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

Three- and 1/2-year Lectionary Readings	Third Year of the Triennial Reading Cycle
Iyar 27, 5782 / May 27-28, 2022	Seventh Year of the Shmita Cycle

Candle Lighting and Habdalah Times: https://www.chabad.org/calendar/candlelighting.htm

Roll of Honor:

This Commentary comes out weekly and on the festivals thanks to the great generosity of:

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

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His Honor Paqid Adon David ben Abraham

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

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His Excellency Adon Barth Lindemann & beloved family

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Her Excellency Giberet Leah bat Sarah & beloved mother

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

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His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

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!

Also, a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

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 chozenppl@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

Friday Evening May 27, 2022

Evening: Counting of the Omer Day 42

Evening Counting of the Omer Day 42

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Today is forty-two days of the Omer which are six weeks.

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

Then read the following:

Day of the Omer	Ministry	Date	Ephesians	Attributes
42	Parnas 3/Moreh	Iyar 27	6:5-8	Truth united with Humility

Ephesians 6:5-8 Bondservants,^[1] follow the direction of your masters^[2] 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.

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 performing 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: Honoring 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!

Please pray for this work that it may be successful touching many lives, well financed; and that it may be for much blessing to all concerned. Amen ve Amen!

We pray for our beloved Hakham His Eminence Rabbi 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 Rabbi 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!

We pray for His Honor Paqid  Adon Tsuriel ben Abraham a righteous and faithful servant of G-d who is recovering from his surgery on his mandibula. Mi Sheberach - He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal His Honor Paqid Adon Tsuriel ben Abraham, 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 and mind, swiftly and soon, and we say amen ve amen!

He Who blessed our holy matriarchs, Sarah, Rebecca, Rachel, and Leah, Miriam the Prophetess. Abigail, and Esther daughter of Abigail – may He bless the sick daughter of Adon Tsuriel… who has a mysterious ailment that doctors cannot pinpoint after several tests. She cannot endure physical strain and in constant pain. Please HaShem, heal her now. Please HaShem, heal her now. Please HaShem, heal her now among the other sick people of Your people Israel. And so may it be His will, and we all will say with one voice: AMEN ve AMEN.

A Prayer for Israel

Our Father in Heaven, Rock, and Redeemer of Israel, bless the State of Israel, the first manifestation of the approach of our redemption. Shield it with Your lovingkindness, envelop it in Your peace, and bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel. Strengthen the hands of those who defend our holy land, grant them deliverance, and adorn them in a mantle of victory. Ordain peace in the land and grant its inhabitants eternal happiness.

Lead them, swiftly and upright, to Your city Zion and to Jerusalem, the abode of Your Name, as is written in the Torah of Your servant Moses: “Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you. And the Lord your God will bring you to the land that your fathers possessed, and you shall possess it, and He will make you more prosperous and more numerous than your fathers.” Draw our hearts together to revere and venerate Your name and to observe all the precepts of Your Torah, and send us quickly the Messiah son of David, agent of Your vindication, to redeem those who await Your deliverance.

Contents of the Torah Seder

Shabbat “Banim Atem” - “You are children”

& Mevar’chim HaChodesh Sivan – Proclamation of the New Moon of Sivan

(Monday Evening May 30 – Tuesday Evening May 31, 2022)

Shabbat	Torah Reading:	Weekday Torah Reading:
בָּנִים אַתֶּם		Saturday Afternoon
“Banim Atem”	Reader 1 – D’barim 14:1-8	Reader 1 – D’barim 15:7-9
“You are children”	Reader 2 – D’barim 14:9-18	Reader 2 – D’barim 15:9-11
“Hijos sois”	Reader 3 – D’barim 14:19-21	Reader 3 – D’barim 15:7-11
D’barim (Deut.)  14:1- 15:6	Reader 4 – D’barim 14:22-24
BaMidbar (Num.) 28:9-15	Reader 5 – D’barim 14:25-29	Monday & Thursday Mornings
Psalm 119:97-120	Reader 6 – D’barim 15:1-3	Reader 1 – D’barim 15:7-9
Ashlamatah.: Is 63:8-16 + 65:9	Reader 7 – D’barim 15:4-6	Reader 2 – D’barim 15:9-11
Special Ashlamatah: I Sam. 20:18 & 42	Maftir – D’barim 15:4-6	Reader 3 – D’barim 15:7-11
N.C.: Mark 14:43-52 Lk 22:47-53	Is 63:8-16 + 65:9 I Sam. 20:18 & 42

Contents of the Torah Seder – D’barim (Deut.) 14:1 – 15:6

· Against Heathen Rites – Deut. 14:1-2

· Clean and Unclean Beats, Fishes, and Birds – Deut. 14:3-21

· Tithes – Deut. 14:22-29

· The Year of Release (Sabbatical Year) And Debts – Deut. 15:1-6

Rashi & Targum Pseudo Jonathan

for: D’barim (Deut.) 14:1 - 15:6

RASHI	TARGUM PSEUDO JONATHAN
1. You are children of the Lord, your God. You shall neither cut yourselves nor make any baldness between your eyes for the dead.	1. As beloved children before the LORD your God, you will not make lacerations in your flesh, nor make bare the crown of the hair over your foreheads on account of the soul of the dead. JERUSALEM You are beloved children before the LORD your God; you will not make divers wounds for strange worship, nor cause baldness above your forehead to mourn for a person who is dead.
2. For you are a holy people to the Lord, your God, and the Lord has chosen you to be a treasured people for Him, out of all the nations that are upon the earth.	2. For you are to be a holy people before the LORD your God: the LORD your God has chosen you to be a people more beloved than all the peoples who are upon the face of the earth.
3. You shall not eat any abomination.	3. You may not eat of anything that for you is abominable.
4.  These are the animals that you may eat: ox, lamb, and kid,	4. These are the animals which you may eat: oxen, and lambs of the ewes, such as are not blemished (unclean), and kids of the goats unmixed with what are unclean.
5. gazelle, deer, and antelope, ibex, chamois, bison, and giraffe.	5. Harts and antelopes and fallow deer, rock goats and reems, wild oxen and pygargs;
6. And every animal that has a split hoof and has a hoof cloven into two hoof sections, [and] chews the cud among the animals that you may eat.	6. and every animal that has the divided hoof, and horns, and that cleaves the cleft, bringing up the cud among animals, that you may eat. JERUSALEM Which brings up the cud among animals, that may you eat.
7. But you shall not eat of those that chew the cud, or of those that have the split hooves: the cloven one, the camel, the hyrax, and the hare, for they chew the cud, but do not have split hooves; they are unclean for you.	7. But of these you may not eat that bring up the cud, or of those who (only) have the hoof divided, the cast thing (embryo) which has two heads or a double back, things which are not to be perpetuated in the same species (i.e., as a species); nor the camel, the hare, or the coney, because they chew the cud, but do not divide the hoof; they are unclean to you. JERUSALEM Because they bring up the cud but have not the hoof divided.
8. And the pig, because it has a split hoof, but does not chew the cud; it is unclean for you. You shall neither eat of their flesh nor touch their carcass.	8. The swine, because, though he has the hoof divided, and there is none produced that like him divides (the hoof), and yet chews not the cud, is unclean to you; of their flesh you will not eat, nor touch their dead bodies.
9. These you may eat of all that are in the waters; all that have fins and scales, you may eat.	9. But this you may eat, of all that are in the waters, whatever has fins to move, as by flying, and scales upon its skin; and though (some of which) may fall away, yet if there remain on under its jaw, another under its fin, and another under its tail, that you may eat.
10. But whatever does not have fins and scales, you shall not eat; it is unclean for you.	10. But whatever has neither fins nor scales you may not eat; it is unclean to you.
11. You may eat every clean bird.	11. Every bird which has a vesicle or crop which may be picked away, and which (bird) is longer than a finger, and not of the rapacious kind, you may eat.
12. But these are those from which you shall not eat: The eagle [or the griffin vulture], the ossifrage, the osprey;	12. But these are they which you may not eat: the eagle, the ossifrage, the osprey, JERUSALEM And these are they of which you may not eat: the eagle, and the sea eagle (ossifrage), and the osprey.
13. and the white vulture, and the black vulture, and the kite after its species;	13. the daitha (lammer geyer) white or black, which is a bird of prey, a kind of vulture. JERUSALEM And the rook, the heron also, and the vulture after his kind.
14. And every raven after its species;	14. And every raven after his kind;
15. And the ostrich, and the owl, and the gull, and the hawk after its species;	15. and the owl, and nighthawk, and the cuckoo, and the falcon after his kind;
16. The falcon, and the ibis, and the bat;	16. the great owl, and the sea gull (catcher of fish from the sea), and the night owl,
17. And the pelican, and the magpie, and the cormorant;	17. and the cormorant white or black, and the pica,
18. And the stork, and the heron and its species, and the hoopoe, and the atalef.	18. and the stork white or black after its kind, and the heathcock, and the bat, JERUSALEM And the white daitha, and the ibis according to his kind, and the heathcock, and the bat,
19. And every flying insect is unclean for you; they may not be eaten.	19. and all flies (bees) and wasps, and all worms of vegetables and pulse, which come away from (materials of) food and fly as birds, are unclean to you, they may not be eaten;
20. You may eat any clean fowl.	20. but any clean beast {locust} you may eat.
21. You shall not eat any carcass. You may give it to the stranger who is in your cities, that he may eat it, or you may sell it to a foreigner; for you are a holy people to the Lord, your God. You shall not cook a kid in its mother's milk.	21. You shall not eat of anything that is unclean through the manner of its death; you may give it to the uncircumcised stranger who is in your cities to eat it or sell it to a son of the Gentiles; for you are a holy people before the LORD your God. It will not be lawful for you to boil, much less to eat, flesh with milk when both are mixed together.
22. You shall tithe all the seed crop that the field gives forth, year by year.	22. Be mindful to tithe your fruitage of whatsoever comes forth, and which you gather in from the field year by year; not giving the fruit of one year for the fruit of another. JERUSALEM My people of the house of Israel, tithing you will tithe all the produce of your seed, of that which you sow upon the face of the field and gather in the produce of each year. Israel, My people, it is not lawful for you to tithe and eat the fruit of one year along with the fruit of (another) year.
23. And you shall eat before the Lord, your God, in the place He chooses to establish His Name therein, the tithes of your grain, your wine, and your oil, and the firstborn of your cattle and of your sheep, so that you may learn to fear the Lord, your God, all the days.	23. And the second tithe you will eat before the LORD your God in the place which He will choose to make His Shekinah to dwell there; the tenths of your corn, your vines, and your oil, and likewise the firstlings of your oxen and sheep, that you may learn to fear the LORD your God all the days.
24. And if the way be too long for you, that you are unable to carry it, for the place which the Lord, your God, will choose to establish His Name therein, is too far from you, for the Lord, your God, will bless you	24. And if the way be too great for you to be able to carry the tenth, because the place which the LORD your God will choose for His Shekinah to dwell there is too distant from you, when the LORD your God will have blessed you,
25. Then you shall turn it into money, and bind up the money in your hand, and you shall go to the place the Lord, your God, will choose.	25. then you may make exchange for it into silver, and bind the sum in your hand, and proceed to the place which the LORD your God will choose,
26. And you shall turn that money into whatever your soul desires; cattle, sheep, new wine or old wine, or whatever your soul desires, and you shall eat there before the Lord, your God, and you shall rejoice, you and your household.	26. and give the silver for anything that your soul pleases, of oxen, sheep, wine new or old, or whatever your soul desires; and you will eat there before the LORD your God and rejoice, you and the men of your house.
27. And [as for] the Levite who is in your cities you shall not forsake him, for he has neither portion nor inheritance with you.	27. And the Levite who is in your cities forsake not, for he has not a portion or a heritage with you.
28. At the end of three years, you shall take out all the tithe of your crop in that year and place it in your cities.	28. At the end of three years you will bring forth all the tenths of your produce for that year and lay them up in your cities.
29. And the Levite because he has no portion or inheritance with you and the stranger, and the orphan, and the widow, who are in your cities, will come and eat and be satisfied; so that the Lord, your God, will bless you in all the work of your hand that you will do.	29. And the Levite, because he has no part or heritage with you, and the stranger, the orphan, and the widow who are in your cities, will come and eat and be satisfied; that the LORD your God may bless you in all the works of your hands that you do.
1. At the end of seven years you will make a release.	1. At the end of seven years you will make a Release.
2. And this is the manner of the release; to release the hand of every creditor from what he lent his friend; he shall not exact from his friend or his brother, because time of the release for the Lord has arrived.	2. And this is the indication of the custom of the Release: Every man who is master of a loan, who lends to his neighbor, will give remission. He will not have power to coerce his neighbor in demanding his loan, nor of his brother, a son of Israel; because the Beth Din has published the Release before the LORD.
3. From the foreigner you may exact; but what is yours with your brother, your hand shall release.	3. From a son of the Gentiles you may exact, but the lawful right (dina) which is yours with your brother you will release with your hand.
4. However, there will be no needy among you, for the Lord will surely bless you in the land the Lord, your God, is giving you for an inheritance to possess.	4. If you will only be diligent in the precepts of the Law, there will be no poor among you; for, blessing, the LORD will bless you in the land which the LORD your God will give you for a possession to inherit;
5. However, if you hearken to the voice of the Lord, your God, to be careful to do all this commandment, which I am commanding you today.	5. if, obeying, you will only obey the Word of the LORD your God, to observe and do all these commandments which I command you this day.
6. For the Lord, your God, has blessed you, as He spoke to you, and you will lend to many nations, but you will not borrow; and you will rule over many nations, but they will not rule over you.	6. For the LORD your God blesses you, as He says to you (that) you will take from many nations, but they will not take from you; and you will have power over many nations, but they will not have power over you.

Special: B’midbar (Num.) 28:9-15

Rashi	Targum Pseudo Jonathan
9 On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	9 but on the day of Shabbat two lambs of the year without blemish, and two tenths of flour mixed with olive oil for the mincha and its libation.
10 This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	10 On the Sabbath you will make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.
11 At the beginning of your months you will bring a burnt offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	11 And at the beginning of your months you will offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;
12 And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	12 and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;
13 And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	13 and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the Lord.
14 Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	14 And for their libation to be offered with them, the half of a hin for a bullock, the third of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice will be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;
15 And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	15 and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice will you perform with its libation.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 17: Deuteronomy – III – Gratitude & Discipline

By: Rabbi Yitzchaq Behar Argueti & Rabbi Shmuel Yerushalmi

Published by: Moznaim Publishing Corp. (New York, 1992)

Vol. 17 – “Deuteronomy – III – Gratitude & Discipline,” pp. 149-168.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat 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.

Rashi’s Comments on D’barim 14:1 - 15:6

1 You shall neither cut yourselves Do not make cuts and incisions in your flesh [to mourn] for the dead, in the manner that the Amorites do, because you are the children of the Omnipresent and it is appropriate for you to be handsome and not to be cut or have your hair torn out.

[nor make any baldness] between your eyes [i.e.,] near the forehead. Elsewhere, however, it says: “They shall not make their head bald” (Lev. 21:5), to make the entire head like between the eyes (בֵּין עֵינַיִם) [i.e., one must not make bald spots on any part of the head].-[Sifrei]

2 For you are a holy people Your holiness stems from your forefathers, and, moreover, “the Lord has chosen you.”-[Sifrei]

3 [You shall not eat] any abomination Anything that I have declared to be an abomination for you—for instance, if he made a slit in the ear of a firstborn [animal], in order to [be permitted to] slaughter it in the country [i.e., outside the Temple walls, where unblemished firstborns must be slaughtered]. This is a thing that I have declared to be an abomination for you, for “no blemish shall be in it” (Lev. 22:21) [meaning that one may not make a blemish on a firstborn or on any sacrificial animal. Our verse] comes to teach here that one may not slaughter [the firstborn] and eat it based on that [deliberately made] blemish. [Another example is] if one cooked meat in milk, which is a thing that I declared an abomination for you; and here Scripture admonishes against eating it.-[Chul. 114b]

4-5 This is the animal [which you may eat...] the gazelle, and the deer, and the antelope [Since the verse begins with"This is the animal (בְּהֵמָה) ..." and then goes on to enumerate types of wild beasts (חַיָּה) ,] we learn that the category of wild beasts (חַיָּה) is included in the category of (בְּהֵמָה) , [which usually refers only to domestic animals]. - [Sifrei ; Chul. 71a] We learn also that unclean domestic and wild animals are more numerous than clean [ones] since the less numerous are always enumerated. [Therefore, the clean animals are enumerated here.] - [Sifrei ; Chul. 63a]

and the ibex Heb. וְאַקּוֹ . This is rendered by Targum [Onkelos] as יַעֲלָא , [like the Hebrew יָעֵל in the expression] יַעֲלֵי סָלַע (Job 39:1). This is known as estainboc [in Old French, mountain goat.]

and the bison Heb. וּתְאוֹ .[Onkelos renders this:] וְתוּרְבָּלָא , [which is the equivalent of] תּוֹר הַיַעַר , “the ox of the forest,” for בָָּאלָא means “forest” in the Aramaic language.

6 split Heb. מַפְרֶסֶת , split, as the Targum [Onkelos renders it]. hoof Heb. פַּרְסָה , plante [in French].

[and has a hoof] cloven [into two hoof sections] [Hooves] cloven into two “nails,” for there are [animals with hooves] split but not entirely cloven into [two] nails; such animals are unclean.

among the animals - [that you may eat] Heb. בַּבְּהֵמָה This [means literally “within the animal”], meaning that anything found inside the beast, you may eat. From here [our Rabbis] said that a fetus becomes permitted to be eaten through the [proper] slaughtering of its mother [without requiring its own slaughtering].-[Chul. 69a]

7 the cloven one This is a certain creature that has two backs and two spinal columns (Chul. 60b). Our Rabbis said: Why are [these animals and birds] repeated [here, since they are already mentioned in Lev. 11]? Because of the [animal called] שְׁסוּעָה , and in [the category of] fowl because of the רָאָה , both of which are not mentioned in Torath Kohanim [i.e., Lev.].-[Chul. 63b]

8 nor touch their carcass Our Rabbis explained [that this refers only to] the Festival[s], for a person is obliged to purify himself for the Festival. One might think that [all Israelites] are prohibited [from touching a carcass] during the entire year. Therefore, Scripture states [in reference to the uncleanness of a corpse], “Say to the kohanim... [none shall be defiled for the dead...]” (Lev. 21:1). Now if in the case of the uncleanness caused by a [human] corpse, which is a stringent [kind of uncleanness, only] kohanim are prohibited regarding it but [ordinary] Israelites are not prohibited, then in the case of uncleanness caused by a carcass [of an animal], which is light [i.e., a less stringent uncleanness], how much more so [is the case that ordinary Israelites are permitted to touch these carcasses]!

