Esnoga Bet Emunah

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Iyar 3, 5767 – April 20/21, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, April 20, 2007 – Candles at: 7:45 PM Friday, April 20, 2007 – Candles at: 5:09 PM

Saturday, April 21, 2007 – Havdalah 8:41 PM Saturday, April 21, 2007 – Havdalah 6:01 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday April 20, 2007 – Light Candles at 7:54 PM Friday, April 20, 2007 – Candles at: 6:50 PM

Saturday, April 21, 2007 – Havdalah 8:51 PM Saturday, April 21, 2007 – Havdalah 7:39 PM

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

Counting of the Omer: Friday Night Omer day 18 – Saturday night Omer day 19

Yom HaZikaron – Day of Remembrance – Iyar 4 – Evening April 21 – Evening April 22

Yom Ha'Atzmaut - Israel’s Independence Day – Iyar 5 – Evening April 22 – Evening April 23

Shabbat	Torah Reading:	Weekday Torah Reading:
אֲשֶׁר יִשְׁחַט
“Asher Yishchat”	Reader 1 – Vayikra 17:1-3	Reader 1 – Vayikra 18:1-3
“Who slaughters”	Reader 2 – Vayikra 17:3-5	Reader 2 – Vayikra 18:3-5
“que degollare”	Reader 3 – Vayikra 17:5-7	Reader 3 – Vayikra 18:1-5
Vayikra (Lev.) 17:1-16	Reader 4 – Vayikra 17:7-9
Ashlamatah: Isaiah 66:1-2, 5-12	Reader 5 – Vayikra 17:9-11
	Reader 6 – Vayikra 17:11-13	Reader 1 – Vayikra 18:6-8
Psalms 81	Reader 7 – Vayikra 17:13-15	Reader 2 – Vayikra 18:9-11
Pirke Abot 6:1	Maftir – Vayikra 17:14-16	Reader 3 – Vayikra 18:6-11
N.C.: Matityahu 15:21-28	Isaiah 66:1-2, 5-12

Roll of Honor:

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

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

Rashi & Targum Pseudo Jonathan for:

Vayikra (Lev.) 17:1-16

RASHI	TARGUM PSEUDO JONATHAN
1 ¶ Adonai spoke to Moshe, saying:	1 And the Lord spoke with Mosheh, saying:
2 Speak to Aharon and to his sons and to all B’ne Yisrael and say to them; this is the edict that Adonai commanded, saying:	2 Speak with Aharon and with his sons, and with the sons of Israel, and tell them: This is the word which the Lord has commanded, saying:
3 Each and every person of the House of Israel who will slaughter an ox, lamb, or goat within the encampment or who will slaughter [it] beyond the encampment.	3 A man of the house of Israel, young or old, who will kill as a sacrifice a bullock, or lamb, or goat in the camp, or who kills it without the camp,
4 And to the entrance of the Tent of Meeting he did not bring it so that it may be brought as an offering to Adonai, before the Tabernacle of Adonai; it will be considered for that person as blood, he has spilled blood, and that person will be cut off from among his people.	4 and brings it not to the door of the tabernacle of ordinance to offer it an oblation before the Lord, before the tabernacle of the Lord, the blood of slaughter will be reckoned to that man, and it will be to him as if he had shed innocent blood, and that man will be destroyed from his people.
5 So that B’ne Yisrael will bring their sacrifices that they [would] slaughter on the field, and [instead] they will bring them to Adonai to the entrance of the Tent of Meeting, to the Kohen, and slaughter them as peace-offerings to Adonai.	5 In order that the sons of Israel may bring their sacrifices which they have [heretofore] killed on the face of the field, they may [henceforth] bring them before the Lord, at the door of the tabernacle of ordinance, unto the priest, and sacrifice their consecrated victims before the Lord.
6 The Kohen will sprinkle the blood on the altar of Adonai at the entrance of the Tent of Meeting and burn the fat as a pleasing fragrance to Adonai.	6 And the priest will sprinkle the blood upon the altar of the Lord, at the door of the tabernacle of ordinance, and burn the fat, to be received with acceptance before the Lord.
7 They will no longer slaughter their sacrifices to the demons after which they go astray. This will be an everlasting statute for them, for their descendants.	7 Neither will they offer any more their sacrifices unto idols which are like unto demons, after which they have wandered. This will be an everlasting statute to them, unto their generations.
8 To them you will say: each and every person of the House of Israel and from the proselyte who will reside among them, who will bring a burnt-offering or sacrifice,	8 And you will tell them: A man, whether young or old, of the house of Israel, or of the strangers who sojourn among you, who will sacrifice a burnt offering, or consecrated oblation,
9 and to the entrance of the Tent of Meeting he does not bring it, that it be offered to Adonai; that person will be cut off from his people.	9 and bring it not to the door of the tabernacle of ordinance, to be made an oblation before the Lord, that man will be destroyed from his people.
10 Each and every person of the House of Israel and from the proselyte who resides among them who will eat any blood; I will direct my anger on the soul of him who eats the blood and I will cut it off from among its people.	10 A man also, whether young or old, of the house of the family of Israel, or of the strangers who sojourn, in dwelling among them, who will eat any blood, I will cause employment to turn away (or cease) from that man who eats any blood, and will destroy him from among his people.
11 For [the] soul of the body is in the blood and I have given it to you [to be placed] on the altar to achieve atonement for your souls, for it is the blood that will achieve atonement for the soul.	11 Because the subsistence of the life of all flesh is in the blood, and I have given it to you for a decree, that you will bring the blood of the victim unto the altar to make atonement for the blood of your lives, because the blood of the victim is to atone for the guilt of the soul.
12 Therefore, I have said to B’ne Yisrael: "Every soul among you will not eat blood. The proselyte residing among you will not eat blood."	12 Therefore have I said to the sons of Israel, Beware lest any man among you eat the blood. Neither will the strangers who sojourn by dwelling among you eat the blood.
13 Each and every person of the House of Israel and from the proselyte residing among them who will ensnare [the catch] any wild animal or fowl that is permitted to be eaten, he will spill its blood and cover it with earth.	13 And any man, whether young or old, of the house of the stock of Israel, or of the sojourners who sojourn by dwelling among you, who hunts venison of beast or fowl proper to be eaten, will pour out its blood when it is killed; and if what he has killed be not destroyed (or strangled?), let [the blood] be covered with dust.
14 For [as to] the life of all flesh, its blood is its life, and I have said to B’ne Yisrael: "The blood of any flesh, you should not eat, for, the life of all flesh is its blood. Whoever eats of it, will be cut off."	14 Because the subsistence of the life of all flesh is its blood; it is its life; and I have told the sons of Israel, You will not eat the blood of any flesh; for the subsistence of the life of all flesh is its blood: whosoever among you eats it will be destroyed.
15 Anybody that will eat an improperly slaughtered animal or an animal with a fatal defect among the native-born and the proselyte, will wash his clothing and bathe in water and is impure until the evening, and [then] becomes purified.	15 And any man who will eat flesh which has been thrown away on account of having been strangled (or corrupted), or the flesh of that which has been torn, (any man,) whether native or sojourner, will wash his clothes, and bathe in forty seahs of water, and be unclean until evening when he will be clean;
16 If he does not wash [his clothes] and does not bathe his flesh, he bears [the burden of] his iniquity.	16 but if he be perverse and will not wash, nor bathe his flesh, he will bear his transgression. [JERUSALEM. And if he will not cleanse nor purify his flesh, he will bear his transgression.]

