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

Three and 1/2 year Lectionary Readings	Second Year of the Triennial Reading Cycle
Kislev 16, 5780 Dec 13,14 2019	Fifth Year of the Shmita Cycle

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

Roll of Honor:

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

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

His Honor Paqid Adon David ben Abraham

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

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

Her Excellency Giberet Leah bat Sarah & beloved mother

Her Excellency Giberet Zahavah bat Sarah & beloved family

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

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

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

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

Her Excellency Giberet Jacquelyn Bennett

His Excellency Adon Aviner ben Abraham and beloved wife HE Giberet Chagit bat Sarah

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

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

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

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

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!

Shabbat: “VeYosef” - “And Joseph”

Shabbat	Torah Reading:	Weekday Torah Reading:
וְיוֹסֵף
“VeYosef”	Reader 1 – B’resheet 39:1-6	Reader 1 – B’resheet 41:1-4
“And Joseph”	Reader 2 – B’resheet 39:7-12	Reader 2 – B’resheet 41:5-7
“Y José”	Reader 3 – B’resheet 39:13-18	Reader 3 – B’resheet 41:1-7
B’resheet (Gen) 39:1 – 40:23 B’Midbar (Num.) 28:9-15	Reader 4 – B’resheet 39:19-23
Ashlamatah: Is 55:11 - 56:8	Reader 5 – B’resheet 40:1-6
	Reader 6 – B’resheet 40:7-12	Reader 1 – B’resheet 41:1-4
Psalm 33:1- 34:18	Reader 7 – B’resheet 40:18-23	Reader 2 – B’resheet 41:5-7
	Maftir – B’resheet 40:21-23	Reader 3 – B’resheet 41:1-7
N.C.: Jude 20-25; Luke 7:31 – 8:3; Acts 21:18-40

Blessings Before Torah Study

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

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

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

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

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

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

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

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

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

Rashi & Targum Pseudo Jonathan

for: B’resheet (Genesis) 39:1 - 40:23

Rashi’s Translation	Targum Pseudo Jonathan
1. Now Joseph had been brought down to Egypt, and Potiphar, Pharaoh's chamberlain, chief of the slaughterers, an Egyptian man, purchased him from the Ishmaelites who had brought him down there.	1. But Joseph was brought down into Mizraim; and Potiphar, … a man of Mizraim, a chief of Pharoh, a chief of the executioners, bought him with the pledge of the Arabians who had brought him down thither.
2. The Lord was with Joseph, and he was a successful man, and he was in the house of his Egyptian master.	2. And the Word of the LORD was Joseph's Helper, and he became a prosperous man in the house of his Mizraite master.
3. And his master saw that the Lord was with him, and whatever he (Joseph) did the Lord made prosper in his hand.	3. And his master saw that the Word of the LORD was his Helper, and that the LORD prospered in his hand all that he did;
4. And Joseph found favor in his eyes, and he (Joseph) served him, and he (Potiphar) appointed him overseer (Heb. וַיַּפְקִדֵהוּ – VaYaP’qidehu) over his house, and all he had he gave into his hand.	4. and Joseph found favour in his eyes, and he served him, and he appointed him superintendent over his house, and all that he had he delivered in his hands.
5. Now it came to pass that since he had appointed him overseer (Heb. הִפְקִיד – HiF’qid) over his house and over all that he had, the Lord blessed the house of the Egyptian for Joseph's sake, and the blessing of the Lord was in all that he had, in the house and in the field.	5. And it was from the time he appointed him superintendent over his house, and over all that he had, the LORD prospered the house of the Mizraite for the sake of the righteousness/generosity of Joseph, and the blessing of the LORD was on all that he had in the house and in the field. JERUSALEM: And he delivered in his hands and appointed him superintendent.
6. So he left all that he had in Joseph's hand, and he knew nothing about what was with him except the bread that he ate; and Joseph had handsome features and a beautiful complexion.	6. And he left all that he had in Joseph's hand, and took no knowledge of anything of his, except his wife with whom he lay. And Joseph was of goodly form and beautiful aspect.
7. Now it came to pass after these events that his master's wife lifted up her eyes to Joseph, and she said, "Lie with me."	7. And it was after these things that the wife of his master lifted up her eyes to Joseph, and said, Lie with me.
8. But he refused, and he said to his master's wife, "Behold, with me my master knows nothing about anything in the house, and all he has he has given into my hand.	8. But he refused to come near her, and said to his master's wife, Behold, my master takes no knowledge of what is with me in the house, and all he has he delivers into my hand;
9. In this house, there is no one greater than I, and he has not withheld anything from me except you, insofar as you are his wife. Now how can I commit this great evil, and sin against God?"	9. there is none in the house greater than I nor has he restricted me from anything but yourself, because you are his wife: and how can I do this great wickedness, and become guilty before the LORD?
10. Now it came about when she spoke to Joseph day in and day out, that he did not obey her, to lie beside her [and] to be with her.	10. And it was when she spoke with Joseph this day and the next, and he hearkened not to her to lie with her, lest with her he should be condemned in the day of the great judgment of the world to come;
11. And it came about on a certain day, that he came to the house to do his work, and none of the people of the house were there in the house.	11. it was on a certain day that he entered the house to examine the tablets of his accounts, and there was no man of the house within;
12. So she grabbed him by his garment, saying, "Lie with me!" But he left his garment in her hand and fled and went outside.	12. that she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and went forth into the street.
13. Now it happened, when she saw that he had left his garment in her hand and had fled outside,	13. And when she saw that he had left his garment in her hand, and had gone forth into the street,
14. that she called to the people of her house, and she spoke to them, saying, "Look! He brought us a Hebrew man to mock us. He came to me to lie with me, but I called loudly.	14. ___ that she called the men of the house and said, See this, ___ which the Hebrew man has done whom your master has brought to mock us. He came in to lie with me, and I cried with a high voice.
15. And it happened that when he heard that I raised my voice and called out, he left his garment beside me, and he fled and went outside."	15. And when he heard that I lifted up my voice, he left his garment with me, and went forth into the street.
16. So she left his garment beside her, until his master came home.	16. And she let the garment remain until his master came into his house;
17. And she told him the same thing, saying, "The Hebrew slave that you brought to us came to me to mock me.	17. and she spoke to him according to these words, saying The Hebrew servant whom you brought to us came in to me to mock me.
18. And it happened when I raised my voice and called out, that he left his garment beside me and fled outside."	18. --- JERUSALEM: And it was when I thundered with my voice.
19. Now it came about when his master heard his wife's report that she spoke to him, saying, "Your slave did such things to me," that his wrath burned.	19. And when his master heard the words which his wife spoke with him, saying, According to these things did your servant to me, his wrath became strong.
20. So Joseph's master took him and put him into prison, the place where the king's prisoners were imprisoned, and he was there in the prison.	20. And Joseph's master took counsel of the priests, who ____ put him not to death, but delivered him into the house of the bound, where the king's prisoners were bound; and he was there in the house of the bound. JERUSALEM: In the prison house.
21. The Lord was with Joseph, and He extended charisma to him, and He gave him favor in the eyes of the warden of the prison.	21. And the Word of the LORD was Joseph's Helper, and extended mercy to him, and gave him favour in the eyes of the captain of the prison.
22. So the warden of the prison delivered all the prisoners who were in the prison into Joseph's hand, and whatever they did there, he [was the one who] did it.	22. And the captain of the prison confided all the prisoners who were in the house to Joseph's hands, and whatsoever was done there he commanded to be done.
23. The warden of the prison did not inspect anything [that was] in his (Joseph's) hand, for the Lord was with him, and whatever he did the Lord made prosper.	23. It was not needful for the captain of the prison to watch Joseph, after the custom of all prisoners, because he saw that there was no fault in his hands; for the Word of the LORD was his Helper, and that which he did the LORD made it to prosper.
1. Now it came about after these events that the cupbearer of the king of Egypt and the baker sinned against their master, against the king of Egypt.	1. And after these things it was shown, saying The chief of the butlers of the king of Mizraim, and the chief of the bakers, have offended; having taken counsel to throw the poison of death into his food, and into his drink, to kill their master the king of Mizraim.
2. And Pharaoh became incensed at his two chamberlains, at the chief cupbearer and at the chief baker.	2. And Pharoh was angry when he heard concerning his two servants, the chief cup--bearer and the chief baker.
3. And he placed them in the prison of the house of the chief of the slaughterers, into the prison, the place where Joseph was imprisoned.	3. And he gave them in ward in the house of the chief executioner, the prison house where Joseph was confined.
4. And the chief of the slaughterers appointed Joseph [to be] with them, and he served them, and they were a year in prison.	4. And the chief executioner intrusted Joseph with them, and he served them, and they were certain days in the house of custody.
5. Now both of them dreamed a dream, each one his dream on the same night, each man according to the interpretation of his dream, the cupbearer and the baker of the king of Egypt, who were confined in the prison.	5. And they dreamed a dream, both of them, each man his dream in one night, each man his own dream, and the interpretation of his companion's dream, the butler and the baker of the king of Mizraim who were confined in the prison.
6. And Joseph came to them in the morning, and he saw them and behold, they were troubled.	6. And Joseph came to them in the morning, and saw them, and, behold, they were troubled.
7. And he asked Pharaoh's chamberlains who were with him in the prison of his master's house, saying, "Why are your faces sad today?"	7. And Joseph asked the chiefs of Pharoh who were with him in the custody of his master's house, saying, Why is the look of your faces more evil today than all the other days that you have been here?
8. And they said to him, "We have dreamed a dream, and there is no interpreter for it. " Joseph said to them, "Don't interpretations belong to God? Tell [them] to me now."	8. And they said to him, We have dreamed a dream, and there is no interpreter for it. And Joseph answered, Are not the interpretations of dreams from tile Lord? Tell it now to me.
9. So the chief cupbearer related his dream to Joseph, and he said to him, "In my dream, behold, a vine is before me.	9. And the chief of the butlers related his dream to Joseph, and said to him, I saw in my dream, and, behold, a vine was before me.
10. And on the vine are three tendrils, and it seemed to be blossoming, and its buds came out; [then] its clusters ripened into grapes.	10. And in the vine were three branches; and as it sprouted it brought forth buds, an immediately they ripened into clusters, and became grapes.
11. And Pharaoh's cup was in my hand, and I took the grapes and squeezed them into Pharaoh's cup, and I placed the cup on Pharaoh's palm."	11. And I gave the cup of Pharoh into my hand, and I took the grapes, and expressed them into Pharoh's cup, and gave the cup into Pharoh's hand.
12. And Joseph said to him, "This is its meaning: the three tendrils are three days.	12. And Joseph said to him, This is the end of the interpretations of the dream. The three branches are the three Fathers of the world, Abraham, Yizchaq, and Ya’aqob, the children of whose sons are to be enslaved in Mizraim in clay and brick (work,) and in all labour of the face of the field: but afterwards will he be delivered by the the hand of three shepherds. As you have said, I took the grapes and expressed them into Pharoh's cup, and gave the cup Into Pharoh's hand: It is the vial of wrath which Pharoh (himself) is to drink at the last. But you, the chief butler will receive a good reward concerning the good dream which you have dreamt; and the interpretation of it, to yourself, is this: The three branches are three days until your liberation. JERUSALEM: And Joseph said, This is the interpretation of the dream : The three branches are the three Fathers of the world, Abraham, Yizchaq, and Ya’aqob the children of whose sons will be enslaved in the land of Mizriam and will be delivered by the hand of three faithful pastors, who may be likened to the clusters. And whereas you have said, I took the grapes and expressed them into the cup of Pharoh and gave the cup into Pharoh's hand: It is the cup of retribution which Pharoh is to drink at the last. As to yourself, the chief of the butlers, you will not lose your reward; for this dream which you have dreamed is good. Nevertheless the interpretation of the dream (as relating to himself) Joseph had not told him; but afterwards he explained it, when it pleased him. And Joseph said to him, The three branches are three days.
13. In another three days, Pharaoh will number you [with the other officers], and he will restore you to your position, and you will place Pharaoh's cup into his hand, according to [your] previous custom, when you were his cupbearer.	13. At the end of three days the memory of you will come before Pharoh and he will lift up your head with honour, and restore you to your service, and you will give the cup of Pharoh into his hand, according to your former custom in pouring out for him.
14. But remember me when things go well with you, and please do me a favor and mention me to Pharaoh, and you will get me out of this house.	14. Joseph, leaving his higher trust and retaining confidence in a man, said to the chief butler, But be you mindful of me when it will be well with you, and act kindly by me, and remember me before Paharoh and obtain my deliverance from this prison house.
15. For I was stolen from the land of the Hebrews, and here too, I have done nothing, for which they have put me into the dungeon."	15. For I was verily carried away dishonestly from the land of the Hebrews and here also I have done nothing evil, that they should put me in prison.
16. Now the chief baker saw that he had interpreted well. So he said to Joseph, "Me too! In my dream, behold, there were three wicker baskets on my head.	16. And the chief baker, when he understood the interpretation of his companion's dream, seeing that he had interpreted well, began to speak with an impatient tongue, and said to Joseph, I also saw in my dream, and, behold, three baskets of fine cakes were upon my head. JERUSALEM: And, behold, three baskets of hot loaves were upon my head
17. And in the topmost basket were all kinds of Pharaoh's food, the work of a baker, and the birds were eating them from the basket atop my head."	17. and in the upper basket of all delicious meat for Pharoh made by the confectioner and the birds ate them from the basket upon my head.
18. And Joseph replied and said, "This is its meaning: the three baskets represent three days.	18. Joseph answered and said, This is its interpretation. The three baskets are the three enslavements with which the house of Israel are to be enslaved. But you, the chief of the bakers, will receive an evil award, by the dream which you have dreamed. And Joseph explained it, as it was proper in his eyes and said to him: This is its interpretation to yourself. The three baskets are three days until your death.
19. In another three days, Pharaoh will remove your head from you and hang you on a gallows, and the birds will eat your flesh off you."	19. At the end of three days, Pharoh with the sword will take away your head from your body, and will hang you upon a gibbet, and the birds will cut your flesh from you. JERUSALEM: And he said to him, The three baskets are the three heavy enslavements which are to happen to the house of Israel in the land of Mizriam in clay and in bricks, and in all work on the face of the field. It will be that Pharoh’s kin, of Mizriam will decree evil decrees against Israel and throw their children into the river. Neverthless Pharoh will perish, and his host be destroyed, but the sons of Israel will go forth redeemed with uncovered head. And you, the chief of the bakers will receive punishment; for this dream which you have dreamt is evil. But the interpretation of the dream Joseph did not (at once) make known to him; but afterwards Joseph expounded it, When it pleased him. And Joseph said to him, This is the interpretation of the dream. The three baskets are three days.
20. Now it came about on the third day, Pharaoh's birthday, that Pharaoh made a feast for all his servants, and he counted the chief cupbearer and chief baker among his servants.	20. And it was on the third day, the nativity of Pharoh that he made a feast to all his servants. And he lifted up the head of the chief butler, and the head of the chief baker, in the midst of his servants.
21. And he restored the chief cupbearer to his [position as] cupbearer, and he placed the cup on Pharaoh's palm.	21. And he restored the chief butler to his butlership, because he found he had not been in that counsel. And he gave the cup into Pharoh's hand.
22. And the chief baker he hanged, as Joseph had interpreted to them.	22. But the chief baker he hanged, because he had taken counsel to kill him, even as Joseph had expounded to them.
23. But the chief cupbearer did not remember Joseph, and he forgot him.	23. But because, Joseph had withdrawn from the mercy that is above, and had put his confidence in the chief butler, he waited on the flesh. Therefore the chief butler did not remember Joseph, but forgot him, until from the LORD came the time of the end that he should be released. JERUSALEM: Joseph left the mercy above, and the mercy beneath, and the mercy which accompanied him from his father's house, and put his confidence in the chief butler: he trusted in the flesh, and the flesh he tasted of, even the cup of death. Neither did he remember the scripture where it is written expressly, Cursed will be the man who trusts in the flesh, and sets the flesh as his confidence. Blessed will be the man who trusts in the Name of the Word of the LORD, and whose confidence is the Word of the LORD. Therefore the chief butler did not remember Joseph, but forgot him, until the time of the end came that he should be released.