11 You may eat every clean bird ["Every"] comes to include [as permissible to eat] the bird that is set free [in the purification rite] of a metzora (see Lev. 14:7). -[Sifrei ; Kid. 57a]

12 But these are those from which you shall not eat [The word “which” comes] to forbid [as food] the [bird that is] slaughtered [in the purification rite of a metzora].-[Sifrei ; Kid. 57a]

13 the white vulture (רָאָה) ,

the black vulture (אַיָּה)

and the kite (דַּיָּה) These are [names for] the same [or similar] bird. Why is its name called רָאָה ? Because it sees (רוֹאֶה) very well. And why does [Scripture] admonish you with all its names? In order not to give an opponent any opportunity to disagree, so that the one who wishes to prohibit should not call it רָאָה , and the one who wishes to permit it will say, “This one is named דַּיָּה ,” or “This one is named אַיָּה ,” and Scripture did not prohibit this one!" And in the case of birds, [Scripture] enumerates the unclean species, to teach that the clean birds are more numerous than the unclean [in contrast with Rashi on verses 4-5, regarding animals]. Therefore, it enumerates the fewer ones. -[Chul. 63b]

16 the bat Heb. וְהַתִּנְשֶׁמֶת , calve-soriz [in Old French], bat, [chauve souris in modern French. Note that Rashi on Isa. 2:20 brings this laaz for עֲטַלֵּף , whereas here and in Lev. 11:18, he brings it for תִּנְשֶׁמֶת and does not identify עֲטַלֵּף .

17 the cormorant [or the gull] Heb. שָׁלָךְ , [a bird] that draws out (שׁוֹלֶה) fish from the sea.-[Chul. 63b]

18 and the hoopoe - וְהַדּוּכִיפַת . The wild rooster, [which is called] in Old French haruppe, and which has a double crest.-[Gittin 68]

19 flying insects - שֶׁרֶץ . These are the lowly [creatures] that swarm on the ground: flies, hornets, and the unclean species of locusts. [All these] are called שֶׁרֶץ .

20 You may eat every clean fowl But not the unclean ones. Here [Scripture] comes to attach a positive commandment to the negative commandment. Similarly, in the case of [clean] animals, it says: “that you may eat” (verse 6), [but] not the unclean ones. A prohibition inferred from a positive commandment [is regarded as] a positive commandment, so that one [who eats such food] transgresses a positive and a negative commandment.

21 You shall not eat any carcass. [You may give it] to the stranger who is within your cities [i.e.,] a resident alien (גֵּר תּוֹשָׁב) , who has accepted upon himself not to worship idols, but he eats carcasses [animals not ritually slaughtered].-[Sifrei]

for you are a holy people to the Lord Sanctify yourself with that which is permitted to you; i. e., there are things which are technically permissible, but which some people treat as forbidden. In the presence of these people, do not treat those things as permissible. -[Sifrei]

You shall not cook a kid [in its mother’s milk] [This is stated] three times [here, in Exod. 23:19, and in Exod. 34:26], to exclude wild animals, fowl, and unclean animals [from the prohibition of cooking meat in milk].-[Chul. 113a]

You shall not cook a kid [in its mother’s milk]

22 You shall tithe [all the seed crop] What has one matter to do with the other [i.e., the prohibition of cooking a kid, and tithing]? The Holy One, blessed is He, said to Israel: Do not cause Me to destroy the [developing] kernels (גְּדָיִים) of grain, while they are yet in their “mother’s womb” [i.e., in the husks], for if you do not tithe your produce properly, when it is near ripening I will bring forth an easterly wind, which will blast them, as it is said, “and blast before becoming standing grain” (II Kings 19:26) (Tanchuma). [And just as cooking the kid in its mother’s milk and the tithes are juxtaposed,] so is the topic of the first fruits (בִּכּוּרִים) [juxtaposed to cooking the kid in its mother’s milk (see Exod. 23:19, 34:26), to teach us that, if you do not bring your first fruits to the Temple as commanded, your fruit produce will whither].

[You shall tithe...] year by year From here, we derive [the ruling] that one may not give tithes from the new [crop] for the old [i.e., from this year’s crop for last year’s].-[Sifrei]

23 And you shall eat [before the Lord your God, in the place He chooses... the tithes of your grain...- This refers to ma’aser sheini , “the second tithe,” for we have already learned to give ma’aser rishon, “the first tithe,” to the Levites, as it is said, “[Speak to the Levites...] when you take from the children of Israel [the tithe]... ” (Num. 18:26), and it gives them permission to eat it anywhere [not only in Jerusalem], as it is said, “and you may eat it in any place” (Num. 18: 31). Thus, you must conclude that this one [which may be eaten by its owners and must be eaten in Jerusalem,] is another tithe [namely, the second tithe].

24 For [the Lord your God] will bless you so that your produce will be too much to carry.

26 [And you will turn that money] into whatever your soul desires This is a כְּלָל , a general statement [not limited to anything in particular. Whereas the next expression,]

cattle, or sheep, new wine or old wine [represents a] פְּרָט , a “specification” [that is, it details particular things, limiting the matter to those things. After this, the verse continues,]

or whatever your soul desires [The verse] again reverts to a כְּלָל , a “general statement.” [Now we have learned that when a verse expresses a כְּלָל , a פְּרָט , and then a כְּלָל again, as in this case, we apply the characteristics of the פְּרָט to the whole matter. That is,] just as the items listed in the פְּרָט 1) are products of things themselves produced by the earth [e.g., wine comes from grapes], and 2) are fitting to be food for man, [so must the money replacing them be used to purchase such products].-[Eruvin 27a]

27 And [as for] the Levite... - you shall not forsake him By not giving him the first tithe.

for he has neither portion nor inheritance with you This excludes gleanings (Lev. 19:9), forgotten sheaves (Deut. 24:19), the end of the field (Lev. 19:9), [all of which are left for the poor,] and ownerless things, for the Levite does have a portion in these things, just as you do, and [consequently,] they are not subject to tithing.

28 At the end of three years [you shall take out all the tithe of your crop in that year] This comes to teach us that if one kept his tithes from the first and the second year of the shemitah [cycle], he has to remove them from his house in the third [year].

29 And the Levite... will come And take the first tithe.

and the stranger, and the orphan... [will come] And take the second tithe, which this year [the third in the seven-year cycle], belongs to the poor, and you [yourself] may not eat it in Jerusalem, in the manner you were required to eat the second tithe in the [first] two years [of this cycle].

will come and eat and be satisfied Give them enough to satisfy them. From here [our Rabbis] said: One must not give the poor from the threshing floor less [than half a kav of wheat, or a kav of barley] (Sifrei). And you go up to Jerusalem with the [second] tithe of the first and the second years which you have delayed [to bring], and you shall confess: “I have removed the sanctified things from the house” (see Deut. 26:13), as is stated in [the section beginning with] “When you have finished tithing...” (Deut. 26:12).

Chapter 15

1 At the end of seven years [you shall make a release] One might think that this means seven years [starting from the transaction] of each loan. Scripture, therefore, states, “The seventh year [i.e., the year of release] has approached...” (verse 9). But if you say [that] “seven years” [means] for each loan, after each individual loan, how has it approached? [No loan was yet transacted.] Consequently, you learn [that Scripture means] seven years according to the counting of the Shemitha [cycle].-[Sifrei]

2 to release the hand of every creditor Heb. שָׁמוֹט כָּל־בַּעַל מַשֵּׁה יָדוֹ , [lit. to release every master the loan of his hand, which makes no sense. Therefore, Rashi interprets the verse to mean] to release the hand of every creditor [from reclaiming the loan].

3 From the foreigner you may exact This is a positive command (See Ramban.). -[Sifrei]

4 However, there will be no needy among you But further on it says, “For there will never cease to be needy [within the land]” (verse 11). [These two verses seem to contradict each other. However, the explanation is:] When you perform the will of the Omnipresent, there will be needy among others but not among you. If, however, you do not perform the will of the Omnipresent, there will be needy among you. -[Sifrei]

Ineedy Heb. אֶבְיוֹן , [denoting someone who is] poorer than an עָ נִי . The term אֶבְיוֹן means “to yearn for” (תָּאֵב) , i.e., one who yearns for everything [because he has nothing].-[Vayikra Rabbah 34:6, see B.M. 111b]

5 However, if you hearken [to the voice of the Lord, your God] then “there will be no needy among you” (verse 4).

you hearken Heb. שָׁמֽעַ תִּשְׁמַע . [The repetition of the verb form suggests:] If one listens a little, he will be granted the opportunity to listen much [i.e., he will be taught much Torah as a reward].-[Sifrei]

6 [For the Lord, your God, has blessed you,] as He has spoken to you And where did He speak about this? “Blessed are you in the city...” (Deut. 28:3). -[Sifrei]

and you will lend Heb. וְהַעֲבַטְתָּ . Whenever an expression denoting lending refers to a lender [of money], it adopts the hiph’il [causative] form. For example, וְהִלְוִיתָ , or וְהַעֲבַטְתָּ , you will lend. However, if it would have said וְעָבַטְתָּ ,[in the kal, simple conjugation,] it would be referring to the borrower, like וְלָוִיתָ , you will borrow.

and you will lend to [many] nations One might think that you will borrow from this one and lend that one. Therefore, Scripture states, “but you will not borrow.”

and you will rule over many nations One might think that [at the same time] other nations will rule over you. Therefore, Scripture states, “but they will not rule over you.”- [Sifrei]

Ketubim: Tehillim (Psalms) 119:97-120

Rashi	Targum
97. ¶ How I love Your Torah! All day it is my conversation.	97. MEM How I have loved Your Torah! It is my conversation all day.
98. Each of Your commandments makes me wiser than my enemies, for it is always mine.	98. Your commandments make me wiser than my enemies; because it is always mine.
99. From all my teachers I gained understanding, for Your testimonies are my conversation.	99. I have understood more than all my teachers; for Your testimonies are my conversation.
100. From the wise elders I gain understanding, for I kept Your precepts.	100. I will have greater insight than the wise, for I have kept Your commandments.
101. From every evil way I restrained my feet in order that I keep Your word.	101. I have kept my feet from every evil way, so that I may keep Your words.
102. From Your judgments I did not turn away, for You guided me.	102. I have not gone away from Your judgments, for You have taught me.
103. How sweet are Your words to my palate, more than honey to my mouth!	103. How sweet to my palate are Your words; sweeter by far than honey to my mouth.
104. From Your precepts I shall gain understanding; therefore, I hate all ways of falsehood. {P}	104. I will gain insight from Your commandments; because of this, I hate every son of man who lies.
105. Your words are a lamp for my foot, and light for my path.	105. Your words are like a lamp that illuminates my feet, and a light for my path.
106. I swore and I fulfilled, to keep the judgments of Your righteousness.	106. I have sworn and covenanted to keep the commandments of Your righteousness/ generosity.
107. I have been exceedingly humbled; O Lord, sustain me according to Your word.	107. I was greatly afflicted, O LORD; heal me according to Your words.
108. The freewill offerings of my mouth accept now, O Lord, and teach me Your judgments.	108. Be pleased now, O LORD, with the offerings of my mouth; and teach me Your judgments.
109. My soul is constantly in my hand, and I have not forgotten Your Torah.	109. My soul is always in danger by my own hands; but I have not forgotten Your Torah.
110. The wicked laid a snare for me, but I did not stray from Your precepts.	110. The wicked have arranged a trap for me; but I have not strayed from Your commandments.
111. I inherited Your testimonies forever, for they are the joy of my heart.	111. I have inherited Your testimonies forever; for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes forever on their paths.	112. I have inclined my heart to do Your decrees forever, to the very end.
113. I hate those who harbor iniquitous thoughts, but Your Torah I love.	113. I hate those who think vain thoughts, but I have loved Your Torah.
114. You are my protection and my shield; I hoped for Your word.	114. You are my hiding place and my shield; I have waited long for Your word.
115. Go away from me, you evildoers, and I shall keep the commandments of my God.	115. Turn from me, evildoers; and I will keep the commandments of my God.
116. Support me as Your word, and I shall live, and do not put me to shame because of my hope.	116. Support me by Your word, and I will live; and do not disappoint me because of my trust.
117. Sustain me and I shall be saved, and I shall constantly engage in Your statutes.	117. Help me and I will be redeemed; and I will be happy in Your Torah always.
118. You trampled all who stray from Your statutes, for their deceit is false.	118. You have subdued all who went astray from Your decrees; for their deceit is a lie.
119. As dross, You cut off all the wicked of the earth; therefore, I love Your testimonies.	119. You have terminated all the unfit, You have frustrated all the wicked of the earth; because of this, I have loved Your testimonies.
120. My flesh bristles from fear of You, and I dread Your judgments.	120. My flesh is blushing for fear of You; and I am afraid of Your judgments.

Rashi’s Commentary to Tehillim (Psalms) 119:97-120

98 Each of Your commandments makes me wiser than my enemies Concerning Doeg and Ahithophel they [the Rabbis] said that their final conclusions did not agree with adopted practice. The secret of the Torah is in my hands forever, for I gained understanding from all my teachers; I learned a little from this one and I learned a little from that one (after I learned from my distinguished teacher).

99 are my conversation All my conversation was about them.

101 I restrained my feet Heb. כלאתי , I restrained, as (I Sam. 25:33): “who have restrained me (כלתני) this day from coming into bloodshed.”

105 Your words are a lamp for my foot When I come to promulgate a decision of law, I look in the Torah and it separates me from [transgressing] the prohibition, like a lamp which saves a man from [falling into] the pits.

107 I have been... humbled Heb. נעניתי , I have been made poor and humble, like (Exod. 10): “to humble Yourself from before Me”; (Hos. 5:5), “And the pride of Israel shall be humbled before them,” which Jonathan renders: וימאךְ . And a poor man is accounted as dead. Therefore, revive me according to Your words.

I have been... humbled Heb. נעניתי . This is a sickness that deranges the mind, and it is called עֲוִית convulsion, in the language of the Mishnah (Chul. 60b).

108 The freewill offering of my mouth Words of appeasement that my mouth offers You. Every נדבה , is an expression of appeasement.

109 My soul is constantly in my hand I have very often been in serious danger, close to death, but nonetheless, I have not forgotten Your Torah (following the pattern of “Whoever has a headache should engage in the Torah”).

112 forever on their paths On their paths and their roads.

113 I hate those who harbor iniquitous thoughts Those who think thoughts of iniquity, like (Job 20:2): “Therefore, my thoughts (סעפי) answer me”; (I Kings 18:21), “between two ideas (הסעפים) .” When you read סְעִפִים , it concerns the thought, but when you read סֵעֲפִים , the language refers to those who think it.

117 and I shall constantly engage in Your statutes Heb. ואשעה , and I shall engage, like (Exod. 5:9): “and let them not engage (ישעו) in useless things.” Another explanation: [It is] an expression of telling and reciting, as we translate (Deut. 28:37): “and a recitation (ולשועין) .”

118 You trampled Heb. סלית , You trampled; You made them a thing trampled on, like (Lam. 1:15): “The Lord trampled (סלה) all my mighty men.”

120 bristles Heb. סמר , like (Job 4:15): “it made the hair of my flesh stand on end (מסמר) ,” as a person whose hair stands on end, harizer in Old French, se herisser in modern French, to bristle.

and I dread Your judgments The retribution for Your decrees.

Meditation from the Psalms

Psalm 119: 97-120[3]

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

I am repeating my introduction from the first part of this psalm for continuity.

The life of King David was devoted to the attainment of self-perfection in the service of God. Every action and every step in David’s life was calculated to bring him closer to this lofty goal. In this psalm of one hundred seventy-six verses, the lengthiest in the Book of Tehillim, David painstakingly charts the progressive stage of his determined ascent toward spiritual perfection. The psalm follows the sequence of the twenty-two letters of the Hebrew alphabet; eight verses begin with א, aleph, the next eight with ב, beit, and so on, because this psalm embodies an orderly program for achieving personal perfection. The Talmud^[4] refers to this psalm a תמניא אפין, the repetition of eight. Whereas the number seven symbolizes the power of This World, which was created in seven days, eight symbolizes release from the desires of the mundane work which distract a person from his spiritual aspirations.^[5]

In these verses David describes the many obstacles and danger that confronted him in his lifetime. Yet his spirit refused to be overwhelmed by sorrow, for he embraced the fount of joy, the Torah. As David followed the guiding light of G-d’s Torah, his lips burst forth in these ecstatic verses of praise for G-d’s salvation. This psalm opens with the statement: Praiseworthy are those whose way is wholesome, who walk with the Torah of HaShem. It goes on to cite scores of examples of how David strived to walk with G-d. In conclusion David declares: ‘I have attempted to follow You all my life HaShem. If I have failed, I beseech You not to abandon me! I have strayed like a lost sheep; seek out Your servant, I have not forgotten Your commandments’.^[6]

There is a most fascinating pasuk (verse) that has greatly inspired me.

Tehillim (Psalms) 119:105 NUN. Thy word is a lamp (ner - נֵר) unto my feet, and a light (ohr - אוֹר) unto my path.

Let’s explore some of the nuances of this pasuk (verse) and take a midrashic look at some implications. Hakham Hirsch gives us a nice introduction.

“The meaning of the menorah in the Sanctuary would seem obvious. Light symbolizes knowledge, and the candlestick, especially by virtue of its place opposite the table in front of the Ark of the Covenant would signify that spiritual enlightenment which, together with the table, the symbol of material prosperity, would symbolize the Jewish national life that stems from G-d’s law and remains consecrated to the law forever. However, through study of the pertinent Scriptural passages reveals a deeper meaning beyond this basic interpretation of the menorah.”

“True, ner and ohr, lamp and light, are not uncommon metaphors in Scripture for the source and giver of spiritual enlightenment. There is the term HaE'er, to give light, to denote the granting of light, enlightenment, and insight.”

Mishlei (Proverbs) 6:23 For the Commandment is a lamp and the Teaching a light.

Tehillim (Psalms) 19:9 The Commandment of G-d is clear, enlightening the eyes.

