Hew for yourself”

Shabbat Mevar’chim HaHodesh –

Sabbath of Proclamation of the New Moon of Sivan

Rosh Chodesh Sivan – Thursday evening June 6, 2024

 

 

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: Sh’mot (Exodus) 34:1-26

 

 

 

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) 34:1-26

 

1 Hew for yourself Heb. פְּסָל לְךָ . He [God] showed him [Moses] a sapphire mine from within his tent, and He said to him, “The [sapphire] chips shall be yours,” and from there Moses became very wealthy. -[from Tanchuma 29, Lev. Rabbah 32:2]

 

Hew for yourself You broke the first ones. You hew others for yourself. This can be compared to a king who went abroad and left his betrothed with the maidservants. Because of the immoral behavior of the maidservants, she acquired a bad reputation. Her bridesman [the person appointed to defend the bride should any problems arise] arose and tore up her marriage contract. He said, “If the king decides to kill her, I will say to him, ‘She is not yet your wife.’” The king investigated and discovered that only the maidservants were guilty of immoral behavior. He [therefore] became appeased to her. So her bridesman said to him, “Write her another marriage contract because the first one was torn up.” The king replied to him, “You tore it up. You buy yourself another [sheet of] paper, and I will write to her with my [personal] hand [writing].” Likewise, the king represents the Holy One, blessed is He. The maidservants represent the mixed multitude. The bridesman is Moses, and the betrothed of the Holy One, blessed is He, is Israel. That is why it says: “Hew for yourself.” -[from Tanchuma 30]

 

2 prepared Heb. נָכוֹן , ready.

 

3 No one shall ascend with you Since the first ones [i.e., tablets] were accompanied by loud noises, sounds, and with a multitude, the evil eye affected them. [Our conclusion is that] there is nothing better than modesty. - [from Tanchuma 30]

 

5 and He called out in the name of the Lord We render: וּקְרָא בִשְׁמָא דַיְיָ , and he called out in the name of the Lord. [from Onkelos]

 

6 י-ה-ו-ה י-ה-ו-ה This is the attribute of Divine compassion, both before a person sins and after he sins and repents. -[from R.H. 11b]

 

God Heb. אֵל . This too is an attribute of compassion [for God], and so he [the Psalmist] says: “My God, my God, why have You forsaken me?” (Ps. 22:2). One cannot say to the Divine attribute of justice, “Why have You forsaken me?” I found this in the Mechilta (Exod. 15:2).

 

slow to anger He puts off His anger and does not hasten to exact retribution, [hoping that] perhaps he [the sinner] will repent.

 

and abundant in loving-kindness for those who need loving-kindness because they lack sufficient merits. -[from R.H. 17a]

 

and truth to pay a good reward to those who do His will.

 

7 preserving loving-kindness that a person does before Him.

 

for thousands For two thousand generations.

 

[iniquity and rebellion] Iniquities (עֲוֽנוֹת) are intentional sins. פְּשָׁעִים are sins committed out of rebellion, which a person commits [in order] to anger [God]. -[from Yoma 36b] yet

 

He does not completely clear [of sin] Heb. וְנַקֵּה לֹא יְנַקֶּה . According to its simple interpretation, it means that He does not completely overlook the iniquity but exacts retribution for it little by little. Our Rabbis, however, interpreted [this expression to mean]: He clears those who repent, but does not clear those who do not repent (from Yoma 86a, targumim).

 

He visits the iniquity of parents on the children when they hold onto the deeds of their parents in their hands [i.e., emulate their ways], for He already explained this in another verse, [that it means only] “of those who hate Me” (Exod. 20:5). -[from Ber. 7a]

 

and fourth generations Heb. וְעַל רִבֵּעִים , the fourth generation. Thus, the [i.e., God’s] attribute of goodness exceeds the attribute of retribution by a ratio of one to five hundred. Concerning the attribute of goodness, He says: “preserving loving-kindness for thousands.” -[from Tosefta, Sotah 4:1]

 

8 And Moses hastened When Moses saw the Shechinah passing [in front of him] and he heard the voice calling, he immediately prostrated himself.

 

9 let the Lord go now in our midst As You promised us, since You forgive iniquity. [Which means:] and if they are a stiff-necked people, and they rebelled against You, and You have said concerning this, “Lest I destroy you on the way” (Exod. 33:3), You [still] will forgive our iniquity, etc. There are [other instances where] כִּי [is used] instead of אִם if.

 

and thus secure us as Your possession And You shall give us to Yourself as a special possession. (Other editions read: and You shall give us a special possession.) That is the [same] request of: “Then I and Your people will be distinguished” (Exod. 33:16), [meaning] that the Shechinah should not rest upon the pagan nations.

 

10 [I will] form a covenant Concerning this.

 

in the presence of all your people, I will make distinctions Heb. אֶעֱשִֶׂה נִפְלָאֽת , an expression related to וְנִפְלִינוּ , “and [we] shall be distinguished” (Exod. 33:16), [meaning] that you shall be separated from all the pagan nations, that My Shechinah shall not rest upon them [these other nations].

 

11 the Amorites… Six nations are [enumerated] here [not the proverbial seven], because the Girgashites [i.e., the seventh nation] got up and emigrated because of them [the Israelites]. -[from Lev. Rabbah 17:6, Yerushalmi Sheviith 6:1.]

 

13 their sacred trees This is a tree they worship.

 

14 Whose Name is “Jealous One” He is zealous to mete out retribution, and He is not indulgent. That is [the meaning of] every expression of jealousy (קִנְאָה) [when used in connection with God]. [It] means that He is steadfast in His superiority [over other deities] and exacts retribution upon those who forsake Him.

 

15 and you eat of their slaughtering You [may] think that there is no punishment for eating it, but [when you eat it] I consider it for you as if you endorsed its worship, for through this [eating of the sacrifice] you will come to take from their daughters for your sons.

 

18 the month of spring The month of early ripening, when the grain first ripens.

 

19 All that opens the womb is Mine Among humans. and all your livestock [that] bears a male… Heb. תִּזָּכָר . And all your livestock that bears a [firstborn] male by the emergence of an ox or lamb [from the womb], meaning that a male will open its womb [i.e., its firstborn is a male].

 

emergence Heb. פֶּטֶר , a word that means opening. Similarly, “The beginning of strife is like letting out (פּוֹטֵר) water” (Prov. 17:14). The “Tav” of תִּזָּכָר is an expression of the feminine, referring to the [animal] that gives birth.

 

20 And a firstborn donkey But not [the firstborn of] other unclean animals. -[from Bech. 5b]

 

you shall redeem with a lamb [The owner] gives a lamb to the kohen, and it [becomes] the ordinary [unconsecrated] property of the kohen, and the firstborn donkey may be put to work by its owner. -[from Bech. 9b]

 

you shall decapitate it He decapitates it with a cleaver. [The rationale is:] He caused the kohen to lose his money [by neglecting to give him the redemption lamb]. Therefore, he must lose his own money [by decapitating his donkey]. - [from Bech. 10b, Mechilta on Exod. 13:13]

 

every firstborn of your sons you shall redeem His redemption is established as five selas, as it is said: “And his redemption you shall perform from the age of one month [by the evaluation of five shekels, etc.]” (Num. 18:16).