Midrash Tanhuma (Lev.) 17:1-16

6.14 Leviticus 17: 1ff., Part I

(Lev. 17:1 & 3:) THEN THE LORD SPOKE UNTO MOSES, SAYING. ... IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB, OR A GOAT IN THE CAMP. The Holy Spirit proclaims (in Mal. 1:11): FROM THE RISING OF THE SUN TO ITS SETTING [MY NAME SHALL BE GREAT AMONG THE GENTILES AND IN EVERY PLACE INCENSE IS OFFERED TO MY NAME, EVEN A PURE OBLATION]. From the time that the sun rises until it sets, the praise of the Holy One never ceases from its mouth, as stated (in Ps. 113:3): FROM THE RISING OF THE SUN TO ITS SETTING, THE NAME OF THE LORD IS PRAISED. And you find it so when Joshua waged war with Gibeon. What is written there (in Josh. 10:12)? THEN JOSHUA SPOKE TO THE LORD ... : O SUN, BE QUIET (dom) AT GIBEON. <When> Joshua wanted to silence the sun, he did not say to it: “O Sun, stand still (‘amod) at Gibeon,” but BE QUIET (dom). Why did he say; BE QUIET? Because every hour that it is traveling, it is praising the Holy One; and as long as it praises <the Holy One>, it has the power to travel <its course>. Joshua therefore told it to be silent, as stated (ibid.): O SUN, BE QUIET AT GIBEON. The sun said to Joshua: Is someone younger saying, BE QUIET, to someone older? I was created on the fourth <day>, while human beings were created on the sixth; so are you saying, BE QUIET, to me? Joshua said to <the sun>: When a young free person has an elderly slave, does he not say to him: Be silent? In the case of our father Abraham, the Holy One delivered (rt.: PNH) heaven and earth to him, as stated (in Gen. 14:19): THEN HE BLESSED HIM, AND SAID: BLESSED BE ABRAM OF GOD MOST HIGH, ACQUIRER (rt.: PNH) OF HEAVEN AND EARTH. And not only that, but you bowed down to Joseph, as stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. [So would you speak against me?] Ergo (in Josh. 10:12): O SUN, BE QUIET AT GIBEON, The sun said to Joshua: And so are you decreeing over me that I am to be quiet? He said to it: Yes. It said to him: Then who will speak the praise of the Holy One? You be quiet, and I will speak the praise of the Holy One, as stated (in Josh. 10:12): THEN (az) JOSHUA SPOKE TO THE LORD. Now az can only be a hymn, since it is stated (in Exod. 15:1): MOSES SANG THEN (az) (Mal 1:11): AND IN EVERY PLACE INCENSE IS OFFERED TO MY NAME, <EVEN A PURE OBLATION>. R. Ammi asked R. Samuel bar Nahman: Is it correct that IN EVERY PLACE INCENSE IS OFFERED TO MY NAME? The Torah warns (in Deut. 12:13-14): TAKE HEED THAT YOU DO NOT OFFER UP YOUR BURNT OFFERINGS IN ANY PLACE THAT YOU SEE, BUT ONLY IN THE PLACE THAT <THE LORD> WILL CHOOSE. ... So also it says (in Lev. 17:3-4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB, OR A GOAT IN THE CAMP ... , AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING..., <BLOOD GUILT SHALL BE IMPUTED TO THAT PERSON>. But <there seems to be a contradiction when> the prophet says (in Mal. 1:11): AND IN EVERY PLACE INCENSE (muqtar) IS OFFERED TO MY NAME, <EVEN A PURE OBLATION>. R. Samuel bar Nahman said to him (i.e., to R. Ammi): What is A PURE OBLATION (minhah) which is burned (muqtar) IN EVERY PLACE and offered to the name of the Holy One? This is the prayer of the afternoon service (minhah). INCENSE (muqtar) can only be the prayer of the afternoon service (minhah), since it is stated (in Ps. 141:2): LET MY PRAYER BE SET FORTH AS THE INCENSE BEFORE YOU. ... [It also says] (in I Kings 18:36): AND IT CAME TO PASS AT THE TIME OF THE OFFERING OF THE OBLATION (minhah), <THE PROPHET> ELIJAH DREW NEAR <AND SAID>...

6.15 Leviticus 17:lff., Part II

[Another interpretation (of Lev. 17:3): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL This text is related (to Ps. 51:20-21 [18-19]): MAKE ZION PROSPER IN YOUR GOOD PLEASURE; REBUILD THE WALLS OF JERUSALEM. THEN YOU SHALL DELIGHT IN SACRIFICES OF RIGHTEOUSNESS/GENEROSTY, BURNT OFFERINGS, AND WHOLE OFFERINGS. ... To what is the matter comparable? To a rich and noble bachelor, who has no wife. His house was not <really> a house. Why? When the tenants came, he said to them: Go to the store. Why? Because he had neither house nor wife. He took a wife. He said to them: Whatever you bring me, from now on bring them up to the house. Thus all the days before Moses erected the tent of meeting, they offered sacrifices {from} [in] any place, as stated (in Exod. 24:5): THEN HE SENT YOUTHS OF THE CHILDREN OF ISRAEL, AND THEY OFFERED BURNT OFFERINGS. ... And so it says (in Exod. 8:23): LET US GO A DISTANCE OF THREE DAYS INTO THE WILDERNESS AND SACRIFICE TO THE LORD OUR GOD. When the Tabernacle was raised, the [Holy One] said to Moses: From now on you are only permitted to offer sacrifice in the Tent of Meeting; and there they offered up the {gifts} [gift] to the Holy One. It is so stated (in Deut. 12:13-14): TAKE HEED THAT YOU DO NOT OFFER UP YOUR BURNT OFFERINGS [IN ANY PLACE THAT YOU SEE], BUT ONLY IN THE PLACE THAT THE LORD WILL CHOOSE [WITHIN ONE OF YOUR TRIBES. THERE SHALL YOU OFFER UP YOUR BURNT OFFERINGS]. And where did the Holy One choose? Jerusalem, as stated (in Ps. 132:13): FOR THE LORD HAS CHOSEN ZION; [HE HAS DESIRED IT FOR HIS DWELLING]. Moses therefore warns Israel, saying (in Lev. 17:3-4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL <SLAUGHTERS AN OX, A LAMB, OR A GOAT IN THE CAMP> ... , AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING TO OFFER IT AS A SACRIFICE …, <BLOODGUILT SHALL BE IMPUTED TO THAT PERSON>.