Tehillim (Psalms) 119:130 The opening of His word gives light, affording insight to the most inexperienced.

Yeshayahu (Isaiah) 42:6 G-d has called Israel in righteousness, has taken it by the hand and preserved you and destined you for a covenant of the peoples, for a light of the nations.

Yeshayahu (Isaiah) 2:5 O House of Jacob, come and let us walk in the light of G-d.

“Yet, equally beyond any doubt, and even much more frequently, Scripture uses "NER" and "OHR," lamp and light, as metaphors for the source of growth and life, of unfolding and flowering, of undisturbed progress and happiness, joy and felicity. Job laments:

Iyov (Job) 29:2-3 Would that I had again the months of old, the days when G-d protected me, when his lamp shown above my head, and I walked through darkness by his light.

Tehillim (Psalms) 132:17 There will I cause the horn of David to grow; there have I ordered a lamp for my anointed.

Thus we note the extinguishing of a lamp as a metaphor for the end of happiness.^[7] Conversely, light is sown for the righteous, and gladness for the upright in heart.^[8] The light of the righteous rejoices, but the lamp of the wicked shall be put out.^[9] The light of the eyes gladdens the heart.^[10] Light is sweet.^[11] Job had looked for good, but evil came, waited for light but there came darkness.^[12] For the Jews there was light and joy, gladness and honor.^[13] G-d delivers from the path to the grave him who mends his ways, so that his soul may yet look into the light, that he may yet be enlightened by the light of life.^[14] Your dead will come alive again, My corpses shall rise awake and rejoice, O sleepers in the dust! For the dew of light is your dew, while the earth will cast down the deceased.”^[15]

If we summarize the symbolic significance of light in Jewish thought, we will note that to define light as representing merely enlightenment or perception would be a partial presentation of the over-all concept of light in the Biblical text. The other essential component in the symbolism of light is movement, which must be joined to perception in order to achieve the desired effect and thus also to realize more fully the idea for which light stands. Movement in this context does not carry the purely mechanical connotation of a change of physical location. It is movement in that organic connotation which characterizes all processes of organic, vital, and spiritual development. Light illuminates life and also activates it; these two functions make light the metaphor of both cognition and the pulsating joy of living. For joy is essentially the feeling of awareness of blossoming life.”

With Hakham Hirsch’s introduction, let’s begin with stating that the Hebrew word mitzva, normally translated as commandment, means connection! Performing the mitzvot connects us with HaShem and His transcendent world. If we do not DO the mitzvot, then the consequence is that we do NOT have a connection with HaShem or with a transcendent world. It is not a punishment; it is a consequence. If we do not turn the lights on, then we remain in darkness. This is the secret of Chanukah. During Chanukah we turn on the lights. During Chanukah we kindle an increasing number of lights on the Chanukiah, each night. We light one light the first night, two lights the second night, three lights the third night, and we continue this process until we have lit all eight lights on the eighth night. We will thus kindle a total of thirty-six lights on the eight nights of Chanukah. Both the number eight and the number thirty-six are extremely significant to our connection.

Let’s examine some aspects of this Chanukiah: The oil, the wick, and the flame. To understand these, we need to start with a bit of background. Man has five levels of the soul and a connection of that soul to HaShem. The five levels of the soul of man are:

Level	Torah	Explanation^[16]	Meaning
Nephesh		This is the externally oriented part of the human being, the senses and drives which connect him with the world around him. The survival drives for food, sex, shelter, and the like, which sustain the human race, have their origin in the nefesh which supports the body. When the nefesh is able to function properly, the human being has good health. An allusion to the mitzva to take care of our health is found in the following words: "Only take heed and guard your nefesh exceedingly" [Devarim (Deuteronomy) 4:9].	Rest
Ruach	Shemot	The feeling and emotions of the heart. This spirit is the internally oriented part of the human being, which enables him to think and feel, and gives rise to his sense of self. It is the origin of all intellectual, emotional, and social activity. When the ruach is able to function properly, the human being has self-confidence and self-respect.	Wind
Neshama	Beresheet	The mind and it’s higher consciousness. The supernal soul is the human being's link with the trans-physical realms of the Creation, with the spiritual world and with the Creator; it is the source of the human being's craving for a relationship with the Creator. Everyone is cognizant of his nefesh and his ruach, but not everyone is cognizant of his neshama. Someone who is truly aware of his neshama will come to recognize that he is created in the Divine image with the capacity to emulate the love and compassion of his Creator. This leads to a deeper sense of self-respect. One's awareness of his neshama depends upon how great is his sensitivity to spiritual matters; and this sensitivity reflects how much one has sanctified his life by removing materialistic strivings from it. When the neshama is able to function properly, the human being experiences inner joy and peace.	Breath
Chaya		A living vitality that surrounds the body, in Hebrew it is called an aura.	Life (force)
Yachida		The soul that connects us with the root of G-dliness. It surrounds what surrounds us.^[17]	Singular

The nephesh, נפש, is the name of first of the five levels of the soul. The nephesh is the cli, the container that contains the others, the place where the connection is made. A human being is the only creature with a nephesh and a ruach, a higher and a lower soul. Animals have a nephesh and no ruach. Angels have a ruach and no nephesh. Only in man do these parts come together. 

Chazal teach that the letters of nephesh, נפש also are an acronym for:
נ	for	Ner - נר	flame
פ	for	p’tilah - פתילה	wick
ש	for	Shemen - שמן	oil

Let’s look at what each of these represent.

Flame:   Ner נר: Flame = nun resh = nephesh and ruach. These are the two levels of the soul where the soul connects. There are five levels of the soul. We will look at just two of these. The Nefesh is where the soul connects with the body, while the movement of air or energy from the higher world is through the ruach. When these two meet, a flame is struck. This is the glowing of the spiritual world.

Wick: p’tilah פתילה: The physical human body is the physical element. The only part that actually burns. It is never consumed until there is no oil. The wick, the human body, is just a medium to convey the oil. Our wick burns down at the end of our life. The wick is just a medium to draw the oil.

Olive Oil: Shemen שמן: Is always the symbol of connection. The oil connects the flame and the wick. This is important! Let me repeat that: The oil is ALWAYS the symbol of connection. The Jewish people are likened to oil. Oil always floats above water. If oil is mixed with other liquids, it always separates itself out from the others. Oil burns and gives a very bright hot flame.

We get olive oil by squeezing the olive. The best oil seeps out with just the pressure of the other olives. Like the neshama, the soul, olive oil is something that exists below the surface, and seems non-existent until some sort of process is performed to reveal it. Just like the olive must be squeezed to produce light-giving oil from a seemingly bitter olive, so too must the body be "squeezed" before the light of the soul can be revealed. This is the role of a mitzva, which creates a spiritual crisis of sorts to draw the soul out of the person and make them "shine." This is the oil used for the menorah in the Holy place. Oil connects the wick to the flame. Let’s look at this connection in a little more detail.

HaShemen השמן is Hebrew word for “the oil”. If you rearrange the letters, it spells neshama (soul) נשמה. The neshama is the body’s connection to the higher world. If you rearrange these letters again, they spell Mishna משנה, the essence of the Torah SheBaalPeh, the Oral Torah. The Mishna is the connection between this world and the higher world. If we rearrange the letters, they spell Shemone שמנה, the number eight. Eight is the connection between the natural world of seven (seven colors in the rainbow and notes in music spectrum) and the higher mystical worlds. The eighth day is always miraculous, that is why a brit takes place on the eighth day as we help the body to transcend this world. That is also why Chanukah is eight days. That is why the Chanukah miracle relates to the oil. This is the feast that transcends this world. If you rearrange the letters again, they spell Menashe מנשה, Yosef HaTzadik’s son who provided the light of Torah in Egypt.

Nefesh = cli or vessel. Nefesh is spelled: Nun pey shin, and it is an acronym for: Ner P’tilah Shemen, which means: The flame, the wick, and the oil. The connection of the nefesh with a candle is given in:

Mishlei (Proverbs) 20:27 The soul of man [is] the flame of HaShem, searching all the inward parts of the belly.

These three elements, the flame, the wick, and the oil are indicative of a connection. Three is always indicative of a connection. These three stand for a higher part, a lower part, and a connection. Consider the following: A candle melts the wax and makes oil which then burns. This is why candles are kosher for use in the Chanukiah.

The Chanukiah, the Chanukah lights, are placed outside the front door of your house, on the left-hand side, opposite the mezuzah. It literally marks the beginning of the public domain. The “public domain” (reshut ha-rabim, literally, “the domain of the many”) suggests the idea of multiplicity or lack of unity; and the “left-hand side” is the name for the source of that life in which there is separation and disunity. "Public domain" and “left-hand side” are therefore related by being symbolic names for the dimension of division and alienation from HaShem. The Chanukah light is of an infinite kind, because it brings light to the “left-hand side” and the “public domain” – both symbols of impurity and alienation from HaShem. One can therefore readily understand why we put the symbol of connection in such a place.

Mashiach – The Anointed One

Jewish kings are inaugurated by having the prophet pour a large quantity of oil on their head. Jewish kings are anointed with oil to indicate their connection with the higher world. The oil is poured on the King’s head, the highest part of a man. The place of the crown. Oil is always a symbol of connection.

Shemot (Exodus) 29:4-7 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. 5 And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, , and the breastplate, and gird him with the curious girdle of the ephod: 6 And thou shalt put the mitre upon his head, and put the holy crown upon the mitre. 7 Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.

And Mashiach is one who has oil poured on his head. We learn this from the very name Mashiach. This word means The Anointed One. He will be the one who makes the connection between us and the higher world. That is why He is anointed with oil.

1 Shmuel (Samuel) 15:1 Samuel also said unto Saul, HaShem sent me to anoint thee [to be] king over his people, over Israel: now therefore hearken thou unto the voice of the words of HaShem.

1 Shmuel (Samuel) 16:1 And HaShem said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Beth-lehemite: for I have provided me a king among his sons.

1 Melachim (Kings) 1:39 And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, G-d save king Solomon.

Why do Jews, alone, make their kings by pouring oil on them? Shemen, oil, is always the symbol of connection to a higher being. When a man reaches an exalted status relative to other men, the prophet pours oil on the head which is a symbol of the higher world. The head is also a symbol of connection. This oil is the Jewish crown! The ultimate king has the title of Anointed One, He is called The One who has oil poured on his head - Mashiach. The Mashiach is the ultimate connection between us and the higher world.

This idea of a connection is why Yochanan calls Mashiach The Word:

Yochanan (John) 1:1 In the beginning was the Word, and the Word was with G-d, and the Word was a god. The same was in the beginning with G-d.

Things and words are the same Hebrew word. Words are the way a soul communicates within the world. That is why words are formed and pronounced by organs in the center of the body. The center of the body only contains organs which are used for connecting. The mouth, for example, is used for three functions: Eating, kissing, and talking. If one fails to eat at the proper time, one feels faint as the soul begins to separate from the body. If he keeps from eating long enough, the soul completely separates from the body and the body dies. Food, therefore, is what keeps the soul connected with the body. This, by the way, is why the korbanot, the sacrifices are called HaShem’s food. These korbanot are what keeps HaShem’s soul connected with the earth.

Vayikra (Leviticus) 3:11 And the priest shall burn it upon the altar: [it is] the food of the offering made by fire unto HaShem.

The second function of the mouth is for talking. Talking is the only way a soul can connect and communicate with the world.

The third function of the mouth is for kissing. Kissing is how two souls connect in love.

With the mouth as an example, one can quickly grasp how the other organs in the center of the body are used for connecting.

The Beit HaMikdash, the Temple, is the connection between Heaven and Earth. That is why HaShem commanded that korbanot not be brought to any altar, but only to the altar at HaMakom,^[18] The Place of connection.

There is a special connection between the Chanukah and the chanukat ha'mizbei'ach, the inauguration of the altar, which took place in the desert when the Israelites were traveling from Egypt to Eretz Yisrael. The construction of the Mishkan, the desert Sanctuary, was completed on the 25th of Kislev but the Mishkan was not actually put up until the month of Nisan. (The Mishkan was a 'pre-fabricated' building which was designed to be easily torn down and put up so that it could travel with the Israelites in the desert. The actual parts of the Mishkan were completed but they were not assembled till Nisan.) The Midrash says that HaShem said, "I am obligated to pay [the month of] Kislev back." HaShem paid Kislev back by having the re-dedication of the Temple by the Chashmonaim, the Maccabees, occur in its time.

Again, we see that Chanukah is the Yom Tov, the festival, of the connection to HaMakom (The Place – another of HaShem’s names).

The Hebrew word for the intimate connection between husband and wife is Daat, knowledge:

Beresheet (Genesis) 4:1 And Adam knew (daat) Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from HaShem.

Daat, knowledge, is achieved when we connect with a person or a piece of information. Daat is not merely collecting facts, it is an intimate connection with them. Daat always means an intimate connection which produces fruit. Intimate relations between husband and wife, takes place in an inner chamber of the home, just as the Bet HaMikdash^[19] has an inner chamber. As husband and wife embrace in the inner chamber, so too, do the male and female Cherubim, in the Holy of Holies, embrace in love. When HaShem talks about His Beloved, He uses the terms of marriage and of intimate relations (Yehezechel, Ezekiel).

At Chanukah, the Torah readings concern the individual offerings brought by each of the tribal Princes, at the inauguration of the Mishkan, the Tabernacle. The Mishkan is HaMakom, The Place of connection. One can also readily understand why each of the tribal Princes saw fit to include oil as part of his offering. This passage in Bamidbar (Numbers) chapter 7 describes the conception of HaMakom, The Place of connection, and the gifts used for the korbanot, the food of connection in HaMakom.

Notice that the tribe of Levi, and therefore Aaron, has no gift for the altar, in Bamidbar chapter seven. The Sages tell us that this so bothered Aaron that he grew weak. HaShem reassured Aaron of his part in the conception of HaMakom, in that his descendants would renew the dedication of the altar, in the days of the Maccabees, at Chanukah. Everything goes after the moment of conception. This inauguration of the Mishkan was a cosmic event! The conception is everything since all things proceed according to their beginnings. Chanukah is a step in the process of the inauguration of the connection. This inauguration was equivalent to the creation of the world. It was truly cosmic!

Chanukah is the last of the festivals and the only festival, which is entirely rooted in the Torah SheBealPeh, the Oral Torah (Remember the word Mishnah that we looked at earlier? This is the essence of the Oral Torah). The Torah SheBealPeh is the oral Word, the oracles of HaShem. Remember that the essence of words is the connection. Words connect us. It is therefore no accident that the festival which celebrates our connection with HaShem, revolves around a miracle of oil, the symbol of connection, and the Torah SheBealPeh, the connection of The Word.

Aaron wanted a part in lighting the light. He wanted a part in the conception of the connection. But, according to Bamidbar (Numbers) chapter seven, he did not. Nevertheless, Aaron’s descendants, the Kohanim, The Priests, would play a pivotal role in the relighting of the oil at a time when the light was dangerously low. The Kohanim would renew the oily connection. It is therefore understandable why the primary function of the Kohanim is to teach The Word to the people. They are to maintain the light of Torah even as they maintain the oil and lights of the Menorah. Aaron’s sons would make Chanukah! The Kohanim would be responsible for relighting the light at a time when the light was dangerously low. The Kohanim would institute Chanukah. The light of Chanukah has kedusha, holiness. With it we light up the night of exile.

Chazal teach us that the proper time for marital intimacy is at night.^[20] Further, the most desirable time, according to the Gemara, is at night on Shabbat.^[21] This is oneg Shabbat, the joy of the Sabbath.

Nidah 17a R. Hisda ruled: A man is forbidden to perform his marital duty in the daytime, for it is said, But thou shalt love thy neighbour as thyself. But what is the proof? — Abaye replied: He might observe something repulsive in her and she would thereby become loathsome to him. R. Huna said, Israel are holy and do not perform their marital duties in the daytime. Raba said, But in a dark house this is permitted; and a scholar may darken a room with his cloak and perform his marital duty.

Thus, even though it is permitted to have relations at whatever time one wants, the Jewish People are holy and don't have relations during the daytime hours.^[22] We know, from experience, that night is the time for dreams. Why is night the time for dreams?

From these two activities we can begin to understand that night is the time for the daat to function. It can only function when the rational mind is not focused on it. As soon as we employ the outer eye (the rational mind), the inner eye (daat) is disabled, and vice versa. We dream when the daat is being used, at night, as the rational mind is sleeping. A dream is a taste of the next world. It is an experience of connecting with the next world. Daat, is normally translated knowledge. However, it is the knowledge of marital relations, it is the knowledge of connection! Since Shabbat is the day of connection it makes sense that connecting with one’s spouse (daat) would be most appropriate on the day (Shabbat) of connection at the time (night) of connection.

Gematria Connections

Gematria reveals hidden wisdom. Words which are translated according to the rules of Gematria will always have the same meaning. Gematria involves a translation to numbers and also to various technical translations. ATBASH is one of these technical translations. In ATBASH, whenever we encounter a letter, it is swapped with the opposite corresponding letter according to the chart on the next page.

ATBASH

ATBASH is a letter substitution cipher. In this form of Gematria, we take, for example, a male letter and substitute it for the corresponding female letter, and vice versa. In ATBASH, if a word contains a ת tav, we substitute it for the corresponding male letter so that the ת tav becomes an א aleph. Similarly, a ב beit becomes a ש shin. This ATBASH device is to be found in the Book of Yirmiyahu (Jeremiah) where in 25:26 and 51:41 the word “Sheshach” is an ATBASH for “Bavel”, and in 51:1 “Lebkamai” is an ATBASH for “Kasdim” (Chaldea). It appears that the Psalmist of chapters 25 and 34, having omitted the ו vav, now compensate for this omission by concluding with a פ peh, which is, of course, a ו vav in the language of ATBASH!

The male and female letters act the same way that male and female human beings work. The male (the man) gives the flash of inspiration that it is concretized in a tiny speck of seed. The seed is analogous to the blueprints which are used to construct the building. There is no substance, yet it contains everything to show what the building will become. In the same way, the female (the woman) takes the male seed and builds it into reality. This is analogous to the builders who build the building based on the blueprints. The most male part is the flash of inspiration. The most female part is the completed baby or building.

To repeat, ATBASH is a letter substitution cipher. In this form of Gematria, we take, for example, a male letter and substitute it for the corresponding female letter, and vice versa.

Male      = The letters of Genesis or beginning.

Female  = The letters of building or construction.