 

and they shall not appear before Me empty-handed According to the simple meaning of the verse, this is a separate matter [from the rest of this verse] and is unrelated to the firstborn, because there is no obligation to appear [in the Temple] in the commandment dealing with the firstborn. Instead this is another warning, [meaning] and when you ascend [to the Temple] on the festivals, you shall not appear before Me empty-handed, [but] it is incumbent upon you to bring burnt offerings (Chag. 7a) whenever appearing before God. According to the way it is interpreted by a Baraitha, this is a superfluous verse [for this was already stated in Exod. 23:15], and it is free [i.e., has no additional reason for being here other than] to be used for a גְּזֵרָה שָׁוָה , [i.e.,] an instance of similar wording, to teach [us] about the provisions given a Hebrew slave [when he is freed]—that it is five selas from each kind [i.e., of sheep, grain, and wine], as much as the redemption of a firstborn. [This is elaborated upon] in tractate Kiddushin (17a).

 

21 in plowing and in harvest you shall rest [If this refers to the Sabbath,] why are plowing and harvest mentioned [in particular, and not other kinds of work]? Some of our Rabbis say that this [verse prohibits] plowing before the seventh year [i.e., the sixth year] which enters the seventh year [i.e., plowing that benefits crops that grow in the seventh year], and the harvest of the seventh year that grows after the seventh year [i.e., crops that have at least one third of their growth during the seventh year must be treated with the sanctity of the seventh year]. This is to teach you that we must add from the unholy [the year preceding the seventh year] to the holy [the seventh year]. Accordingly, this is its meaning: “Six days you may work, and on the seventh day you shall rest”—and [concerning] the work of the six days, which I have permitted you, there is a year in which plowing and harvest are prohibited. The plowing and harvest of the seventh year need not be stated, because it already says: “Your field you shall not sow…” (Lev. 25:4). [Consequently, we deduce that this verse means the plowing before the seventh year and the harvest after the seventh year.] Others [of the Rabbis] say that [the verse] speaks only about the [weekly] Sabbath, and the plowing and harvest mentioned in its context are to inform you that just as [the prohibited] plowing is optional [plowing], so is harvest [referred to here] optional [harvesting]. The harvest of the omer [however] is excluded [from this prohibition] because it is mandatory, and [consequently] it supersedes the Sabbath. -[from R.H. 9a]

 

22 the first of the wheat harvest [This is the festival] on which you bring the two breads made from the wheat [as in Lev. 23:17].

 

the first For it is the first meal offering brought to Temple from the new wheat crop, because the meal offering of the omer on Passover is brought from the barley. -[from Men. 84a]

 

and the festival of the ingathering Heb. וְחַג הָאָסִיף , [which occurs] at the time you gather your grain from the field into the house. This gathering (אֲסִיפָה) is a term denoting bringing into the house, like “you shall take it (וַאֲסַפְתּוֹ) into your house” (Deut. 22:2).

 

at the turn of the year which is at the return of the year, at the beginning of the coming year. [I.e., it is in the month of Tishri, which is the first month of the year, counting from Creation.]

 

at the turn of Heb. תְּקוּפַת , a term denoting going around and encompassing (הַקָּפָה) [i.e., going in a circle].

 

23 all your male[s] Heb. כָּל זְכוּרְךָ , all the males among you. [This is repeated elsewhere as are] many commandments in the Torah, [which] are stated and repeated, many of them three or four times, in order to cause liability and mete out punishment according to the number of the negative commandments they contain and the number of positive commandments they contain.

 

24 I drive out Heb. אוֹרִישׁ as the Targum renders: אֲתָרֵךְ , I will drive out, and so is “begin to drive out (רָשׁ) ” (Deut. 2: 31), and so is “and he drove out (וַיוֹרֶשׁ) the Amorites” (Num. 21:32), an expression of driving out.

 

and I widen your border And [this way] you will be far from the Temple, and [so] you cannot constantly appear before Me. Therefore, I am setting these three pilgrimage festivals for you.

 

25 You shall not slaughter… You shall not slaughter the Passover sacrifice as long as leaven still exists. This is a [specific] warning to the slaughterer, to the one who sprinkles the blood, or to one of the members of the group [bringing this sacrifice]. -[from Pes. 63b]

 

shall not remain overnight until the morning As the Targum [Onkelos] paraphrases: [it shall not remain overnight until the morning away from the altar]. Remaining overnight on top of the altar has no effect [i.e., does not disqualify the sacrifice] (Mechilta, Exodus 23:18), and [the prohibition of] staying overnight is only completed at the break of dawn (Zev. 87a).

 

and the offering of the Passover feast [This refers to] its sacrificial parts. From here you learn [to apply this rule to all instances of] burning the fats or the limbs [of sacrifices, namely that it may not be performed after the break of dawn if the sacrificial parts stayed off the altar all night until the break of dawn].

 

26 The choicest of the first of your soil [This refers to the fruits] of the seven species delineated as the praise of your land, “A land of wheat and barley, vines, [figs, and pomegranates, a land of oil- producing olives,] and honey” (Deut. 8:8). That is the honey of dates. -[from Bikkurim 3:1]

 

You shall not cook a kid This is the warning against [cooking] meat and milk [together]. This commandment is written in the Torah three times (Exod. 23:19, Deut. 14:21), one for eating, one for deriving benefit, and one for the prohibition of cooking. -[from Chul. 115b]

 

a kid Heb. גְּדִי . Any young offspring is meant, even a calf or a lamb. Since [the Torah] had to specify in many places גְּדִי עִזִּים [when a young goat is meant], you learn that [mention of] גְּדִי unqualified means all sucklings. -[from Chul. 113b]

 

in its mother’s milk This excludes fowl, which has no milk, which is not prohibited by the Torah but by the decree of the Scribes [the Sages]. - [from Chul. 113a]

 

 

Ketubim: Tehillim (Psalms) 68:25-36

 

 

 

Rashi’s Commentary on Tehillim (Psalms) 68:25-36

 

25 They saw Your ways, O God That is to say, it is fitting that You save these people, for when they saw Your ways in Your sanctity in the sea, singers came first to sing before You the Song of the Sea, and after them came the minstrels these are the angels.

 

26 in the midst of maidens playing timbrels With Miriam and her maidens, who took the timbrel in her hand, and they said with their praise...

 

27 In congregations bless God, the Lord, from the womb of Israel Even the fetuses in their mothers’ wombs recited the Song.

 

28 There Benjamin the youngest became the ruler over them.

 

rules over them Heb. רֽדֵם, like רֽדָם, with a “kamatz.” From there, he merited to become king because he descended first into the sea, and so did Samuel say to Saul (I Sam. 15:17): “Even if you are small in your own eyes, are you not the head of the tribes of Israel?” which Jonathan paraphrases: The tribe of Benjamin crossed the sea at the head of all the other tribes.

 

the princes of Judah pelt them with stones They envy them and throw stones at them, and so do the princes of Zebulun and the princes of Naftali. So, he says to him, “Your God has commanded your strength.” Another explanation: רִגְמָתָם is the equivalent of רִקְמָתָם, their embroidery, their embroidered garments, an expression of purple (ארגמן). In this way Menachem associated it (p. 161).

 

29 show this strength, O God, etc. Now the Psalmist returns to his prayer that he prayed, “Let God rise, and let His enemies scatter.” Show Your strength, O God, and strengthen Yourself, for You have wrought all these for us.

 

30 From Your Temple, which is over Jerusalem, etc. And since the kings will see the glory of Your temple, which is over Jerusalem, they will bring You a gift and a tribute.

 

31 Rebuke the people of the forest This is Ishmael [Esau], who is compared to the “boar from the forest,” which dwells among the reeds (below 80:14).

 

the congregation of mighty bulls, among peoples like calves A people that has become fat and thick like mighty bulls among the other nations, which are merely like calves as compared to them.