Rashi & Targum Pseudo Jonathan for: B’midbar (Numbers) 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.

Summary of the Torah Seder – B’resheet (Genesis) 39:1 – 40:23

· Potiphar’s Wife – Gen. 39:1-23

· Joseph and the Prisoners – Gen. 40:1-23

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.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Yaaqov Culi, Translated by: Rabbi Aryeh Kaplan

Published by: Moznaim Publishing Corp. (New York, 1990)

Vol. 3a – “The Twelve Tribes,” pp. 299-358

Rashi’s Commentary for:  B’resheet (Gen.) 39:1 – 40:23

Chapter 39

1 Now Joseph had been brought down to Egypt [Scripture] returns to the previous topic, which it had interrupted in order to juxtapose the demotion of Judah with the selling of Joseph, to imply that because of him (Joseph), they (his brothers) demoted him (Judah) from his high position; and also to juxtapose the incident of Potiphar’s wife with the incident of Tamar, to tell you that just as that one [the incident of Tamar] was meant for the sake of heaven, so too this one [the incident of Potiphar’s wife] was meant for the sake of heaven. For she saw through her astrology that she was destined to raise children from him (Joseph), but she did not know whether [they would be] from her or from her daughter. [From Gen. Rabbah 85:2]

3 that the Lord was with him The name of Heaven was frequently in his mouth. [From Tanchuma Vayeshev 8]

4 and all he had Heb. וְכָל-יֶשׁ-לוֹ . This is elliptical. The word אֲשֶׁר is missing. [It should read: וְכָל-אֲשֶׁר יֶשׁ-לוֹ .] [from targumim]

6 and he knew nothing about what was with him He did not pay attention to anything.

except the bread That is his wife, but [Scripture] speaks euphemistically. [From Gen. Rabbah 86:6]

and Joseph had handsome features As soon as Joseph found himself [in the position of] ruler, he began eating and drinking and curling his hair. Said the Holy One, blessed be He: “Your father is mourning and you curl your hair! I will incite the bear against you.” Immediately afterwards “his master’s wife lifted up her eyes.” [from Tanchuma Vayeshev 8]

7 his master’s wife lifted up her eyes, etc. Wherever it says אַחַר , it means immediately following. [From Gen. Rabbah 44:5]

9 and sin against God The sons of Noah were commanded against immorality. [From Sanh. 56a]

10 to lie beside her even without intercourse. [From Gen. Rabbah 87:6]

to be with her in the World to Come. [From Gen. Rabbah 87:6]

11 And it came about on a certain day That is to say that a special day arrived, a day of rejoicing, a religious festival when they (the household) all went to the temple of their idols. She said, “I have no more fitting day to consort with Joseph than today.” So she said to them, “I am ill, and I cannot go.” [from Sotah 36b]

to do his work [There is a controversy between] Rav and Shmuel. One said: his actual work, and the other said: to perform his needs with her, but his father’s image appeared, etc., as is stated in Sotah (36b).

14 “Look! He brought us…” Heb. הֵבִיא [without a noun or pronoun. Although the pronoun is sometimes absent, the antecedent is usually clear, whereas here there is no antecedent.] This is an elliptical expression: “He brought us,” but [Scripture] does not specify who brought him; she was referring to her husband.

Hebrew Heb. עִבְרִי , from the other side of the river (עֵבֶר הַנָהָר) from the sons of Eber (Gen. Rabbah 42:8). (Other editions: from the other side of the river.)

16 his master [The master] of Joseph.

17 came to me to mock me; the Hebrew slave that you brought to us.

19 Now it came about when his master heard, etc. During intercourse she told him this, and that is the meaning of “Your slave did such things to me,” [meaning] such acts of intimacy. [From Gen. Rabbah 87:9]

21 and he extended charisma to him Heb. חָסֶד . [It means] that he was well-liked by all who saw him, an expression of “a beautiful and charismatic (וַחֲסוּדָה) bride” in the Mishnah (Derech Eretz Rabbah, ch. 6) [from a midrash quoted by Yalkut Shimoni, vol. 2, 1053.]

22 he [was the one who] did it As the Gen. Targum renders: by his command it was done.

23 since the Lord was with him Heb. בַּאֲשֶׁר . Because the Lord was with him.

Chapter 40

1 Now it came about after these events Because that cursed woman (Potiphar’s wife) had accustomed the people to talk [badly] about the righteous/generous man (Joseph), therefore the Holy One, blessed be He, brought to them [the Egyptians] the sin of these [men], so that they would turn [their attention] to them [the two chamberlains] and not to him (Joseph), and also so that relief would come to the righteous/generous man through them. [From Gen. Rabbah 88:1, 88: 3]

sinned [Regarding] this one (the cupbearer) a fly was found in his goblet, and [concerning] that one (the baker) a pebble was found in his bread. [From Gen. Rabbah 88:2]

and the baker of the king’s bread. The expression of baking (אֲפִיָה) applies only to bread, pesto(u)r or pistor in Old French, kneader, baker.

4 And the chief of the slaughterers appointed, etc. to be with them.

and they were a year in prison Heb. יָמִים , twelve months.

5 Now both of them dreamed a dream Heb. וַיַחַלְמוּ חֲלוֹם שְׁנֵיהֶם , and both of them dreamed a dream. This is its simple meaning, but its midrashic meaning is that each dreamed both dreams, meaning that each dreamed his own dream and the interpretation of his companion’s dream. That is the meaning of what is stated: “Now the chief baker saw that he had interpreted well” (verse 16). [From Gen. Rabbah 88:4, Ber. 55b]

each man according to the interpretation of his dream Each one dreamed a dream similar to the interpretation destined to befall them.

6 troubled Heb. זֽעֲפִים , sad, similar to “sad and upset (וְזָעֵף) ” (I Kings 20:43); “I will bear the fury (זַעַף) of the Lord” (Micah 7:9). [From Targum Onkelos]

10 tendrils Heb. שָׂרִיגִם , long branches, known [in Old French] as vidiz, vine-shoots.

and it seemed to be blossoming Heb. וְהִוא כְפֽרַחַת , meaning it resembled blossoming. וְהִוא כְפֽרַחַת It seemed to me in my dream as if it were blossoming, and after the blossom, its buds came up, and they became tiny grapes, aspanir in Old French, and afterwards they ripened. [Onkelos renders וְהִוא כְפֽרַחַת :] “and it was as if blossoming, it brought forth blossoms”; until here is the Targum for פּֽרַחַת . [The word] נֵץ [denotes a stage of grapes] larger than פֶּרַח , the blossom, as it is written: “and the buds (נִצָה) turn into ripening grapes” (Isa. 18:5), and it is also written: “had blossomed (וַיֽצֵא פֶרַח) ,” and afterwards, “it had put forth a bud (וַיָצֵץ צִיץ) ” (Num. 17:23).

11 and squeezed Heb. וָאֶשְׂחַט , as the Targum renders וַעֲצָרִית . There are many instances [of this word] in the language of the Mishnah.

12 are three days For you they symbolize three days, and there are many midrashic interpretations (Chullin 92a, Gen. Rabbah 88:5, targumim).

13 Pharaoh will number you Heb. יִשָׂא פַרְעֽה אֶת-רֽאשֶׁךָ , lit., will raise your head, an expression of numbering. When he counts the rest of his servants to serve him at the feast, he will count you along with them.

your position Heb. כַּנֶּךָ , your base and your seat.

14 But remember me But keep me in mind, since it will go well with you as I have interpreted.

and please do me a favor Heb. נָא . נָא is only an expression of pleading.

16 wicker baskets Heb. סַלֵי חֽרִי , baskets of peeled willows, made with many holes (חוֹרִין חוֹרִין) . In our country (France) there are many [such baskets], and it is the custom of the venders of hollow wafers, known as o(u)blies, to put them into such baskets.

20 Pharaoh’s birthday Heb. יוֹם הֻלֶדֶת , the day of his birth, and it is called “ginusia” day [in Greek]. The expression הֻלֶדֶת [the “hoph’al” which is the passive of the “hiph’il” the causative] is used because the fetus is born only through [the assistance of] others, for the midwife assists the woman in giving birth. It is for this reason that the midwife is called מְיַלֶדֶת , [one who causes to deliver], and likewise, “And as for your birth (מוֹלְדוֹתַיִךְ) , on the day you were born (הוּלֶדֶת אוֹתָךְ) ” (Ezek. 16:4), and similarly, “after the mark was washed (הֻכַּבֵּס) ” (Lev. 13:55), for the washing is done by others. [From Gen. Rabbah 88:6]

he counted, etc. Heb. וַיִשָׂא אֶת רֽאשׁ . He counted them with the rest of his servants, for he was counting the servants who would serve him in his feast, and he remembered these among them. [ וַיִשָׂא אֶת-רֽאשׁ is] similar to “Take the count (שְׂאוּ אֶת-רֽאשׁ) ” (Num. 1:2), an expression of counting.