6.16 Leviticus 17:lff., Part Ill

[(Lev. 17:2:) THIS IS THE THING.] The Holy One foresaw that the Temple was going to be destroyed; so the Holy One said: As long as the Temple exists, you shall sacrifice within it, <and> there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you. Thus it is stated (ibid.): THIS IS THE THING (literally: WORD). So also the prophet says (in Hos. 14:3 [2]): TAKE YOUR WORDS WITH YOU, <AND RETURN UNTO THE LORD ... LET US RENDER AS BULLOCKS THE OFFERING OF OUR LIPS>. The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5): AND A QUARTER HIN OF WINE FOR A LIBATION; and Torah resembles wine, as stated (in Prov. 9:5, where Wisdom says): AND DRINK OF THE WINE I HAVE MIXED. {And Torah resembles bread, as stated} [One offers bread upon the altar, as stated (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING; and so it says] (in Exod. 25:30): AND YOU SHALL SET THE [SHOW] BREAD UPON THE TABLE [BEFORE ME ALWAYS]; and Torah resembles bread, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. One offers oil upon the altar, as stated (in Lev. 2:5): FINE FLOUR MIXED WITH OIL; and Torah resembles oil, as stated (in Eccl. 9:8): ALWAYS LET YOUR CLOTHES BE WHITE, AND LET THERE BE NO LACK OF OIL UPON YOUR HEAD.

6.17 Leviticus 17:lff., Part IV

(Lev. 17:3:) IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS. R. Aqiva says: When Israel was in the desert, they would slaughter cattle by stabbing and eat them; but here <Scripture> has forbidden them and says to them (ibid.): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL … he told them: You are forbidden to slaughter apart from the Tent of Meeting (cf. vs. 4). R. Ishmael says: When Moses spoke to them, they were craving to eat meat. At that time they were cautioned away from slaughtering, i.e., not to slaughter apart from the Tent of Meeting. And why so? It is simply that up to then they had been lusting after idols. Where is it shown that they were lusting after idols? Where it is stated (in Lev. 17:7): AND THEY SHALL NO LONGER OFFER SACRIFICES <TO THE GOAT DEMONS AFTER WHOM THEY WENT WHORING> ... When they wished to enter the Land of Israel, they came to Moses. They said to him: O Our Master, If we wish to eat flesh, how shall we do so? He said to them: In the past, when you were in the desert, you were forbidden to slaughter apart from the Tent of Meeting; but when you enter the land, you are permitted to slaughter in any place, as stated (in Deut. 12:20): WHEN THE LORD YOUR GOD ENLARGES YOUR TERRITORY, AS HE PROMISED YOU, AND YOU SAY: LET ME EAT MEAT, BECAUSE YOUR SOUL LONGS TO EAT FLESH, <YOU MAY EAT FLESH TO YOUR SOUL’S DESIRE>. He said to them: When I shall have permitted you to slaughter, you may not take from your flock and slaughter. Solomon said (in Prov. 27:27): AND THERE WILL BE ENOUGH GOAT’S MILK FOR YOUR FOOD, FOR THE FOOD OF YOUR HOUSEHOLD. Moses was teaching Israel by saying to them: If you have sheep which you shear for your clothing, <then> as stated (in Prov, 27:26): THE SHEEP WILL BE FOR YOUR CLOTHES, AND THE HE-GOATS THE PRICE OF A FIELD. What is the meaning of AND THE HE-GOATS THE PRICE OF A FIELD? That whatever you gain from the goats, you are to buy fields with it. (Prov. 27:27):

AND THERE WILL BE ENOUGH GOAT’S MILK. You will have enough GOAT’S MILK FOR YOUR FOOD, FOR THE FOOD OF YOUR HOUSEHOLD. R. Aqiva said: See how the Holy One cares for the assets of the righteous/generous and Israel. See what is written (in Deut. 12:21): THEN YOU MAY {TAKE} [SLAUGHTER] SOME OF YOUR CA1TLE OR FLOCK. Some of what they bear. You shall only take and sacrifice some of what they give birth to. Thus it is stated (in Deut. 15:19): <YOU SHALL CONSECRATE TO THE LORD> ALL THE MALE FIRSTLINGS WHICH ARE BORN IN YOUR HERD AND IN YOUR FLOCK. [You are permitted to sacrifice some of what they give birth to.] R. Eleazar [ben Azariah] said: The Torah has taught you a rule of conduct. If someone from Israel should have ten pounds of silver, let him eat green vegetables in the pot; if he has twenty, let him eat them in a casserole; if he has thirty, let him eat a pound of meat from Sabbath to Sabbath; and if he has fifty, let him eat meat on each [and every] day. Now why all this? In order to care for the assets of Israel. R. Eleazar ben Shammua said: And when he buys from Sabbath to Sabbath, he should not buy until he consults within his household. Where is it shown? <In Deut. 12:21.> Because it is so written (in Deut. 12:20): [WHEN THE LORD YOUR GOD ENLARGES YOUR TERRITORY,] AS HE PROMISED YOU, AND YOU SAY: LET ME EAT MEAT <BECAUSE YOUR SOUL LONGS TO EAT FLESH, YOU MAY EAT FLESH TO YOUR SOUL’S DESIRE>. ... For this reason Moses warned them and gave them a hint (in vs. 21), so that they would not do too much slaughtering.

6.18 Leviticus 17: 1ff., Part V

(Lev. 17:3-4:) IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS. AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING <TO OFFER IT AS A SACRIFICE> … , <BLOODGUILT SHALL BE IMPUTED TO THAT PERSON>. Isaiah has said (in Is. 66:3): ONE WHO SLAUGHTERS THE BULL SLAYS A HUMAN. Whenever anyone steals his comrade’s bull and slaughters it, it is as if he slays its owner. Another interpretation of ONE WHO SLAUGHTERS (shohet) THE BULL SLAYS A HUMAN. (Zev. 14:4:) BEFORE THE TABERNACLE WAS SET UP, ALL {THE CATTLE} [HIGH PLACES] WERE PERMITTED <... ;> BUT SINCE THE TABERNACLE HAS BEEN SET UP, [THE HIGH PLACES HAVE BEEN FORBIDDEN.]