 

submitting himself for pieces of silver They do not submit themselves to any person unless he persuades them with money.

 

he scatters peoples They scattered the tribes, as it is said: (Deut. 33:3): “Also He loves the peoples,” and they always desire battles. They want to fight with us.

 

32 Gifts will be brought (Then, when You destroy Esau and the King Messiah arises, they will bring you gifts from Egypt and from Cush. Parshandatha) Then, when You scatter the enemy, and the King Messiah arises in the future, they will bring you gifts from Egypt and from Cush. Menachem interpreted חשמנים as the name of a province, the dwellers of Hashmonah (p. 96), but the commentators interpret it as an expression of a gift.

 

33 sing to God Who showed His greatness and redeemed His people.

 

34 behold He gives forth Heb. יתן, behold He gives.

 

36 You are feared, O God, from Your Sanctuary Because You destroyed it, You are feared. If He did not show favoritism to His [own] Sanctuary, surely [He will] not [show favoritism] to the wicked of the heathens. The Midrash Aggadah explains: Do not read: מִמִּקְדָּשֶׁיךָ, “from Your Sanctuaries,” but מִמְּקֻדְּשֶׁיךָ, “from Your hallowed ones.” When the Holy One, blessed be He, executes justice upon the righteous, He is feared, elevated, and praised. Similarly, it is said (Lev. 10:3): “Through those near to me I will be sanctified.” [Also] (Exod. 29:43), “and it will be sanctified with My honor” [i. e., with My honored ones]. With the death of Aaron’s two sons (Zev. 115b). Our Rabbis, however, expounded on the entire psalm until (verse 20): “Blessed is the Lord; every day” as referring to the giving of the Torah; (verse 10) “generous rain” refers to the giving of the Torah, and (verse 11) “Your congregation dwelt therein,” means that they became engrossed in Torah (Mid. Ps. 68 with variations). But as for me I feel uncertain in explaining the expression ישבוּ as meaning that they became engrossed in Torah. Also, my heart is uneasy at explaining (verse 17) “the mountain that God desired for His dwelling” as referring to Mt. Sinai, because He did not desire it for His dwelling and [did] not [want] to dwell there forever, whereas here it is written: “Even the Lord will dwell there forever.” Likewise (verse 13): “Kings (מלכי) of hosts,” he explained as “angels  (מלאכי)of hosts,” which is not the language of Scripture.

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎68:25-36

By: Hakham Dr. Hillel ben David

 

For continuity’s sake I am going to repeat my introduction from the first part of this chapter of Psalms.

 

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,[12] as it says, The earth trembled, the heavens also dropped at the presence of God.[13]

 

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 HaShem’s invitation to join His ranks.

 

As HaShem 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[14] 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[15] designates this as the Song of the Day for the second day of Shavuot, which is the festival commemorating the Sinaitic Revelation.^[16]

 

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.[17]

 

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.[18] Others say that it was composed about the war of Gog and Magog, when the nations will gather against HaShem’s redeemers.[19]

 

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.[20] 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.[21]

 

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.[22] The proof of their valor is that His enemies were scattered.[23]

 

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.[24]

 

The Targum sees v.28 of our chapter of Psalms as speaking of the impasse at the Sea of Reeds. At that moment two main tribes competed to see who should go into the water first: Binyamin[25] and Yehuda.

 

I would like to look at these two rulers, Benyamin and Yehuda, in a bit more depth, beginning with their encounter at the Yam Suf, as referenced by our Targum’s commentary on v.28.

 

The following Gemara gives us a glimpse of the internal politics among the tribes of Israel immediately preceding the splitting of the Red Sea. The tribes were arguing for the privilege of being the first to jump into the Sea before it was split, especially the tribes of Binyamin and Yehuda. Finally, the tribe of Binyamin just jumped in. When the tribe of Yehuda saw this, they were so angry that they picked up stones and started throwing them at the Benjaminite’s. For this, the Talmud continues, the tribe of Binyamin merited the honor of having the Holy Temple of Jerusalem built on their portion of the land of Israel. The tribe of Yehuda also merited an honor: all the kings of Israel should come from them.

 

Sotah 37a What was it that Judah did?[26] — As it has been taught: R. Meir said: When the Israelites stood by the Red Sea, the tribes strove with one another, each wishing to descend into the sea first. Then sprang forward the tribe of Benjamin and descended first into the sea; as it is said: There is little Benjamin their ruler[27] — read not rodem [their ruler] but rad yam [descended into the sea]. Thereupon the princes of Judah hurled stones at them; as it is said: The princes of Judah their council.[28] For that reason the righteous Benjamin was worthy to become the host of the All-Powerful (the Temple was erected on the territory of Binyamin[29]), as it is said, He dwelleth between his shoulders (Hashem dwells in the land of Binyamin),[30] as it is said: He dwelleth between his shoulders.[31] R. Judah said to [R. Meir]: That is not what happened; but each tribe was unwilling to be the first to enter the sea. Then sprang forward Nahshon the son of Amminadab[32] and descended first into the sea; as it is said: Ephraim compasseth me about with falsehood, and the house of Israel with deceit; but Judah yet ruleth with God.[33] Concerning him it is stated in Scripture,[34] Save me O God, for the waters are come in unto my soul. I sink in deep mire, where there is no standing etc.[35] Let not the waterflood overwhelm me, neither let the deep swallow me up etc.[36] At that time Moses was engaged for a long while in prayer; so the Holy One, blessed be He, said to him, ‘My beloved ones are drowning in the sea and thou prolongest prayer before Me!’ He spake before Him, ‘Lord of the Universe, what is there in my power to do?’ He replied to him, Speak unto the children of Israel that they go forward. And lift thou up thy rod, and stretch out thy hand etc.[37] For that reason Judah was worthy to be made the ruling power in Israel, as it is said: Judah became His sanctuary, Israel his dominion.[38] Why did Judah become His sanctuary and Israel his dominion? Because the sea saw [him] and fled.[39]

 

A remarkable thing about this Gemara, Sotah 37a, is that Reb Meir says that not only did Yehuda and Binyamin fight about it, but the leaders of Yehuda actually threw rocks at the tribe of Binyamin. And not only did the leaders of Yehuda throw rocks at Binyamin, but it seems that they threw the rocks at Binyamin after Binyamin jumped into the sea. This is incomprehensible. I understand they would argue about who gets to do the kiddush HaShem.[40] But throwing rocks? And throwing the rocks after they've already jumped in? What is the pshat?

 

This Gemara’s account seems very perplexing. We can understand why the tribe of Binyamin was rewarded for their enthusiasm to cross the Sea in total reliance on HaShem’s promise, but how can we understand Yehuda being rewarded for throwing stones?

 

The story is told about a group of children who were playing at a certain family’s home. One of the children incurred a serious accident and had to be taken to the hospital. The hostess had the unenviable task of breaking the news to the child’s mother, which she decided to do gradually. When the child’s mother came to the house, the hostess told her that one of the children had an accident. “That’s nothing,” she said, “children are always having accidents!” The hostess then said that it was a serious accident and the child had to be taken to hospital. “Nu,” the mother replied, “we must have faith in Hashem. He will help the child.” “But,” the hostess finally said, “it was your Yosele!” And the mother fainted.

 

As much as we can and should appreciate those who work for peace and an end to dissension in the Jewish community, their aloof attitude sometimes implies that the issue at hand doesn’t really affect them, it isn’t really their issue, it isn’t really their Yosele! Rav Moshe Feinstein once commented that in the old communities in Europe, people would fight over an aliya in shul. Today we are more polite and gentlemanly; we’re willing to give up such an honor for the sake of peace. Rav Moshe’s comment was: “I don’t know which attitude is worse!”