23 But the chief cupbearer did not remember on that day.

and he forgot him afterwards. Because Joseph relied on him to remember him, he was compelled to be confined for two years, as it is said: “Praiseworthy is the man who made the Lord his trust and did not turn to the haughty (רְהָבִים) ” (Ps. 40:5). He did not turn to the Egyptians, who are called רַהַב , haughty. [From Gen. Rabbah 89:3]

Ketubim: Psalms 33:1-22 & 34:1-23

Rashi’s Translation	Targum
1. Sing praises to the Lord, O you righteous; for the upright, praise is fitting.	1. Give praise, O righteous/generous, in the presence of the LORD; praise is seemly for the upright/generous.
2. Give thanks to the Lord with a harp; with a lyre of ten melodies make music to Him.	2. Give thanks in the presence of the LORD with the lyre; with the harp of ten strings give him praise.
3. Sing to Him a new song; play well with joyful shouting.	3. Give praise in the presence of the LORD with a new song; praise well with a shout.
4. For the word of the Lord is upright, and all his deeds are with faith.	4. For the word of the LORD is right, and all His deeds are reliable.
5. He loves charity and justice; the earth is full of the Lord's kindness.	5. He loves righteousness/generosity and justice; the goodness of the LORD fills the earth.
6. By the word of the Lord, the heavens were made, and with the breath of His mouth, all their host.	6. By the word of the LORD were the heavens made; and by the breath of His mouth, all their armies.
7. He gathers in the water of the sea as a mound; He puts the deeps into treasuries.	7. Who gathers as in a bottle the waters of the sea; He puts them in the treasuries of the deeps.
8. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him.	8. In the presence of the LORD all who dwell on the earth will be afraid; all the inhabitants of the world will tremble because of Him.
9. For He said and it came about; He commanded and it endured.	9. Because He says it, and it is; He commanded, and it took place.
10. The Lord frustrated the counsel of nations; He put the plans of peoples to nought.	10. The LORD shattered the counsel of the Gentiles, frustrated the plans of the nations.
11. The counsel of the Lord shall endure forever; the plans of His heart to all generations.	11. The counsel of the LORD stands forever, the thoughts of His heart for all generations.
12. Praiseworthy is the nation whose God is the Lord, the people that He chose as His inheritance.	12. Happy is the man whose god is the LORD, the people that He chose for His inheritance.
13. The Lord looked from heaven; He saw all the sons of men.	13. From heaven the LORD looked, He saw all the sons of men.
14. From His dwelling place He oversees all the inhabitants of the earth.	14. From the residence of His dwelling He looked out at all the inhabitants of the earth.
15. He Who forms their hearts together, Who understands all their deeds.	15. Who created them, forming their heart together, and discerning all their deeds.
16. The king is not saved with a vast army; a mighty man will not be rescued with great strength.	16. The king is not redeemed by the abundance of his forces; the warrior is not saved by the abundance of his strength.
17. A horse is a false hope for victory, and with his power, he will not escape.	17. The horse is deceitful for redemption; and by the abundance of its strength one is not saved.
18. Behold the eye of the Lord is to those who fear Him, to those who hope for His kindness,	18. Behold, the eye of the LORD sees those who fear Him, those who hope for His kindness.
19. to rescue their soul from death and to sustain them in famine.	19. To save their soul from death, and to keep them alive in famine.
20. Our soul waits for the Lord; He is our help and our shield.	20. Our soul looks for the redemption of the LORD; He is our help and shield.
21. For our heart will rejoice in Him, because we hoped in His holy name.	21. For our heart will rejoice in His word, because in His holy name (authority) we have placed our trust.
22. May Your kindness, O Lord, be upon us, as we hoped for You.	22. May Your goodness be upon us, O LORD, as we have put our hopes in You.
1. Of David, when he disguised his sanity before Abimelech, whereupon he drove him out and he departed.	1. Of David, when he disguised his intelligence before Abimelech, who dismissed him, and he left.
2. I will bless the Lord at all times; His praise is always in my mouth.	2. I will bless the LORD at all times, His praise is always in my mouth.
3. My soul boasts of the Lord; may the humble hear and rejoice.	3. My soul makes her boast in the word of the LORD; the humble will hear and rejoice.
4. Declare the greatness of the Lord with me, and let us exalt His name together.	4. Ascribe greatness in the presence of the LORD with me, and we will exalt His name together.
5. I sought the Lord and He answered me, and He delivered me from all my terrors.	5. I sought instruction from the presence of the LORD and He answered me; and from all my fears He delivered me.
6. They looked to Him and they became radiant, and their faces will not be ashamed.	6. They looked toward Him and received light; and their faces were not dismayed.
7. This poor man called and the Lord heard, and He saved him from all his troubles.	7. This poor one prayed; in the presence of the LORD it was heard, and He redeemed Him from all his troubles.
8. An angel of the Lord is stationed around those who fear Him, and He saved them.	8. The angel of the LORD encamps around those who fear Him, and He saved them.
9. Comprehend and see that the Lord is good; praiseworthy is the man who takes shelter in Him.	9. Recognize and see that the LORD is good; happy the man who has placed his trust in His word.
10. Fear the Lord, His holy ones; for there is no want to those who fear Him.	10. Have fear in the presence of the LORD, O you his holy ones; for there is nothing lacking to those who fear Him.
11. Young lions suffer want and are hungry, but those who seek the Lord lack no good.	11. The sons of the lion became poor and were hungry; but those who seek the instruction of the LORD lack no good thing.
12. Come, children, hearken to me; I will teach you the fear of the Lord.	12. Come, children, receive teaching from me; I will teach you the fear of the LORD.
13. Who is the man who desires life, who loves days to see goodness?	13. Who is the man who seeks life, loves days in order to see good?
14. Guard your tongue from evil and your lips from speaking deceitfully.	14. Guard your tongue from evil, and your lips from speaking deceit.
15. Shun evil and do good, seek peace and pursue it.	15. Turn from evil and do good; seek peace and pursue after it.
16. The eyes of the Lord are to the righteous, and His ears are to their cry.	16. The eyes of the LORD are toward the righteous/ generous; and his ears, to receive their prayer.
17. The face of the Lord is against evildoers, to cut off their remembrance from the earth.	17. The face of the LORD is wrathful against evildoers, to expunge their memory from the earth.
18. They cry out and the Lord hearkens, and He saves them from all their troubles.	18. The righteous/generous pray, and it is heard in the presence of the LORD; and from all their trouble He has delivered them.
19. The Lord is near to the broken-hearted, and He saves those of crushed spirit.	19. The LORD is near to the broken-hearted; and the lowly in spirit He will redeem.
20. Many evils befall the righteous, but the Lord saves him from them all.	20. Many evils encounter the righteous/generous man; and from all of them the LORD delivers him.
21. He guards all his bones; not one of them was broken.	21. He protects all his limbs; not one of them is broken.
22. Evil will kill the wicked, and those who hate the righteous shall be accounted guilty.	22. The death of the wicked is bad, and those who hate the righteous/generous man will be condemned.
23. The Lord redeems the soul of His servants, and all who take refuge in Him shall not be accounted guilty.	23. The LORD redeems the soul of His servants; and none who hope in His word are condemned.

Rashi’s Commentary on Psalms 33:1-22 & 34:1-23

2 with a lyre of ten melodies Heb. בנבל עשור , of ten kinds of melody.

7 as a mound Heb. כנד , an expression of height, and so did Onkelos render (Exod. 15:8): נצבו כמו נד , they stood up like a wall, and so did Menachem (p. 121, missing) explain it. נד and נאד do not have the same meaning.

He puts the deeps into treasuries under the earth.

14 He oversees He looks.

15 He Who forms their hearts together All of their hearts together and knows all the thoughts. Our Sages, however, explain that it refers back to “From His dwelling place, the Creator oversees their hearts together,” and they derived from here that all are examined with a single glance (Rosh Hashana 18a).

1 when he disguised his sanity as the matter that is stated (in I Sam. 21:14): “And he changed his speech before their eyes, etc. And he scribbled upon the doors of the gates.” That he disguised his speech and his sanity and feigned madness and let his saliva run down upon his beard.

before Abimelech All Philistine kings were called thus, and all Egyptian kings [were called] Pharaoh. Although his name was Achish, he was called Abimelech. The Midrash Aggadah explains that he was as righteous as Abimelech (mentioned in the Torah in relation to Sarah), for he did not want to kill him although his men said to him, “Is this not David, the king of the land?” As is stated in Midrash Psalms (34:1).

3 My soul boasts of the Lord I boast, and praise myself that I have a patron like this to save me and protect me. Se porvantera in French, I will boast.

may the humble hear the wonders that He did for me. Through my praise, they will understand it and rejoice.

5 my terrors Heb. מגורותי , an expression of fear, as (in Num. 22:3): “and Moab became terrified (ויגר) .”

6 They looked to Him All those who looked to Him out of their trouble.

and they became radiant Their faces shone.

be ashamed Heb. יחפרו , they will be ashamed, as (in Isa. 24:23): “And the moon shall be ashamed (וחפרה) and the sun shall be abashed.”

9 Comprehend and see that the Lord is good Comprehend His word.

10 Fear Heb. יראו . Be afraid, the imperative form.

11 suffer want Heb. רשו , an expression of poverty.

no good Heb. כל טוב , nient bon, any good, as (in Exod. 12:16): “any work (כל־מלאכה) .”

15 seek peace in your place.

and pursue it elsewhere.

17 The face of the Lord His angry face, les ires in Old French, ire, as (in Lev. 20:5): “And I will direct My face, etc.” So did Menachem (p. 143) associate it.

18 They cry out i.e., the righteous, and the Lord hearkens.

20 Many evils befall the righteous Many evils and terrors befall him, and he is saved from all of them.

21 He guards The Holy One, blessed be He, [guards] all his bones.

22 Evil will kill the wicked The evil that the wicked man does will kill him.

will kill Heb. תמותת , [equivalent to] תמית .

23 shall not be accounted guilty They will not regret saying, “We are guilty, because we took shelter in You.” Repontiront in Old French, se repentiront: they repent.

Meditation from the Psalms

Psalms 33:1-22 & 34:1-23

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

The writer of Psalm 33 is unknown, yet this psalm is recited every Shabbat, Yom Tob, and Hoshana Rabbah as part of the Shacharit additional psalms recited just before Pesukei Dezimra.^[1]

Malbim introduces psalms chapter 33 by saying that G-d controls the world in two ways:

1) Through the laws of nature which are pre-ordained and unchanging;

2) through Hashgacha, His personal supervision and intervention. The manner of Hashgacha changes constantly, for it is totally dependent on the deeds of man, for better or for worse.

The laws of nature serve to conceal the true supervision of the Creator. One who perceives only this external cloak, sees an arbitrary, capricious world without justice or mercy. The challenge of mankind is to penetrate the mist and see the internal order dictated with precision by the Almighty.

All who truly seek this revelation will be elevated. The wicked will become good and the good will become better. They will all rejoice with musical instruments, because the symmetry and coordination of all the forces in the universe resemble the harmony and precision of superbly tuned instruments playing a well orchestrated symphony.

To truly appreciate psalms chapter 34, we must be aware of the events which inspired it. Midrash Shocher Tob^[2] provides the essential background:

Kohelet^[3] says: He made everything beautiful in its proper time. David said to the Holy One, Blessed be He: ‘All that You created is beautiful, and wisdom is the most beautiful of all. However, I fail to appreciate the value of madness. What satisfaction can You derive from a lunatic walking about, ripping his clothing, chased by little children and mocked by all?’

G-d replied: 'David, by your life, I promise that you will some day need this madness which you now criticize. As Solomon said, He who despises something will be punished by it.^[4] Furthermore, David, I promise that you will even pray that I give this madness to you.'

A short time later, David, forced to escape from the wrath of Saul, fled to the land of the Philistines with nothing but the sword of Goliath, which he took from the giant after slaying him. Goliath's brothers were the bodyguards of Achish, King of the Philistine city of Gath. They recognized David and the sword of their recently slain brother. They asked the king for permission to avenge Goliath by killing David. After some hesitation, the king agreed. Upon hearing this, David prayed for help.

'What do you wish?', G-d asked.

'Please give me a measure of that madness which I once criticized'.

David assumed the role of a madman, acting strangely. He wrote on the city gates, King Achish owes me one hundred myriads^[5] and his wife owes fifty myriads.' The mother and daughter of Achish also went mad. They shouted and raved insanely inside the palace and David ranted outside. Exasperated, Achish drove David away, saying: Am I lacking in mad people that you bring this fellow to rave in my presence?^[6] Then David composed this Psalm in gratitude for his madness.^[7]

I said earlier that, “the laws of nature serve to conceal the true supervision of the Creator”.

The following lesson was taught by Rabbi Shraga Simmons:

On the eve of the U.S. presidential election, it seems as though everyone is holding their breath, awaiting the result of a long, bitterly-fought, and very expensive campaign.

So much is at stake. On a wide array of economic, social and foreign policy issues, the candidates’ visions are so vastly different. So much appears to ride on who will be steering the country – indeed, the free world – through these crucial next four years. This election is arguably the most crucial in recent history.

Yet in one key regard, this election may not be so “decisive” after all.

The Book of Proverbs^[8] states: "Like streams of water, the heart of the king is in the hand of G-d. He directs it anywhere He wishes."