The following chart shows this relationship in detail:

MALE	FEMALE
א - Alef	ת - tav
ב - Bet	ש - shin
ג - Gimmel	ר - reish
ד - Dalet	ק - kuf
ה - Hei	צ - tzadik
ו - Vav	פ – pe or fe
ז - Zayin	ע - ayin
ח - Chet	ס - samech
ט - Tet	נ - nun
י - Yud	מ - mem
כ - Kaf	ל - lamed

נפש (nephesh - soul) is an ATBASH of תוב (tov - good). So, in HaShem’s world, the male world of creation, you have tov, good. This intangible male word is given concrete, female, reality in the nephesh, the soul of man. A nephesh, a soul, is the ability to connect, as we have seen before. That nephesh which connects with HaShem is tov, is good. That soul which burns and makes the connection, is tov, is good. This נר, ner, this flame, this nephesh ruach, when it becomes lit up, it becomes tov, good. Where does the flame of connection between us and HaShem burn? It burns in the Bet HaMikdash, HaMakom, The Place of connection. Thus, our nephesh connects with HaShem in The Place of Daat, the place of connection. That is what the menorah signifies! This menorah connection is a permanent connection in that the western lamp of the menorah miraculously burned continuously, as the Talmud details:

Shabbath 22b Said Rab: That was the western branch [of the candelabrum] in which the same quantity of oil was poured as into the rest, and yet he kindled [the others] from it and ended therewith.

Aleph is the most male of the letters. It is the most potent letter of creation. It is so high that it is silent, it has not yet condensed into the world. Aleph, in Hebrew, means to teach, to raise to a higher spiritual level. Elef means 1000, the highest letter of the number system. Aluf is the highest rank. All of the aleph words are words of elevation. Aleph is two yuds with a vav, which is equal to 10 + 10 + 6 = 26 = yud (10) hay (5) vav (6) hay (5), the tetragrammaton, the name of HaShem. An aleph is the ultimate letter of connection. A yud י coming down from the higher world, a yud י going up from the lower world, and a vav ו, a hook, connecting them. These three pieces form a connection, as we have spoken about earlier. Aleph also has a Gematria of one, it is a unity, a total unity. When HaShem came down on har Sinai, His first word was anoki, I am, which begins with an aleph.

The Bet, the number two, means fragmentation. That is why creation begins with a Bet (bara – “created”). Then the letters break down into more detail.

The female letters start with detail and builds to unity, just the opposite of the male letters. The female brings reality into the world. She catches the male spark and produces real fruit in the world. Male and female are always opposites. The female always starts with detail and works towards totality. The male always starts with totality and works down to detail. Architect’s plans, for example, are very much a male thing, because they start with the totality of the building and lead to the detail of where each brick will go. The female, on the other hand, starts with the bricks and works towards the building. This explains why women are always so concerned with the detail and have very little interest in the big picture. Male and female are always opposites, but you knew that. J

We build a physical building, by starting with a brick. Bringing to physical reality is the female side. Conceiving the building is the male side. The four letters at the middle of the aleph bet, the yud י, kaf כ, lamed ל, and mem מ, are the letters where male and female come together. A כלים (kaf lamed yud mem) kalim, is the Hebrew word for tools. Tools are the connection between plans and the building.

When Yaakov Avinu had his vision of a ladder going up to heaven and angels ascending and descending, he had that vision at Bet El (the House of G-d), the Beit HaMikdash (The House of the Holy One), the Temple.

Beresheet (Genesis) 28:11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put [them for] his pillows, and lay down in that place to sleep.

Then he said something very strange:

Beresheet (Genesis) 28:17 And he was afraid, and said, How awesome [is] this place! this [is] none other but the house of G-d, and this [is] the gate of heaven.

The Hebrew word for “awesome”, נורא nora, can be rearranged to spell ארון aron, The ark of the covenant. The Sages therefore understand that the place where Yaakov Avinu slept, was the place of connection, the place where the ark of the covenant would be placed!

When Yaakov Avinu picked up the stones from under his head and returned them in the morning, he found a stone that had a jar of oil in it, and he used it to pour on the top stone (of the monument he built). When it refilled itself, Yaakov knew it was set aside for HaShem. He said, “It's not right to leave this here...”^[23] This was the jar he returned for, in Beresheet (Genesis) 32:23. This jar is why he wrestled with an angel! (This happened at the beginning of an exile that would last thirty-six years, the number of candles we light over the eight days of Chanukah.)

Hmmmm. Sounds familiar, doesn't it? Oil that replenishes itself. In fact, the above Midrash continues by telling us that this same oil lasted throughout the generations and was even used to anoint the Mishkan in Moshe's day, hundreds of years later, and it never lost a drop, but constantly replenished itself. (twelve logs of oil, one for each of the twelve rocks he slept on)! By the way, this jar of oil also explains another mystery:

Beresheet (Genesis) 32:22-24 And he rose up that night, and took his two wives, and his two women-servants, and his eleven sons, and passed over the ford Jabbok. And he took them, and sent them over the brook, and sent over that he had. And Jacob was left alone; and there wrestled a man with him until the breaking of the day.

These verses refer to Yaakov's return to Canaan in advance his confrontation with Esau. On his way back from Padan Aram and all his years with his uncle Lavan, he had to cross the Yavok (Jabbok) river. Person by person, piece by piece, Yaakov moved each from one side of the river to the other. However, nightfall caught him on the "wrong" side of the river, where he fought with the "stranger" whom the Midrash identifies as Esau’s angel. What had caused him to be there at that time? The Talmud tells us:

Chullin 91a And Jacob was left alone.^[24] Said R. Eleazar: He remained behind for the sake of some small jars.^[25] Hence [it is learnt] that to the righteous their money is dearer than their body; and why is this? Because they do not stretch out their hands to robbery.

The Midrash tells us his reward for going back for those “small jars”:

Midrash Tzeida Laderech HaShem said to Yaakov, “For endangering yourself for a small container, I Myself will repay your children with a small container to the Chashmonaim.”^[26]

What made Yaakov so conscientious that, after a full day of traveling and moving, he went back for those little containers. The truth is, the jars Yaakov returned for was no ordinary jars, nor were they empty. These jars contained the oil from Bet El!^[27]

We are the נר, the ner, the nephesh ruach, the flame. Our job is to kindle that flame and put it into the window so that it can be seen:

Matityahu 5:14-16 Ye are the light (flame) of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

The miracle must be shown, it must be made public. We make the connection between this world and the higher world. We are responsible for lighting the flame, HaShem will keep it going. We must do our part. We must kindle that one small flame.

Tehillim (Psalms) 119:105 NUN. Thy word is a lamp (ner - נֵר) unto my feet, and a light (ohr - אוֹר) unto my path.

Ashlamatah: Yeshayahu (Isaiah) 63:8-16 + 65:9

RASHI	TARGUM
1. Who is this coming from Edom, with soiled garments, from Bozrah, this one [Who was] stately in His apparel, girded with the greatness of His strength? "I speak with righteousness, great to save."	1. He is about to bring a stroke upon Edom, a strong avenger upon Bozrah, to take the just retribution of His people, just as He swore to them by His Memra. He said, Behold, I am revealed - just as I spoke - in virtue, there is great force before Me to save.
2. Why is Your clothing red, and your attire like [that of] one who trod in a wine press?	2. Why will mountains be red from the blood of those killed, and plains gush forth like wine in the press?
3. "A wine press I trod alone, and from the peoples, none was with Me; and I trod them with My wrath, and I trampled them with My fury, and their life blood sprinkled on My garments, and all My clothing I soiled.	3. "Behold, as grapes trodden in the press, so will slaughter increase among the armies of the peoples, and there will be no strength for them before Me; I will kill them in My anger and trample them in My wrath; 1 will break the strength of their strong ones before Me, and I will annihilate all their wise ones.
4. For a day of vengeance was in My heart, and the year of My redemption has arrived.	4. For the day of vengeance is before Me, and the year of My peoples salvation has come.
5. And I looked and there was no one helping, and I was astounded and there was no one supporting, and My arm saved for Me, and My fury-that supported Me.	5. It was disclosed before Me, but there was no man whose deeds were good; it was known before Me, but there was no person who would arise and beseech concerning them; so, I saved them by My strong arm, and by the Memra of My pleasure I helped them.
6. And I trod peoples with My wrath, and I intoxicated them with My fury, and I brought their power down to the earth." {S}	6. I will kill the peoples in My anger, I will trample them in My wrath, and I will cast to the lower earth those of their mighty men who are killed."
7. The kind acts of the Lord I will mention, the praises of the Lord, according to all that the Lord bestowed upon us, and much good to the house of Israel, which He bestowed upon them according to His mercies and according to His many kind acts.	7. The prophet said, I am recounting the benefits of the LORD, the praises of the LORD, according to all that the LORD has granted us, and His great goodness to the house of Israel which He has granted them according to His mercy, according to the abundance of His benefits.
8. And He said, "They are but My people, children who will not deal falsely." And He became their Savior.	8. For he said, Surely, they are My people, sons who will not deal falsely; and His Memra became their Saviour.
9. In all their trouble, He did not trouble [them], and the angel of His presence saved them; with His love and with His pity He redeemed them, and He bore them, and He carried them all the days of old.	9. In every time that they sinned before Him so as to bring affliction upon themselves, He did not afflict them, an angel sent from Him saved them; in His love and in His pity upon them He delivered them; He lifted them up and carried them all the days of old.
10. But they rebelled and grieved His Holy Spirit, and He was turned to be their enemy; He fought with them.	10. But they rebelled and incited to anger against the Memra of His holy prophets; therefore, His Memra was turned to be an enemy, and He Himself battled against them.
11. And His people remembered the days of old, [the days of] Moses; where is he who drew them up from the sea, [like] a shepherd His flock; where is he who placed within them His Holy Spirit?	11. Then he had pity for the glory of His name, for the sake of the remembrance of His benefits which were from of old, the prodigies which He did by the hands of Moses for His people that they might not say, Where is He who brought them up out of the sea, where is He who led them in the wilderness as the shepherd his flock? Where is He who made the Memra of His holy prophets dwell among them
12. He led at Moses' right the arm of His glory, splitting the water before them to make for Himself an everlasting name.	12. who led with his glorious arm at the right hand of Moses, who divided the waters of the reed sea from before them to make for Himself an everlasting name,
13. He led them in the depths like a horse in the desert; they did not stumble.	13. who led them through the depths? Like the horse which in the desert does not stumble, so even they did not stumble.
14. As animals spread out in a valley, the spirit of the Lord guided them, so You guided Your people to make You a glorious name.	14. Like cattle which are led in the plain, the Memra of the LORD led them. So, You led Your people, to make for Yourself a glorious name.
15. Look from heaven and see, the dwelling of Your holiness and Your glory; where are Your zeal and Your mighty deeds? The yearning of Your heart and Your mercy are restrained to me.	15. Look down from the heavens and be revealed from Your holy and glorious dwelling. Where are Your retribution and Your might? The multitude of Your benefits and the abundance of Your compassion upon us are hardened.
16. For You are our father, for Abraham did not know us, neither did Israel recognize us; You, O Lord, are our father; our redeemer of old is your name.	16. For You are He whose mercies upon us are more than a father's upon sons, for Abraham did not take us up from Egypt and Israel did not do wonders for us in the wilderness; You, 0 LORD, are He whose mercies upon us are more than a fathers upon sons, our Redeemer from of old is Your name.
17. Why do You lead us astray O Lord, from Your ways, You harden our heart from Your fear? Return for the sake of Your servants, the tribes of Your heritage.	17. O LORD, why will You despise us, to err from ways which are correct before You as the Gentiles who have no portion in the teaching of Your law? Let not our heart be turned from Your fear; return Your Shekhinah to Your people for the sake of Your servants, the righteous/ generous, to whom You swore by Your Memra to make among them the tribes of Your heritage.
18. For [but] a short time Your holy people inherited; Your adversaries trampled Your sanctuary.	18. For a little while Your holy people possessed Your sanctuary; our enemies have trodden it down.
19. We were [like those] over whom You never ruled, over whom Your name was not called; had You rent the heavens, had You descended, mountains would have dripped from before You.	19. Behold, we are Your people who are from of old. You did not give Your law to the Gentiles; Your name is not called upon them. Not for them did You incline the heavens and reveal Yourself; before You the mountains shook.
1. I allowed Myself to be sought by those who did not ask; I allowed Myself to be found by those who did not seek Me, I said, "Here I am; here I am!" to a nation not called by My name.	1. 1 was asked of by My Memra by those who did not [truly] ask before Me; 1 sought teaching of my Law from those who did not seek My fear. 1 said, "Here am I," asked of continually all the day, to a people who did not pray in My name.
2. I spread out My hands all day to a contrary people, who go in a way that is not good, after their thoughts.	2. 1 sent My prophets all the day to the rebellious people, who walk in a way that is not correct, following their own conceptions;
3. The people who vex Me to My face continually; those who sacrifice in gardens and burn incense on the bricks.	3. a people who incite to anger against My Memra before Me continually, sacrificing in your gardens of the idols and offering up spices upon bricks;
4. They sit among the graves, and with corpses they lodge; those who eat swine flesh, and broth of abominations is in their vessels.	4. who sit in the houses they build from the dust of tombs, and reside with the corpses of the sons of men; who eat swine's flesh, and abominable broth is in their vessels;
5. Those who say, "Keep to yourself, do not come near me for I am holier than you"; these are smoke in My nostrils, a burning fire all day long.	5. who say, "Get behind, do not come near me, for 1 am more clean than you." These, their anger is as smoke before Me, their retribution is in Gehenna where the fire burns all the day.
6. Behold it is inscribed before Me; I will not remain silent until I have recompensed, and I will recompense onto their bosom.	6. Behold, it is written before Me: "I will not give them respite while they live, but theirs is the retribution of their sins; I will hand over their bodies to the second death.
7. "Your iniquities and the iniquities of your fathers together," said the Lord, "that they burnt incense on the mountains, and on the hills they blasphemed Me, and I will mete out the recompense for their deed first into their bosom." {S}	7. Your sins and the sins of your fathers are disclosed before Me together, says the LORD; because they offered up spices upon the mountains and reviled before Me upon the hills, I will give the reward of their deeds at the first into their bosom."
8. So said the Lord, "As when wine is found in the cluster, and one shall say, "Destroy it not, for a blessing is in it"; so, will I do for the sake of My servants, not to destroy everything.	8. Thus says the LORD: "As Noah who was found innocent in the generation of the flood, and I promised not to destroy him in order to establish the world from him, so I will do for My servants', the righteous/generous sake, in order not to destroy all.
9. And I will extract seed from Jacob and from Judah, the heir of My mountains, and My elect shall inherit it, and My servants shall dwell there.	9. I brought forth from Jacob a seed, and from Judah an inheritor of My mountains; My chosen shall possess it, and my servants, the righteous/ generous, will dwell there.
10. And the Sharon shall become a sheepfold and the Valley of Achor a place for cattle to lie, for My people who sought Me.	10. Sharon will become a dwelling place for flocks of sheep and the plain of Achor for herds of cattle to lie down, for My people who have sought My fear.
11. You, who forsake the Lord, who forget My holy mount, who set a table for Gad and who fill mingled wine for a number.	11. But you, house of Israel, have forsaken the service of the LORD, you have forgotten the service of My holy mountain, who set tables for idols and mix bowls for their gods.
12. And I will count you out to the sword, and all of you shall kneel to the slaughter, since I called and you did not reply, I spoke and you did not hearken, and you did what was evil in My eyes, and what I did not desire, you chose. {P}	12. I will hand you over to the sword, and all of you will be handed over to the slaughter; because, when I sent My prophets, you did not repent, when they prophesied, you did not attend, but you did what was evil before Me, and took pleasure in what I did not wish."

Rashi’s Commentary on Isaiah 63:8-16 + 65:9

Chapter 63

1 Who is this coming from Edom The prophet prophesies concerning what the Holy One, blessed be He, said that He is destined to wreak vengeance upon Edom, and He, personally, will slay their heavenly prince, like the matter that is said (supra 34:5), “For My sword has become sated in the heaven.” And afterward, (ibid.) “it shall descend upon Edom,” and it is recognizable by the wrath of His face that He has slain [them with] a great massacre, and the prophet is speaking in the expression of the wars of human beings, dressed in clothes, and when they slay a slaying, the blood spatters on their garments, for so is the custom of Scripture; it speaks of the Shekhinah anthropomorphically, to convey to the ear what it can hear. Comp. (Ezek. 43:2) “His voice is like the voice of many waters.” The prophet compares His mighty voice to the voice of many waters to convey to the ear according to what it is possible to hear, for one cannot understand and hearken to the magnitude of the mighty of our God to let us hear it as it is.

Who is this coming from Edom Israel says, “Who is this, etc.?” And He is coming with soiled garments, colored with blood, and anything repugnant because of its smell and its appearance fits to the expression of חִמּוּץ , soiling.

from Bozrah Our Rabbis said (see Makkoth 12a): “The heavenly prince of Edom is destined to commit two errors. He thinks that Bozrah is identical with Bezer in the desert, which was a refuge city. He will also err insofar as it affords refuge only for inadvertent murder, but he killed Israel intentionally.” There is also an Aggadic midrash (see above 34:6) that because Bozrah supplied a king for Edom when its first king died, as in Gen. (36:33), “And Jobab the son of Zerah from Bozrah reigned in his stead,” and Bozrah is of Moab, according to the matter that is stated (Jer. 48:24): “Upon Kerioth and upon Bozrah.”

this one who was stately in His attire, צֽעֶה , and girded with the greatness of His strength. And the Holy One, blessed be He, replies to him, ‘It is I, upon Whom the time has come to speak of the righteousness of the Patriarchs, and of the righteousness of the generation of religious persecution, and My righteousness, too, is with them, and I have revealed Myself as being great to save.’ And they say, ‘Why is your clothing red? Why are your garments red?’

3 and from the peoples, none was with Me standing before Me to wage war.

and their lifeblood sprinkled Heb. נִצְחָם , Their blood, which is the strength and victory (נִצָּחוֹן) of a man.

I soiled Heb. אֶגְאָלְתִּי . Comp. (Lam. 4:14) “They were defiled (נִגּֽאֲלוּ) with blood.”

5 And I looked, and there was no one helping Israel. and I was astounded An expression of keeping silent, and I have already explained it above (57:16): “And He was astounded for there was no intercessor.”

and My fury that supported Me My fury that I have against the heathens (the nations [mss. and K’li Paz]), for I was a little wrath with My people, and they helped to harm them. That strengthened My hand and aroused My heart to mete recompense upon them although Israel is not fit and worthy of redemption.