 

In the Arbit evening service, we pray that HaShem should spread a canopy of peace upon us, upon all of Israel, and upon Jerusalem. Why the special canopy for Jerusalem? The answer, given by the Vilna Gaon, has to do with the truth-seeking nature of the holy people of Jerusalem. Such people are not blasé about the issues of the Torah, as people elsewhere might be. For such people, these issues evoke a high emotional response, these issues are their own Yosele! Like the special canopy over Jerusalem, the tribe of Yehuda was rewarded for throwing stones. By doing so, they demonstrated that listening to the word of HaShem was precious to them, as it was to Binyamin. The Talmud tells us that when two Torah scholars fight, although they may even appear to hate each other, in the end, there will be love and peace between them. The reason is that their fighting is for the sake of Heaven.[41] We need to stand for the truth, care about the right, and strive for the just. At the same time, we must ensure that our intentions should always be for the sake of Heaven. When the two are combined, true peace will prevail.

 

The Gemara, above, is giving us a bit of the backstory that shows some competition between the tribes of Yehuda and Binyamin. This idea is given further elaboration in the following Midrash.

 

Pirke DeRebbi Eliezer 42:6 R' Akiva said: Bnei Yisrael went to the Red Sea and returned to the back scared/in fear that they wouldn't return to the water (scared to go in), and the tribe of Binyamin wanted to enter/go in, as it says, "Binyamin the youngest rules over them".[42] They began going down (in), and as they did, they were pelted with stones by the tribe of Yehuda, as it says, "The princes of Yehuda pelt them with stones".[43] And Nachshon jumped first and went down (in)to the sea, and his name was holy and great in/to the eyes of everyone (in Bnei Yisrael), and through Nachshon, the son of Yehuda's, domineering hand, all of Bnei Yisrael entered after him into the sea, as it says, "Yehuda became His holy nation, Israel his dominion”)...[44]

 

As the Bne Israel were standing by shore of the Yam Suf watching their enemy come closer, they did not know what to do. Suddenly, Nachshon ben Aminadab, from the tribe of Yehuda, jumped into the Yam Suf with full confidence that HaShem would save him. As he touched the water, it parted and allowed the Jews to pass through. It was Nachshon's Emunah in HaShem that led to Bne Israel's being saved.

 

From the above insights we can see that Binyamin and Yehuda both had leadership qualities and were ready to risk their lives in order to care for the Jewish people.

The Netziv in Devarim (33:12), by the blessing of Moshe to the tribes, says an interesting thing. Binyamin always felt that the greatest good that we should aspire to is the experience of open miracles, through HaShem's usurpation of the supernatural. Yehuda felt that our work in this world is to achieve what we can through our own efforts, efforts that are rewarded with HaShem's Hashgacha Pratis of success through hidden miracles, miracles that are amazing and awe inspiring, but cloaked in nature- the preternatural.

 

Here, too, Binyamin wanted the open miracle of the splitting of the sea, so they wanted to jump immediately and trigger an open miracle, a total overturning of nature; Yehuda wanted some admixture of nature, and they wanted to wait for the wind that was blowing all night to move more water and dry more land before they jumped in, in order for the miracle to be minimized.

It's remarkable how this Netziv's pshat highlights the Bne Israel’s unchangeable nature. We haven't changed a bit since the splitting of the Reed Sea. Today, too, we know that we can exist only through miracles. The settling in the land of Israel exists only because of a constant miracle. But what is the right way to bring about that miracle? And which is better, a hidden miracle or an open miracle? There are those, like the tribe of Binyamin, that want us to achieve redemption only by open miracles, while others that feel, like the tribe of Yehuda, that the time has come to achieve things in what passes for sort of path of the natural, through our efforts that bring about a hidden miracle of Divine providence. And of course, we still hold that the best way to resolve theological differences is by throwing stones.

 

From here we can learn that it is inappropriate to cry out to HaShem and ask for His immediate intervention before one has done all that is in his power to solve his problem on his own. According to the Midrash Tanchuma, this is how Avraham conducted himself; when the satan created a river in his path while he was enroute to the Akeida, he did not turn to God to come to his assistance until the water reached his neck.

There have been some changes, though. What's changed is that the first time, the hidden miracle people were throwing stones at the revealed miracle people, and now it's the other way around; also, this time the hidden miracle people believe that we should prepare for the miracle by doing absolutely nothing different than we've been doing for the last two thousand years.

 

Bereshit, 49:10: “The Kingship will not be removed from Yehuda…

Rashi, 49:10: Dh: “From King David and on…”

 

In this In Genesis chapter 49, Yaaqob blesses Yehuda that the Kingship would belong to the members of the Tribe of Yehuda.[45]

 

Two strong questions are asked about this. Firstly, it is well-known that the first King of Israel was King Shaul who did not come from Yehuda, rather he was a member of the Tribe of Binyamin. Accordingly, how could Shaul be anointed as King by the Prophet, Shmuel?

 

A second question arises out of Shmuel’s rebuke of Shaul when Shaul ignores Shmuel’s instruction with regards to bringing certain offerings. Shmuel tells him: “Until now God would have established your kingdom over Israel forever, but now your kingdom shall not endure...”.[46] Shmuel clearly indicates that had Shaul not sinned, then his Kingdom would have lasted forever, but this seems to contradict Yaaqob’s prophecy that the Kingship will belong to the Tribe of Yehuda.

 

The commentaries answer the first question by suggesting that the prediction that no King could alone rule the nation, only applied after the first King from Yehuda ruled. That first King was King David, and after that there should never have been another King who ruled the nation apart from descendants of Yehuda.[47] However, before a King of Yehuda ruled, it was permissible for someone from a different tribe to rule. Yet the question remains, as to why a descendant of Rachel, rather than Leah, should be the first King. It seems that this question can be answered by examining the ancestry of the tribes of Yehuda and Binyamin. Once this has been resolved, we can return to the second question above, as to how Shmuel could imply that Shaul’s Kingdom could have lasted forever had he not sinned.

 

King David in Psalms enumerates two kinds of serving God: “leave evil and do good”.[48] On an individual level, ‘leaving evil’ refers to avoiding sinning and overcoming one’s negative traits, while on a more public level it refers to fighting evil in the world. ‘Doing good’ refers to performing positive actions and developing one’s positive traits, while on a more public level it refers to bringing about increased Divine Service in the world. The Shem MiShmuel explains that the descendants of Rachel had an inherent capacity for destroying evil whilst Yehuda’s descendants’ strength lay in the positive aspect of ‘doing good.[49]

 

Where do we see the quality of fighting evil in Rachel? It has been suggested that this is demonstrated in Rachel’s actions with regard to her idol worshipping father, Lavan. When Yaaqob and his family escape, Rachel steals Lavan’s idols in an attempt to prevent her father from idol worship.[50] This demonstrates a propensity to removing evil. Leah was more inclined to the positive aspect of Divine Service.[51] Another difference is that Rachel is described as being Yaaqob’s main wife in this World, while Leah is the main wife in the Next World, hence she is buried with Yaaqob in Chevron. This reflects the fact that Rachel’s power, as passed on to her children, lay in being involved in, yet elevating the physical world, while Leah’s strength lay in more directly spiritual elevation.