What does this verse mean exactly? Does it imply that world leaders are mere puppets of the Almighty? If so, why should we even bother voting at all? Even more essentially: Is it not a foundation of Jewish belief that human beings possess free-will, the ability to choose between right and wrong?^[9]

The answer is that free-will is not an absolute concept. Although G-d grants free-will to each individual, this privilege may be suspended when it comes to leaders whose decisions can determine the fate of an entire nation.

As compared to private citizens, leaders clearly enjoy superiority in terms of honor and power. And yet, since their choices impact so many lives, G-d will, for the purpose of guiding the course of history, sometimes revokes a leader’s free will.^[10]

With this we can understand a key element of the biblical Exodus story. G-d desired to bring the Israelites out of Egypt amidst “great signs and wonders,” to conclusively demonstrate His unparalleled power. In order to achieve that, G-d needed Pharaoh to “play along,” to continually deny the Jews the option of leaving – despite the ongoing hardships that such denial imposed on Egyptian society. And so, G-d "hardened Pharaoh’s heart," removing his free-will and in effect forcing him to refuse Moses’ repeated requests to “Let my people go.”

The story is told that when Israeli Prime Minister Menachem Begin visited New York in the 1970s, he insisted on meeting with the great Torah Sages of the generation. In the course of what proved to be a very fruitful conversation, Begin told the Sages that he suffered from a heart condition and asked them to pray for him. Rabbi Yaakov Kaminetzky replied by quoting the verse in Proverbs: "You don't need our prayers. The heart of the king is in the hand of G-d."

So what does all this have to do with the presidential election?

What ultimately determines the course of history is neither political platforms or coalition agreements. Rather, "Like streams of water, He directs it anywhere He wishes." The Midrash explains: Just as water, when put in a vessel, can be tilted to any side that you wish, so too, when a person rises to greatness, his heart is given into the hand of G-d.

And yet, this does not mean that we should be nonchalant about the election and don’t need to cast a ballot. Rather, our own free-will demands that we exert an appropriate effort to influence the world. The Midrash^[11] reveals a great secret: Although G-d will not allow a leader to make a unilateral free-will decision that determines the fate of so many people, G-d will grant a ruler the latitude to decide based on the mandate given by the people. In other words, if the generation is worthy, G-d inclines the king's heart to good; if not, He inclines him to do evil.

That is why the election is indeed so important. By choosing our leaders, in large part we determine our own fate. A leader’s “political moves” are never contrary to the will of the people – but rather an affirmation of our own deepest intent upon having “freely chosen” this leader in the first place.

Or in the words of H.L. Mencken: "Democracy is the theory that the common people know what they want, and deserve to get it good and hard".

So as we approach an election that promises to be a nail-biter, we can maintain a sense of calm knowing that no matter who wins, the ultimate outcome is safe and secure in the hands of Heaven.

With our minds now at ease, lets look at an interesting topic.

Our psalm speaks of a psaltery that has ten strings in v.2.

Tehillim (psalm) 33:2 Give thanks unto HaShem with harp (nebel - נֵבֶל), sing praises unto Him with the psaltery (kinor - כִנּוֹר) of ten strings.^[12]

This ‘psaltery’ connects us back to the very beginnings of time.^[13] In Genesis, we see that music has played a significant role in the life of man. We see musical instruments and musicians shortly after the creation of the world. The first musician, and the inventor of music, was a man named Yubal:

Beresheet (Genesis) 4:21 And his brother’s name was Yubal^[14] יובל: he was the father of all such as handle the harp (kinor - כנור) and organ (ugav - עוגב).

Rashi tells us that Yubal used his music for idolatry.^[15] Thus we see that the harp (kinor - כנור) was the first musical instrument in the Torah. Chazal understood that this harp had seven strings. This seven-stringed harp was the harp used in the Temple. It was made with seven strings because it resonated with this world, which is a world of seven. Thus we see seven days in our week. Seven years in the Shmita cycle. Seven Shmita years before Yobel (jubilee). The number seven, thus, represents our connection with the structure which HaShem created the natural world.

The Gemara goes on to tell us that the “kinor”, the small harp, will have ten strings in the Olam HaBa, the World To Come.

Arachin 13b NOR DID THEY JOIN IN THE SINGING WITH THE HARP AND LYRE, BUT WITH THE MOUTH ALONE etc. One would say therefore that harp and lyre are different instruments. Is this to say that our Mishnah is not in accord with R. Judah, for it was taught: R. Judah said, The harp of the Sanctuary had seven cords, as it is written: In Thy presence is fitness [soba’] of joy;^[16] read not, fullness [soba’], but seven [sheba’]! The harp of the messianic days has eight cords,^[17] as it is said: For the leader on the Sheminith,^[18] [i.e., the eighth string]. The harp of the world to come has ten cords, as it is said: With an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp.^[19] Furthermore, it is said: Give thanks unto the Lord with harp, sing praises unto Him with the psaltery of ten strings. Sing unto Him a new song; play skillfully midst shouts of joy.^[20] You could say also that [our Mishnah will be] in accord with R. Judah: Since, in the world to come, it will have more cords and its sound will be stronger, like that of a harp, he calls it ‘harp’.

Since our souls are now limited and can only contain the Divine light as it is constrained within nature, the harp has seven strings, to represent this level of that light. However, in the days of Mashiach, when we will be able to contain the light that is above nature, the harp will have eight strings, and finally ten strings in the Olam HaBa when we become a single man with Mashiach as the head.

Colossians 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

With the way that music affects our emotions it is not surprising that music played a major role in the service in the Temple. The Levites were both musicians and singers.

Zohar 2:19a Why were the Levites selected to sing in the Temple? Because the name Levi means cleaving. The soul of him who heard their singing at once cleaved to G-d.

Words speak to the intellect that must assemble them into ideas; music moves the soul.  Ideas enter the mind; melodies suffuse the soul:

Targum Yonatan ben Uziel to Shemot (Exodus) 20:16 And the entire nation saw the voices, how they changed as they were internalized by every individual.

Perhaps they even saw the different notes which expressed the unique melodies specific to every soul.

Parshat Ki Tavo,^[21] is highlighted by the long-winded section of tragedies and catastrophes to befall the Jewish nation for not being in line with HaShem’s will. One of the stinging indictments against the nation deals with its failure to serve HaShem with joy and a good heart.^[22] An example, provided by our Sages,^[23] as to what is meant by “joy and a good heart” is the oral commandment for the Levites to perform the shira^[24] as part of the daily Temple activity. Now we can understand how important music is to our service of HaShem!

The Levitical Choir consisted of Meshorerim (singers) accompanied by instrumentalists playing lutes, harps, lyres, flutes, and a cymbal. “They did not have fewer than two lyres nor more than six, they did not have fewer than two flutes nor more than twelve, they did not have fewer than two trumpets nor more than 120, and there were no fewer than nine harps and their number could be increased without end.^[25] There was only one cymbal”.^[26]

Now we can understand that the harp is a very significant instrument and that the number of strings on the harp give us a clue as to the time when the harp is being used. In this psalm we understand that our psalmist is singing of the Olam HaBa because he is using a harp of ten strings. This is particularly noteworthy given that he is also speaking of the creation of the world, in our psalm, in v.6.^[27]

Tehillim (psalm) 33:6 By the word of HaShem were the heavens made; and all the host of them by the breath of His mouth.

Rosh HaShana 32a GEMARA. To what do these ten kingship verses correspond? — R. Levi said, To the ten praises that David uttered in the book of Psalms. But there are a large number of praises there? — It means, those among which occurs, Praise him with the blowing of the shofar.^[28] R. Joseph said: To the ten commandments that were spoken to Moses on Sinai.^[29] R. Johanan said: To the ten utterances by means of which the world was created.^[30] Which are they? The phrase ‘and he said’ occurs in the account of the creation only nine times? — The words ‘in the beginning’ are also an utterance, as it is written, By the word of the Lord the heavens were made.^[31]

From the Gemara above, we see that the ten utterances of creation are related to the ten commandments, as spoken in our psalm (Psalm 33:6), and to the ten praises in the book of psalms. The above Gemara associates our psalm with these three sets of ten.

Let’s begin a fascinating study of the number ten, by keeping in mind that Chazal^[32] have taught that every occurrence of the number ten, and indeed every other number, is related to every other occurrence, whether in the Tanach^[33] or within the natural world. Thus a great deal of insight can be gained by comparing and analyzing different sets of ten.

Ten is a unity made up of parts. The nature of the parts is subsumed into the nature of the unity. This explains how a minyan of ten men in the synagogue becomes a spiritual entity at prayer time. An entity capable a saying Kaddish and other special prayers that can only be said when a congregation of at least ten men is present.

We learned in our study of the Temple that the body of Mashiach is a body composed of the righteous of Israel. This body is a unity composed of parts. The body is composed of Israel and the head is Mashiach. This is the ultimate expression of ten: A unity made of parts. As we explore various aspect of the number ten, notice this constant refrain that illustrates a unity made of parts.

The number ten is represented by the Hebrew letter yud - י, the smallest Hebrew letter of all. And, whereas all other Hebrew letters are usually composites of other letters, for example, in Sofrut, the style of writing used for a Sefer Torah, an aleph is made up of two yuds (י) and a vav (ו), the yud is not composed of other letters, therefore, it also represents sublime simplicity.

The number ten represents both plurality and unity.

The Talmud says that ten symbolizes perfection and completeness. Every number until ten is viewed as incomplete. HaShem's presence resides among ten, and no activity of sanctification can take place with less than ten.^[34] The number ten symbolizes a community. The number ten is used to represent a spiritual full set. The number ten is a full integer count, that is the symbol of being complete.

The number ten is a traditional symbol of fulfillment, a return to unity after having gone through the experience represented by single-digit numbers.

The number ten symbolizes the concept of totality or all inclusiveness.

The number ten represents kedushah.

Hakham Shaya Karlinsky: Commenting on the writings of the Maharal of Prague on Pirke Avot, says the following:

Man is composed of a physical body created from the earth, and a soul that emanates from the heavens. The "distance" from the earth until the heaven is considered to be, embodied in the number ten^[35]. These lines of the Maharal are rooted in Kabbalah. So there are ten distinct elements related to man's creation, five of which are material matters that are part of man's physical dimension, and five of which are spiritual matters that are part of man's transcendent dimension.

There are ten major parts of man's body which parallel this division: The two eyes, the two ears and the tongue are considered the more spiritual parts of man. The two feet, the two hands and the sexual organ are the five that are closer to the physical side of man.

The activities of the eyes (sight) ears (hearing) and tongue (speech) do not need any physical contact with the material in order for them to function. Sight is a perception of things which are distant from man, and with which he has no tangible interaction. Hearing is also a perception of things with which man does not have direct contact, although it is not as abstract as sight. (Man needs to be closer to an object to hear it than to see it; sound waves travel more slowly, are more tangible and physically accessible, and more easily measurable than light waves/particles.) Speech is also an activity connected to the spiritual and intellectual dimension of man. The hands, feet and the sexual organ are connected to the more physical activities of man, and they are considered closer to the earth.

We also find in the Ten Words (Decalogue) that five of them are connected to the heaven and five are connected to the earth. The first five are activities which relate to G-d. [This includes "Honour your father and mother," whose honouring is equated with that of G-d, as we are taught in Kiddushin 30b. When a person honors their parents, G-d considers it as if He lived among them and also received honor.] The last five are activities between fellow human beings who dwell on the earth. This encompasses the entire human being whose spiritual side emanates from the heaven and whose body derives from the earth, with the distance between these two locations represented by the number ten.

This human being, belonging to both the heaven and the earth is connected to five material elements of his existence and five spiritual elements of his existence.

In each of the material elements, a surplus is actually destructive, where anything which deviates from the proper measure, is in fact considered a deficiency. But in the non-material elements which are connected to the spiritual dimension, a surplus is a virtue.

* * *

"The number ’ten' in Scripture, or the Oral Torah, is a reference to the Ten Heavenly Emanations by means of which HaShem's Presence descends from heaven and makes itself manifest. All of these phenomena were aspects of revelation. Through each, man and the universe were elevated to new perceptions of HaShem's holiness and presence." ^[36]

We will see that ten specifically refers to the Word of HaShem.

Therefore, when we study how HaShem acts through the various permutations of ten, we are looking at each detail with a double perspective: The particular point which each act expresses and the unifying element which interlocks all of HaShem's activities into one seamless entity, as befits HaShem Who is One.

Let’s end this commentary by reviewing these three sets of “ten”, from the Gemara above, and let’s look for relationships that connect these three together.