The Holy One said: Whoever sacrifices a bull apart from the Tent of Meeting is like one who slays a person. [It is as though he has taken (shohet) a life.] Thus it is stated (in Lev. 17:4): BLOODGUILT SHALL BE IMPUTED [TO THAT PERSON: HE HAS SHED BLOOD]. So whoever slaughters (shohet) at the Tabernacle [honors Me, as stated (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING] HONORS ME. Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.): AND TO THE ONE WHO SETS HIS WAY ARIGHT I WILL SHOW THE SALVATION OF GOD. R. Abbahu said: All salvation that comes to Israel is of the Holy One, as stated (in Ps. 91:15—16): I WILL BE WITH HIM IN DISTRESS [... , AND SHOW HIM MY SALVATION. Sovereign of the World, inasmuch as you said, I WILL BE WITH HIM IN DISTRESS, he is saved, as it were; <therefore> (in the words of Ps. 60:7 [5]), SAVE WITH YOUR RIGHT HAND AND ANSWER ME. Thus if you answer us, salvation is yours, as stated (in Ps. 80:2-3 [1-2]) <GIVE EAR, O SHEPHERD OF ISRAEL, ...> AND COME TO SAVE US. R. Berekhyah the Priest [Berabbi] said: See what is written (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION ... ; BEHOLD YOUR KING COMES TO YOU RIGHTEOUS/GENEROUS AND SAVED. <The active voice,> “saving” is not written here, but <the passive> SAVED. And so it [says] (in Is. 62:11): SAY TO THE DAUGHTER OF ZION: BEHOLD, YOUR SALVATION IS COMING. “Your savior” is not written here, but YOUR SALVATION. [He, as it were, was saved.] R. Meir said: (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh’, voweled as wayyosha’) <ISRAEL> ON THAT DAY: The written text (ketiv) <reads> so <THE LORD> WAS SAVED (WYWSh’, voweled as wayyiwwasha’) <ON THAT DAY WITH ISRAEL> When Israel, as it were, was redeemed, <the Holy One> was redeemed. R. Meir said: Moses praised the congregation of Israel (in Deut. 33:29): BLESSED AREYOU, O ISRAEL! WHO IS LIKEYOU, A PEOPLE [SAVED THROUGH THE LORD]. “A people the Lord saved” is not written here, but A PEOPLE SAVED THROUGH THE LORD. It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So <it was> in the case of Israel. Through what were they redeemed? Through the Holy One, as it were: A PEOPLE SAVED THROUGH THE LORD. The Holy One said to Israel: In this world you are saved by means of flesh and blood: in Egypt by means of Moses and Aaron, in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath, and so on through the Judges. [But because they were flesh and blood, you again became enslaved]. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17): ISRAEL HAS BEEN SAVED BY THE LORD WITH AN EVERLASTING SALVATION.

Ketubim Targum Tehillim (Psalms) 81

1. For praise; on the lyre that comes from Gath, composed by Asaph.

2. Give praise in the presence of God, our strength; shout in the presence of the God of Jacob.

3. Lift up the voice in praise, and set out timbrels, the lyre whose sound is sweet with harps.

4. Blow the horn in the month of Tishri, in the month in which the day of our festivals is concealed.

5. For he made a covenant for Israel; it is a legal ruling of the God of Jacob.

6. He made it a testimony for Joseph, who did not go near the wife of his master; on that day he went out of the prison and ruled over all the land of Egypt. The tongue I did not know I have taught [and] heard.

7. I have removed his shoulder from servitude; his hands were taken away from casting clay into a pot.

8. In the time of the distress of Egypt, you called and I delivered you; I made you fast in the secret place where my presence is, where wheels of fire call out before him; I tested you by the waters of Dispute forever.

9. Hear, O my people, and I will bear witness for you, O Israel, if you will accept my word.

10. There shall not be among you worshippers of a foreign idol, and you shall not bow down to a profane idol.

11. I am the Lord your God, who brought you up from the land of Egypt; open wide your mouth with the words of Torah, and I will fill it with all good things.

12. But my people did not receive my voice; and Israel did not want my word.

13. And I expelled them for the thoughts of their heart, they went away in their wicked/lawless counsel.

14. Would that my people had listened to me – that Israel would walk in my ways!

15. In a little while I will humble their enemies, and I will turn my strong blow against their enemies.

16. The enemies of the Lord will be false to him; and their harshness will last forever.

17. But he will feed him with the best of wheat bread; and I will satisfy you with honey from the rock.

Ketubim Midrash Tehillim (Psalms) 81

I. For the leader; upon the Gittith. [A Psalm] of Asaph. Sing aloud unto God our strength; shout unto the God of Jacob (Ps. 81:1-2). These words are to be considered in the light of what Scripture says elsewhere: None has beheld iniquity/lawlessness in Jacob (Num. 23:21). Why did Balaam choose to mention Jacob—not Abraham and not Isaac—only Jacob? Because Balaam saw that out of Abraham had come base metal—Ishmael and all the children of Keturah; and he also saw that out of Isaac there had come Esau and his princes. But Jacob was all holiness, for to his sons—All these are the twelve tribes of Israel (Gen. 49:28) — Scripture says, You are all fair, my love (Song 4:7). Hence Balaam mentioned no Patriarchs other than Jacob when he said None has beheld iniquity/lawlessness in Jacob. So, too, Asaph said: Seeing that there was some base metal in all the Patriarchs except Jacob, in whom there was no base metal at all, I, too, will mention only Jacob. Hence Shout unto the God of Jacob.

II. Another comment. Why did Balaam mention Jacob, and not any of the other Patriarchs? Our Masters taught: In the measure that a man measures out, so is it measured out to him. For in the verse, In full measure (sè’assë’ah), when You send her away, You do contend with her (Isa. 27:8), sè’assè’ah, taken as a reduplicating form, is read se’ah for se’ah—that is “measure for measure.” This verse would seem to prove that only for a se’ah, a deed that bulks large, does God give measure for measure. Whence do we know that also for a tarkab, a half tarkab, a kab, a roba’, a half roba’, a toman, or an ‘ukla is His measure for measure given? From Scripture which says, For every sé’on, a so’en is returned in fierceness (Isa. 9:4). Mark the variety of measures hinted at in this verse. The reference to them would seem to prove that God measures only by bulk. Whence do we know, however, that God also measures [by number] by small coins which can add up to a large sum? From Scripture, which says, Adding one to one, to find out the sum (Eccles. 7:27).

A parable of a king who had three friends. Desiring to build a palace for himself, he sent for the first friend to whom he said: “Behold this place where I would build me a palace.” The friend replied: “From the very beginning I have been mindful of this mountain.” The king sent for the second friend and said to him: “I would build me a palace here.” The friend replied: From the very beginning I have been mindful of this field.” But when he sent for the third friend and said: “I would build me a palace here,” the friend replied: “From the very beginning I have been mindful of this place as a palace.” The king said to him: “As you live, I will build this palace, and I will call it by your name.” Even so, Abraham, Isaac, and Jacob were friends of the Holy One, blessed be He. But Abraham called the Temple mountain, as is said In the mountain where the Lord is seen (Gen. 22:14); and Isaac called the Temple field, as is said See, the smell of my son is as the smell of a field which the Lord hath blessed (ibid. 27:27); but Jacob called it a house even before it was built, as is said This is none other than the house of God (ibid. 28:17). Therefore, the Holy One, blessed be He, said to him: “As you live, because you did call it a house even before it was built, I will call it by your name,” as is said Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob (Isa. 2:3), and as Jeremiah also said: Behold, I will turn the captivity of Jacob’s tents (Jer. 30:8). And Asaph corroborated Balaam’s assertion [that there was no iniquity/lawlessness in Jacob], for when Asaph spoke of the shouting in the Temple he mentioned only Jacob, as is said Shout unto the God of Jacob.