 

These differences are far more pronounced in the descendants of Rachel and Leah, in particular, Yosef and Yehuda and their offspring. Yosef had a clear ability to be involved in the physical world and elevate it, as well as the power to fight evil. Chazal reveal one of Yosef’s unique qualities right at the time of his birth. Yaaqob had been staying with his devious uncle, Lavan, for many years up to that point, and had refrained from returning to Eretz Yisrael because of his fear of his antagonistic brother, Esav. However, as soon as Yosef is born, the Torah tells us that Yaaqob demands of Lavan that he let him and his family return to the land of Israel.[52]

 

The Midrash and Talmud explain based on a verse in the Book of Ovadiah; “The House of Yaaqob shall be a fire and the House of Yosef a flame and the House of Esav for straw”.[53] A fire cannot destroy straw unless it has a flame with which to spread the fire. Accordingly, Yosef is compared to a flame in that Yaaqob alone is not able to overcome Esav unless he has the ‘flame’ of Yosef to spread his own power to the extent that Esav can be overcome. The Talmud then proves that on all the occasions that the Jewish people overcame Esav’s descendants, Amalek, in battle, it was only with the aid of Yosef’s descendants.[54] We also see this in the fact that Yehoshua, a descendant of Yosef through Ephraim, overcomes Amalek in war. The Midrash stresses that it is in particular the descendants of Rachel who have this ability.[55]

 

Yosef’s other great strength was his ability to be involved in the physical world and use that involvement for the good. One manifestation of this was his vital role in saving the Jewish nation in the material realm by providing for them during the terrible famine that struck the world. A second manifestation is his ability to remain elevated whilst surrounded by physicality. A third aspect was his desire to elevate the physical realm as is seen by his insistence on all the Egyptian men undergoing circumcision.[56]

 

Yehuda, in contrast had the ability to lead his brothers and ultimately the nation in the spiritual realm. The most explicit examples of this in Yehuda’s own life is the fact that Yaaqob sent Yehuda in particular to Egypt ahead of everyone else so that he could set up places of Torah learning.[57] While Yosef paved the way in the material realm so that the Jewish nation could physically survive the Egyptian exile, Yehuda paved the way in the spiritual realm so that the nation could maintain its spiritual level. We further see Yehuda’s leadership qualities in doing HaShem’s will when Yehuda’s descendant, Nachshon Ben Aminadab took the first bold steps into the Yam Suf.

 

Thus far we have seen that the Children of Leah and the Children of Rachel play a dual role in the development of history that will end with the coming of the Mashiach.

 

Our Hakhamim tell us that two Messiahs will redeem the Jewish nation: Mashiach ben Yosef (The Messiah from the Tribe of Yosef) and Mashiach ben David (The Messiah from David). Mashiach ben Yosef will achieve the ‘leaving evil’ aspect by defeating the enemies of the nation. In that way he will pave the way for Mashiach ben David to complete the ‘doing good’ aspect by bringing about the ingathering of the exiles and rebuilding the Temple. Furthermore, the sources tell us that in every generation throughout history there are people who had the potential to fulfill these roles but failed either through their own mistakes or the flaws of the nation as a whole. In this vein, King Shaul was intended to fulfill the role of Mashiach Ben Yosef by wiping out Amalek. Had he done this, then King David would have become the King and been Mashiach. He would have not have had to fight any wars and would have built the Temple. Once Shaul failed in his task, David now had to assume the role of Mashiach ben Yosef as well and fight the wars. But, because of the blood that he spilt in the process, HaShem informed him that could not build the Temple.[58]

 

However, we have still not addressed the question we asked at the beginning, when Shaul ignores Shmuel’s instruction with regards to when to bring certain offerings. Shmuel tells him: “Until now HaShem would have established your kingdom over Israel forever, but now your kingdom shall not endure...”.[59] Shmuel clearly indicates that had Shaul not sinned, then his Kingdom would have lasted forever, but this seems to contradict Yaaqob’s prophecy that the Kingship will belong to the Tribe of Yehuda.

 

The Ramban addresses this question and offers two explanations: The first is that descendants of Shaul would have been the King of the Tribes descending from Rachel (Binyamin, Ephraim, or Menashe), and the second is that they would have been rulers under the Kings of Yehuda.[60] The Raavad makes a similar point to the Ramban’s second explanation, and writes that the descendants of Shaul would be like deputy rulers under the Kings of Yehuda.[61]

 

Indeed, Yehonatan, the son of Shaul, makes this very point to David when his father is chasing David. Yehonatan says, “Do not be afraid because the hand of Shaul, my father, will not find you and you will rule over Israel and I will be to you a second, and my father Shaul also knows this”.[62] The Shem MiShmuel explains that this prediction would have come to fruition had Shaul not failed in his task of wiping out all of Amalek.[63] It seems that Yehonatan was unaware of this failure and therefore expected that he would be Mishne LeMelech (second to the King).

 

The Rama MiPano^[64] also writes that had Shaul not sinned, then Yehonatan would have been the second to the King. He adds that the soul of Yehonatan will be reincarnated as that of Mashiach ben Yosef, and this is what Yehonatan was referring to when he predicted that he would be second to David.[65]

 

One lesson we derive from the above discussion is that accepting one’s role, even when it means being subservient to someone else, is the key to success in life. Shaul struggled with this challenge, with disastrous consequences. Yehonatan succeeded in the same area, and although he died before his time, we learn from the Rama MiPano that ultimately, he will succeed.

 

A final thought:

 

The man and woman chosen to lead the Jews to Salvation at the time of the Purim story were from the tribes of Yehuda and Binyamin. Mordechai is called both, ish yehudi (a man of Yehuda) and ish Yemini (a Benjamite):

 

Esther 2:5 There was a member of Yehuda in Shushan the Capital, whose name was Mordechai, son of Yair, son of Shimi, son of Kish, member of Binyamin.

 

Esther was a descendant of King Shaul of the tribe of Binyamin. Leah is the mother of Yehuda and Rachel is the mother of Binyamin. Thus, Mordechai and Esther are a convergence of the children of Rachel and Leah. Similarly, the Temple was physically built in the territory of these two tribes. The base of the copper Altar was physically constructed partly in Binyamin’s territory and the other half of the base was sitting in Yehuda’s portion.

 

Zerubavel, of the tribe of Yehuda, is the Mashiach the Jews did not want. He began building the Temple they did not want, and he tried to get people to return to a Land they didn’t want. Hanukah actually celebrates the completion of the mission Zerubavel undertook, the building of the Second Temple, whose consecration on the twenty-fifth of Kislev completes what was begun on the twenty-fourth of Kislev years earlier. But this Temple, when it was finally consecrated by the Maccabees, had one fatal flaw: the leadership role was never returned to its rightful owner, a descendent of Yehuda. Instead, the Maccabees sinned by retaining the kingship for themselves, once again rejecting the leadership of Yehudah. Inevitably, this led to a whole new exile, a new darkness, with its own struggles and challenges. This is our current reality; these are our own struggles and challenges.

 

At the end of time as we know it,

the Messianic age will result from the acceptance and fusion of the leadership of Yoseph and Yehuda.

 

Yehezchel (Ezekiel) 37:19-22 say into them: Thus saith the Lord HaShem: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them unto him together with the stick of Judah, and make them one stick, and they shall be one in My hand. 20 And the sticks whereon thou writest shall be in thy hand before their eyes. 21 And say unto them: Thus saith the Lord HaShem: Behold, I will take the children of Israel from among the nations, whither they are gone, and will gather them on every side, and bring them into their own land; 22 and I will make them one nation in the land, upon the mountains of Israel, and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all…

 

Ashlamatah: ‎‎ Habakkuk 2:2-8, 3:18-19

 

 

Rashi’s Commentary on Habakkuk 2:2-8, 3:18-19

 

2 And the Lord answered me and said: Write: for yourself the vision that will be revealed to you, and explain it well on the tablets so that one may read it swiftly. And this is the vision that you shall write.