Ten Praises	Ten Commandments	Ten Sayings
Let everything that has breath praise HaShem. Praise HaShem. Psalm 150:1	Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's goods.	Then G-d said, "Let us make man in our image, in our likeness…
Praise him with the clash of cymbals, praise him with resounding cymbals. Psalm 150:1	Thou shalt not bear false witness against thy neighbor.	G-d blessed them and said, "Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth."
Praise him with the strings and flute. Psalm 150:1	Thou shalt not steal.	And G-d said, "Let the water teem with living creatures, and let birds fly above the earth across the expanse of the sky."
Praise him with tambourine and dancing. Psalm 150:1	Thou shalt not commit adultery.	And G-d said…let them be lights in the expanse of the sky to give light on the earth."
Praise him with the harp and lyre. Psalm 150:1	Thou shalt not murder.	Then G-d said, "Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds."
Praise him with the sounding of the shofar. Psalm 150:1	Honor thy father and thy mother.	And G-d said, "Let the water under the sky be gathered to one place, and let dry ground appear."
Praise him for his surpassing greatness. Psalm 150:1	Remember the Sabbath and keep it holy.	G-d called the expanse "sky."
Praise him for his acts of power. Psalm 150:1	Thou shalt not take the name of the Lord thy G-d in vain.	G-d said, "Let there be an expanse between the waters to separate water from water."
Praise him in his mighty heavens. Psalm 150:1	Thou shalt have no other G-ds before Me.	G-d said, "Let there be light."
Praise HaShem. Praise G-d in his sanctuary. Psalm 150:1	I am HaShem thy G-d, who brought thee out of the land of Egypt, out of the house of bondage.	In the beginning G-d created the heavens and the earth.

So, ten brings us full circle from our current position, forward to the end, and back to creation. Ten points us to the work of The Mashiach in history! Who knew that a simple number could speak so many related ideas.

Ashlamatah:  Yeshayahu (Isaiah)  55:11 - 56:8

Rashi	Targum
10. For, just as the rain and the snow fall from the heavens, and it does not return there, unless it has satiated the earth and fructified it and furthered its growth, and has given seed to the sower and bread to the eater,	10. For as the rain and the snow, which come down from the heavens, and it is not possible for them that they should return thither, but water the earth, increasing it and making it sprout, giving seeds, enough for the sower and bread, enough for the eater,
11. so shall be My word that emanates from My mouth; it shall not return to Me empty, unless it has done what I desire and has made prosperous the one to whom I sent it.	11. so is the Word of My goodness that goes forth before Me; it is not possible that it will return before Me empty, but accomplishes that which I please, and prospers in the thing for which I sent it.
12. For with joy shall you go forth, and with peace shall you be brought; the mountains and the hills shall burst into song before you, and all the trees of the field shall clap hands.	12. For you will go out in joy from among the Gentiles, and be led in peace to your land; the mountains and the hills before you will shout in singing, and all the trees of the field will clap with their branches.
13.  Instead of the briar, a cypress shall rise, and instead of the nettle, a myrtle shall rise, and it shall be for the Lord as a name, as an everlasting sign, which shall not be discontinued."  {P}	13. Instead of the wicked will the righteous/generous be established; and instead of the sinners will those who fear sin be established; and it will be before the Lord for a name, for an everlasting sign which will not cease.” {P}
1. ¶ So says the Lord, "Keep justice and practice righteousness, for My salvation is near to come, and My benevolence to be revealed."	1. ¶ Thus says the Lord: “Keep judgment and do righteousness/generosity, for My salvation is near to come, and My virtue to be revealed.
2.  Fortunate is the man who will do this and the person who will hold fast to it, he who keeps the Sabbath from profaning it and guards his hand from doing any evil.    {S}	2. Blessed is the man who will do this, and a son of man who will hold it fast, who will keep the Sabbath from profaning it, and will keep his hands from doing any evil.” {S}
3.  Now let not the foreigner who joined the Lord, say, "The Lord will surely separate me from His people," and let not the eunuch say, "Behold, I am a dry tree."    {P}	3. Let not a son of Gentiles who has been added to the people of the Lord say, “The Lord will surely separate me from His people”; and let not the eunuch say, “Behold I am like a dry tree.”   {P}
4. ¶ For so says the Lord to the eunuchs who will keep My Sabbaths and will choose what I desire and hold fast to My covenant,	4. ¶ For thus says the Lord: “To the eunuchs who keep the days of the Sabbaths that are Mine, who are pleased with the things I wish and hold fast My covenants,
5.  "I will give them in My house and in My walls a place and a name, better than sons and daughters; an everlasting name I will give him, which will not be discontinued.   {S}	5. I will give them in My Sanctuary and within the land of My Shekhinah’s house a place and a name better than sons and daughters; I will give them an everlasting name which will not cease.    {S}
6. And the foreigners who join with the Lord to serve Him and to love the name of the Lord, to be His servants, everyone who observes the Sabbath from profaning it and who holds fast to My covenant.	6. And the sons of the Gentiles who have been added to the people of the Lord, to minister to Him, to love the name of the Lord, and to be His servants, everyone who will keep the Sabbath from profaning it, and hold fast My covenants,
7. I will bring them to My holy mount, and I will cause them to rejoice in My house of prayer, their burnt offerings and their sacrifices shall be acceptable upon My altar, for My house shall be called a house of prayer for all peoples.	7. these I will bring to the holy mountain, and make the joyful in My house of prayer, their burnt offerings and their holy sacrifices will even go up for My pleasure on My altar, for My Sanctuary will be a house of prayer for all the peoples.
8. So says the Lord God, Who gathers in the dispersed of Israel, I will yet gather others to him, together with his gathered ones.	8. Thus says the Lord God Who is about to gather the outcasts of Israel, I will yet bring near their exiles, to gather them.”
9.  All the beasts of the field, come to devour all the beasts in the forest.   {P}	9.  All the kings of the peoples who were gathered to distress you, Jerusalem, will be cast in your midst; they will be food for the beasts of the field, every beast of the forest will eat to satiety from them.   {P}

Rashi’s Commentary for: Yeshayahu (Isaiah)  55:11 - 56:8

10 For, just as the rain and the snow fall and do not return empty, but do good for you. 

11 so shall be My word that emanates from My mouth to inform you through the prophets, will not return empty, but will do good to you if you heed them. 

12 For with joy shall you go forth from the exile.

the mountains and the hills shall burst into song before you for they will give you their fruit and their plants, and their inhabitants shall derive benefit. ([Some editions read:] And their inhabitants shall sing.) 

13 Instead of the briar, etc. Our Rabbis expounded [Targum Jonathan]: Instead of the wicked, righteous people shall arise.

briar...and...nettle They are species of thorns; i.e., to say that the wicked will be destroyed and the righteous will take their rule.

Chapter 56

2 who will do this who observes the Sabbath, etc. 

3 “The Lord will surely separate me from His people,” Why should I become converted? Will not the Holy One, blessed be He, separate me from His people when He pays their reward.

Let not the eunnuch say Why should I better my ways and my deeds? I am like a withered tree, for lack of remembrance. 

4 and hold fast Heb. וּמַחֲזִיקִים, and hold fast. 

7 for all peoples Not only for Israel, but also for the proselytes. 

8 I will yet gather of the heathens ([Mss. and K’li Paz:] of the nations) who will convert and join them.

(together with his gathered ones In addition to the gathered ones of Israel.) 

9 All the beasts of the field All the proselytes of the heathens ([Mss. and K’li Paz:] All the nations) come and draw near to Me, and you shall devour all the beasts in the forest, the mighty of the heathens ([Mss. and K’li Paz:] the mighty of the nations) who hardened their heart and refrained from converting.

the beasts of the field [The beast of the field is not as strong as the beast of the forest.] The beast of the field is weaker and of weaker strength than the beast of the forest. Since he stated, “I will yet gather others to him,” he stated this verse. 

Hakham’s Reflection of the Ashlamatah

In Genesis 39:2 we read: וַיְהִי יְהוָה אֶת-יוֹסֵף, וַיְהִי אִישׁ מַצְלִיחַ – “And was Adonai with Yosef and he was a prosperous royal man,” and in Isaiah 55:11 we read: כִּי אִם-עָשָׂה אֶת-אֲשֶׁר חָפַצְתִּי, וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו – “so will be My word that goes out of My mouth not it will return to Me void, except it will do that which I please and it will prosper in what I sent it.” The connection then between the Torah Seder is established via verbal tally with the word צלח (Tsalach) and meaning “to prosper” or “to be profitable.” Also in Genesis 39:1, we read: וַיִּקְנֵהוּ פּוֹטִיפַר סְרִיס פַּרְעֹה – “And bought him Potiphar an officer of Pharaoh.” And in our Ashlamatah in Yeshayahu 56:3, we read: וְאַל-יֹאמַר הַסָּרִיס, הֵן אֲנִי עֵץ יָבֵשׁ – “And not let do say the eunuch/officer “Behold I am a tree dried up.”

Further, in Psalms 33:11, we read: “The counsel of the LORD stands forever, the thoughts of His heart for all generations.” Compare this with Isaiah 55:11, where we read: “so is the Word of My goodness that goes forth before Me; it is not possible that it will return before Me empty, but accomplishes that which I please, and prospers in the thing for which I sent it.”

And in the Nazarean Codicil we have in Yehudah “guarding (שׁמר – shomer) yourselves in the love^[37] (ahava) of God,” and in Yeshayahu 56:6, we read: כָּל-שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ – “every one that guards the Sabbath from profaning it.”

Verbal Tallies

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

& HH Giberet Dr. Elisheba bat Sarah

Beresheet (Genesis) 39:1-23 & 40:1-23

Tehillim (Psalm) 33 & 34

Yeshayahu (Isaiah) 55:11 - 56:8

I Samuel 20:18,42

Yehudah 20-25; Luke 7:31-8:3; Acts 10:44-11:18

The verbal tallies between the Torah and the Psalm are:

LORD - יהוה, Strong’s number 03068.

Saw / Behold - ראה, Strong’s number 07200.

He did / made - עשה, Strong’s number 06213.

The verbal tallies between the Torah and the Ashlamata are:

Officer / Eunuch - סריס, Strong’s number 05631.

Hand - יד, Strong’s number 03027.

Bereshit (Genesis) 39:1 And Joseph was brought down to Egypt; and Potiphar, an officer <05631> of Pharaoh, captain of the guard, an Egyptian, bought him of the hands <03027> of the Ishmaelites, which had brought him down thither.

2  And the LORD <03068> was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

3  And his master saw <07200> (8799) that the LORD <03068> was with him, and that the LORD <03068> made all that he did <06213> (8802) to prosper in his hand.

Yeshayahu (Isaiah) 56:2 Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand <03027> from doing any evil.

Yeshayahu (Isaiah) 56:3 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch <05631> say, Behold, I am a dry tree.

Tehillim (Psalm) 33:1 Rejoice in the LORD <03068>, O ye righteous: for praise is comely for the upright.

Tehillim (Psalm) 33:6 By the word of the LORD <03068> were the heavens made <06213> (8738); and all the host of them by the breath of his mouth.

Tehillim (Psalm) 33:13  The LORD <03068> looketh from heaven; he beholdeth <07200> (8804) all the sons of men.

Hebrew:

Hebrew	English	Torah Reading Gen. 39:1-23 Gen. 40:1-23	Psalms 33:1-22 34:1-18	Ashlamatah Is 55:11 -56:8 Zeph 1:17 – 2:5, 8-10
~d'a'	adam		Ps. 33:13	Isa. 56:2 Zeph. 1:17
bhea'	loves		Ps. 33:5 Ps. 34:12	Isa. 56:6
dx'a,	one, same	Gen. 40:5	Psa 34:20
!yIa;	no, nothing	Gen. 39:9 Gen. 39:11 Gen. 40:8	Ps. 34:9	Zeph. 2:5
vyai	man	Gen. 39:2 Gen. 39:11 Gen. 39:14 Gen. 40:5	Ps. 34:12
lk;a'	ate, eat	Gen. 39:6 Gen. 40:17 Gen. 40:19		Zeph. 1:18
la;	not, never		Ps. 34:5	Isa. 56:3
~yhil{a/	God	Gen. 39:9 Gen. 40:8	Ps. 33:12	Zeph. 2:9
~ai	except, if	Gen. 39:6 Gen. 39:9 Gen. 40:14		Isa. 55:11
rm;a'	say, said	Gen. 39:7 Gen. 39:8 Gen. 39:12 Gen. 39:14 Gen. 39:19 Gen. 40:8 Gen. 40:9 Gen. 40:12 Gen. 40:16 Gen. 40:18	Ps. 33:9	Isa. 56:1 Isa. 56:3 Isa. 56:4
@a;	anger	Gen. 39:19		Zeph. 2:2 Zeph. 2:3
#r,a,	land, earth, ground	Gen. 40:15	Ps. 33:5 Ps. 33:8 Ps. 33:14 Ps. 34:16	Zeph. 1:18 Zeph. 2:3 Zeph. 2:5
rv,a]	who, which, that	Gen. 39:1 Gen. 39:6 Gen. 39:9 Gen. 39:17 Gen. 39:19 Gen. 39:20 Gen. 39:22 Gen. 39:23 Gen. 40:3 Gen. 40:5 Gen. 40:7 Gen. 40:13	Ps. 33:12	Isa. 55:11 Isa. 56:4 Isa. 56:5 Zeph. 2:3 Zeph. 2:8
rv,a,	blessed		Ps. 33:12 Ps. 34:8	Isa. 56:2
aAB	went, come, go	Gen. 39:11 Gen. 39:14 Gen. 39:16 Gen. 39:17 Gen. 40:6		Isa. 56:1 Isa. 56:7 Zeph. 2:2
rx;B'	chosen		Ps. 33:12	Isa. 56:4
tyIB;	house	Gen. 39:2 Gen. 39:4 Gen. 39:5 Gen. 39:8 Gen. 39:9 Gen. 39:11 Gen. 39:14 Gen. 39:16 Gen. 39:20 Gen. 39:21 Gen. 39:22 Gen. 39:23 Gen. 40:3 Gen. 40:5 Gen. 40:7 Gen. 40:14		Isa. 56:5 Isa. 56:7
!Be	sons		Ps. 33:13 Ps. 34:11	Isa. 56:2 Isa. 56:3 Isa. 56:5 Isa. 56:6 Zeph. 2:8 Zeph. 2:9
vq;B'	seek		Ps. 34:14	Zeph. 2:3
%r'B'	blessed	Gen. 39:5	Ps. 34:1
ld'G"	magnify		Ps. 34:3	Zeph. 2:8 Zeph. 2:10
yAG	nations		Ps. 33:10 Ps. 33:12	Zeph. 2:1 Zeph. 2:5 Zeph. 2:9
~G"	even, also	Gen. 40:15		Zeph. 1:18
rb;D'	speak, spoke	Gen. 39:10 Gen. 39:17 Gen. 39:19	Ps. 34:13
rb'D'	events, words	Gen. 39:7 Gen. 39:17 Gen. 39:19 Gen. 40:1	Ps. 33:4 Ps. 33:6	Isa. 55:11 Zeph. 2:5
hy"h'	to pass, to become	Gen. 39:2 Gen. 39:5 Gen. 39:7 Gen. 39:11 Gen. 40:1 Gen. 40:20	Ps. 33:9
%l;h'	come, walk		Ps. 34:11	Zeph. 1:17
!he	behold	Gen. 39:8		Isa. 56:3
hNEhi	behold	Gen. 40:6 Gen. 40:9 Gen. 40:16	Ps. 33:18
hz<	this	Gen. 39:9 Gen. 39:11 Gen. 40:12 Gen. 40:14 Gen. 40:18	Ps. 34:6	Zeph. 2:10
aj'x'	sin	Gen. 39:9 Gen. 40:1		Zeph. 1:17
dy"	hand	Gen. 39:3 Gen. 39:4 Gen. 39:6 Gen. 39:8 Gen. 39:12 Gen. 39:13 Gen. 39:22 Gen. 39:23 Gen. 40:11 Gen. 40:13		Isa. 56:2 Isa. 56:5
hwhy	LORD	Gen. 39:2 Gen. 39:3 Gen. 39:5 Gen. 39:21 Gen. 39:23	Ps. 33:1 Ps. 33:2 Ps. 33:4 Ps. 33:5 Ps. 33:6 Ps. 33:8 Ps. 33:10 Ps. 33:11 Ps. 33:12 Ps. 33:13 Ps. 33:18 Ps. 33:20 Ps. 33:22 Ps. 34:1 Ps. 34:2 Ps. 34:3 Ps. 34:4 Ps. 34:6 Ps. 34:7 Ps. 34:8 Ps. 34:9 Ps. 34:10 Ps. 34:11 Ps. 34:15 Ps. 34:16 Ps. 34:17 Ps. 34:18	Isa. 55:13 Isa. 56:1 Isa. 56:3 Isa. 56:4 Isa. 56:6 Isa. 56:8 Zeph. 1:17 Zeph. 1:18 Zeph. 2:2 Zeph. 2:3 Zeph. 2:5 Zeph. 2:9 Zeph. 2:10
~Ay	day	Gen. 39:10 Gen. 39:11 Gen. 40:4 Gen. 40:7 Gen. 40:12 Gen. 40:13 Gen. 40:18 Gen. 40:19 Gen. 40:20	Ps. 34:12	Zeph. 1:18 Zeph. 2:2 Zeph. 2:3
bj;y"	goes well, skillfully	Gen. 40:14	Ps. 33:3
dl;y"	birthday	Gen. 40:20		Zeph. 2:2
~y"	sea, seacoast		Ps. 33:7	Zeph. 2:5
ac'y"	went, go forth	Gen. 39:12 Gen. 39:15 Gen. 40:14		Isa. 55:11 Isa. 55:12
bv;y"	inhabitants		Ps. 33:8 Ps. 33:14 Zeph. 1:18 Zeph. 2:5	Zeph. 1:18 Zeph. 2:5
yKi	except, if, because	Gen. 39:6 Gen. 39:9 Gen. 40:14	Ps. 33:21	Isa. 55:11 Zeph. 1:17 Zeph. 2:9 Zeph. 2:10
lKo	all, every, entrie, whole	Gen. 39:3 Gen. 39:4 Gen. 39:5 Gen. 39:6 Gen. 39:8 Gen. 39:22 Gen. 39:23 Gen. 40:17 Gen. 40:20	Ps. 33:4 Ps. 33:6 Ps. 33:8 Ps. 33:13 Ps. 33:14 Ps. 33:15 Ps. 34:1 Ps. 34:4 Ps. 34:6 Ps. 34:10 Ps. 34:17	Isa. 55:12 Isa. 56:2 Isa. 56:6 Isa. 56:7 Zeph. 1:18 Zeph. 2:3
@K;	hand	Gen. 40:11 Gen. 40:21		Isa. 55:12
tr'K'	cut off		Ps. 34:16	Isa. 55:13 Isa. 56:5
aol	no, not, nothing	Gen. 39:9 Gen. 40:15	Ps. 33:17	Zeph. 1:18 Zeph. 2:1 Zeph. 2:2
%l,m,	king	Gen. 39:20 Gen. 40:1 Gen. 40:5	Ps. 33:16
!mi	than	Gen. 39:9 Gen. 40:17 Gen. 40:19		Isa. 56:5 Zeph. 2:5
jP'v.mi	custom, justice, ordinances	Gen. 40:13	Ps. 33:5	Isa. 56:1 Zeph. 2:3
lc;n"	delivered		Ps. 33:16 Ps. 33:19 Ps. 34:4 Ps. 34:17	Zeph. 1:18
!t;n"	put, gave, given	Gen. 39:4 Gen. 39:8 Gen. 39:20 Gen. 39:21 Gen. 39:22 Gen. 40:3 Gen. 40:11 Gen. 40:13 Gen. 40:21	Ps. 33:7	Isa. 56:5
syrIs'	officer, officials, eunuchs	Gen. 39:1 Gen. 40:2 Gen. 40:7		Isa. 56:3 Isa. 56:4
db,[,	slave, servant	Gen. 39:17 Gen. 39:19 Gen. 40:20		Isa. 56:6
dA[	more, yet	Gen. 40:13 Gen. 40:19		Isa. 56:8
~l'A[	forever, everlasting		Ps. 33:11	Isa. 55:13 Isa. 56:5 Zeph. 2:9
!yI[;	sight, eye	Gen. 39:4 Gen. 39:7 Gen. 39:21	Ps. 33:18 Ps. 34:15
l[;	over, off, against	Gen. 39:4 Gen. 39:5 Gen. 40:19		Zeph. 2:5 Zeph. 2:8 Zeph. 2:10
hl'['	came out, come up	Gen. 40:10		Isa. 55:13
wn"['	humble		Ps. 34:2	Zeph. 2:3
#[e	tree	Gen. 40:19		Isa. 55:12 Isa. 56:3
hP,	mouth		Ps. 33:6 Ps. 34:1	Isa. 55:11
~ynIP'	face, before	Gen. 40:7 Gen. 40:9	Ps. 34:5 Ps. 34:16	Isa. 55:12
ab'c'	host		Ps. 33:6	Zeph. 2:9 Zeph. 2:10
hq'd'c.	righteousness		Ps. 33:5	Isa. 56:1
vd,qo	holy		Ps. 33:21	Isa. 56:7
ar'q'	called	Gen. 39:14 Gen. 39:15 Gen. 39:18	Ps. 34:6	Isa. 56:7
bArq'	near		Ps. 34:18	Isa. 56:1
ha'r'	see, saw	Gen. 39:3 Gen. 39:13 Gen. 39:14 Gen. 39:23 Gen. 40:6 Gen. 40:16	Ps. 33:13 Ps. 34:8 Ps. 34:12
~Wr	raised. Exalt	Gen. 39:15 Gen. 39:18	Ps. 34:3
hd,f'	field	Gen. 39:5		Isa. 55:12
bWv	restore, return, repent	Gen. 40:13 Gen. 40:21		Isa. 55:11
~Alv'	peace		Ps. 34:14	Isa. 55:12
~ve	name		Ps. 33:21 Ps. 34:3	Isa. 55:13 Isa. 56:5 Isa. 56:6
xm;f'	rejoice		Ps. 33:21 Ps. 34:2	Isa. 56:7
[m;v'	listen, hear, heard	Gen. 39:10 Gen. 39:15 Gen. 39:19	Ps. 34:2 Ps. 34:6 Ps. 34:11 Ps. 34:17	Zeph. 2:8
rm;v'	preserve, keep		Psa 34:20	Isa. 56:1 Isa. 56:2 Isa. 56:4 Isa. 56:6
tr'v'	servant	Gen. 39:4 Gen. 40:4		Isa. 56:6
ds,x,	kindness	Gen. 39:21 Gen. 40:14	Ps. 33:5 Ps. 33:18 Ps. 33:22
bAj	good, favorably	Gen. 40:16	Ps. 34:8	Isa. 56:5
bz"['	left, leave	Gen. 39:6 Gen. 39:12 Gen. 39:13 Gen. 39:15 Gen. 39:18		Zep 2:4
~[;	people		Ps. 33:10 Ps. 33:12	Isa. 56:3 Isa. 56:7 Zeph. 2:8 Zeph. 2:9 Zeph. 2:10
hn"['	answered	Gen. 40:18	Ps. 34:4
hf'['	did, do, done, made, make	Gen. 39:3 Gen. 39:9 Gen. 39:11 Gen. 39:19 Gen. 39:22 Gen. 39:23 Gen. 40:14 Gen. 40:15 Gen. 40:20	Ps. 33:6 Ps. 34:14 Ps. 34:16	Isa. 55:11 Isa. 56:1 Isa. 56:2 Zeph. 1:18
hy"h'	successful, prosper	Gen. 39:2 Gen. 39:3 Gen. 39:23		Isa. 55:11
[r'	sad, evildoers, evil	Gen. 40:7	Ps. 34:16	Isa. 56:2
h['r'	evil, afflictions	Gen. 39:9	Ps 34:19

NAZAREAN TALMUD

Sidra Of B’resheet (Gen.) 39:1– 23

“VeYosef” “And Joseph”

By: H. Em. Rabbi Dr. Eliyahu ben Abraham

Hakham Shaul’ School of Tosefta (Luke Lk 7:31-8:3)	Hakham Tsefet’s School of Peshat  (Yehudah 20-23)
And the master said, “With whom will I compare the men of this generation? And to what are they like? They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped for you, and you have not danced; we have mourned, and you have not wept. For Yochanan the Immerser came eating no bread or drinking wine; and you say, he has a devil. The Son of man has come eating and drinking; and you say, Behold a gluttonous man, and a winebibber, a friend of tax-collectors and sinners! But wisdom (Hokhmah) is justified by all her talmidim (children).	But you, beloved, building up yourselves^[38] through your faithfulness to the Esnoga^[39] (Synagogue); praying from the Siddur (Oral Torah); guarding (שׁמר – shomer) yourselves in the love^[40] (ahava) of God,^[41] looking forward to (waiting for)^[42] the chesed (loving-kindness) of our master Yeshua HaMashiach in the olam haba (eternal life).^[43] And having chesed^[44] (loving-kindness) on some, who are discerning (shaphat);^[45] save others, delivering them out of the fire;^[46] and on some have chesed (loving-kindness) with fear (of God)^[47], hating even the garment polluted by the flesh.^[48]
Hakham Shaul’s School of Remes II Luqas (Acts) 21:18-40
¶ And having arrived in Yerushalayim, the brethren welcomed us gladly. And on the next day Hakham Shaul went in with us to Hakham Ya’aqob, and all the Nazarean Zeqenim were present. And after greeting them, he began to systematically relate the things which God had done among the Gentiles through his abodah (service) to God. And when they heard this, they glorified God. And they said to him, “You see, brother, how many ten thousands there are among the Jews who have faithfully obeyed, and they are all zealous supporters of the Torah.^[49] And they have been told, concerning you that you are teaching all the Jews who are among the Gentiles to  abandon Moshe and the Torah, telling them not to circumcise their children or to live according to the traditions handed down to us. What then is to be done? Doubtless they will all hear that you are here! Therefore, do what we tell you: we have four men who have taken a vow upon themselves. Take these men and purify yourself along with them and pay their expenses^[50] so that they can cut their hair, and everyone will know that the things which they had said about you are untrue, but you yourself also agree with Torah observance. But concerning the Gentiles who have become faithfully obedient, we have written a letter after deciding that they should avoid food sacrificed to idols (non-kosher foods) and blood and what has been strangled and sexual immorality.” Then Hakham Shaul took along the men on the next day, and after he had purified himself together with them, he entered into the temple courts, announcing the completion of the days of purification until the time that the offering would be presented on behalf of each one of them. But when the seven days were about to be completed, the Shammaite Jews from Asia who had seen him in the temple courts stirred up the whole congregation and laid hands on him, shouting, “Israelite men, help! This is the man who is teaching everyone everywhere against the Jewish people and the Torah and this place! And furthermore he also brought Greeks into the temple, and has defiled this holy place!” For they had previously seen Trophimus the Ephesian in the city with him, whom they erroneously supposed^[51] that Hakham Shaul had brought into the temple. And the whole city was stirred up, and the people came running together, and they seized Hakham Shaul and dragged him outside of the temple courts, and immediately the doors were shut. And as they were seeking to kill him, a report came up to the military tribune of the cohort that all Yerushalayim was in confusion. He immediately took along soldiers and centurions and ran down to them. And when they saw the military tribune and the soldiers, they stopped beating Hakham Shaul. Then the military tribune came up and arrested him and ordered him to be bound with two chains, and inquired who he was and what it was that he had done. But some in the crowd were shouting one thing and others another, and because he was not able to find out the truth on account of the commotion, he gave orders to bring him into the barracks. And when he came to the steps, it happened that he had to be carried by the soldiers on account of the violence of the crowd, for the crowd of people was following them, shouting, “Away with him!” ¶ And as he was about to be brought into the barracks, Hakham Shaul said to the military tribune, “Is it permitted for me to say something to you?” And he said, “Do you know Greek? Then you are not the Egyptian who before these days raised a revolt and led out into the wilderness the four thousand men of the Assassins?” But Hakham Shaul said, “I am a Jewish man from Tarsus in Cilicia, a citizen of no unimportant city. Now I ask you, allow me to speak to the people.” So when he permitted him, Hakham Shaul, standing there on the steps, motioned with his hand to the people.

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

Gen 39:1 – 23

Psalm 33:1 – 22

Is 55:11 – 56:8

Jude 20-23

Lk 7:31 – 8:1-3

Acts 21:18-40

Commentary to Hakham Tsefet’s School of Peshat

Guarding (שׁמר – shomer) yourselves in the love^[52] (ahava) of God

Hakham Yehudah is telling the Nazarean Jew that he must guard himself in order to maintain his unity with G-d and the Community. Bauckham^[53] and others note that the phrase ἐν ἀγάπῃ θεοῦ τηρήσατε – en agapē theou tērēsate may imply that we must “guard our love for G-d.” Regardless, the notion of “guarding” in Hebrew is “shomer mitzvot.” τηρήσατε - tērēsate is weighed against those who “did not keep – guard-shomer.”

Why does G-d create man with a Yetser HaRa?

The Torah Seder presents Yosef who is pressed daily by the temptation to “lay” with Potiphar’s wife. This can be contrasted with Lot who was vexed by living in S’dom.^[54] The presentation of Yosef shows the tikun for the sins of Er and Onan and their sexual impropriety. How was it that Yosef managed to forego the advances of Potiphar’s wife?

Targum Pseudo Yonathan 39:2 And the Word (Memra) of the Lord was Yosef's Helper, and he became a prosperous man in the house of his Mizraite master.

b. Yoma 35b Why have you not occupied yourself with the Torah? If he said: I was beautiful and upset by sensual passion, they would say to him: Were you perchance more beautiful than Joseph? It was told of Joseph the virtuous that the wife of Potiphar every day endeavoured to entice him with words. The garments she put on for him in the morning, she did not wear in the evening, those she had put on in the evening, she did not wear in the morning. She said to him: Yield to me! He said: No. She said: I shall have you imprisoned. He said: The Lord releases the bound. She said: I shall bend your proud stature. He replied: The Lord raises those who are bowed down. She said: I will blind your eyes. He replied: The Lord opens the eyes of the blind. She offered him a thousand talents of silver to make him yield to her, to lie with her, to be near her, but he would not listen to her; not to lie with her in this world, not to be with her in the world to come.

The Torah and Oral Torah that Yosef learned from his father Ya’aqob was a priceless gift passed from Shem to Ya’aqob to Yosef. We can paraphrase the Targum to say that the Memra was Yosef’s strength. Yosef’s struggle is not with a woman and her advances. The struggle Yosef faces is internal. Yosef is forced to face his Yetser HaRa.

We are faced now with the question as to why G-d gave us a Yetser HaRa to begin with.

b. Sukkah 52b The Evil Inclination of a man grows in strength from day to day and seeks to kill him, as it is said, The wicked watches the righteous and seeks to kill him;^[55]

Any good Talmid will ask the question, why would G-d create a part of my being that wants me dead? And, why does my Yetser HaRa want me dead?

b. Sukkah 52b R. Samuel b. Nahmani citing R. Johanan stated, The Evil Inclination entices man in this world and testifies against him in the world to come, as it is said, He that delicately brings up his servant from a child will have him become a manon at the last, for according to the Atbah of R. Hiyya a witness is called manon.

Here we are pressed with yet another question. How can my evil inclination be a witness against me in the Olam HaBa?

To answer these questions, we need to remember that when G-d created man, He created his body from the dust of the earth. He then breathed the Nefesh Yehudi, Oral Torah into him. And, that as we say, is all the information one needs to solve this puzzle.

B’resheet 1:26 And God said, Let Us make man in Our image, after Our likeness. And let them have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over all the earth, and over all the creepers creeping on the earth.

G-d joined in union with the Earth in the creation of man. G-d’s address “Let Us” is G-d speaking to the Earth. The earth at this point is vested with energies and powers that allow it to “produce after its own kind.”^[56] This energy when joined with the Orally Breathed Torah (Nefesh Yehudi) brings Adam (man of dust) to Life. So, where is the Yetser HaRa? And, when does Adam’s (man of dust) Yetser HaRa join him?

HaSatan vs Lucifer

Many people believe that “The Devil made me do it” as a cliché from previous decades said. However, we often confuse the “Devil” with Lucifer. These two are NOT the same in the Jewish Bible. The word “devil” is derived from the Greek “diabolos” meaning “accuser” or “slanderer.” The term “devil” simply means accuser/slanderer and is not the same as Lucifer the Fallen Malak (Angel). Therefore, to call the “devil” Lucifer is inaccurate. HaSatan – the adversary and the devil are the same entity. This entity is NOT a fallen angel. That energy or force is the Yetser HaRa, which is infused into the cosmic structure of the universe.

Yehudah 1:9 But when Michael the principle Messenger of the Divine contended^[57] with the adversary for the body of Moshe Rabbenu, he did not attempt to bring condemnation against him, but said “The Lord rebuke you!”

We did not take the time to elaborate on this verse when we encountered it in the past pericope of Yehudah. Here we are forced to ask the question, who is the “adversary” that the Arch-Angel Michael is contending with. Any theologian that knows how to write will tell you that Michael is fighting a war with the “Devil – Lucifer” who wants the body of Moshe to deceive the B’ne Yisrael. Ba-lo-ney! Michael as the death angel’s intentions are to take Moshe’s body and all into the Olam HaBa. Does he succeed? No! Why? Because the adversary – the Earth demanded its dirt (dust). We might have heard “mother earth” argue, “you can have the soul, but the dust is mine.”

So seeing that the earth is an^[58] adversary and the life giving energy of the Yetser HaRa we now know why the Yetser HaRa wants us dead every day. This is because the Earth wants its dust back. After all, “dust you are, and to dust you will return.”^[59] And “the dust will return to the earth as it was, and the spirit-Nefesh Yehudi will return to G-d who gave it” as the Jewish soul breaths out the Shema in its final breath.^[60] The adversary/Yetser HaRa wants to grind you up like dust. “Shim’on, Shim’on, behold, Satan – Yetser HaRa has desired you, that he may sift you as wheat/dust.”^[61] “Let the Yetser HaRa pursue my soul and overtake it; And let him trample my life down into the earth, And lay my glory in the dust. Selah.”^[62]

The Evil Inclination entices man in this world and testifies against him in the world to come

The Yetser HaRa entices man to sin in this world as a mechanism of destruction. But, how can the Yetser HaRa be our accuser in the Olam HaBa? Does our Yetser HaRa know Torah? And, what positive benefit is the Yetser HaRa? The questions never cease!

b. Nidd 30b R. Simlai delivered the following discourse: What does an embryo resemble when it is in the bowels of its mother? Folded writing tablets. Its hands rest on its two temples respectively, its two elbows on its two legs and its two heels against its buttocks. Its head lies between its knees, its mouth is closed and its navel is open, and it eats what its mother eats and drinks what its mother drinks, but produces no excrements because otherwise it might kill its mother. As soon, however, as it sees the light the closed organ opens and the open one closes, for if that had not happened the embryo could not live even one single hour. A light burns above its head and it looks and sees from one end of the world to the other, as it is said, then his lamp shined above my head, and by His light I walked through darkness. And do not be astonished at this, for a person sleeping here might see a dream in Spain. And there is no time in which a man enjoys greater happiness than in those days, for it is said, O that I were as the months of old, as in the days when God watched over me; now which are the days that make up months and do not make up years? The months of pregnancy of course. It is also taught all the Torah from beginning to end, for it is said, And he taught me, and said unto me: Let thy heart hold fast my words, keep my commandments and live, and it is also said, When the converse of God was upon my tent. Why the addition of and it is also said? In case you might say that it was only the prophet who said that, come and hear when the converse of God was upon my tent. As soon as it, sees the light an angel approaches, slaps it on its mouth and causes it to forget all the Torah completely, as it is said, Sin (Yetser HaRa) crouches at the door.

Because man is “dust” he is invested with the Yetser HaRa during conception. However, we do not receive the Yetser HaTov until we reach the age of our Bar Mitzvah. As noted above the soul of the Jewish child is taught the Torah from beginning to the end. As such, the Yetser HaRa learns Torah during the days in the mother’s womb. The Yetser HaRa is the quintessential accuser because it has learned the whole Torah. Therefore, when we have learned to harness the power of the Yetser HaRa we will use its “accusations” wisely because its indictments are based on Torah. Furthermore, we can learn from its enticements, because it wants us to violate the Torah and grind us back into dust.

Peroration

While the Yetser HaRa functions as our conscience, we do not say that the Yetser HaRa can be trusted when it brings accusations against us. Nevertheless, we can learn that the Yetser HaRa uses the Torah against us. We would further note that the reason for such anti-Torah disposition in the earth is because the Yetser HaRa uses the Torah most frequently as a condemning tool against its host. This process has brought many souls to the place of resentment against the Torah. What we must learn from this is to use the Torah as a weapon against the Yetser HaRa. In this way, we will beat the Yetser HaRa at its own game.

Halakhic Implications

b. Kid 30b The Holy One, blessed be He, speak unto Israel: My children! I created the Evil Desire, but I [also] created the Torah, as its antidote; if you occupy yourselves with the Torah, you will not be delivered into his hand, for it is said: If you do well, will you not be elevated? But if you do not occupy yourselves with the Torah, you will be delivered into his hand, for it is written, sin crouches at the door. Moreover, he is altogether preoccupied with you [to make thee sin], for it is said, and unto you will be his desire. Yet if you will, thou can rule over him, for it is said, and thou shalt rule over him.

The School of R. Ishmael taught: My son, if this repulsive [wretch] (Yetser HaRa) assails you, lead him to the schoolhouse: if he is of stone, he will dissolve; if iron, he will shiver [into fragments], for it is said: Is not my word like as fire? says the Lord, and like a hammer that breaks the rock in pieces?^[63] If he is of stone, he will dissolve, for it is written: Listen, everyone that thirsts come to the waters; and it is said: The waters wear the stones.

Commentary to Hakham Shaul’s School of Remes

The Gemara of the Nazarean Talmud gives us four important lessons concerning the life of Hakham Shaul and Nazarean Jews.

1.            The Bet Din. The charges against Hakham Shaul are fabricated by the Shammaite Jews making several false accusations. However, this is not our point. The key point is that Hakham Shaul was subservient to the Nazarean Bet Din. He accepted their authority. This is contrary to all those who believe that Hakham Shaul was in opposition to the Nazarean Hakhamim and Bate Din. Hakham Shaul offers no opposition. The present text being authored by Hakham Shaul through his amanuensis Hillel/Luke does not give even the slightest hint that he opposed the Bet Din. What we do see and what he tells us is that he submitted without question to their authority.