III. Take up the melody, and sound the timbrel, the sweet harp with the psaltery (Ps. 81:3). R. Hiyya bar Abba taught: The psaltery and the harp were the same. R. Simeon taught: The psaltery was one thing, the harp was another; they differed one from the other in the number of their bass and treble strings. R. Huna said in the name of R. Asi: Nor did they differ only in the number of their bass and treble strings, for the skin [of the sounding-board] of one of them was not dressed. And why was the psaltery called nebel? Because it put to shame (ménabbel) every other kind of musical instrument.

R. Judah said in the name of R. Ilai: How many strings were there to the psaltery? Seven, as is said With seven a day do I praise You (Ps. 119:164). In the days of the Messiah, however, there will be eight strings to the psaltery, for it is said For the leader; on the Sheminith (“eight strings”) (Ps. 12:1). And in the time-to-come, the psaltery will be made with ten strings, as is said Upon an instrument of ten strings, upon the psaltery (Ps. 92:4).

IV. Blow the trumpet at the new moon, at the full moon (Ps. 81:4). These words are to be considered in the light of what Scripture says elsewhere: Blessed is the people that knew the trumpet sound; they walk, O Lord, in the light of Your countenance (Ps. 89:16). Blessed is the people that knew the trumpet sound: The generation of the wilderness knew by the sounding of the trumpet when to pitch camp and when to journey forward, as is said “Make thee two trumpets of silver . . . and you will use them for the calling of the congregation, and for the journeying of the camps” (Num. 10:2). Accordingly, the end of the verse, They walk, O Lord, in the light of Your countenance, is to be read in the light of the words “And the Lord went before them by day in a pillar of cloud . . . and by night in a pillar of fire, to give them light” (Ex. 13:21).

Another comment: The words Blessed is the people that know the trumpet sound refer to the people who intercalate the year and designate the day that is the proper day for the sounding of the trumpet; and the words They walk, O Lord, in the light of Your countenance mean, according to R. Abbahu, that the Holy One, blessed be He, conforms to the calendar of the children of Israel.

In a different interpretation, the words are read Blessed is the people that know the joyful sound—that is, blessed are the members of the Sanhedrin who know the joyful sound of the give-and-take of Torah study. They walk, O Lord, in the light of Your countenance: The Holy One, blessed be He, conforms to their decisions and makes their faces shine with the radiance of the Law.

R. Jose ben Jacob taught in the name of R. Idi who taught it in the name of R. Aha: The verse Naphtali is a hind let loose: he gives words of a horn (Gen. 49:21) means that when the children of Naphtali were on a mission of Torah, they were as swift as the hind. And words of a horn refers to the fact that the words of Torah were given to Israel with shouts of joy and with the voice of the horn, as is said “And all the people perceived the thunderings, and the lightnings. the voice of the trumpet, and the mountain smoking” (Ex. 20:15). Hence it is said Blow the trumpet at the new moon.

In a different exposition of Blessed is the people that know the trumpet sound, R. Josiah said: But the nations of the earth, have they not many trumpets, too? Have they not many bugles? Have they not many horns? But Blessed is the people that know the trumpet sound refers to Israel, the people who know how to propitiate their Creator with their shouts of joy and with the voice of the trumpet, as when They walk, O Lord, in the light of Your countenance in the ten days between New Year’s Day and the Day of Atonement.

V. Blow the trumpet at the new moon (Ps. 81:4). At a particular new moon? Yes, the one that comes in the time appointed, on our solemn feast day (ibid.). The only new moon that comes in with a particular feast day, a feast day that arrives at the new moon, is New Year’s Day.

In another exposition, the verse is read Trumpet our renewal (hodesh), our becoming acceptable to God (shofar), at the pardoning (keseh) on our solemn feast day. Our Masters taught that God meant by this: “Renew your deeds. Make your deeds acceptable to Me, and on this day I shall pardon your iniquities/lawlessness,” as is said You have forgiven the iniquity/lawlessness of Your people, You have pardoned all their sin (Ps. 85:3).

R. Berechiah bar Abba—some say, R. Berechiah in the name of R. Abba—taught that God meant: “Renew your deeds. Then, I”—if one may be permitted to speak thus of God—”like a trumpet into which a man blows from one end and makes the sound come out of the other, will let in one ear and out of the other the charges that any accuser whatsoever brings against you before me.” Hence Blow the trumpet at renewal (Ps. 81:4).

VI. When it is a statute for Israel, it is an ordinance of the God of Jacob (Ps. 81:5): Therefore, what is not a statute for Israel, is not—if one be permitted to speak thus—an ordinance of the God of Jacob. And so R. Hoshaia taught: When an earthly court decrees, saying: “Today is New Year’s Day,” the Holy One, blessed be He, tells the ministering angels: “Raise up the dais. Summon the advocates. Summon the clerks. For the court on earth has decreed and said that today is New Year’s Day.” If, however, the witnesses of the new moon are delayed in coming, or if the court has decided to intercalate the year, and to advance New Year’s Day to the next day, the Holy One, blessed be He, tells the ministering angels: “Remove the dais, dismiss the advocates, and dismiss the clerks, since the court on earth has decreed and said: ‘Tomorrow is New Year’s Day.’” And the proof? When it is a decree for Israel, it is an ordinance of the God of Jacob.

R. Phinehas and R. Hilkiah taught in the name of R. Simon: When all the ministering angels gather before the Holy One, blessed be He, and say, “Master of the universe, what day is New Year’s Day?” He replies: “Are you asking Me? Let us, you and I, ask the court on earth.” And the proof? When it is a decree for Israel, it is an ordinance of the God of Jacob.

VII. In the verse He appointed it (shamo) in Jehoseph for a testimony (Ps. 81:6), read not shamo, but shemo, “His name.” Jeh, that is, the name of the Holy One, blessed be He, [in Jehoseph], testified for Joseph that he had not touched Potiphar’s wife. The end of the verse, When he went out through the land of Egypt (ibid.), implies, so our Masters taught, that [pardoned] on New Year’s Day, Joseph went out from his prison, for the next verse reads: I removed his shoulder from under the burden [of sin] (Ps. 81:7). What is meant at the end of this verse by the words his hands were delivered from the pots (dud)? They mean that he was delivered from being a servant to the chief of the cooks, for dud is read as in the verse And he struck it unto the pan or pot (dud) (I Sam. 2:14).