6 And I trod Heb. וְאָבוּס . An expression of wallowing in blood and treading with the feet. Comp. (Ezekiel 16:6) “wallowing (מִתְבּוֹסֶסֶת) in your blood.” Comp. also (Jer. 12:10): “They trod (בּֽסְסוּ) My field.” their power Heb. נִצְחָם , the might of their victory.

7 The kind acts of the Lord I will mention The prophet says, I will remind Israel of the kind acts of the Lord.

and much good I will remind Israel of what He bestowed upon the house of Israel with His mercies.

8 They are but My people Although it is revealed before Me that they would betray Me, they are, nevertheless, My people, and they are to Me like children who will not deal falsely.

9 In all their trouble that He would bring upon them.

He did not trouble [them] He did not trouble them according to their deeds, that they deserved to suffer, for the angel of His presence i.e., Michael the prince of the Presence, of those who minister before Him saved them always as an agent of the Omnipresent.

10 But they rebelled Heb. מָרוּ . They angered. Comp. (Deut. 9:7) “You were rebellious (מַמְרִים) .”

11 And His people remembered the days of old, [the days of] Moses The prophet laments and says in an expression of supplication, Today in exile, His people remembers the days of old, the days of Moses, and in its trouble, it says, Where is Moses our shepherd, who drew us up from the Reed Sea?

[like] a shepherd his flock Compared to a shepherd who brings up his flock. Where is he who placed within Israel the Holy Spirit of the Holy One, blessed be He, and taught us statutes and ordinances?

12 He led at Moses’ right the arm of His glory The Holy One, blessed be He, led at Moses’ right the arm of His might. Every time he required the aid of the Holy One, blessed be He, His arm was ready at his right.

13 like a horse in the desert which does not stumble since it is smooth land, so they did not stumble in the deep.

14 As animals that spread in the valley, and a valley is a smooth land, where there is no obstacle, campagne in French, open country.

spread out Heb. תֵרֵד , spread out. Comp. (supra 45:1) “to flatten (לְרַד) nations before him.” So did the spirit of the Lord guide them to the deep and make therein a paved road.

so You guided Your people So was everything as we said; You guided Your people.

15 where are Your zeal Your early zeal.

the yearning of Your heart [Lit. the stirring of Your innards,] that were wont to stir concerning us, like the matter that was stated (Jer. 31:19), “Therefore, My heart yearns for him.” And the stirring of your first mercies toward us have been restrained now. They have been restrained from stirring over us as from then.

are restrained Heb. הִתְאַפָּקוּ . Comp. (Gen. 43:31) “And he restrained himself and said, Put down food.” He restrained himself, and they did not recognize that his mercies were stirred toward his brother.

16 For You are our father and it is incumbent upon You to look and see our troubles.

for Abraham did not know us in the trouble of Egypt.

neither did Israel recognize us in the desert, for they had already passed away from the world.

but You, O Lord, are our father In all of them, You became our father. And our Rabbis expounded this as they expounded in Tractate Shabbath (89b).

17 Why do You lead us astray Since You have the power to remove the evil inclination, as it is said (Jer. 18:6): “Like clay in the potter’s hand.” Scripture states elsewhere (Ezekiel 36:26): “And I will remove the heart of stone, etc.”

You harden Heb. תַּקְשִׁיחַ , an expression of hardening the heart.

18 For [but] a short time, Your holy people inherited They had their greatness and their inheritance for a short time.

trampled [The term בוססו denotes] trampled underfoot.

19 We were now like a people whom You did not choose ever to rule over them, and it is as though Your name was not called upon them.

had You rent the heavens and descended to save us now as You descended to save us from the hand of the Egyptians, then, mountains would drip from before You with fear and quaking.

Chapter 65

1 I allowed Myself to be sought by those who did not ask The Holy One, blessed be He, replies to him, It is impossible not to avenge Myself on them, for I allowed Myself to be sought by them by reproving them through My prophets, but they did not ask.

I said, “Here I am; here I am!” Return to Me, and I am ready to accept you.

to a nation not called by My name That did not wish to be called by My name.

2 I spread out My hands in order to accept them with repentance.

contrary Heb. סוֹרֵר , turning away from the road.

3 those who sacrifice in gardens They erect idols in their gardens, and there they burn incense on the bricks.

4 They sit among the graves so that a spirit of defilement of demons should rest upon them.

and with corpses Heb. וּבַנְּצוּרִים . They are the bodies of the dead, who are as placed in a siege (מָצוֹר) , unable to get out.

and broth of abominations Heb. מְרַק , despicable broth. Comp. (Jud. 6:20) “And the broth (הַמָּרָק) pour out.”

5 Those who say to the righteous, קְרַב אֵלֶיךָ , “Keep to yourself and do not come near me.”

for I am holier than you Heb. כִּי קְדַשְׁתִּיךָ . For I am holier and purer than you. In this manner Jonathan renders.

these abominations that they committed are as smoke, wrath in My nostrils.

6 Behold it is inscribed Their sin is inscribed before Me, and their sentence has already been decreed and sealed.

7 Your iniquities Yours and your forefathers’ together I will recompense you.

8 As when wine is found in the cluster Jonathan renders: As Noah was found innocent in the generation of the Flood.

the wine This is Noah, who was sweet.

in the cluster Heb. בָּאֶשְׁכּוֹל . In the bereft (הַמְשֻׁכָּל) generation. This may also be interpreted according to its apparent meaning.

for the sake of My servants For the sake of every righteous man found among them.

10 the Sharon The name of a region in the land of Israel.

and the Valley of Achor As its apparent meaning.

11 who forsake the Lord The wicked of Israel who adopted paganism and died in their wickedness.

who set a table for Gad The name of a pagan deity on the name of the zodiac, and in the language of the mishnah, (Shabbath 67b) “May my fate be lucky גַּדִּי) (גָד and not fatigued.”

for a number Heb. לַמְנִי . According to the number of the computation of the priests, they would fill basins of mingled wine.

mingled wine Heb. מִמְסָךְ , wine mingled with water as was customary. Comp. (Prov. 23:30) “To search for mingled wine (מִמְסָךְ) .” Also (ibid. 9:2), “She mingled (מָסְכָה) her wine.” Some interpret לַמְנִי , to the pagan deities that you appointed (מִנִּיתֶם) over yourselves, but וּמָנִיתִי אֶתְכֶם , which is not punctuated וּמִנִּיתִי with a ‘dagesh,’ indicates that it is an expression of counting.

Special Ashlamatah: I Sam. 20:18,42

Rashi	Targum
18. And Jonathan said to him, Tomorrow is the new moon, and you will be expected, for your seat will be empty.	18. And Jonathan said to him, “Tomorrow is the new moon, and you will be sought out, for your dining place will be empty.”
42. And Jonathan said to David, Go in peace, because we have sworn, the two of us, in the name of Ha-Shem, saying, Ha-Shem will be between you and me, and between my seed and your seed forever. And he rose up and went. And Jonathan went into the city.	42. and Jonathan said to David, “Go in peace, for the two of us have sworn by the name of the LORD saying, ‘May the Memra of the LORD be a witness between me and you, and between my sons and your sons forever.’” And he rose up and went. And Jonathan went into the city.

In The School of the Prophets

Isaiah 63:8-16 + 65:9

By: Hakham Dr. Yosef ben Haggai

As usual, our Prophetic Lesson for this Sabbath in the Hebrew text extends along two Petuchot (Closed Paragraphs) – the first starting in Isaiah 61:10 and concluding at Isaiah 64:11 (with section breaks at 62:9 and 12; 63:6; and 64:2), and the next Petucha (Closed Paragraph) starts in Isaiah 65:1 until verse 12 (with a section brake at 65:7). However, our Sages full of compassion for the congregation stipulated that for public reading from the Teba (pulpit) we only read from the Prophets ten verses (Isaiah 63:8-16 + 65:12). This of course, does not limit the preacher to refer or use in the course of his homily (sermon) from Isaiah 61:10 through to 65:12.

This also brings the point that Archbishop Stephen Langton and Cardinal Hugo de Sancto Caro developed different schemas for the systematic division of the Bible into chapters and verses in the early 13^th century (for the so-called Old Testament) and Robert Estienne in 16^th century (for the so-called New Testament). Both the Hebrew Scriptures and the earliest manuscripts of the Nazarean Codicil did not have verse divisions, and the only divisions they have is that of Closed Paragraphs (Heb. Petuchot) and Sections (Heb. Setumot) within those paragraphs.^[28]

Again, since the first Petucha (Paragraph) is rather long we have limited ourselves only to comment from Isaiah 63:1- 65:12, otherwise this commentary would be too long and tiresome. I think that in this respect I learned from my mentors well.

The verbal tally between our Torah Seder and Ashlamatah (Prophetic Lesson) is as follows:

Debarim (Deuteronomy) 14:1

בָּנִים אַתֶּם, לַיהוָה אֱלֹהֵיכֶם:  לֹא תִתְגֹּדְדוּ, וְלֹא-תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם--לָמֵת.

You are children of the LORD your God: you will not cut yourselves, nor make any baldness between your eyes for the dead.

Isaiah 63:8

וַיֹּאמֶר אַךְ-עַמִּי הֵמָּה, בָּנִים לֹא יְשַׁקֵּרוּ; וַיְהִי לָהֶם, לְמוֹשִׁיעַ

“For He said: 'Surely, they are My people, children that will not deal falsely'; so He was their Savior.”

The term “children” (Heb. Banim) does not only refer to young human beings but also it refers to “progeny” irrespective of age, as in this instance. Ha-Shem speaks to the Jewish people and their proselytes and says – “You are My progeny.” This raises a very important question: Are not all human beings “progeny” of the LORD our God? To answer this question, we need to realize that the above texts were written in Biblical Hebrew, and as such, when translated to English they lose much of their original meaning.

We can with some difficulty still see the shadow of the meaning of these verses in Hebrew. Notice that the first clauses in both verses are in the present continuous tense – an eternal present. Since G-d is Eternal then His progeny will enjoy eternal life. However, if His progeny rebels and/or apostatize then that progeny is only temporal. Accordingly Isaiah 63:8 says that the progeny of HaShem – i.e. those human beings that love and serve Him with all their heart, soul, and possessions, as well as doing their very best to observe and keep His commandments and cleave unto Him (i.e. His Hakhamim (Rabbis) on earth), to these, and only to these is “G-d their Saviour.”

Note that our verbal tally equates “the children of the Eternal One” with “My People (Israel)”; and with “children who will not deal falsely”; and with “God is their Saviour.” That is, those who do not know G-d – i.e.  those who do not have a permanent and regular connection to/with Him, and those who are not part of the Jewish people observing and guarding His commandments, whether by birth or adoption cannot have G-d, most blessed be He, as their Saviour. 

And since “G-d is their Saviour,” it follows that they are continuously released from “the law of sin and death” (propensity to habitually commit sin which leads to spiritual death). And as it is written in Debarim (Deuteronomy) 15:1 – “At the end of seven years you will make a release”; and as Hakham Shaul states (in Romans 8:35-39):

“³⁵Who will separate us from the love of G-d in Messiah King Yeshua [and from God’s Torah/Law]? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, do it? ³⁶As it is written (Psalm 44:23): ‘No, but for Your sake are we killed all the day; we are accounted as sheep for the slaughter.’ ³⁷No, in all these things we are more than conquerors through Him (i.e., G-d) that loves us. ³⁸For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,^[29] nor height, nor depth, nor any other creature, will be able to separate us from the love of God, which is in Messiah King Yeshua our Master [and in G-d’s Torah/Law].”

And as the Psalmist, Messiah King David most elegantly puts it this week:

Psalm 119:113. I hate those who think vain thoughts, but I have loved [or, I continuously love] Your Torah/Law.

Psalm 119:114. You are my hiding place and my shield; I have waited long for Your Word.

Psalm 119:115. Turn from me, evildoers; and I will keep the commandments of my God.

And this is the remarkable noted difference between those that genuinely love G-d, His Law, and their fellow Jewish people versus those that despise G-d, His Law, and His people the Jews, Whilst the former do whatever possible to release their fellowmen from bondage (slavery) to sin and death, negativity, vain thoughts, mediocrity, rudeness, stinginess, dealing falsely, and injustice; the later bind (enslave) their fellowmen to all of these evils. Consequently, despite our many faults, how pleasant, how beautiful, invigorating and refreshing it is to dwell with the brethren – “for there (i.e., where the brethren dwell together and in unity) the LORD commands the blessing, even eternal life!”^[30]

Now, Isaiah 63:8 is not a verse that stands alone, but its contents continue in the next verse, so that we read:

Rashi	Targum
8. And He said, "They are but My people, children who will not deal falsely." And He became their Savior.	8. For he said, Surely, they are My people, sons who will not deal falsely; and His Memra became their Savior.
9. In all their trouble, He did not trouble [them], and the angel of His presence saved them; with His love and with His pity He redeemed them, and He bore them, and He carried them all the days of old.	9. In every time that they sinned before Him so as to bring affliction upon themselves, He did not afflict them, an angel sent from Him saved them; in His love and in His pity upon them He delivered them; He lifted them up and carried them all the days of old.

Note that in verse 8, “G-d becomes our Saviour,” and then in v.9 it is stated that “the angel of His presence saves us.” How can this be reconciled? Rashi, therefore, comments on v.9 –

“He did not trouble [them] He did not trouble them according to their deeds, that they deserved to suffer, for the angel of His presence i.e., Michael the prince of the Presence, of those who minister before Him saved them always as an agent of the Omnipresent.”

From this, we learn the principle of agency – i.e., that the agent is as the one who sent him. If for example, you do something good to anyone or to the world at large as an agent of G-d, most blessed be He, it is accounted as G-d doing it, and not you. Thus, most certainly Messiah King Yeshua does bring salvation and release, but he is only a faithful agent of G-d, therefore we like David profess: “G-d has become our Saviour!” This, in no way means that Messiah King Yeshua is a god, no! G-d forbid! He is simply an agent of G-d like all of our Sages and heavenly ministers.

This, again we find in our Pericope of Mark for this week, where we find Pilate as an agent of Rome releasing a murderer and condemning to death a Tsadiq (righteous/generous man) and the King of Israel. This is Gentile Justice, and therefore the command that we do not recourse among the brethren to Gentile courts of justice in order to solve legal problems amongst us. And so Hakham Shaul teaches:

1Co 6:5 I say this to your shame. So, is there not any wise man (Hebrew: Hakham/Rabbi) among you who is able to render a judgment between his brothers?

1Co 6:6  But brother goes to court with brother, and this before unbelievers [unfaithful men to the Torah]!

And this is in accordance with Rashi’s commentary on Exodus 21:1 where he states:

before them But not before gentiles. Even if you know that they [gentiles] judge a certain law similarly to the laws of Israel, do not bring it to their courts, for one who brings Jewish lawsuits before gentiles profanes the [Divine] Name and honors the name of idols to praise them (other editions: to give them importance), as it is said: “For not like our Rock [God] is their rock, but [yet] our enemies judge [us]” (Deut. 32:31). When [we let] our enemies judge [us], this is testimony to [our] esteem of their deity.-[From Tanchuma 3]

Thus, the Hakham/Rabbi that renders judgments based on the Commandments of G-d, among the congregation of the people of G-d act as “saviours”^[31] since they render this service on behalf of G-d as agents of G-d, most blessed be He, to the end that “G-d becomes our Saviour!”

Verbal Connections

By H.Em. Rabbi Dr. Hillel ben David &

HH Giberet Dr. Elisheba bat Sarah

Debarim (Deuteronomy) 14:1 – 15:6

Tehillim (Psalms) 119:97-120

Yeshayahu (Isaiah) 63:8-16 + 65:9

Mk 14:43-52, Lk 22:47-53

The verbal tallies between the Torah and the Psalm are:

LORD - יהוה, Strong’s number 03068.

God - אלהים, Strong’s number 0430.

The verbal tallies between the Torah and the Ashlamata are:

Children - בן, Strong’s number 01121.

LORD - יהוה, Strong’s number 03068.

Make / Put - שום, Strong’s number 07760.

Debarim (Deuteronomy) 14:1 Ye are the children <01121> of the LORD <03068> your God <0430>: ye shall not cut yourselves, nor make <07760> (8799) any baldness between your eyes for the dead.

Tehillim (Psalms) 119:107 I am afflicted very much: quicken me, O LORD <03068>, according unto thy word.

Tehillim (Psalms) 119:115 Depart from me, ye evildoers: for I will keep the commandments of my God <0430>.

Yeshayahu (Isaiah) 63:8 For he said, Surely, they are my people, children <01121> that will not lie: so he was their Saviour.

Yeshayahu (Isaiah) 63:11 Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put <07760> (8802) his holy Spirit within him?

Yeshayahu (Isaiah) 63:14 As a beast goeth down into the valley, the Spirit of the LORD <03068> caused him to rest: so didst thou lead thy people, to make thyself a glorious name <08034>.