Those who refuse Rabbinic authority make themselves an authority unto themselves. The great difficulty here is that since HarSinai the Torah itself NEVER allows one man to be the sole judge over the Jewish people. Consequently, the “one man band” is contrary to written Torah’s teachings. Why listen to the Hakhamim? The Hakhamim like the Torah Sofer (scribe) is filled with the fear of Heaven. Not only are they filled with the fear of heaven they have a love for the Jewish people like their teacher Moshe Rabbenu. They are the intermediaries of the Jewish people making intercession before G-d. What Torah Sage would willingly place his own soul in jeopardy for the sake of his people?

We have reported that Yeshua himself accepted Rabbinic authority by citing blessings that the Sages instituted. Had the Master ben in opposition he would have offered some other prayer.

2.            Offerings in 49 C.E. The date for the present setting of 2 Luqas is somewhere 49 C.E. What we find of interest in this piece of the Remes text is that Nazareans were still offering Temple offerings. While we know, they would end in 70 C.E. we realize that Yeshua was not seen as the end of the Temple offerings. The allegorical point we derive from this is that the offerings have lessons that we are in need to learn.

We note that the “offerer” has a responsibility, which in turn brings specific benefits. The Priest has his role and reward. Each animal has a Remes message attached. The work of looking into the texts of Vayikra is often daunting. Nevertheless, we pursue the deeper meaning of these offerings for the sake of bringing ourselves closer to G-d. This reinforces what we have read from the prophets that G-d would accept from us the sacrifice of the lips. Again, Hakham Shaul, Hakham Ya’aqob and Hakham Tsefet offer no opposition in these matters. Yet again, we note that the sacrifices would end and reinstate that Priesthood of the Firstborn.

3.            Which language? The third point we draw from Hakham Shaul this week is a nugget that the casual reader overlooks while reading these passages. Hakham Shaul asks the Roman Official if he may address him (the Roman Official). The Soldier is taken off guard when Hakham Shaul addresses him in Greek. This is a positive case for understanding that the lingua franca of the Jewish people was Mishnaic Hebrew. Some translations suggest that the Jewish people of the first century spoke Aramaic. In the coming pericope this will be more evident. However, the text, as we will see clearly says in the “Hebrew dialect.” Their question is, what does “dialect” mean? Διάλεκτος – dialektos  – is the Greek parallel to the Hebrew word “Lashon,” meaning “tongue” (language). Therefore, the text clearly stated in the Hebrew tongue or language!

4.            Narrative or Allegory? It is most unfortunate that many readers do not have the mental discipline to realize that the narrative of our text is inconsequential. The narrative is a matter of genius when applied to the Nazarean Talmud. Again, we note that the Remes text is non-literal. The narrative is a fabrication of events set to establish Nazarean Halakhah or tradition.

• Hakham Shaul’s narrative teaches that the Nazarean Jew is one who accepts unconditionally the judgments of the Nazarean Bate Din as described above.

• Tens of thousands of Jews had joined themselves to the Torah by fully embracing it and as well as the oral teachings of the Nazarean Halakhah.

• Offerings in the Temple were of an allegorical nature as we learned last week.

• The Holy Tongue is not Elizabethan English. The Holy tongue is Hebrew. In the First Century, the Jewish people of Eretz Yisrael spoke Mishnaic Hebrew as the lingua franca

אמן ואמן סלה

Questions for Understanding and Reflection

1. From all the readings for this Shabbat which verse or verses impressed your heart and fired your imagination?
2. Taking into consideration all the readings for this Shabbat what is the prophetic statement 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!”

Next Sabbath:

Shabbat: “Miqets” - “at the end of”

Shabbat	Torah Reading:	Weekday Torah Reading:
מִקֵּץ
“Miqets”	Reader 1 – B’resheet 41:1-4	Reader 1 – B’resheet 41:38-40
“at the end of”	Reader 2 – B’resheet 41:5-7	Reader 2 – B’resheet 41:41-43
“al cabo de”	Reader 3 – B’resheet 41:8-14	Reader 3 – B’resheet 41:44-46
B’resheet (Gen) 41:1-37	Reader 4 – B’resheet 41:15-21
Ashlamatah: Is 29:8-14, 18-19	Reader 5 – B’resheet 41;22-24
	Reader 6 – B’resheet 41:25-32	Reader 1 – B’resheet 41:38-40
Psalm 35:1-19	Reader 7 – B’resheet 41:33-37	Reader 2 – B’resheet 41:41-43
	Maftir – B’resheet 41:34-37	Reader 3 – B’resheet 41:44-46
N.C.: Mk 3:19b-27; Luke 11:24-26;	Is 29:8-14, 18-19

Hakham Dr. Yosef ben Haggai

Rabbi Dr. Hillel ben David

Rabbi Dr. Eliyahu ben Abraham

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[1] “Siddur קול ששון”, The Orot Sephardic Shabbat Siddur, by Rabbi Eliezer Toledano, page 314. + The Complete ArtScroll Siddur page 386

[2] Midrash Tehillim or Midrash to Psalms is a haggadic midrash known since the 11th century, when it was quoted by Nathan of Rome in his Aruk (s.v. סחר), by R. Isaac ben Judah ibn Ghayyat in his Halakot (1b), and by Rashi in his commentary on I Sam. xvii. 49, and on many other passages. This midrash is called also "Agadat Tehillim" or "Haggadat Tehillim". From the 12th century it was also called Shocher Tob, because it begins with the verse Proverbs 11:27, He that diligently seeketh good seeketh favour; but he that searcheth for evil, it shall come unto him.

[3] Kohelet (Ecclesiates) 3:11

[4] Mishlei (Proverbs) 13:13

[5] coins

[6] Shmuel alef (I Samuel) 21:16

[7] This introduction was 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.

[8] Mishlei (Proverbs) 21:1

[9] see Maimonides – Teshuva ch. 3

[10] see Abarbanel – Genesis 45; Rabbi David Shlomo Eibshitz

[11] Yalkut Shimoni – Mishlei 21

[12] The Gemara, in Arachin 13b, infers from the Mishna that the nevel and harp are two different instruments. If this is so, it would seem that our Mishna is not in accordance with Rabbi Yehudah, for it was taught in a Baraita: Rabbi Yehudah said: The harp of the Temple had seven strings, and the harp (of the Temple) in the days of Mashiach will have eight strings, and the harp of the World to Come will have ten strings. He cites proof to this from a verse discussing the nevel. [Evidently, R’ Yehudah maintains that the two are identical!]

[13] The verbal tally with our Torah portion is:  He did / made - עשה, Strong’s number 06213. This suggests that Psalms chapter 33 is related to creation, in our psalm, and the author was clearly relating creation to Joseph’s works. Thus ‘creation’ was the inspiration for this chapter of Psalms.

[14] Yubal - יובל comes from the same Hebrew root as Yobel - יובל, the Jubilee. Curiously, a Yobel (AKA shofar) is also what we blow to announce the Jubilee.

[15] “he took up the lyre and pipe to sing to idols.” - Rashi

[16] Psalm 16:2.

[17] Psalm 6:1, 12:1

[18] Lit., ‘on the eighth’- Psalm 12:1

[19] Psalm 92:4.

[20] Psalm 33:2-3.

[21] Devarim (Deuteronomy) 26:1-29:8

[22] Devarim (Deuteronomy) 28:47

[23] Arachin 11a

[24] song – both vocal and instrumental

[25] Even though the Mishna (Arachin 13) permits a limitless amount of trumpets and harps, this is not meant literally. The actual (maximum) number as stated by Rav Huna is a hundred and twenty.

[26] Hilchot Klei HaMikdash 3:4.

[27] It is worth remembering that our Sages teach that “the end is enwedged in the beginning and the beginning is enwedged in the end” - Sefer Yetzirah 3:1.

[28] Psalm 150:3.

[29] Because these were prefaced by the blowing of the shofar.

[30] New Year being the anniversary of the creation.

[31] Psalm 33:6. Hence the first verse of Genesis is equivalent to ‘In the beginning G-d said, Let there be heaven and earth’.

[32] Chazal or Ḥazal (Hebrew: חז"ל), an acronym for the Hebrew "Ḥakhameinu Zikhronam Liv'rakha" (חכמינו זכרונם לברכה, "Our Sages, may their memory be blessed"), is a general term that refers to all Jewish sages of the Mishna, Tosefta and Talmud eras, spanning from the times of the final 300 years of the Second Temple of Jerusalem until the 6th century CE, or c. 250 BCE – c. 625 CE.

[33] Tanach is an acronym from Torah, Neviim (Prophets), and Ketuvim (Writings) – the so called “Old Testament”.

[34] See Berachoth 21b, and Shulchan Aruch Orach Chaim 55

[35] See Succah 5a about Moshe and Eliyahu ascending to heaven

[36] "The ArtScroll Tanach Series: Bereishis", volume 1(a), Mesorah Publications, page 206. Translation and commentary by Rabbi Meir Zlotowitz.

[38] Building yourself, ἐποικοδομέω – epoikodomeō, building up the Temple of “Living stones.” This phrase can also mean being a living part of “building up” an Esnoga. Those who build up the Esnoga are themselves elevated (promoted) spiritually.

[39] The Greek word G39 ἅγιον – hagion  is paralleled in the Hebrew word H4720 מקּדשׁ – miqdâsh From H6942; a consecrated thing or place, especially a palace, sanctuary (whether of HaShem or of idols) or asylum: - chapel, hallowed part, holy place, sanctuary.

[40] The Hebrew word “love” has the numerical value of G-d’s unity. Therefore, we see that Hakham Yehudah is telling the Nazarean Jew that he must guard himself in order to maintain his unity (Echad) with G-d and the Community. Bauckham and others note that the phrase ἐν ἀγάπῃ θεοῦ τηρήσατε may imply that we must “guard our love for G-d.” Bauckham, R. J. (1996). Jude, 2 Peter (Word Biblical Commentary ed., Vol. 50). (D. A.Hubbard, & G. W. Baker, Eds.) Nashville, TN: Thomas Nelson. p.113 Regardless the notion is “shomer mitzvot.” τηρήσατε is weighed against those who “did not keep – guard-shomer.”

[41] Ps. 37:28 For the LORD loves (aheb) justice (mishpat), And does not forsake His godly (hasidav) ones; They are preserved forever; But the descendants of the wicked will be cut off. The “holy ones” are filled with Chesed. However, the text hasidav is singular referring to the “holy one” singular rather than plural. Therefore, we might understand the phrase to mean the Holy one i.e. Messiah will not be cut off.

[42] “Waiting” connects to the theme of the Torah Seder. Ya’aqob was waiting for “good tidings” of Yosef. Chesed – G’dolah represents the concept of time. i.e. patience.

[43] The Chesed we will experience is realized first in the Y’mot HaMashiach – Days of Messiah that will culminate in the Olam HaBa.

[44] Here Chesed refers to G’vurah. It is by the agency of G’vurah that we learn to overcome our Yester HaRa.

[45] Showing the paradoxical balance between G’dolah and G’vurah (Din – Shaphat) the two principle officers of the Esnoga. Some scholars believe that the wording καὶ οὓς μὲν ἐλεεῖτε διακρινομένοι· means that we should have mercy – Chesed on “doubters.”  However, the root to διακρινομένοι - διακρίνω is the idea of discernment, judgment and justice (שָׁפַט, and דִין) relating to the office and officer G’vurah.

[46] Cf. Zech. 3.2 We can also note that the idea of being “delivered from the fire” can also mean having to stand before the Hakhamim or the bench. Fire here means the Hakhamim. However, the joint offices of G’dolah (Chesed) balanced by G’vurah (Din) are able to keep persons from havinh to appear before the bench.

[47] Yir’ah alluding to G’vurah the office of the Chazan.

[48] Referring to the purity of Yosef, B’resheet 39:12

[49] Shomer Shabbat

[50] The “expenses” being referred to here is the appropriate sacrifices that are to be brought to the Bet HaMikdash. Making this section of 2 Luqas a thematic connection with our reading in Vayikra.

[51] Making false testimonies against him

[52] The Hebrew word “love” has the numerical value of G-d and unity. Therefore, we see that Hakham Yehudah is telling the Nazarean Jew that he must guard himself in order to maintain his unity with G-d and the Community.

[53] Bauckham, R. J. (1996). Jude, 2 Peter (Word Biblical Commentary ed., Vol. 50). (D. A.Hubbard, & G. W. Baker, Eds.) Nashville, TN: Thomas Nelson. p.113

[54] Cf. 2 Pe.2:8

[55] Ps. XXXVII, 32

[56] Cf. B’resheet 1:11

[57] Verbal and thematic connection to B’resheet 33:25

[58] Not the only adversary but one that we must contend with on a grand scale

[59] Cf. B’resheet 3:19

[60] Cf. Ecc 12:7

[61] Luqas 22:31

[62] Cf. Ps 7:5

[63] Jer. XXIII, 29.