The Rabbis quote the phrase delivered from the pots as meaning delivered from the servitude in Egypt, to prove that Joseph’s children were not enslaved in Egypt. For the verse His firstling bullock, majesty is his (Deut. 33:17) means that like the firstling bullock with which no work is done, as it is said “You will do no work with the firstling of your bullock” (Deut. 15:19), so the children of Joseph were not enslaved in Egypt. That the pots (dud) clearly refers to the servitude in Egypt is indicated by the verse In the land of Egypt, when we sat by the flesh-pots (Ex. 16:3), a word rendered duda’ in the Aramaic Targum.

Incidentally, the proof that the children of Israel, when dismissed [from work] to go to their houses, used to pilfer food from the marts of Egypt, comes from the verse Remember the fish, which we were wont to eat in Egypt, for nought (Num. 11:5). On the other hand, the verse When we sat by the fleshpots (Ex. 16:3) does not apply to the children of Joseph: They were not enslaved and they sat not by the flesh-pots, for they were shield-bearers and warriors, as another verse says of them The children of Ephraim being armed and carrying bows (Ps. 78:9). Hence it is said of Joseph I removed his shoulder from under the burden (Ps. 81:7).

Ashlamatah: Isaiah 66:1-2, 5-12

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

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

3 He that kills an ox is as if he slew a man; he that sacrifices a lamb, as if he broke a dog's neck; he that offers a meal-offering, as if he offered swine's blood; he that makes a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delights in their abominations;

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

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

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

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

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

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

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

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

12 For thus says the LORD: Behold, I will extend peace to her like a river, and the wealth of the nations like an overflowing stream, and you will suck thereof: You will be borne upon the side, and will be dandled upon the knees.

Midrash of Matityahu (Matthew) 15:21-28

¶ Yeshuah crossed from there and went to Tzur and Tziydon.
And behold, a K’na’aniyt Hellenistic Jewess from the lands of the galut in Syria-Jordan was following him. She was shouting and said to him: “Please, O Master, Son of David! My daughter is frightened by a harmful spirit.”
He did not reply a saying to her, and his Talmdim approached him and requested him saying: “Please forgive her concerning what she is shouting about behind us.”
He replied, saying to them: “I was sent only to the lost sheep of the house of Israel.”
The woman came and paid obeisance to him and said: “Master save me!”
Yeshuah replied and said to her: “One is not to rob bread from the sons and give it to dogs.”
The woman replied: “Yet even dogs eat the crumbs that fall from their masters' table.”
Yeshuah replied and said: “Oh my, woman, your trust is great. You will have your wish.” And her daughter was healed at that time.

Pirqe Abot

“All Israel have a share in the World to Come, as it is stated: And Your people are all righteous/generous; they will inherit the land forever; they are the branch of My planting, the work of My hands, in which to glorify Me” (Isaiah 60:21).

Pirqe Abot VI:1

Mishnah 1

The Sages taught [this chapter] in the language of the Mishnah; blessed is He who chose them and their teaching.

Rabbi Meir says: "Whoever occupies himself with [the study of] Torah for its own sake merits many things; furthermore, he is worthy that the whole world shall have been created because of him. He is called friend, beloved; he loves G-d, he loves the created beings; he brings joy to G-d, he brings joy to the created beings. [The Torah] garbs him with humility and fear [of G-d]; it makes him fit to be a tsadiq, a Chassid, upright and faithful; it keeps him far from sin and brings him near to meritorious deeds.

"Others derive from him the benefit of counsel and wisdom, insight and strength, as it is stated: 'Counsel and wisdom are mine; I am understanding, strength is mine.' [The Torah] bestows upon him royalty, authority, and discerning judgment; the secrets of the Torah are revealed to him, and he becomes like a fountain which flows with ever-increasing strength, and like a never-ceasing stream. He becomes modest, patient, and forgiving of insult to himself; and [the Torah] makes him great and exalts him above all things."

"The Sages taught [this chapter] in the language of the Mishnah." (6:1) QUESTION: What is “Lashon Ha-Mishnah” — “the language of the Mishnah”?

ANSWER: The Torah consists of two parts: The Written and the Oral. The Written Torah is the five books of Torah (Prophets and Scriptures), in which are contained the six hundred and thirteen mitzvoth (commandments). Their meaning and application was transmitted from generation to generation by word of mouth. When suffering and oppression made oral transmission much more difficult for the Jewish people, and forgetfulness became apparent, the first part of the Oral Torah was written down. This is the portion known as Mishnah.

Rabbi Yehudah HaNasi — the Prince — also known as Rabbenu HaQodesh — Our Holy Teacher — (Shabbat 118b), or simply "Rabbi" (Jerusalem Talmud Sanhedrin 11:3), was a very wealthy man (Avodah Zara 11a, Gittin 59a). He was leader of the Jewish community after the destruction of the Bet Hamiqdash (Temple). Seeing that his peers were forgetting some precise details of Torah interpretation and that arguments and disagreements were on the rise between the scholars, he deemed it “the call of the hour” to put things down in writing. To accomplish this, he summoned the Sages of the generation. With his financial support and under his tutelage, the Mishnah was compiled and authored by him personally. The Mishnah, thus, is a brief synopsis of the details one needs to know to properly fulfill the laws of the Written Torah.

Another compilation is the Baraita, which originally was oral, and put into writing. “Baraita” means “outside,” and it is a collection of teaching of Sages which were taught outside of Rabbi's Bet Midrash and later put into writing. This corpus is today known as the Tosefta.

Pirqe Abot is a part of the Mishnah, and it consists of only five chapters. The sixth chapter is not part of Mishnah, but Baraitot which were added as an addendum to Pirqe Abot. It is also known as "Kinyan Torah" — "The acquisition of Torah" — and it primarily discusses the praise of Torah study.

The appended sixth chapter, though it is Baraita and not Mishnah, was written in the language of Mishnah, i.e. in a brief and concise style. In addition, Mishnah is written in Hebrew and so is the Baraita. Throughout the Gemara (Talmud), a quotation from a Baraita is always introduced by the Aramaic expression "Tanu Rabbanan" — "the Rabbis have learned — or "Tanya" — "we learned." The introduction to the Baraitot in this chapter is "shanu chachamim" — "The Sages taught" — in Lashon Qodesh — Holy language – i.e. Hebrew.

Since it is customary by some to study Pirqe Abot on the six Shabbatot between Pesach (Passover) and Shabu'ot (Pentecost), this chapter was appropriately added on to be studied on the sixth Shabbat, which immediately precedes Shabu'ot — the festival which commemorates the giving of the Torah.

The conclusion of the introduction to this chapter is, “Barukh Shebachar Bahem UB’Mishnatam” — “Blessed is He Who chose them and their teachings” — which is a reference to Ha-Shem. It also means, “Blessed is he — i.e. the individual who chose them as his teaching. He chose to emulate them — the Sages — and use their teachings as a guide through life.”

“Rabbi Meir says: Whoever occupies himself with the study of Torah for its own sake merits many things.” (6:1) QUESTION: Why doesn't it say "kol halomed" — "whoever studies Torah"?