Hebrew:

Hebrew	English	Torah Reading Deut. 14:1 – 15:6	Psalms 119:97-120	Ashlamatah Is 63:8-16 + 65:9
byEao	enemies		Ps. 119:98	Isa. 63:10
~yhil{a/	God	Deut. 14:1 Deut. 14:2 Deut. 14:21 Deut. 14:23 Deut. 14:24 Deut. 14:25 Deut. 14:26 Deut. 14:29 Deut. 15:4 Deut. 15:5 Deut. 15:6	Ps. 119:115
#r,a,	land, earth	Deut. 15:4	Ps. 119:119
hm'heB.	animal, beast	Deut. 14:4 Deut. 14:6		Isa. 63:14
!Be	children, sons	Deut. 14:1		Isa. 63:8
rf'B'	flesh	Deut. 14:8	Ps. 119:120
rb'D'	word	Deut. 15:2	Ps. 119:101 Ps. 119:105 Ps. 119:107 Ps. 119:114
[r;z<	seed, grain	Deut. 14:22		Isa. 65:9
hw"hoy>	LORD	Deut. 14:1 Deut. 14:2 Deut. 14:21 Deut. 14:23 Deut. 14:24 Deut. 14:25 Deut. 14:26 Deut. 14:29 Deut. 15:2 Deut. 15:4 Deut. 15:5 Deut. 15:6	Ps. 119:107 Ps. 119:108	Isa. 63:14 Isa. 63:16
~Ay	today, day	Deut. 14:23 Deut. 15:5	Ps. 119:97	Isa. 63:9 Isa. 63:11
ac'y"	produces, bring out, bring forth	Deut. 14:22 Deut. 14:28		Isa. 65:9
arey"	fear	Deut. 14:23	Ps. 119:120
vr;y"	possess	Deut. 15:4		Isa. 65:9
[v;y"	save, safe		Ps. 119:117	Isa. 63:8 Isa. 63:9
yKi	so that	Deut. 14:24		Isa. 63:16
dm;l'	learn	Deut. 14:23	Ps. 119:99 Ps. 119:108
~yIm;	water	Deut. 14:9		Isa. 63:12
hw"c.mi	commandments	Deut. 15:5	Ps. 119:98 Ps. 119:115
vp,n<	heart, life	Deut. 14:26	Ps. 119:109
af'n"	carry	Deut. 14:24		Isa. 63:9
!t;n"	give, gave, given	Deut. 14:21 Deut. 14:25 Deut. 14:26 Deut. 15:4	Ps. 119:110
~l'A[	forever, ever		Ps. 119:98 Ps. 119:111 Ps. 119:112	Isa. 63:9 Isa. 63:11 Isa. 63:12 Isa. 63:16
hl'['	chews	Deut. 14:6 Deut. 14:7		Isa. 63:11
~[;	people	Deut. 14:2 Deut. 14:21		Isa. 63:8 Isa. 63:11 Isa. 63:14
hf'['	do, did, done, make, made	Deut. 14:29 Deut. 15:1 Deut. 15:5	Ps. 119:112	Isa. 63:12 Isa. 63:14
~ynIP'	face, before	Deut. 14:2 Deut. 14:23 Deut. 14:26		Isa. 63:9 Isa. 63:12
!aco	flocks	Deut. 14:23 Deut. 14:26		Isa. 63:11
~Wf	shave	Deut. 14:1 Deut. 14:24		Isa. 63:11
!k;v'	abide, dwell	Deut. 14:23		Isa. 65:9
~ve	name	Deut. 14:23 Deut. 14:24		Isa. 63:12 Isa. 63:14 Isa. 63:16
rm;v'	care, keep	Deut. 15:5	Ps. 119:101 Ps. 119:106

Greek:

GREEK	ENGLISH	Torah Reading Deut. 14:1 – 15:6	Psalms 119:97-120	Ashlamatah Is 63:8-16 + 65:9	Peshat Mishnah of Mark, 1-2 Peter, & Jude Mk 14:43-52	Tosefta of Luke Lk 22:47-53
ἅπτομαι	touch	Deu 14:8				Lk. 22:51
ἀφίημι	cancel	Deu 15:2			Mk. 14:50
διδάσκω	teach		Psa 119:99  Psa 119:108		Mk. 14:49
δίδωμι	give, gave, given	Deu 14:21 Deu 14:26 Deu 15:4			Mk. 14:44
δοῦλος	servants			Isa 65:9	Mk. 14:47	Lk. 22:50
εἴδω	look, saw			Isa 63:15		Lk. 22:49
ἔπω	said			Isa 63:8	Mk. 14:48	Lk. 22:48 Lk. 22:49 Lk. 22:51 Lk. 22:52
ἡμέρα	today, day	Deut. 14:23 Deut. 15:5	Ps. 119:97	Isa. 63:9 Isa. 63:11	Mk. 14:49	Lk. 22:53
κύριος	LORD	Deut. 14:1 Deut. 14:2 Deut. 14:21 Deut. 14:23 Deut. 14:24 Deut. 14:25 Deut. 14:26 Deut. 14:29 Deut. 15:2 Deut. 15:4 Deut. 15:5 Deut. 15:6	Ps. 119:107 Ps. 119:108	Isa. 63:14 Isa. 63:16		Lk. 22:49
λαλέω	speak, spoke	Deu 15:6			Mk. 14:43	Lk. 22:47
πρεσβύτερος	elders		Psa 119:100		Mk. 14:43	Lk. 22:52
υἱός	son	Deu 14:1				Lk. 22:48
χείρ	hands	Deu 14:25 Deu 14:29	Ps 119:109		Mk. 14:46	Lk. 22:53

Nazarean Talmud

Sidra of “Debarim (Deut.) “14:1 – 15:6”

By: H. Em Rabbi Dr. Eliyahu ben Abraham

School of Hakham Shaul’s Tosefta Luqas (LK)

School of Hakham Tsefet’s Peshat Mordechai (Mk)

While he was still speaking, behold, there came a large group, and the one named Yehuda Ish Keriyoth, one of the twelve, leading them. And he approached Yeshua to kiss him. But Yeshua said to him, “Yehudah, are you betraying the Son of Man (a Prophet) with a kiss?” And when those around him saw what was about to happen, they said, “Master, should we strike with the sword?” And a certain one of them struck the servant of the Kohen Gadol and cut off his right ear. But Yeshua answered and said, “Stop! No more of this!” And he touched his ear and healed him. And Yeshua said to the Kohen Gadol (chief priest) and Temple-guards and elders who had come out against him, “Have you come out with daggers (circumcision knife),^[32] and clubs, as against a robber? Every day when I was with you in the temple courts, you did not stretch out your hands against me! But this is your hour and the domain of darkness!”

And immediately, while he was still speaking, Yehuda Ish Keriyoth, one of the twelve, came, and (brought) with him a big group of Temple-guards with daggers (circumcision knives) and clubs, from the Kohen Gadol and the soferim and the elders (of the Tz’dukim). And he (Yehuda Ish Keriyoth) who betrayed him (Yeshua) had given them (the Kohanim) a sign, saying, “Whoever I embrace (show love, to kiss), he is the one. Take him and lead him away safely.” And coming at once drawing near to him (Yeshua), he said, Rabbi, Rabbi! And he fervently embraced him (Yeshua). And they laid their hands on him and seized him. And one of those standing by, drawing a dagger (circumcision knife),^[33] struck a servant of the Kohen Gadol, and cut off his ear. And Yeshua said responding^[34] to them, “Have you come out with daggers (circumcision knives) and clubs, as if against a robber, to take me?” I was with you daily in the Bet HaMikdash teaching and you did not seize me (then). Nevertheless, the Scriptures must be fulfilled. And all his talmidim left him and escaped. And one, a certain young man followed him, having thrown fine linen cloth over his pajamas around his body. And the young men of the Temple-guards caught him. And he left the linen cloth and fled from them.^[35]

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

Deut 14:1-15:6

Psalm 119:97-120

Isa 63:8-16+65:9

Mordechai 14:43-52

1 Luqas 22:47-53

Commentary to Hakham Tsefet’s School of Peshat

Introduction

Adam represents a special class of humanity. That class is the “first-born of G-d.” Adam as the first created human represents the “first-born” and their special relationship to G-d. It is not hard to see that Adam was to conduct himself as the Priest of G-d’s word. The task, simplified, of his priesthood is captured in B’resheet 1:28 -

Beresheet 1:28 And God blessed them, and God said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth."

Beresheet 2:15 Now the Lord God took the man, and He placed him in the Garden of Eden to work (till) it and to guard it. And the Lord God commanded man, saying, "Of every tree of the garden you may freely eat. ¹⁷ But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die." (Rashi)

And indeed, as are the beginnings of God so likewise are the ends of God; and Moses is a witness to this, where he commands to "separate off the end, and to confess that it is due to God." [Exodus xiii. 2.] The things in the world do also bear witness. How so?^[36]

With his failure to keep these simple commends,^[37] Adam’s Priesthood changed while the primary mandate remained applicable. His consumption of the fruit of the forbidden tree did not absolve him from his responsibility to "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth," nor that of “tilling the ground.”

We will not try to restate all that the Sages have said in their comments with regard to these details. Our point is simply to demonstrate that, according to the Sages, Adam was the first Priest and a “first-born.”^[38] In this, we have a precedent.

b. Shab 28b For R. Judah said, The ox which Adam the first [man] sacrificed had one horn in its forehead, for it is said, and it shall please the Lord better than an ox, or a bullock that hath a horn [sic] and hoofs.^[39]

Before the Tabernacle was erected the high places were permitted and the sacrificial service was performed by the first-born.^[40]

m. Meg. 1:11 There is no difference between Shilo and Jerusalem except that in Shilo they eat Lesser Holy Things and second tithe in any place within sight [of the place], while in Jerusalem [they eat the same things only] within the wall. And in both places Most Holy Things are eaten [only] within the area encompassed by the veils. [After] the sanctification of Shilo it was permitted (to set up high places elsewhere], but after the sanctification of Jerusalem it was not permitted [to set up high places elsewhere] [M. Zeb. 14:4–8].^[41]

Precedent: It was the duty and obligation of the first-born after the fall to offer sacrifices for his family. Can we further prove this thesis?

When Adam died, he transmitted them (the laws given to Adam by G-d after the fall) to Seth. Seth transmitted them to Methusaleh. Before Methusaleh died he transmitted them to Noah. Noah arose and offered a sacrifice; as it says: And he took of every clean beast... and offered burnt offerings on the altar (Gen. VIII, 20). Before Noah died, he transmitted them to Shem.^[42]

We can see that Adam as a “first-born Priest” set the precedent for all first born. We can further understand that this precedent was interrupted by a specific event, which must be resolved if the above cited principle of the “end being found in the beginning” is to be accomplished in the first-born. In other words, if the purpose of the “First-Born Priest” is to be accomplished there must be a tikun for any event that interrupts that process.

Shem the Educator

We must not think that the sole occupation of the “First-born Priest” was that of making sacrificial offerings. Without a doubt, they were qualified in this occupation, as we have already established. Rashi tells us that Shem^[43] was Melchizedek. We make this statement only to reiterate that Shem was also a “Priest.”^[44]

Gen 10:21 And unto Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born. (JPS)

The verse is strange in that we can logically deduce that Shem was the patriarchal ancestor of Eber. If we look at a precedential Mishnah, we can unravel the mystery that the Torah is trying to convey.

m. Ber. 1:1 …Rabban Gamaliel says, “Until the rise of dawn.” His [Gamaliel’s] sons [talmidim] returned from a banquet hall [after midnight]. They said to him, “We did not [yet] recite the Shema.^[45]

We have often cited this Mishnah. Here we can see from this Mishnah that the Hebrew term “son” is also used for talmid. Therefore, we can translate Genesis 10:21 in the following manner.

Gen 10:21 And unto Shem, the father (Hakham) of all the talmidim of [the Yeshiva of] Eber, the elder brother of Japheth, he (Shem) also produced talmidim.^[46]

Shem had a Bet Din,^[47] which enacted rulings on the Torah (i.e., halakhah). However, Shem not only had a Bet Din, he was also the head of a Torah academy.^[48]

Precedent: It is the duty and obligation of the “First-born Priest” to teach Torah to his family, and /or his disciples.

Reuben was the first-born of Ya’aqov.^[49] While he violates particular ethical laws, we can still learn a great deal from this first-born Priest.

Gen 37:19-22 ¹⁹ Then they said to one another, "Look, this dreamer is coming! ²⁰ "Come therefore, let us now kill him and cast him into some pit; and we shall say, `Some wild beast has devoured him.' We shall see what will become of his dreams!" ²¹ But Reuben heard it, and he delivered him out of their hands, and said, "Let us not kill him." ²² And Reuben said to them, "Shed no blood, but cast him into this pit, which is in the wilderness, and do not lay a hand on him"-- that he might deliver him out of their hands and bring him back to his father.

Gen 37:29 Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he tore his clothes.

Reuben assumes the role of the typical first-born. He wants to protect Yosef from being murdered by his other brothers.

Precedent: It is the duty, obligation, and characteristic of the “first-born Priest” to protect the members of his family, and /or his talmidim, from danger and harm.

We have seen that the role of the first-born is demonstrated in three basic functions.

1. Offering of Sacrificial offerings
2. Educating family and/or talmidim
3. Protecting and guarding family or talmidim and by extension making the family and/or talmidim to be able to stand on their own.

Hillel, Menaḥem and Shammai

The usual or begging question is how this pericope of Mordechai connects with the Torah Seder. Or to be more direct; how does the theme of the Golden Calf and the Priesthood of the first-born fit the present pericope?

Mar 14:43 And immediately, while he was still speaking, Yehuda Ish Keriyoth, one of the twelve, came, and (brought) with him a big group [Temple-guards] with daggers and clubs, from the Kohen Gadol and the soferim and the elders (of the Tz’dukim).

Hakham Tsefet realizes that the “Priesthood” is defunct. Likewise, the purpose of the Temple is also defunct. The Temple had become a “den of thieves” rather than a “house of Prayer for all nations.” Hillel the Elder saw the “House of G-d” as a place where all the peoples of the world (Gentiles) should visit.^[50] However, we would opine that Hillel saw the “House of G-d” as a place for all the peoples of the earth to visit rather than being a strictly “Jewish” edifice. Harvey Faulk suggests that Hillel and Menahem the Essene^[51] were the innovators of “evangelism” to the Gentiles.^[52] Actually, the topic is far more reaching than this superficial statement. Menaḥem was Hillel’s original counterpart, Av Bet Din to Hillel. The Mishnah records his leaving the office of Av Bet Din.

m. Hagigiah 2:2 Hillel and Menaḥem did not differ. Menaḥem departed, Shammai entered. ^[53]

From the cited-Mishnah, we can see that there was a unity between Hillel and Menaḥem. An interesting observation when reading about the Zugot^[54] is that the only two of the Zugot that are in diametric opposition are Hillel and Shammai. None of the other Zugot seem to have the proclivity towards opposition. While it is true that the Av Bet Din seems to hold the stricter view of the Torah, we are not told that any of the other Zugot were in opposition to each other. This brings us to a very interesting point.

Some materials and Scholars suggest that Shammai forced Menaḥem out of office. Herein lays a great conspiracy. It appears that Hillel and Menaḥem may have collaborated on how to resolve two great problems of their day.

1. The First was the “Gentile Question^[55]”
2. The Second was the Priestly problem

The “Gentile question” was how to bring “salvation” to the Gentile, or how to bring the Gentile who possesses the Nefesh Yehudi to G-d. The Second question was how to correct the problem of the defunct Priesthood. If Menaḥem did depart from Hillel, his office as Av Bet Din and go to the Essenes, we would have reason to believe that this is true. There were a great number of legitimate “Kohanim” among the Essenes. We do not believe that Menahem intended to try to bring a revolution, which would bring about the restoration of the “Levitical Priesthood.” However, it seems plausible that Hillel and Menahem did have, or try to construct, a plan to restore the priesthood of the first-born and “evangelize” the Gentiles who possessed the Nefesh Yehudi. Yeshua had a predilection for “talmudizing” the Gentiles that he passed on to his talmidim. Because he is the product of Bet Hillel, we should realize that he received this predilection from his teacher.^[56] One might further opine that Yeshua was a part of that plan.^[57] Yeshua in turn passed this strong desire on to his talmidim.

The Sin of the Golden Calf and Yeshua

Yeshua’s predilection for “talmudizing” the Gentiles was not the norm of the day. This is evident from Second Lukas (Acts) 10:28. Hakham Tsefet tells Cornelius that it is “unlawful^[58]” for a Jew to have fellowship with a Gentile. While the Torah does tell us how to interact with the Gentiles, it does not forbid that interaction as we have seen from D’varim 7:3. Therefore, we must conclude that the Sages enacted a dogma, which forbid this interaction. From the materials above, we must conclude that it was not Hillel or Menahem who enacted such laws.

Shammai was vehemently opposed to the “Gentile question.” Furthermore, the day he took office as Av Bet Din he enacted eighteen rules. In the discussion on clean and unclean liquids and hands, Shammai declares the Gentile and their lands unclean. The Mishnah, Tosefta and Gemara are cryptic in that we do not understand the full discussion. However, the House of Shammai was vehemently opposed to the possible interaction of Jew and gentile. The eighteen rules fostered greater separation between Jew and Gentile.^[59]

This was a day of infamy for the Jews.

b. Shab. 17a And on that day Hillel sat submissive before Shammai, like one of the disciples, and it was as grievous to Israel as the day when the [golden] calf was made.

Why was this day a day of such infamy? Hillel taught that one should Love ALL people and bring them close to the Torah.^[60] Shammai’s eighteen created a rift between the Jew and the Gentile which brought about great animosity between the two peoples. The Jewish people were destined to be Kings and Priests to and among the nations. Shammai drove the sword in the Bet Midrash and retarded this process.

While the measure of interaction with Gentiles is of vital importance, G-d’s plan for the world is tikun. Adam was to cultivate the Garden of Eden (lit. delight). He brought separation and division into the world. G-d’s plan of tikun, conceived in the Jewish people, is to bring about the restoration of the earth to that state of “delight”^[61] that Adam experienced in the Garden.

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,

before His majesty, with joy, [namely,] the only one GOD, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

Saturday Evening May 28, 2022

Evening: Counting of the Omer Day 43

Evening Counting of the Omer Day 43

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Today is forty-three days of the Omer which are six weeks and one day.

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

Then read the following:

Day of the Omer	Ministry	Date	Ephesians	Attributes
43	Moreh/Masoret	Iyar 28	6:9	Humility united with Chesed

Ephesians 6:9 And masters, do the same things to them^[62] the (bondservants),^[63] setting aside any coercion (threats), knowing^[64] that your Master also is in the heavens.^[65] There is no partiality^[66] with him.

Sunday Evening May 29, 2022

Evening: Counting of the Omer Day 44

Evening Counting of the Omer Day 44

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Today is forty-four days of the Omer which are six weeks and two days.

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

Then read the following:

Day of the Omer	Ministry	Date	Ephesians	Attributes
44	Moreh/Chazan	Iyar 28	6:10-12	Humility united with Reverential Awe

Ephesians 6:10-12 Finally,^[67] my brothers, be clothed^[68] (strong)^[69] in the Lord and in the strength^[70] of His might.^[71] Put on^[72] the whole armor of G-d^[73] so that you may be able to stand against the deceits^[74] (methods) of the adversary.^[75] For we do not wrestle^[76] against flesh and blood,^[77] but^[78] against principalities,^[79] against authorities,^[80] against the rulers of the cosmos,^[81] ruling the present age of darkness,^[82] against spiritual wickedness among the heavenly spheres.^[83]

Monday Evening May 30, 2022

Evening: Counting of the Omer Day 45

Evening Counting of the Omer Day 45

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Today is forty-five days of the Omer which are six weeks and three days.

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

Then read the following:

Day of the Omer	Ministry	Date	Ephesians	Attributes
45	Moreh/Darshan	Iyar 29	6:13-15	Humility united with Compassion

Ephesians 6:13-15 Therefore,^[84] take upon yourselves^[85] the whole armor of G-d,^[86] that you may be able to withstand in the evil day,^[87] and having done all, to stand. Therefore stand, being equipped with the knowledge (Da’at) truth,^[88] being clothed about with a breastplate of righteousness/generosity^[89] and your walk^[90] ordered^[91] by the restorative^[92] 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).

Tuesday Evening May 31, 2022

Evening: Counting of the Omer Day 46

Evening Counting of the Omer Day 46

Rosh Chodesh Sivan

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Today is forty-six days of the Omer which are six weeks and four days.

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

Then read the following:

Day of the Omer	Ministry	Date	Ephesians	Attributes
46	Moreh/Parnas 1	Sivan 1	6:17-18	Humility united with Confidence

Ephesians 6:17-18 And take the head-covering^[93] of atonement,^[94] and the circumcision knife^[95] of the Oral Torah,^[96] which is the Torah of G-d,^[97] praying always the prayer (i.e. Amidah) and supplication in accordance to the Siddur,^[98] and guarding this very thing with all reverence^[99] and supplication for all Tsadiqim.^[100]

Wednesday Evening June 01, 2022

Evening: Counting of the Omer Day 47

Evening Counting of the Omer Day 47

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Today is forty-seven days of the Omer which are six weeks and five days.

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

Then read the following:

Day of the Omer	Ministry	Date	Ephesians	Attributes
47	Moreh/Parnas 2	Sivan 2	6:19-20	Humility united with Sincerity

Ephesians 6:19-20 And pray for me, that words may be given to me,^[101] that I may open my mouth^[102] and speak freely^[103] to make known the mystery^[104] (So’od) of the Mesorah,^[105] for which I am an imprisoned ambassador; so that in it I may speak freely, as I ought to speak.^[106]

Thursday Evening June 02, 2022

Evening: Counting of the Omer Day 48

Evening Counting of the Omer Day 48

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Today is forty-eight days of the Omer which are six weeks and six days.

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

Then read the following:

Day of the Omer	Ministry	Date	Ephesians	Attributes
48	Moreh/Parnas 3	Sivan 3	6:21-22	Humility united with Truth

Ephesians 6:21-22 But, so that you also may know^[107] my affairs and how I am doing, Tychicus, a beloved brother and faithfully obedient servant in the Lord (God), will reveal to you everything,^[108] who I have sent^[109] to you for the same purpose, that you might know our affairs and that he might comfort your hearts.

Upcoming Holiday:

Shabbuoth – Feast of Weeks/Pentecost

1^st Day: Saturday Evening June 04, 2022 – Sunday Evening June 05, 2022

2^nd Day: Sunday Evening June 05, 2022 – Monday Evening June 06, 2022

For further information see: http://www.betemunah.org/shavuot.html & http://www.betemunah.org/freedom.html

Next Shabbat:

Shabbat “Khi Yihyeh B’kha Evyon” - “If there is a poor man”

Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי-יִהְיֶה בְךָ אֶבְיוֹן		Saturday Afternoon
“Khi Yihyeh B’kha Evyon”	Reader 1 – D’barim 15:7-11	Reader 1 – D’barim 18:1-3
“If there is a poor man”	Reader 2 – D’barim 15:12-18	Reader 2 – D’barim 18:2-5
“Si hay un menesteroso”	Reader 3 – D’barim 15:19-23	Reader 3 – D’barim 18:6-8
D’barim (Deut.)  15:7 – 16:17	Reader 4 – D’barim 16:1-4
	Reader 5 – D’barim 16:5-8	Monday & Thursday Mornings
Psalm 119: 121-152	Reader 6 – D’barim 16:9-12	Reader 1 – D’barim 18:1-3
Ashlamatah: Amos 8:4-10 + 9:13-16	Reader 7 – D’barim 16:13-17	Reader 2 – D’barim 18:2-5
N.C.: Mark 14:53-65,                         Lk 22:54-62	Maftir – D’barim 16:13-17         Amos 8:4-10 + 9:13-16	Reader 3 – D’barim 18:6-8

Hakham Dr. Yosef ben Haggai

Rabbi Dr. Hillel ben David

Rabbi Dr. Eliyahu ben Abraham

Edited by Adon Ovadyah ben Abraham and Adon Aviner ben Abraham

Please e-mail any comments, questions, or suggestions to chozenppl@gmail.com

Binah (Understanding) - Gray Virtue: Simchah (Joy) Ministry: 2^nd of the bench of three APOSTLE		Chochmah (Wisdom) - Black Virtue: Emunah (Faithful Obedience) Ministry: Chief Hakham 1^st of the bench of three APOSTLE
	Da'at (Knowledge) - White Virtue: Yichud (Unity) Ministry: 3^rd of the bench of three APOSTLE
The Seven Paqidim (Servants at the Bench)
Gevurah (Strength/Might) – Scarlet Red Virtue: Yir’ah (Fear of G-d) Ministry: Sheliach [Chazan/Bishop]		G’dolah / Chessed (Greatness/Mercy) – Royal Blue Virtue: Ahavah (love) Ministry: Masoret [Catechist/Evangelist]
	Tiferet (Beauty) - Yellow Virtue: Rachamim (Compassion) Ministry: Darshan or Magid [Prophet]
Hod (Glory) - Orange Virtue: Temimut (Sincerity) Ministry: Parnas [Pastor]		Netzach (Victory) – Emerald Green Virtue: Bitahon (Confidence) Ministry: Parnas [Pastor]
	Yesod (Foundation) - Violet Virtue: Emet (Truth/Honesty) Ministry: Parnas [Pastor] (Female – hidden)
	Shekhinah / Malkhut (Presence) – Purple Virtue: Humility Ministry: Meturgeman/Moreh/ Zaqen [Teacher/Elder]

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[1] The bondservant is in the house of his kinsman redeemer – Goel. In a measure, the Goel is his redeemer. Therefore, Hakham Shaul shows that the appropriate response for the bondservant is true humility. The bondservant has been reduced to the place of humility by the “Hand of G-d” per se. Therefore, the bondservant should look to his master as a means of finding his identity. Hakham Shaul shows that the service should be honest and genuine and not for the sake of praise etc.

[2] The use of κύριος – kurios here shows us that the “master” is not a god-like master. He is a responsible model for the bondservant. The bondservant looks to the “master” as a mentor on how to conduct life within the Jewish Theocracy. It is the role of the Parnasin (Pastors) joined to the Moreh (Teacher) to demonstrate living models of the Jewish way of life. The role of the “master” is not “lordship.” The role of the master is responsibility for “Pastoring and teaching” the servants. The servant benefits by being in the household of the master as a living environment of Jewish halakhah. Interestingly, these two officers, the 3^rd Parnas and the Moreh (Pastor and Teacher) represent the Mesorah – Oral Torah as it applies to everyday life.

[3] Editor’s note: Last week’s Seder ended with verse 72… due to Leap year issues this week’s Seder starts with verse 97. For commentary on verses 73-104 please refer to Heshvan 18, 5779

[4] Berachot 4b

[5] See prefatory remarks to psalm 60.

[6] v. 176 - These opening remarks are excerpted, and edited, from: The ArtScroll Tanach Series, Tehillim, A new translation with a commentary anthologized from Talmudic, Midrashic, and rabbinic sources. Commentary by Rabbi Avrohom Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in collaboration with Rabbi Nosson Scherman.

[7] Job 18:5; Prov. 13:9; 20:20; 24:20

[8] Ps. 97:11

[9] Prov. 13:9

[10] Prov. 15:30

[11] Eccl. 11:7

[12] Job 30:26; see also Isaiah 59:9; Jeremiah 13:16

[13] Esther 8:16

[14] Job 33:28,30

[15] Isaiah 26:19

[16] There are two levels within our souls: One level refers to the soul as it enclothes itself in our conscious powers. This itself has four mediums of expression: nefesh, ruach, neshama, and chaya, which parallel the four spiritual worlds: Asiyah, Yetzirah, Beriah, and Atzilut. And there is a level of soul which transcends our entire range of powers, the level of yechidah. This level is at one with Hashem as He is manifest as yachid, "the singular One," a level that transcends the spiritual cosmos.

[17] The highest aspect of the Jewish soul - the yechidah - is so sublime that it cannot be contained within the body, and it spreads to a distance of four cubits [approx. 6 feet] around a person.  The yechidah is also a level of the soul which can never become tarnished because it is not susceptible to any negative influences. Thus, when G-d placed the entire Land of Israel within four cubits of Yaakov to stress his future ownership of it, the Land became connected with Yaakov's yechidah, and so too, with the yechidah of every single one of his descendants. And that is the reason why "it would be as easily conquered by his children", because the Land was associated with a level of the soul which is impervious to any opposition. Likutei Sichos Lubavitcher Rebbe

[18] HaMakom is a Hebrew word which means “The Place”.

[19] Beit HaMikdash is a transliterated Hebrew word which means “House of The Holy One”, and is another name for the Temple.

[20] The Gemara teaches un, in Berachot, that night is a remez for the galut, the exile.

[21] Kethuboth 62b, Baba Kama 82a

[22] Niddah 17A

[23] Yalkut Reuveni, VaYishlach

[24] Genesis 32: 25

[25] He had already taken across that which he had (ibid. 24), but he must have returned for some small jars.

[26] The Chashmonaim were the Maccabees, the heroes of the Chanukah story.

[27] The House of G-d

[28] Cf. http://en.wikipedia.org/wiki/Chapters_and_verses_of_the_Bible

[29] Cf Romans 8:2 – “For the law of the Spirit of life (i.e., the Jewish Oral Torah) in Yeshua King Messiah has made me free from the law of sin and death (i.e., propensity to habitually commit sin which leads to spiritual death).”

[30] Cf. Psalm 133:1ff.

[31] Cf. Obadiah 1:21 – “And saviors will come up on mount Zion to judge the mount of Esau; and the kingdom (i.e. government) will be the LORD'S.

[32] We will deal with these phrases in the Remes portion of our commentary below.

[33] We will deal with these phrases in the Remes portion of our commentary below.

[34] Pronounced a guilty sentence against

[35] Taylor argues scribal tampering in verses 51-52. His argument suggests the removal of ἐπὶ γυμνοῦ (51) σινδόνα γυμνὸς (52) rendering the reading as I have translated. “This suggestion is not only probable in itself, but supported by fact that the normal Greek expression ‘over his naked body’ is ἐπὶ χρωτὸς or έν χρω” Taylor, V. (1955). The Gospel According to Mark. New York St Martin's Press: MacMillian & Co LTD. p. 561 If the phrase “naked” is actually a part of the text it would reveal the age of the young man. It would reveal that the young man was not yet “Bar Mitzah” age. Rabbi Zira defines “naked” as one who is without religious duties to his credit, i.e. below Bar Mitzvah age. Cf. b. Shab. 14a

[36] Philo. (1993). The Works of Philo Complete and Unabridged (New Updated ed.). (C. Yonge, Trans.) Hendrickson Publishers Inc. p. 286

[37] This is not an oversimplification. I have only tried to simplify my comments on these passages due to constraints of space and time.

[38] Midrash Rabbah Numbers IV:8

[39] Ibid. Cf. Ps. LXIX, 32.

[40] Midrash Rabbah Numbers IV:8

^[41]Neusner, J. (1988). The Mishnah : A new translation (318). New Haven, CT: Yale University Press.

[42] Midrash Rabbah  Numbers IV:8

[43] We are perfectly aware that there is some rabbinic debate over Shem’s order of birth. Likewise, we are aware that the book of Genesis tells us that Japheth was “older” than Shem was.  Cf. Gen. 10:21 However, the Hebrew word גָּדוֹל that is translated “elder” need not be translated as “elder.” It might be translated “bigger.”  Likewise, Rashi suggest that the text is ambiguous, and it is possible to read the teat as saying the Shem was the “elder” brother of Japheth.  Nevertheless, there is a rabbinic view that Shem was the oldest of the three sons of Noach. (See Rashi Gen 10:21)

[44] The Priest of  Shalam (Peace - Jerusalem).

[45] See also Maggid in the Passover Hagaddah. Rabbi Angel, M. (1988). A Sephardic Passover Haggadah, with translation and commentary. Hoboken: KTAV Publishing House. p. 27

[46] My rendition of Gen 10:21

[47] b. Makk 23b

[48] The tents of Shem (Gen. 26-27) are taken to denote schools for the study of law and traditional lore. Cf. Rashi and Pseudo-Jonathan (Targum) a.l., and Gen. XIV, 18, See also Genesis Rabbah LVI:11

[49] Cf. Gen 35:23

[50] t. Sukkah 4:3

[51] The identity of Menaḥem, the former Av Bet Din and counterpart to Hillel, is contested by several Scholars. The Encyclopedia Judaica identifies him as Menaḥem the Essene. Cf. Thomson Gale. (n.d.). Encyclopedia Judaica, (2 ed., Vol. 14). (F. Skolnik, Ed.) 2007: Keter Publishing House Ltd. p. 25

[52] Falk, H. (2003). Jesus the Pharisee, A new Look at the Jewishness of Jesus, . Wipf and Stock Publishers. p.39ff

[53] Neusner, J. (1988). The Mishnah: A new translation. New Haven, CT: Yale University Press. p. 330

[54] Heb. Pairs

[55] This is my phrase. By the “Gentile Question”, I posit that the Rabbis struggled with how to bring the Gentile to Torah.

[56] Here I would conjecture that Yeshua was taught in the School of Hillel, and that his master taught him to have this predilection for bringing about a “Universal Judaism” as Jacob Neusner says.

[57] Harvey Falk suggests that Hillel was sympathetic with the Essene community because Menaḥem the Essene was a part of his Bet Din. We know that the Essenes were a secretive community. This may account for the great deal of secrecy surrounding Yeshua’s teacher and the mission he (Yeshua) embraced.

[58] This term refers primarily not to what is forbidden by ordinance (Torah) but to violation of tradition or common recognition of what is seemly or proper. Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches Wr̲terbuch zu den Schriften des Neuen Testaments und der frhchristlichen [sic] Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker." (3rd ed.) (24). Chicago: University of Chicago Press.

[59] Falk, H. (2003). Jesus the Pharisee, A new Look at the Jewishness of Jesus, . Wipf and Stock Publishers. p. 56

[60] Cf. m. Abot 1:12

[61] “Eden” means “pleasure;” therefore, we could translate Gan Eden as the “Garden of Pleasure.”

[62] “Do the same things to them” requires the master to respect with reverential awe the bondservants he is to mentor. Furthermore, we can see that the master is called upon to demonstrate integrity, dedication to G-d and goodwill. These qualities are to be expressed towards the bondservant as if the master had the Master in his household as a bondservant.

[63] The bondservant is in the house of the Goel for the sake of leaning from a master the things the servant needs in order to live a life pleasing to G-d. This system only works when both the bondservant and the master conduct themselves in a manner according to the Oral Torah.

[64] To have intimate knowledge that the Master above is watching all his talmidim below.

[65] Midda kneged midda (measure for measure), also applies here where the master must be patient with the bondservant. While threats may seem like the correct approach, these attempts to control by coercion never work. The key thought here is also that the masters are being watched by the master.

[66] We must realize that in Messiah, and in G-d there is no partiality. Therefore, masters should not think that because they are the “master” over bondservants that they are the “favoured” of G-d.

[67] Hakham Shaul has followed the structure of Shemot and the directions of the Mishkan’s (Tabernacle) construction. G-d’s instruction begins in the Kodesh Kodeshim (Holy of Holies) and “finally” moves to the outer courtyards. The beginning of Ephesians starts with the closest proximity to the “heavenlies” and progresses to the way things are “walked out” (halakhah) in everyday life. These lessons are addressed by the Moreh and the corresponding officers. Interestingly enough, the translation allegorically suggests that garments of the Jewish men i.e., tallits and T’fillin. With a possible reference to the tallit as a “little Mishkan” (tent) we see that connection that Hakham Shaul is trying to make.

[68] Eνδυναμόω – endunamoo is paralleled by the Hebrew לָבֵשׁ (lābēš) to be clothed or dressed. Therefore, we have opted to translate the sentence, as it would have appeared in its Mishnaic Hebrew original. Likewise, we note that the allegory suggests the apparel of Jewish men, i.e., tallits and T’fillin. Being wrapped in the tallit and T’fillin is a symbol of G-d’s power and might.

[69] See note above. ἐνδυναμόω – endunamou could be translated “be empowered.” If we follow this translation, we need to extend the thought to capture the true nuance of the word, by saying “be empowered with virtuous power.” It would appear that Hakham Shaul is using the power of allegory to teach us that there is virtuous power associated with the way we dress. Be “dressed” is the L-rd carrying the connotations that being dressed in the tallit and the T’filln.

[70] κράτος – kratos is the power of dominion.  Κράτος as a word associated with power seems be in concert with two other words, ἀρχή – arche, meaning the chief or principle power, ἐξουσία – exousia, meaning authority. The difficulty with these Greek words is that they do not directly translate into Hebrew.  

[71] Based on contextual hermeneutics ἰσχύς – ischus seems to be associated with the power of “warfare” and “Adonai Tzabot.” What stands out in this concept and the context of the present pericope is that it is the L-rd that is associated with “Adonai Tzabot.” In other words, we would seem to expect the title Elohim (G-d) rather than the L-rd because Elohim is associated with justice. Even here, where we have the Moreh working in concert with the Chazan, who represents justice we do not have the title Elohim used. Therefore, we determine that Hakham Shaul is demonstrating the true diffusion and balance of power. The Moreh in this case balances the Chazan’s justice into the more merciful aspect of the office and officer. What is also evident in Hakham Shaul’s presentation of the officers of the Esnoga (congregation) is that each officer labour is to produce the opposite of his character. As we face the tree of Messiah’s lights, we see the right side as given to chesed and the left side as justice. However, when we look down on these powers from the heavens, we see that the right side is given to justice and the left side demonstrates chesed. Consequently, we understand that the heavenly perspective of these officers shows their maturity and connection to the upper realms of their office. “Adonai Tzabot” is the compassionate power that is an affront to the negativity. Through the power of “Adonai Tzabot” warfare is waged and the resultant force is compassion which defeats the despotic negative power.