 

3 For there shall be another vision for the appointed time: A prophet shall yet arise at the end of the years, to whom a vision shall be revealed concerning when the appointed time shall be for the downfall of Babylon and the redemption of Israel.

 

and He shall speak of the end: The speech that He shall say to him concerning the end of Babylon, (Jer. 29:10) “For at the completion of seventy years of Babylon.”

 

and it shall not fail; though it tarry: it shall not fail to come, though that appointed time may take long to come.

 

wait for it for…; it shall not delay: at all after the seventy years. This clause can also be explained to mean: though he tarry, meaning the prophet Jeremiah. Jonathan renders: the prophecy is written and explained in the Book of the Torah. He translated כְּתֹב as כָּתוּב. It has already been alluded to in the Torah (Lev. 26:34): “Then shall the land placate [God concerning] its Sabbaths.” Israel sinned by violating seventy Sabbatical Years, in which they did not release the land, and, corresponding to them, they were exiled therefrom for seventy years. And so it is stated in II Chronicles (36:21): “Until the land placated its Sabbaths; all the days it lay waste, it rested to complete seventy years.” And so you find in Ezekiel (4:5): “And I have given you the years of their iniquity according to the number of days, three hundred and ninety days… (verse 6) I gave you a day for a year.” And Scripture says (verse 4): “And you lie on your left side, etc.” You are found saying that Israel provoked God for three hundred and ninety years until the Ten Tribes were exiled, and the tribe of Judah sinned for forty years, and from the time the Ten Tribes were exiled until the destruction of Jerusalem are the twenty-two years of Manasseh. The rest of Manasseh’s years were spent in repentance, for it is stated concerning him (II Kings 21:2f.) “And he did what was evil, etc.,… as Ahab… had made.” Therefore we count Manasseh’s evil years according to the number of Ahab’s years, and he reigned for twenty-two years. With two years of his son Amon’s reign, and eleven of Jehoiakim’s, and eleven of Zedekiah’s, the evil years total forty-six, and this prophecy was said to Ezekiel in the fifth year of Zedekiah. In any case, we find the time of their sinning four hundred and thirty years, for after this prophecy they tarried there six years. [I.e., the two tribes of Judah and Benjamin remained in the land for six more years] In four hundred years, there are eight Jubilee Years, and in every Jubilee cycle there are seven Release Years, making a total of fifty-six Release Years and eight years consecrated as Jubilee Years making all together sixty-four. In thirty-six years there are five Release Years, totaling sixty-nine consecrated years, and this final Jubilee year is also counted in the number, since it was not completed because of their iniquity. And here, this is what the Holy One, blessed be He, said to Habakkuk: A vision is already written in the Torah, but it is sealed. You write and explain on the tablets, for a vision of this appointed time will yet be revealed.

 

and He shall speak: וְיָפֵחַ is an expression of speech; and there are many uses of this root with similar meaning in the Book of Proverbs. Since speech is only the wind emanating from the mouth, he [the writer of the Scriptures] calls it פִּיחַ, blowing, and he calls it wind, e.g., (Ps. 33:6) “And with the wind of His mouth all their host.”

 

4 Behold, it is puffed up: The soul of the wicked man is always wroth and full of desire, longing to swallow and never satisfied. עֻפְּלָה is an expression of insolence, as in (Num. 14:44) “And they acted insolently (וַיַעְפִּילוּ);” and (Isa. 32:14) “Rampart (עֹפֶל) and tower.”

 

his soul is not upright within him: His spirit is not satisfied within him, and he does not say, “What I have already acquired is enough.” Therefore, retribution shall come upon him.

 

but the righteous shall live by his faith: Jeconiah the king, whom this wicked man is destined to exile - his righteousness shall stand for him, and on the day this one is cast out of his grave, Evil-Merodach shall raise Jehoiachin’s head and place his throne above the thrones of the kings.

 

5 And surely he, whom wine betrays: And surely, when Belshazzar, this one’s grandson, comes; the one whose wine shall betray him for he drank as much wine as a thousand (Dan. 5:1).

 

a haughty man whose dwelling shall not remain: [Belshazzar’s] dwelling and his residence shall not remain in existence, for he was haughty and said, with the counsel of the wine, to bring the vessels of the Temple; and he drank with them. That shall cause him to be slain, and the seed of Nebuchadnezzar to be destroyed, for a haughty man is a scorner; he shall not have a dwelling. Neither he nor his dwelling shall remain in existence.

 

who widened: Nebuchadnezzar

 

his desire like the nether-world: to attain all his desire with a full heart.

 

and he is like death: Like the angel of death, who is not sated with slaying. So is this one not sated with all his possessions.

 

6 Shall not all these: whom he [Belshazzar] collected for himself to pay himself tribute?

 

take up a parable against him and a figure: they shall take up in their mouth an expression of a riddle concerning him.

 

against him: like עָלָיו, upon him.

 

And he shall say: The one who says the figure of the riddle.

 

Woe to him who increases what is not his!: This is the figure: Woe to him who increases wealth and kingdom, and it is not his, for the kings of Media shall come and take everything.

 

How long?: will he continue to increase when he is only loading upon himself a burden of iniquity like a beam of mud? עַב is an expression of a heavy beam, as we find concerning the Tabernacle of Ezekiel (Ezek. 41:25): “And a wooden beam (וְעָב),” and (ibid. 26) “The casings of the House and the beams (וְהָעֻבִּים).”

 

7 awaken: like וְיָקִּיצוּ

 

8 Since you have cast away many nations: You have cast them and thrown them from their place.

 

all remaining peoples shall cast you away: The nations that escaped.

 

because of the blood of man: As revenge for the blood of Israel, called ‘man,’ as it is said (Ezek. 34: 31): “You are man.”

 

and the violence done to the land: The land of Israel.

 

the city: Jerusalem.

 

3:18 Yet I: the nation of Israel, will rejoice in the Lord.

 

19 To the conductor [to play] with my melodies: To the Levite who conducts the music in the Temple. I will compose for him [the Levites’ conductor] with my melodies, and the Levite[s] will accompany him with musical instruments.

 

To the conductor: As it is stated (Ezra 3:8) “… appointed the Levites from twenty years old and upward to superintend the work of the house of the Lord.”

 

with my melodies: This is an expression of a vocal melody to raise and lower, orgenedors in O.F.

 

Special Ashlamatah for Shabbat Mevarchim

Rashi & Targum Pseudo Jonathan for: Shmuel alef (I Samuel) 20:18-42

 

 

Rashi’s Commentary for: Shmuel alef (I Samuel) 20:18-42

 

18 Tomorrow is the new moon: and it is the custom of all those who eat at the king’s table to come on the festive day to the table.

 

and you will be remembered: My father will remember you, and ask where you are.

 

for your seat will be vacant: for your seat in which you sit, will be vacant, and so did Jonathan render: and you will be sought, for your seat will be vacant.

 

and you will be remembered: [ונפקדת is] an expression of remembering.

 

will be vacant: [יפקד is] an expression of lacking.

 

19 And for three days you shall hide very well: And you shall triple the days, and then you shall descend very much, i.e., when the third day arrives, you shall descend into a secret place, and hide very well, for then they will seek you. And you shall come to this secret place, wherein you are hiding today, which is a workday. And so did Jonathan render: on the weekday, for he hid on that day, as it is stated: (infra v. 24) “And David hid in the field;” immediately, “and it was the new moon” on the morrow.