ANSWER: In every business, there is a primary difference between the employer and the employee. An employee is mainly concerned with his own tasks, and he does not need to think about the business during his off hours. Unlike the employer, who thinks about his business unceasingly, he has little concern for the business as a whole.

In Hebrew the word "esek" means "business." Rabbi Meir teaches that a person's approach to Torah should be similar to an employer's attachment to his business. Even after he leaves the Bet Ha-Midrash and is home eating or sleeping, Torah should always be uppermost in his mind.

“It makes him fit to be a tsadiq.” (6:1) QUESTION: Instead of umachsharto — it makes him fit — it should have said, ve'osehu — it makes him — a tsadiq (saint)?

ANSWER: The word “umachsharto” could be interpreted “it kashers him,” similar to the process of kashering a non-kosher vessel with fire.

To be a tsadiq (saint) one must rid himself entirely of his yetzer hara — evil inclination. The Torah, which is compared to fire, as Ha-Shem said, “Behold My word is like fire (Jeremiah 23:29), has the potential to “burn out” the evil inclination in the person. Thus, through studying Torah lishmah (for its own sake), a person accomplishes that umachsharto — the Torah kashers him — i.e. it burns out the yetzer hara (evil inclination), and the person becomes a tsadiq (saint).

The Rabbi’s Private Prophetic Study

In order to give our readers an idea of where we are in Sefer Vayiqra (Book of Leviticus) and where our present Torah Seder fits in, here is a small summary of the whole book of Leviticus.

· Laws regarding the regulations for different types of sacrifice (Leviticus 1-7):

§ Burnt-offerings, meat-offerings, and thank-offerings (Leviticus 1-3)

§ Sin-offerings, and trespass-offerings (Leviticus 4-5)

§ Priestly duties and rights concerning the offering of sacrifices (Leviticus 6-7)

· The practical application of the sacrificial laws, within a narrative of the consecration of Aaron and his sons (Leviticus 8-10)

§ Aaron's first offering for himself and the people (Leviticus 8)

§ The incident in which "strange fire" is brought to the Tabernacle by Nadab and Abihu, leading to their death directly at the hands of God for doing so (Leviticus 9-10)

· Laws concerning purity and impurity (Leviticus 11-16)

§ Laws about clean and unclean animals (Leviticus 11)

§ Laws concerning ritual cleanliness after childbirth (Leviticus 12)

§ Laws concerning tzaraath of people, and of clothes and houses, often translated as leprosy, and mildew, respectively (Leviticus 13-14)

§ Laws concerning bodily discharges (such as blood, pus, etc.) and purification (Leviticus 15)

§ Laws regarding a day of national atonement, Yom Kippur (Leviticus 16)

o Holiness Code (Leviticus 17-26)

§ Laws concerning idolatry, the slaughter of animals, dead animals, and the consumption of blood (Leviticus 17)

§ Laws concerning sexual conduct (including some that are often interpreted as referring to male homosexuality), sorcery, and moloch (Leviticus 18, and also Leviticus 20, in which penalties are given)

§ Laws concerning molten gods, peace-offerings, scraps of the harvest, fraud, the deaf, blind, elderly, and poor, poisoning the well, hate, sex with slaves, self harm, shaving, prostitution, sabbaths, sorcery, familiars, strangers, and just weights and measure (Leviticus 19)

§ Laws concerning priestly conduct, and prohibitions against the disabled, ill, and superfluously blemished, from becoming priests, or becoming sacrifices, for descendants of Aaron, and animals, respectively (Leviticus 21-22)

§ Laws concerning the observation of the annual feasts, and the sabbath, (Leviticus 23)

§ Laws concerning the altar of incense (Leviticus 24:1-9)

§ The case law lesson of a blasphemer being stoned to death, and other applications of the death penalty (Leviticus 24:10-23), including anyone having "a familiar ghost or spirit", a child insulting its parents (Leviticus 20), and a special case for prostitution (burning them alive) (Leviticus 21)

§ Laws concerning the Sabbath and Jubilee years (Leviticus 25)

§ A hortatory conclusion to the section, giving promises regarding obedience to these commandments, and warnings and threats for those that might disobey them, including sending wild animals to devour their children. (Leviticus 26:22)

o Laws concerning the commutation of vows (Leviticus 27)

As can be seen, with chapter 17 of Sefer Vayikra (Book of Leviticus) we have entered into what is called the Holiness Code. Chapter 17 in particular deals with the subjects of laws concerning idolatry, the slaughter of animals, dead animals, and the consumption of blood. Those who understand the depths of the words in this code beyond their literal meaning and can model their lives according to the principles obvious and hidden in this code, are truly attached to G-dliness, and their lives are beacons in a world of despair seeking happiness everywhere but in Torah.

Questions for Meditation and Discussion

1. Why does the Torah required that if any Jew slaughtered an animal that it had to be done before the Tabernacle? What character traits did G-d want to inculcate upon His people? What ramifications has this Mitzvah (commandment) today for us?

2. How is Psalm 81 related to our Torah Seder?

3. How is our Ashlamatah related to our Torah Seder and what is it pointing to in our prophetic Jewish Calendar?

4. How is the incident of the Canaanite Hellenistic Jewess related to our Torah Seder, Psalm and Ashlamatah?

5. How does our reading of Pirke Abot 6:1 relates to the Midrash of Matityahu 15:21-28?

6. If your were asked what is the common thread running through all of our readings for this Shabbat, how would you respond?

Answers to Questions for Meditation and Discussion

Answer:

His Excellency Adon Barth Lindemann makes two very interesting and succinct comments in response to these questions. He states: “To teach us of the grave consequences of sin (which is cause for slaughter of an animal) and that what we put in our mouth should be for the sake of Divine service (near the Temple). As this was to be brought where Ha-Shem chooses and not where we choose ourselves.”

His Excellency Adon Barth Lindemann’s first comment has much more in it that meets the eye. You may recall, that it was not until mankind had totally exhausted G-d’s patience by provoking Him to much anger through their sin that he brought a flood, where the majority of humanity and animals perished. It was after this, in the Noachitic covenant that G-d gave permission to humanity to eat meat. Before this, mankind was totally vegetarian. Therefore one of the consequences of sin was not only death as Adam and Chavah brought upon the human race, but also a change in the human digestive system that now requires some meat as part of its diet.

Killing an animal is not a nice scene to which you want to bring your family and loved ones to witness. Yet, some meat is necessary in order to maintain a healthy body. Besides, G-d prescribes that we eat meat at least once a year at Passover. So the clock can’t be turned off as some vegetarians want us to do. Nevertheless we need to understand that we die because of the sin of Adam, and that we eat meat because of the sins of the generations before the flood.

However having said this, in the Age-to-come, in the Olam Haba we are informed that we will return again to the conditions of Gan Eden (Paradaise) as its is written:

“And the wolf will live with the lamb; and the leopard will lie with the kid; and the calf and the young lion and the fatling together; and a little boy will lead them.” (Isaiah 11:6).