[72] Eνδύω – enduo, meaning “to draw on” like ἐνδυναμόω – endunamoo is rooted in Hebrew לָבֵשׁ (lābēš) to be clothed or dressed. The meaning or allusion is to draw down the power that is above. In each case, with exception to the officers in the middle column, “draw” down the power from above incorporates the balanced power of the right or left side. Those sefirot in the middle column, which we see as “balanced” draw their balance from the power above. Eνδύω – enduo, to sink into (clothing) further shows that the officer’s power is derived from above.

[73] The Armour of G-d – Scholars generally look at the Roman soldier as a model for the “Armour of G-d.” This absolute nonsense! How can we look at a Roman soldier as “G-d?” This approach is Hellenistic paganism. Isa 59, below shows the “Armour of G-d.”

Isa. 59:14-19 Justice is turned back, and righteousness stands far away; For truth has stumbled in the street, And uprightness cannot enter. Yes, truth is lacking; And he who turns aside from evil makes himself a prey. Now the LORD saw, And it was displeasing in His sight that there was no justice. And He saw that there was no man, And was astonished that there was no one to intercede; Then His own arm brought salvation to Him, And His righteousness upheld Him. He put on righteousness like a breastplate, And a helmet of salvation on His head; And He put on garments of vengeance for clothing And wrapped Himself with zeal as a mantle (tallit). According to their deeds, so He will repay, Wrath to His adversaries, recompense to His enemies; To the coastlands He will make recompense. So, they will fear the name of the LORD from the west And His glory from the rising of the sun, For He will come like a rushing stream Which the wind (Ruach) – breath or sprit of the LORD drives.

The Davidic Midrash of Psalm 7 shows the anger of G-d focused on the wicked.

Ps. 7:11-13 God judges the righteous/generous, and God is angry with the wicked every day. If he does not repent, He (God) will whet his sword; He has bent His bow, and made it ready. He has also prepared for him the instruments of death; He ordains his arrows against the persecutors.

Ps. 91:4 He (God) will cover you with His pinions, And under His wings you may seek refuge; His faithfulness is a shield and buckler.

[74] The English vocabulary does not have a comparable word to describe Greek μεθοδείας from μεθοδεία – methodeia, which is founded in the Hebrew word רָגַל – ragal, meaning “to go about as a calumniator.”

[75] The meaning of the Greek διάβολος – diabolos, does not mean “Satan” in the Christian sense. The better explanation is those spirits that are most commonly involved in the sense of complaint and especially calumniation. The reference here to “spirits” is that of the shedim (demons) rather than the “devil” of Christian myth. We should note that by use of “shade – demon,” Hakham Shaul is NOT referring to the Yetser HaRa. The Yetser HaRa is the natural G-d given balance needed for human survival. The reference to “shedim – demons” teaches us that the person, who believes that the body is the purpose for living, will be bound by a shade – demon to live in that manner. We state that the Torah Scholar is never controlled or possessed by the shedim – demons. Throughout the Nazarean Codicil we see that different persons are under the control and influence of shedim, “demon possessed.” Therefore, we see the graciousness and generosity of the Master as a healing agent for those bound by the shedim – demons giving them uncompelled and free movement of the will. If the Master gives uncompelled and free movement of the will, we can logically deduce (through Severah) that shedim compel, bind and dominate the will or soul of a person. On a deeper level Gaston says… Early Judaism held that God ruled over Israel directly, his rule over the Gentile nations was indirect and impersonal, through an agent something like a Persian satrap, if one will. The most common way of imagining these agents is in terms of the “angels of the nations.” A more Hellenistic way of putting the matter is to say that God’s rule, especially over nature, is administered by the “elements of the world,” that is, earth, water, air, and fire, or by the gods, especially the national gods. All of these are to be found in Paul along with much more general language concerning “the powers.” If in principle, the rule of the angels or elements or gods was intended to be benevolent, for most people of this period it was experienced as oppressive. None of this is stated explicitly by Hakham Shaul, but the basic pattern must be presupposed as part of the first century worldview. Cf. Gaston, L. (1987). Paul and the Torah. Vancouver: University of British Columbia Press. p. 9 (Bolding and underlining are my emphasis)

[76] The allegory and metaphor is that of armed conflict between two parties. Philo aptly illustrates this “wrestling match.” Alleg. Interp. III 190 -191 But, nevertheless, though pleasure appears to trip up and to deceive the good man, it will in reality be tripped up itself by that experienced wrestler, Jacob; and that, too, not in the wrestling of the body, but in that struggle which the soul carries on against the dispositions which are antagonistic to it, and which attack it through the agency of the passions and vices; and it will not let go the heel of its antagonist, passion, before it surrenders, and confesses that it has been twice tripped up and defeated, both in the matter of the birthright, and also in that of the blessing. For “rightly,” says Esau, “is his name called Jacob, for now has he supplanted me for the second time; the first time he took away my birthright, and now he has taken away my blessing” (Gen 27:36).  But the bad man thinks the things of the body the more important, while the good man assigns the preference to the things of the soul, which are in truth and reality the more important and the first, not, indeed, in point of time, but in power and dignity, as is a ruler in a city. But the mistress of the concrete being is the soul. Philo, o. A., & Yonge, C. D. (1996, c1993). The works of Philo: Complete and unabridged. Peabody: Hendrickson. p 72. What Hakham Shaul has clearly pointed to is in agreement with Philo. Ya’aqob wrestled until dawn, and has earned the title “wrestler.” Therefore, the B’ne Yisrael are “Sons” of the wrestler who are also engaged in this wrestling match.

[77] Not “wrestling against flesh and blood” shows that humanity is locked in a war of virtue. This virtue is taught and modelled by the Seven men of the Esnoga.

[78] Greek ἀλλὰ (but) is adversative showing struggle.

[79] Three specific “powers” are referenced in this pericope, ἀρχή – arche, principalities, ἐξουσία – exousia, authorities and κοσμοκράτωρ – kosmokrator cosmic rulers. This specific trio is not mentioned anywhere else together as Hakham Shaul has in this verse in the Nazarean Codicil. However, ἀρχή – arche, is frequently mentioned with ἐξουσία – exousia, authorities. Aρχάς from ἀρχή – arche in terms of person or personality, ἀρχή – arche refers the “leader, pioneer or originator” or that which is principle in rank. With reference to the “Seven Officers,” this is Chesed. Here we are only making analogy, and reference to positional status, not a word for word translation. On the higher plane we can see that this is, a reference to the interaction between the Chief Hakham endowed with Chochmah and the Will of Messiah. Philo in his discussion on the Allegory of Creation uses ἀρχή – arche as a reference to the “origin of creation.” Cf. Philo. (1993). The Works of Philo, Complete and Unabridged in one volume. (N. U. Edition, Ed., & C. Yonge, Trans.) Peabody, MA: Hendrickson Publishers. p.8. In this way the seminal Will of Messiah, Chochmah received by the Hakham and Chesed stimulate the Esnoga forward and upward. Both the Chief of the Bet Din and the Principle officer of the Esnoga connect the Esnoga with the formative power of the Torah and its wisdom. The Torah/Oral is the infrastructure of the whole universe. Therefore, ἀρχή – arche is the basis of the structured universe. The Chief Hakham gives formative wisdom, which aligns the Bet Din with the decisive infrastructure of the universe through the Oral Torah. In similar manner, the Chief officer/Chesed injects the wisdom of the Bet Din into the Seven Officers and the Congregation of the Esnoga. This injection establishes a structured atmosphere, i.e., Oral Torah for the Esnoga. Eξουσίας from ἐξουσία – exousia, authorities. Eξουσία – exousia, is the power of judicial decision and deliberation, the power and rule of government i.e., the Bet Din. Eξουσία – exousia, also denotes the power of freedom, the unlimited possibility of action. While ἀρχή – arche, is related to the “Will of Messiah,” ἐξουσία – exousia, represents the office of the Chief Hakham that connects with that infinite source. In 1 Corinthians Hakham Shaul uses ἐξουσία – exousia, as the “symbol of authority” over the woman’s head. In this sense ἐξουσία – exousia, shows the infinity of masculine potential. (1 Co. 11:10 Therefore the woman ought to have a symbol of authority on her head,). Eξουσία – exousia, possesses authority, jurisdiction, is a symbol of authority, ruler, in control has power, has supernatural power and wisdom and the right to judge. Kοσμοκράτωρ – kosmokrator, the rulers of the heavenly spheres. In the negative sense, the rulers of the heavenly spheres are as our present case has it, rulers of the cosmos, ruling the present age of darkness showing that the Gentile is under the influence of the heavenly spheres.

[80] Eξουσία – exousia from ἔξεστι – exesti the freedom to act. The negative connotations of ἐξουσία – exousia show a licence for action, meaning that we may have given licence for negative authority in our lives.

[81] Hakham Shaul’s inclusion and phrase “we” shows that as he brings the Mesorah to the Gentiles that he, along with the Gentiles coming to conversion must contend with the heavenly spheres. These “spheres” are not necessarily the negative forces of the fallen angels. The difficulty with bringing the Gentile to the Torah is that the Spheres are “legalistic.” The Spheres govern the world by strict justice. As such, Hakham Shaul has a great problem in bringing Gentiles into the Esnoga as converts because of the demand by the Spheres for strict justice. Furthermore, his war of contention in bringing the Gentile to Torah observance is contended by the angelic rivalry and rage. See below 

[82] The “present age” of darkness is omitted in some sources. While there may be justifiable cause to omit the seeming insertion, the phrase bears positive illumination on the text. In the present age, we live in a state that may be equated to darkness when compared to the “age to come,” Olam HaBa (the eternal, infinite coming age).

[83] These “Spheres” are discussed by Hakham Yehudah  (Jude) in 1:13, They are waterless clouds carried by the fall winds; fruitless trees, twice dead, and uprooted; storm driven (wild) waves of the sea, foaming without water to their own shame; wandering spheres (stars) for who the deepest darkness is reserved for (their) eternity. In view of our understanding of the angelic rivalry (those opposed to creation of humanity because they will have Chesed – acts of righteousness and at the same time have a measure of wickedness in their lives) and the angelic rage which is focused on the B’ne Yisrael as the recipients of the Torah Oral/Written.

[84] The previous day of the Omer recounted the cosmic opposites to the Seven Men of the Esnoga. The present day of the Omer teaches how to withstand those forces and to look at the Seven Men of the Esnoga as though they were clothed with the virtues of G-d.

[85] “Be clothed” with the virtues of G-d

[86] Please refer to Iyar 29, the 44^th day of the Omer.

[87] This phrase is synonymous with the phrase “evil age” used in the previous pericope, i.e., Iyar 29, the 44^th day of the Omer.

[88] This translation is consistent with a true Remes translation.

[89] Here we see that Hakham Shaul is teaching us that the “Breastplate of Righteousness/Generosity” belongs to the Priesthood of the Firstborn, i.e., those of the Master/Messiah’s house

[90] Allegorically “feet” here is a reference to hakahah.

[91] Eτοιμασία – hetoimasia, prepared, ordered, ability, resolution or ready. Meaning that the feel (allegorically speaking) are prepared to keep the restorative Mesorah. כּוּן – kûn  A primitive root; properly to be erect (that is, stand perpendicular – upright);. hence (causatively) to set up, in a great variety of applications, whether literal (establish, fix, prepare, apply), or figurative (appoint, render sure, proper or prosperous): - certain (-ty), confirm, direct, faithfulness, fashion, fasten, firm, be fitted, be fixed, frame, be meet, ordain, order, perfect, (make) preparation, prepare (self), provide, make provision, (be, make) ready, right, set (aright, fast, forth), be stable, (e-) stablish, stand, tarry, X very deed.

[92] εἰρήνη – eirene of the possibly Hebrew synonyms there are two distinct possibilities. The first referring to halakhah, (H1980) and the second being Shalom (H7965) meaning wholeness, restoration etc. 

[93] περικεφαλαία – perikephalaia head-covering, generally translated “helmet” is only used twice in the Nazarean Codicil. It is used once here in Ephesians and once in 1 Thes 5:8

[94] The head covered with a קוֹבַע, (koba) which is NOT a “helmet.” It can be referred to as a head-covering of “salvation.” 1 Thes 5:8 refers to this as a “helmet,” literally a head-covering of the “hope of salvation.” Therefore, we have translated “head-covering of atonement.” Because קוֹבַע, (koba) as used in the Tanakh is a turban (cf. TWOT 1993) or head-covering we cannot translate as a “helmet.” While the terminology is allegoric, we do not accept the image of a Roman soldier as a means of perceiving G-d! However, the parallel between Ephesians and Yesha’yahu 59:17 stands as a positive image of G-d as the Captain of the hosts. From this phraseology, we see that Jewish men of the first century wore a “kippah.” The kippah in the first century reflected the return of the priestly office to the “First-born.” There is no “salvation” (atonement) apart from the gift of G-d, i.e., the Torah. The English Standard Version of Ephesians 2:8-10 says that “salvation” (being made whole)^[94] is a “gift of G-d” and not of “works,” therefore, we need some clarity as to what “works” are being discussed. The proper way to understand the phrase “works” in the present context is, as we have translated the phrase “human attempts to please God.” If we accept that, no human works devoid of the Torah can please G-d we have a perfect understanding of Hakham Shaul’s intention. In other words, when we hermeneutically understand these words aright, we understand that we must join G-d’s gift of the Torah with the idea of “being made whole” (salvation). Works that men contrive or imagine apart from the Torah can NEVER produce “salvation,” bring a man to “spiritual wholeness” or bring us into connection with G-d. Strong’s G4982, “save,” “make whole,” “heal,” “be whole,” and translated miscellaneously three times. Strong, J. (1996). The exhaustive concordance of the Bible: Showing every word of the text of the common English version of the canonical books, and every occurrence of each word in regular order. Ontario: Woodside Bible Fellowship. G4982

[95] Romans 13:3-4 For the Rulers of the Synagogue are not a terror to good works (acts of righteousness/generosity), but to those who do evil. Do you want to (be) irreverent to the authority (of the Bet Din)? Do what is beneficial, and you will have praise from the same. For he, the Chazan is God's servant to you for what is beneficial. But if you do that which is unprofitable, be afraid; for he (the Chazan) does not bear the circumcision knife (μάχαιρα – Machaira) in vain; for he is God's minister (Deputy of the Bet Din), avenger to execute wrath on him who practices evil. Here when everything is contextualized, we can understand the meaning of these verses. The Jewish authorities hold in their power the ability to allow or prohibit circumcision, acceptance of gentile conversion. Interestingly enough the Greek μάχαιραν holds the idea of some sort of contention. This is not always the case with the μάχαιραν, however in our present case the μάχαιραν is the judgment for or against conversion. The servant who holds the circumcision knife is the final word on ritual circumcision and conversion.

[96] Πνεῦμα – pneuma is a reference to the “Word of G-d” i.e. the Orally Breathed Torah.

[97] We are often in the habit of saying the Oral Torah and the Written Torah. This verse reflects that same use in the first century. 

[98] While there is nothing wrong with making request for personal needs, the Jewish people pray collectively. Just as the master taught his talmidim to pray collectively, so are we to pray. “Our Father.” Therefore, all prayers when being offered, even for personal needs should be prayed in the collective.

[99] TDNT 3.619

[100] As noted above we see that “supplication” is not personal or independent of the whole body of Messiah, i.e. the Jewish people.

[101] Hakham Shaul now makes a personal request.

[102] פִי בְּפִתְחִי – we have an overwhelming similarity between the words of Hakham Shaul and Patach Eliyahu. These words sublimely incorporate the ideas (of Adam Kadmon) which is the key thought behind Patach Eliyahu. The Hebrew word for "opened" used is "patach", which implies a bilateral “opening:” Patach is an opening to elevate oneself through the incredible expanses on the heavens that lie beyond the confines of this telluric sphere, to stand in the presence of the Holy One blessed be He. It is also an “Opening” to bring the heavenly light of Ein Sof down into our dark and unconscious world by revealing the exalted teachings of the Supernal Heavenly Torah. Elijah opened the "faucets" of the spiritual dimension to bring down Torah that had never been revealed before. (Rabbi Avraham Galanti, commentary on Introduction to the Zohar 1:1). Hakham Shaul would have been consciously aware of this idea. Therefore, the So’od meaning of patach Eliyahu must have been known in the first century. We are not suggesting that “Patach Eliyahu” as we read in our Siddur is exactly what was known, However, there must have been some similitude of this thought/prayer in the first century.  

[103] Hakham Shaul is speaking boldly (speaking freely) is juxtaposed with being imprisoned.

[104] See Nisan 30 day 15 of the Omer

[105] The allegorical “meaning of the secret of the Mesorah is “Messiah” (Adam Kadmon) the goal of the Oral Torah. We should also note that Hakham Shaul has been in the process of systematically revealing the “Secret (So’od) of Messiah (the Mesorah) through his quasi-mystical letter of “Ephesians.” We can also say that the allegorical meaning of the “mystery of the Mesorah” refers to the Seven Men of the Congregation who are the congregation’s attachment to the higher realms. Chesed [Loving-kindness], the Masoret. Gevurah [Might, severity], the Chazzan. Tiferet [Harmony], the Darshan. Netzach [Victory] the 1^st Parnas and Hod [Glory] the 2^nd Parnas. Yesod [Foundation, bonding], the 3^rd Parnas, the sign of the Holy Covenant [the circumcision]. Malchut [Kingship], the Moreh. In Patach Eliyahu these seven characteristics are detailed as the “body” of Adam Kadmon” the archetypical man i.e., Messiah.

[106] Speaking “freely as I ought to speak” carries the connotation of finding a receptive ear. However, this is not just someone who will listen. This refers to someone who wants to learn and has the capacity for learning the deeper meanings of the Oral Torah/Mesorah.

[107] Hakham Shaul’s wants his readers to “know,” be intimately acquainted with his teachings on the Mesorah. “Tychicus, a beloved brother and faithfully obedient servant in the Lord (God),”

[108] We see from these words that “Tychicus, a beloved brother and faithfully obedient servant” is perfectly versed in the Mesorah and capable of expounding all levels to the “Ephesian” congregation. Or we might say that “Tychicus, a beloved brother and faithfully obedient servant” will systematically organize the Esnoga among the Ephesians. This is very much in line with the “ordered Mishnah.”

[109] שְׁלַחְתִּיהוּ – sent – apostle, sent as an emissary on Hakham Shaul’s behalf.