 

the travelers’ stone: (Heb. ‘even-ha azel,’ lit., the going stone, i.e.) a stone which was a sign (a landmark) for travelers.

 

Ha-azel: those who go on the road. And so did Jonathan render: even atha, the stone which was a sign.

 

20 to the side, I shall shoot: This is not a ‘mappiq-heh’ (aspirate ‘heh’).צדה  is to be interpreted like לצד, to a side, for every word which requires a ‘lamed’ as a prefix, the Scripture gives a ‘he’ as a suffix. (Jeb. 13b) At the side of that stone, I shall shoot arrows to a mark, so that the youth will not understand, and this sign shall be for you to divine whether you must flee.

 

21 And behold, I shall send, etc.: And it is customary for one who seeks an arrow which has been shot, to go to the place where he sees the arrow flying, but he cannot ascertain exactly. Sometimes he searches for it, and the arrow is beyond him, and sometimes he goes beyond the arrow and searches for it, and you shall have this sign.

 

If I say to the youth… take it and come: you yourself emerge from your hiding place, and take it, and come to me, for you have not to fear, for it is well with you. The Holy One Blessed be He, desires that you be here, and even if I have heard evil from Father.

 

22 But, if I say thus… Go! For the Lord has sent you away: The Holy One Blessed be He tells you to flee and escape.

 

23 And concerning the matter which we have spoken: the covenant which we made together.

 

behold, the Lord is between me and you: as Witness concerning that matter.

 

25 the seat by the wall: at the head of the couch beside the wall.

 

and Jonathan arose: He got up from his place, since it is not proper for a son to recline beside his father. Since their custom was to eat reclining on couches and David would recline between Jonathan and Saul, now that David did not come, Jonathan did not recline until Abner sat down beside Saul, and afterwards, Jonathan sat beside Abner. And if you say that he did not sit at all, the Scripture states: (infra v. 34) “And Jonathan arose from the table,” implying that he had been sitting.

 

26 It is an incident: He has experienced a seminal emission.

 

he is not clean: and he has not yet immersed himself, for had he immersed himself for the uncleanness of his emission, he would not have to wait until sunset in order to eat ordinary food.

 

for he is not clean: This clause gives the reason for the matter; i.e., since he is not clean, he, therefore, did not come, lest he contaminate the feast.

 

27 on the morrow of the new moon: on the morrow of the renewal of the moon.

 

the second: on the second day of the month.

 

29 and he, my brother, commanded me: The eldest of the house, commanded me that I be there. And he is my brother Eliab.

 

let me slip away: ‘Escamoter’ in French. I shall go away for one day and come back.

 

30 a straying woman, deserving of punishment: (בן נעות המרדות) An expression of straying and wandering, נע ונד, a gadding woman. Just as you say זעוה  from זע, and the ‘tav’ is for the construct state, for it is connected to the word המרדות.

 

deserving of punishment: (Heb. המרדות), who deserves to be chastised and disciplined. Another explanation is as follows: When the men of Benjamin grabbed the girls of Shiloh, who came out to dance in the vineyards (Jud. 21:21), Saul was bashful, and did not want to grab [a girl], until she came herself, behaving insolently, and pursued him.

 

straying woman: because of the vineyards. And that is a winepress, like (the Talmudical passage): Purge the winepress (which was used for forbidden wine) (Ab. Zarah 74b); His winepresses will drip with wine (Targum Onkelos, Gen. 40:12)….(The last three words of Rashi are incomprehensible, and are probably erroneous. The correct version is unknown to us.)

 

34 he was grieved (lit.) to David: concerning David.

 

for his father had put him to shame: concerning David.

 

35 at David’s appointed time: at the time which David had set for him.

 

36 to cause it to go beyond him.: The arrow went beyond the boy.

 

41 from a place toward the south: (lit., from by the south. Jonathan renders:) from the side of the travelers’ (or sign) stone which was toward the south.

 

until David exceeded: He cried more.

 

42 Go in peace: And the oath which we have sworn, may the Lord be witness thereon forever.

 

PIRQE ABOT (Chapters of the Fathers)

Mishna 1:2

 From:

Chapters of the Sages: A Psychological Commentary on Pirqe Abot

By: Rabbi Reuven P. Bulka

Jason Aronson, Inc., © 1993, pp. 24-25

 

‎Antigonus of Socho received the tradition from Shimon the righteous. He used to say: Be not like servants who serve ‎their master for the sake of receiving a reward; rather be like servants who serve their master not for the sake of ‎receiving a reward, and let the awe of Heaven be upon you. ‎

 

This Mishnah further elaborates on aspects of service and prayer. There are many dimensions to prayer. Prayer establishes a link between God ‎and the individual. Prayer, in a group setting, forges community. Prayer keeps the individual and community attuned and responsive. In ‎praying for what is lacking, one constantly remembers the vacuum. ‎

 

Prayer is also seen as a cause-and-effect process. One asks God for something, be it good health, family joy, communal redemption, or even ‎wealth. When one's relationship with God resides in the cause-and-effect dimension, and the approach to faithful obedience and its values is based on anticipated gain, such faith ‎is on shaky ground and open to disappointment, disenchantment, and the inability to face life realistically. Prayer should not be an act of ‎investment in some eventual advantage; prayer should be of value for its own sake. The relationship it forges with God is reason enough to ‎pray. Values should not be lived for the sake of any future aggrandizement, for the sake of receiving a reward. The living of the value is its own ‎reward.

 ‎

The prospect of meeting the leader of a country surely excites the person involved. Such a meeting is a thrill of its own. It would be absurd for ‎one who is visiting a leader to expect some tangible reward for the experience. The visit is its own reward; the relationship, if it develops, ample ‎recompense. Gratitude for haying a minute with the leader is the normal reaction.

 ‎

LET THE AWE OF HEAVEN BE UPON YOU, so that the thrill of having a relationship with God, and the prospect of a dialogue with Transcendence, ‎is independent of any material wish. Once the cause-and-effect dimension of material gain is eliminated, the room that is needed for an ‎authentic service of God, in awe, is created. Letting that awe be upon the person indicates that once the material obstacles are removed, the ‎authentic relationship will ensue on its own, the awe will let itself be upon the person. ‎ 

Nazarean Talmud

Sidrot of Shmot (Ex.) 34:1-26

By: H. Em Rabbi Dr. Eliyahu ben Abraham

 

School of Hakham Shaul Tosefta Luqas (Lk) 9:23 - 27 Mishnah א:א	School of Hakham Tsefet Peshat Mordechai (Mk) 8:34 – 9:1 Mishnah א:א
And he said to all of them, “If anyone wants to walk as I walk, he must lose sight of himself and one's personal interests and hang his life on an executioner’s stake[66] and walk as I walk. For whoever will preserve his own personal desires will destroy his soul, but whoever will willingly subdue his soul for my sake will rescue his soul from damage. What benefit is it to a man if he adorns himself with fine ornaments[67] (jewelry) at the expense (damage) of his soul? Therefore, whoever will be ashamed of me and of my halakhic rulings (Mesorah) in this adulterous 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.”  But “Amen v’amen, I say to you that there are some of those who stand here who will not taste of death until they experience the coming of the Malchut Shamayim (kingdom/ governance of G‑d)[68] with virtuous power and influence.”	And he assembled the congregation with his talmidim, and he said to them, “Whoever longs to walk after me, let him forget himself, lose sight of oneself and one's personal interests and hang his life on an executioner’s stake[69] and walk as I walk. For whoever will preserve his own personal desires will destroy his soul, but whoever will willingly subdue his soul for my sake and the sake of the Mesorah will rescue his soul from damage. What benefit is it to a man if he adorns himself with fine ornaments[70] (jewelry) at the expense (damage) of his soul?[71] Or what will a man give as a ransom for his soul? Therefore, whoever will be ashamed of me and of my halakhic rulings (Mesorah) in this adulterous (lawless) 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[72] of their souls.”  And he said to them, “Amen v’amen I say to you that there are some of those standing here who will not taste of death until they experience the coming of the Malchut Shamayim (kingdom/governance of G-d)[73] with virtuous power and influence.”

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

Walk - הָלַךְ

 

Firstly, the Torah Seder and the Nazarean Codicil seamlessly blend and share profound thematic connections, emphasizing covenant renewal, a call to commitment and self-denial, the sovereignty of G-d, and the consequences of faithfulness versus unfaithfulness. These similarities highlight the continuity of G-d's relationship with His people within the Torah Seder and the Nazarean Codicil. It would seem that the master is teaching us how to walk out the Torah of Moshe as dictated in the present Torah Seder.

 

Here, we focus on the overwhelming bimodal aspects of the present pericope conjoined with the Luqan Tosefta. When read in proximity to Pesach in the distance, this pericope on the opposite side of our Septennial calendar also speaks 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 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. Having Hakham answer the question is much easier than searching it out yourself. This is exactly what Yeshua was trying to say when he retorted with the recent 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?

 

While not directly saying so, 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 the Talmud Torah (Torah study). We also note the great reward of becoming a talmid of the Torah. C.S. Lewis notes, “We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered to us.”^[74] 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 enjoying 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 oneself. 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, which 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. I will 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 the Torah is finding the path of our true identity.

 

Yeshua, as well as his talmidim, Hakham Shaul, favors the word הָלַךְ “walk,” which means to “walk in G-d’s truth.”^[75] הָלַךָ  (halakhah) is a way to walk – conduct oneself according to the mitzvot (commandments).^[76] The Talmud records an “Aramaic phrase, hikheta, which is the parallel to the Hebrew word halakhah, which means this is the way to go.”^[77] By and large, halakhot^[78] are the decisions of the Hakham concerning the practical application of the mitzvot. As 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^[79]  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.”^[80] 

 

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 soul's worth, he can determine an applicable halakha that will rescue the soul from the fires of Gehinnom.  

 

Hartman^[81] notes that halakhah revolves around two poles: the first is “legal,” and the second is “detailed rules of behavior that are rational.” Both poles give way to the desire for an intimate “covenantal relationship between Israel and G-d.”^[82]

 

The value of “fixed formulations of conduct” results from 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 a Hakham explains, 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, expresses G-d’s love for His people, we can see that the Hakhamim has 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. We have learned that “G‑d [is] in search of Man.”^[83] The question of “where art thou” is answered in the Abrahamic statement: “I am here.”^[84]

 

The difficulty 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 meticulous groomsman regarding the groom's 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,^[85] which is a festival, festival sacrifice, or a solemn sacrifice. Using this definition, we can see the “messengers” who have withheld nothing in their service to HaShem.

 

Tehillim (Psalms) 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. Soon, we will reach the Sabbaths of Consolation or “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.^[86] 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 forfeiting life and personal desires for the sake of the Esnoga. However, one who is the congregation's true “angel” has a greater desire to serve than personal whims and desires.

 

 

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 40 days on Saturday night, June 1, 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 forty days, which is five weeks and five days of the Omer.

Hod ShebeYesod

Then read the following:

 

 

Ephesians 5:29-33 For, no man ever hates his own body,^[87] rather (he) sustains and values^[88] it, even as the Master loves the Congregation (of Messiah). For we are members of his body, his flesh, and of bones.^[89] As it is written, “For this cause a man will leave his father and mother and will be joined to his wife, and the two of them will be one flesh.”^[90]  This is a profound So’od, (secret – mystery)^[91] but I speak concerning Messiah and his congregation. But also let everyone of you in particular so love his wife even as himself, and the wife should defer to her own husband.

Count 41 days on Sunday night, June 2, 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 forty-one days, which is five weeks and six days of the Omer.

Yesod ShebeYesod

Then read the following:

 

 

Ephesians 6:1-4 Children, obey your parents^[92] in the Lord,^[93] or this is right (just)^[94] . “Honor your father and mother, (which is the first mitzvah in the Decalogue which has a promise),^[95]  so that it may be well with you, and that you may live long on the earth.” ^[96] And fathers, do not provoke your children to anger, ^[97] but bring them up in the discipline^[98] (Mesorah – Oral) Torah and instruction^[99] of the Lord.^[100]

The “salvific” role of the husband and Messiah is that of guardianship. As guardian/savior, the husband Messiah is the source of halakhic information and instruction for the family. Messiah is the source of the Mesorah for the Esnoga establishing a model for the husband at home.

 

 

Count 42 days on Monday night, June 3, 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 forty-two days, which is six weeks of the Omer.

Malchut ShebeYesod

Then read the following:

 

 

Ephesians 6:5-8 Bondservants,^[101] follow the direction of your masters^[102] according to the flesh, with reverential awe (fear and trembling), in purity of motive (singleness of your heart), as if it (your service) were to Messiah; not with the intent of making false impressions, as men-pleasers, but as the bondservants of Messiah, doing the will of God from the true understanding (motive – neshamah), with good will doing service as to the Lord and not to men knowing that the Lord rewards midda kneged midda (measure for measure), whether he is a bondservant or a freeman.

 

 

 

Count 43 days on Tuesday night, June 4, 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 forty-three days, which is six weeks and one day of the Omer.

Chesed ShebeMalchut

Then read the following:

 

 

Ephesians 6:9 And masters, do the same things to them^[103] the (bondservants),^[104] setting aside any coercion (threats), knowing^[105] that your Master also is in the heavens.^[106] There is no partiality^[107] with him.

 

 

Count 44 days on Wednesday night, June 5, 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 forty-four days, which is six weeks and two days of the Omer.

Gevurah ShebeMalchut

Then read the following:

 

 

Ephesians 6:10-12 Finally,^[108] my brothers, be clothed^[109] (strong)^[110] in the Lord and in the strength^[111] of His might.^[112] Put on^[113] the whole armor of G-d^[114] so that you may be able to stand against the deceits^[115] (methods) of the adversary.^[116] For we do not wrestle^[117] against flesh and blood,^[118] but^[119] against principalities,^[120] against authorities,^[121] against the rulers of the cosmos,^[122] ruling the present age of darkness,^[123] against spiritual wickedness among the heavenly spheres.^[124]

 

Count 45 days on Thursday night, June 6, 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 forty-five days, which is six weeks and three days of the Omer.

Tiferet ShebeMalchut

Then read the following:

 

 

Ephesians 6:13-15 Therefore,^[125] take upon yourselves^[126] the whole armor of G-d,^[127] that you may be able to withstand in the evil day,^[128] and having done all, to stand. Therefore stand, being equipped with the knowledge (Da’at) truth,^[129] being clothed about with a breastplate of righteousness/generosity^[130] and your walk^[131] ordered^[132] by the restorative^[133] Mesorah. In all circumstances, take upon yourselves the shield of faithful obedience, with which you will be able to extinguish all the flaming darts of the Yetser HaRa (evil inclination).