And therefore sin, death and the eating of meat will cease to exist.

The Midrash for our Torah Seder further comments:

“R. Ishmael says: When Moses spoke to them, they were craving to eat meat. At that time they were cautioned away from slaughtering, i.e., not to slaughter apart from the Tent of Meeting. And why so? It is simply that up to then they had been lusting after idols.

Thus, according to our Sages the implacable desire to eat meat is connected with lusting after idols. This is clear understandable if one watches carefully the personality of those that love to hunt animals even when not to satisfy their appetites. For amateur or professional hunters, the whole experience of hunting reaches orgasmic proportions, and the thrill of the kill is nothing but an act of pure idolatry, and often culminating with the hanging of the heads of animals as trophies in their homes.

G-d wanted to extirpate this great flaw of character by totally eliminating this thrill in making a killing, and only kill an animal for food needs, and doing it in an honorable and humane manner for both the animal and the person killing the animal.

There is a Midrashic principle outlined in Isaiah 46:10

“declaring the end from the beginning, and from the past those things which were not done, saying, My counsel will rise; and, I will do all My desire;”

Based on this principle, the matters treated at end of our Torah Seder are thus related to the matters treated at the beginning of our Torah Seder. At the beginning of our Torah Seder we are advised that the Israelites during their encampment in the wilderness were to slaughter their animals at the gates of the tent under the supervision of a Kohen. At the end of the Torah Seder we are admonished against the drinking or ingesting of blood.

In many countries, people or those slaughtering an animal have the custom to drink of its blood or to cook with the blood of an animal. This is done, as they say, to bring vitality to the human body. However, the Torah states clearly that life and blood are to be treated as sacred and therefore Jews are commanded to abstain in any form or manner the ingestion of blood.

The Jewish religion is one of justice. Enough that because of sin our organism requires some meat, and G-d has made provision for this. But we are to deplore as much as possible the shedding of blood, and when this is required it must be done in such a manner as is just before our G-d, most blessed be He! And of course connected to these laws are the laws of Kashrut, by which an animal that is not killed according the laws that Moses entrusted to us is considered Trefa and thus not allowed for us to eat. Therefore, all meat that has not a Kosher stamp is Trefa, no matter if the animal is clean. If it is not killed according to our laws, the animal and its meat is rendered un-Kosher for us.

Consequently, the comment by His Excellency Adon Barth Lindemann: “As this was to be brought where Ha-Shem chooses and not where we choose ourselves” is absolutely correct.

2. How is Psalm 81 related to our Torah Seder?

Psalm 81 is of course a Psalm related to the festival of Trumpets or New Year. However in v. 5 we read in the Targum of Psalms:

“For he made a covenant for Israel; it is a legal ruling of the God of Jacob”

Or as the Midrash on the Psalms better translates it:

“When it is a statute for Israel, it is an ordinance of the God of Jacob”

This of course is connected to our discussion on the command not to ingest blood and the laws of Kashrut proper, which conclude that an animal that is not killed according to the laws and customs that G-d delivered to Israel, even if the animal is a clean animal it is forbidden as meat for us.

And since the laws of animal slaughtering are “a statute for Israel” they are therefore an “ordinance of the G-d of Jacob!” And anyone transgressing these laws of animal slaughter is considered by the Torah as if they were practicing idolatry.

3. How is our Ashlamatah related to our Torah Seder and what is it pointing to in our prophetic Jewish Calendar?

Our Ashlamatah brings the point we have discussed in Psalm 81 more to the fore when it states:

“He that kills an ox is as if he slew a man; he that sacrifices a lamb, as if he broke a dog's neck; he that offers a meal-offering, as if he offered swine's blood; he that makes a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delights in their abominations;” – Isaiah 66:3

Anything done that does not accord and conform to the statutes received and accepted by the majority in Israel and the Jewish people is considered as an idolater in the eyes of G-d and His heavenly tribunal.

On the other hand, the Ashlamatah anticipates a fulfilled prophecy in our generation – the celebration of Israel’s Independence Day:

“Who has heard such a thing? Who has seen such things? Is a land born in one day? Is a nation brought forth at once? For as soon as Zion travailed, she brought forth her children.” – Isaiah 66:8

It is therefore no coincidence that we celebrate Yom Ha'Atzmaut - Israel’s Independence Day – Iyar 5 – (This year: Sunday Evening April 22 – Monday Evening April 23), the prophetic septennial Lectionary seems to work perfectly well!

4. How is the incident of the Canaanite Hellenistic Jewess related to our Torah Seder, Psalm and Ashlamatah?

The fact that this woman is a Hellenistic Jewess tells us that she is a picture of those Jews and Messianics that pick and choose what laws to abide by and which not to abide by for whatever reasons, and therefore blending Judaism with idolatry. The readings for this Shabbat address well this matter as we have explained above.

Nevertheless, this woman as most Jews and righteous Gentiles in disobedience will realize sooner or later that there is no other answer for their life’s problems but to adhere to the Master of Nazareth, and observe as best as possible all the laws accepted by the majority of the Jewish people and as taught by our Jewish Sages. Great is the power of Teshuvah – Returning! It releases much cleansing, goodness, great miracles, and much shalom.

5. How does our reading of Pirke Abot 6:1 relates to the Midrash of Matityahu 15:21-28?

The key word in Pirke Abot that answers this question is – “Whoever occupies himself with [the study of] Torah for its own sake…” When we come to the point in our lives that the study and practice of Torah should be done because G-d made us in order to be occupied with such a holy activity throughout all of our lives, and not for the sake of an ulterior motive such as healing, a miracle, answer to prayer, becoming Jewish, etc. etc.! This is the centre of it all! We need to study Torah and practice Torah because G-d made us for that purpose. It is only when we study Torah and practice what we study that we become totally human, what G-d intended us to be in the first place. Once we have come to this conviction the rest flows as G-d, most blessed be He, surely knows what we need before we even as Him for it.

6. If your were asked what is the common thread running through all of our readings for this Shabbat, how would you respond?

That it is an act of idolatry to rescind, tamper, or deny the validity of any of the commandments, statutes and ordinances that the majority of Israel (the Jewish people) have accepted upon themselves and as explained and taught by our Sages.

One can’t be Jewish or part of Israel under one’s terms. The Laws of the Bible as expounded by our Sages were and are not given to any private individual to interpret as he or she pleases, but were given to the Jewish people as a community, as a nation. To tamper with these Laws or to interpret these contrary to the words of our Sages is acting against the Jewish people and seeking to fracture the unity of the children of Israel.

This Torah Seder being read so close to Israel’s Independence Day serves indicate that the Torah and the Jewish people are one and sacred. Whoever tries to drive a wedge in this unity is acting against Israel’s and Torah’s interests, not to mention the Messiah of Israel.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai