Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Kislev 4, 5767 – November 24/25, 2006	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, Nov. 24, 2006 – Candles at: 5:18 PM Friday, Nov. 24, 2006 – Candles at: 6:05 PM

Saturday, Nov. 25, 2006 – Havdalah 6:14 PM Saturday, Nov. 25, 2006 – Havdalah 7:02 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Nov. 24, 2006 – Light Candles at 5:13 PM Friday, Nov. 24, 2006 – Candles at: 6:35 PM

Saturday, Nov. 25, 2006 – Havdalah 6:10 PM Saturday, Nov. 25, 2006 – Havdalah 7:26 PM

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

Shabbat Mevar’chim HaChodesh – Sabbath of the Proclamation of the New Moon of Kislev

New Moon of Kislev – Evening of Nov. 20^th – Evening of Nov. 22^nd

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיָּבִיאוּ אֶת-הַמִּשְׁכָּן
“Vayavi’u Et-HaMishkhan”	Reader 1 – Sh’mot 39:33-43	Reader 1 – Vayikra 1:1-3
“And they brought the tabernacle”	Reader 2 – Sh’mot 40:1-16	Reader 2 – Vayikra 1:4-6
“Y trajeron el tabernáculo”	Reader 3 – Sh’mot 40:17-19	Reader 3 – Vayikra 1:7-9
Sh’mot (Exodus) 39:33 – 40:38	Reader 4 – Sh’mot 40:20-24
Ashlamatah: Isaiah 60:13-21 + 61:9	Reader 5 – Sh’mot 40:25-27
	Reader 6 – Sh’mot 40:28-33	Reader 1 – Vayikra 1:10-13
Psalm 72	Reader 7 – Sh’mot 40:34-38	Reader 2 – Vayikra 1:14-17
	Maftir – Sh’mot 40:34-38	Reader 3 – Vayikra 1:10-17
N.C.: Matityahu 12:22-37	Isaiah 60:13-21 + 61:9

Roll of Honor:

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

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Rashi & Targum Pseudo Jonathan for: Sh’mot (Exodus) 39:33 – 40:38

RASHI	TARGUM PSEUDO JONATHAN
33 They brought the mishkan to Moshe --- the Tent and all its vessels, its clasps, planks, bars, pillars, and sockets,	33 And they brought the tabernacle to Mosheh at his house of instruction, (beth Midrash) where sat Mosheh and his sons, where he gave direction to them concerning the order of the priesthood; and there, and Aharon, (also) sat the elders of Israel. And they brought to him the tabernacle and all its vessels: its taches, its boards, its bars, its pillars, and its bases;
34 the covering of the red dyed rams' skins, and the covering of the tachash skins, and the parochet (partition)-screen,	34 and the covering of reddened rams' skins, and the covering of purple skins, and the veil that was to be spread;
35 the ark of the Testimony, its poles, its cover,	35 and the ark of the testimony, and its staves, and the mercy-seat, and the cherubim produced of beaten work of the same, the one here, and the other there;
36 the table, all its vessels, the showbread,	36 and the table, and all its vessels, and the bread of faces;
37 the pure Menorah, its lamps, the lamps to be set in order, all its vessels, oil for light,	37 and the candelabrum, and its lamps, the lamps of order, which were ordained to correspond to the seven stars, that rule in their prescribed places in the firmament by day and by night; and the oil for the lights,
38 the golden altar, the anointing oil, the incense of spices, the screen for the entrance of the Tent,	38 and the golden altar, and the consecration oil, and the sweet incense, and the hanging for the door of the tabernacle;
39 the copper altar and its copper grate, along with its poles and all its vessels, the laver and its base,	39 and the brazen altar, and its brazen grate, and its staves, and all its utensils; and the laver, and its base;
40 curtains for the enclosure, its pillars and its sockets, the screen for the entrance to the enclosure, its cords and its stakes, all the vessels for the service of the mishkan of the Tent of Meeting,	40 the curtain-work of the court, and its pillars, and the bases and the veil of the gate of the court, its cords, and pins, and all the vessels for the service of the tabernacle, even the tabernacle of ordinance;
41 the garments of distinction for service in the Sanctuary, the sacred garments for Aharon the kohen, and the garments of his sons for priestly service.	41 and the vestments of ministration for ministering in the sanctuary, the holy vestments of Aharon the priest, and the vestments of his sons, to minister.
42 According to all that Adonai commanded Moshe, so did B'nei Yisrael do all the work.	42 According to all that the Lord had commanded Mosheh, so had the sons of Israel made all the service, and, behold, they had made it as the Lord had commanded, so had they made it.
43 Moshe saw the entire work, and behold, they did it just as Adonai commanded, so had they done, and Moshe blessed them.	43 And Mosheh blessed them, and said, May the Shekinah of the Lord dwell within the work of your hands!

1 Adonai spoke to Moshe saying.	1 And the Lord spoke with Mosheh, saying,
2 On the first day of the first month, you should set up the mishkan of the Tent of Meeting.	2 On the day of the first month, that is the month of Nisan, on the first of the month, you will rear up the tabernacle, the tabernacle of ordinance.
3 Place the ark of Testimony there, and spread the parochet (partition) over the ark.	3 And you will set there the ark of the testimony, and overlay the ark with the mercy seat.
4 Bring in the table and set it in order. Bring in the menorah and light its lamps.	4 And you will bring in the table on the north side, because, from thence are given riches; for from thence distil the drops of the latter rain upon the herbs, for the food of the inhabitants of the world; and you will arrange its orders, two rows of bread, comprising six cakes in a row, answering to the tribes of Jacob. And you will bring in the candelabrum, on the south side, because there are the paths of the sun and of the moon, and the pathways of the luminaries; and thence are the treasures of the wisdom which resembles the light. And you will kindle the seven lamps, corresponding to the seven stars which resemble the just, who shine unto eternity in their righteousness/generosity.
5 Place the golden altar for burning incense, before the ark of Testimony. Place the screen at the mishkan's entrance.	5 And you will place the golden altar for sweet incense before the ark of the testimony; because the wise who are diligent in the law have a perfume fragrant as the sweet incense. And you will set the veil at the gate of the tabernacle; because the righteous/generous so cover with their righteousness/generosity the people of the house of Israel.
6 Place the burnt-offering altar in front of the entrance of the mishkan of the Tent of Meeting	6 And you will place the altar of burnt offering before the door of the tabernacle of ordinance; because the rich, who spread the table before their doors and feed the poor, will have their sins forgiven what time they make the offering upon the altar.
7 Place the laver between the Tent of Meeting and the altar, and put water into it.	7 And you will place the laver between the tabernacle of ordinance and the altar, and put water therein for the sins of such as convert by repentance, and pour off their perversity like water.
8 Put up the enclosure all around, and set up the screen for the enclosure's entrance	8 And you will place the court round about, because of the merit of the fathers of the world, which encompasses the people of the house of Israel round about. And you will set the hanging of the gate of the court on account of the merit of the mothers of the world, which spreads at the gate of Gehinnam, that none may enter there of the souls of the children of the people of Israel
9 Take the anointing oil, and anoint the mishkan and everything in it. Sanctify it and all its vessels so that it will become holy.	9. And you will take the consecration-oil, and anoint the tabernacle, and all that is therein, and will sanctify it, on account of the crown of the kingdom of the house of Jehudah, and of the King Messiah, who is to redeem Israel at the end of the days.
10 Anoint the burnt-offering altar and all its vessels. Sanctify the altar so that the altar becomes holy of holies.	10 And you will anoint the altar of burnt offering, and all its vessels, and consecrate the altar, that it may be an altar most holy, on account of the crown of the priesthood of Aharon, and his sons, and of Elijah, the great Priest who is to be sent at the end of the captivity.
11 Anoint the laver and its base and sanctify it.	11 And you will anoint the laver, and its base, and consecrate it, on account of Jehoshua thy minister, chief of the Sanhedrin of his people; by whose hand the land of Israel is to be partitioned: and of Messiah bar Ephraim, who will spring from him, by whose hand the house of Israel is to vanquish Gog and his confederates at the end of the days.
12 Bring Aharon and his sons to the entrance of the Tent of Meeting, and immerse them in a mikveh.	12 And you will bring Aharon and his sons to the door of the tabernacle of ordinance, and wash them with water,
13 Clothe Aharon with the sacred garments. Anoint him and sanctify him so that he may serve as a kohen to Me.	13 and clothe Aharon with the holy vestments, and anoint him, and consecrate him; that he may minister before Me.
14 Bring his sons and clothe them with undershirts.	14 And his sons you will bring near, and dress them with tunics,
15 Anoint them as you anointed their father, so that they may serve as kohanim to Me. This should be done so that their anointing will make them an eternal kehunah throughout their generations."	15 and anoint them, as you didst anoint their father, that they may minister before Me; and their consecration shall be for a perpetual priesthood in their generations.
16 Moshe did according to all that Adonai commanded him--- so he did.	16 And Mosheh did all that the Lord commanded, so did he.
17 It was in the first month of the second year, on the first day of the month, that the mishkan was set up.	17 And it was in the first month, that is, the month Nisan, in the second year, in the first of the month, that he reared up the tabernacle.
18 Moshe set up the mishkan, placed its sockets, put up its boards, put in its bars, and set up its pillars.	18 And Mosheh reared the tabernacle, and placed its bases, and set its boards, and placed its bars, and reared its pillars.
19 He spread the tent over the mishkan and placed the tent's covering above it, just as Adonai commanded Moshe.	19 And he spread the tent over the tabernacle, and placed the covering of the tabernacle upon it above, as the Lord commanded Mosheh.
20 He took the Testimony and placed it into the ark, put the poles on the ark, and put the cover on top of the ark.	20 And he took the two tables of stone, the tables of the covenant which were given to him in Horeb, and set them up for a sign in the House of Instruction: they are the tables of the testimony. And the broken tables (he deposited) in the ark. And he set the staves in the ark, and placed the mercy seat, with the cherubim that were produced for it of beaten work, upon the ark above.
21 He brought the ark into the mishkan and fastened the parochet (partition)-screen so that it covered the ark of Testimony, just as Adonai commanded Moshe.	21 And be brought the ark into the tabernacle and set the veil of the covering and shadowed there with the ark of the testimony, as the Lord commanded Mosheh.
22 He placed the table in the Tent of Meeting on the north side of the mishkan, outside the parochet (partition).	22 And he placed the table in the tabernacle of ordinance, at the side of the tabernacle northward without the veil,
23 He set upon it an arrangement of bread before Adonai, just as Adonai commanded Moshe.	23 and set in order upon it the rows of bread before the Lord, as the Lord commanded Mosheh. [JERUSALEM. And he set in order upon it the order of the bread of faces before the Lord.]
24 He placed the Menorah in the Tent of Meeting, opposite the table, on the south side of the mishkan.	24 And he placed the candelabrum in the tabernacle of ordinance, over against the table upon the side of the tabernacle southward,
25 He lit the lamps before Adonai, just as Adonai commanded Moshe.	25 and kindled the lamps before the Lord, as the Lord commanded Mosheh.
26 He placed the golden altar inside the Tent of Meeting, in front of the parochet.	26 And he set the golden altar in the tabernacle of ordinance before the veil,
27 He burned the incense of spices upon it, just as Adonai commanded Moshe.	27 and burned sweet incense upon it, as the Lord commanded Mosheh.
28 He set up the screen at the mishkan's entrance.	28 And he set the hanging at the gate of the tabernacle.
29 He placed the burnt-offering altar at the entrance of the mishkan of the Tent of Meeting. He sacrificed on it a burnt-offering and a meal-offering, just as Adonai commanded Moshe.	29 And the altar of burnt offering he placed at the gate of the tabernacle, and offered thereon the burnt offering and the oblation, as the Lord commanded Mosheh.
30 He set the laver between the Tent of Meeting and the altar, and put water into it for washing.	30 And he set the laver upon its foundation between the tabernacle of ordinance and the altar, and put living water therein for purification, that it may not fail, nor become corrupt all the days.
31 Moshe, Aharon and his sons washed their hands and feet from it,	31 And Mosheh, and Aharon, and his sons, took from it for their ablutions, and sanctified therewith their hands and their feet;
32 when they came to the Tent of Meeting and when they approached the altar they would wash, just as Adonai commanded Moshe.	32 at the time they entered into the tabernacle of ordinance, or approached unto the altar, they purified themselves, as the Lord commanded Mosheh.
33 He set up the enclosure around the mishkan and the altar, and put up the screen at the enclosure's entrance, and thus Moshe completed the work.	33 And he reared up the court round about the tabernacle and the altar, and placed the hanging which was for the gate of the tabernacle. And Mosheh completed the work.
34 The cloud covered the Tent of Meeting, and the glory of Adonai filled the mishkan.	34 Then the Cloud of Glory overspread the tabernacle of ordinance, and the glory of the Shekinah of the Lord filled the tabernacle.
35 Moshe was unable to enter the Tent of Meeting because the cloud rested on it, and the glory of Adonai filled the mishkan.	35 And Mosheh was not able to enter the tabernacle of ordinance, because the Cloud of Glory rested upon it, and the glory of the Lord's Shekinah filled the tabernacle.
36 When the cloud rose up from over the mishkan, the B'nei Yisrael would set out in all their travels.	36 At the time when the Cloud of Glory ascended from the tabernacle, the sons of Israel went forward in all their journeys;
37 If the cloud did not rise, they would not set out until the day that it rose.	37 but if the Cloud of Glory went not up, they did not go forward until the day when it ascended.
38 For the cloud of Adonai was upon the mishkan by day, and there was a fire in it by night, before the eyes of the entire Beis Yisrael, in all their travels.	38 For the Cloud of the Glory of the Lord overspread the tabernacle by day, and (as) a column of fire it gave light in the night, that all the sons of Israel might see in all their journeys. [JERUSALEM. Because the Cloud of the Glory of the Lord's Shekinah overspread the tabernacle by day, and a fire shined upon it all the nights; all the sons of Israel seeing in all their journeys.]

Midrash Tanhuma Yelammedenu for: Sh’mot (Exodus) 39:33 – 40:38

10. And they brought the tabernacle unto Moses (Exod. 39:33). May it please our masters to teach us: What things were instituted for the sake of peace? Thus do our masters teach us: The following were instituted for the sake of peace: The priest will read from the Torah first, then the Levite, and finally the Israelite, because that is the path of peace. Observe how precious peace is in the sight of the Holy One, blessed be He, that when the time came for them to enter the land, the Holy One, blessed be He, said to Moses: Neither contend with them in battle (Deut. 2:9) [At the conclusion of the portion judges].

11. And they brought the tabernacle unto Moses (Exod. 39:33). It is written elsewhere in reference to the verse: He withdraws not His eyes from the righteous/generous; but with kings upon the throne He sets them forever, and they are exalted (Job 36:7). What does this verse signify? That the Holy One, blessed be He, does not deny the righteous/generous man the realization of his plans. Therefore He withdraws not His eyes .from the righteous/generous. You may know this to be so from Abraham, who begot Isaac, who resembled him closely, as it is said: These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). And Jacob begot Joseph, who resembled him, as is said: These are the generations of Jacob: Joseph (ibid. 37:2). Reuben, Simeon, et al., are not mentioned here but only Joseph. It says also: Because he was the son of his old age (ibid., v. 3) [Word-play on zikunim (“old age”) and kunim (“features”)]. Hence, He draws not His eyes from the righteous/generous.

Another explanation of He draws not His eyes from the righteous/generous. At the time that Moses came and told the Israelites: Take from among you an offering unto the Lord (Exod. 35:5), they rejoiced exceedingly and brought their free-will offering with joy and eagerness. Notice that it is written: And they came both men and women (ibid., v. 22); that is to say, in their eagerness they pressed against each other. The men and women came as a huge throng when they brought their gifts, as it is said: All the women that were wise-hearted (ibid., v. 25).

They brought all that was required in two mornings. Hence it is written: For the stuff they had was sufficient for all the work (ibid. 36:7). And He said to Moses: Tell the multitude to bring their gifts. This tells you that the Israelites were extremely eager to participate in the work of the Tabernacle.

After two days the wise-hearted men, who desired to bring their gifts, were not permitted to do so, since He had already said: Let neither man nor woman make any more work (ibid., v. 6). The leaders were deeply distressed by not having been privileged to bring anything to the work of the Sanctuary. They said: “Since we did not merit to participate in the offerings for the Tabernacle, let us give the garments for the priesthood.” The Holy One, blessed be He, said: Since My sons were so painstaking and conscientious concerning the Tabernacle, let their praise be inscribed in the Torah with reference to the Tabernacle. Therefore it is written: For the stuff they had was sufficient for the work (ibid., v. 7).

Because the leaders were slow to bring their gifts, a letter is omitted from their names. Thus in Scripture the word for leader lacks one yod [The yod, which comprises half of the name of God, was removed to indicate their slothfulness]. Later, however, they helped in the work of the Tabernacle, joining Bezalel and Oholiab in their labors and the wise men in their work, as is said: And every wise-hearted man that wrought (Exod. 36:8). And the women spun the purple curtains, as is said: And all the women whose hearts stirred them up in wisdom spun the goats’ hair (ibid. 35:26).

When at last they completed the work of the Tabernacle, they sat waiting for the Shekhinah to descend and hover over it. However, they were distressed because the Shekhinah failed to hover over it. What did they do then? They went to the wise-hearted men and said to them: “Why do you sit by idly? Erect the Tabernacle and the Shekhinah will come to rest among us.” They tried to erect the Tabernacle, but did not know how. They were unable to make it stand. Whenever they thought they had assembled it, it would fall apart. They went to Bezalel and Oholiab and said: “Come, erect the Tabernacle that you have constructed, perhaps you will be worthy to erect it.” They too tried to assemble it but were unable to do so. They began muttering and complaining, saying: “See what the Son of Amram’ [A disrespectful reference to Moses] did to us when he took our possessions for this Tabernacle, and made us assume this burden while promising us that the Holy One, blessed be He, would descend from the heavenly sphere and would dwell within the curtain of goats’ hair, as is said: That I may dwell among them (Exod. 25:8).”

Why were they unable to erect it? Because of the fact that Moses was distressed at not having participated in the construction of the Tabernacle. Why did that happen? The offerings were given by the Israelites, and the work was performed by Bezalel, Oholiab, and the wise-hearted. Because Moses was distressed, the Holy One, blessed be He, concealed the way to erect it from them, and that is why they were unable to do so. After they had tried in every way to do so and still were unable to set it up, all the Israelites approached Moses saying: “Moses, our master, everything you told us we have done, and everything you asked us to bring and to give, we have given: Behold, all the work of the Tabernacle (Exod. 39:32). Perhaps we have overlooked something, or perhaps something else should be added to what you told us. See, everything is here,” and they showed it all to him, as it is said: And they brought the Tabernacle unto Moses (ibid., v. 33) and Moses saw all the work (ibid., v. 43).

They said to him: “Did you not tell us to do such-and-such?” He replied: “Yes, indeed.” And so they pointed to everything that had been done. They said: “If that is so, why does it not stand? We tried to have Bezalel, Oholiab, and the wise-hearted erect it, but they were unable to do so.” Moses was troubled by all this until the Holy One, blessed be He, told him: Moses, because you were unhappy over the fact that you did not share in the work of the building of the Tabernacle, these wise men are not able to erect it. Now Israel will know that if you do not erect it, it will never be set up. Have I not written previously that it would be done by you, as it is said: And Moses reared up the Tabernacle (Exod. 40:18)? And it says also: And the Lord spoke unto Moses, saying: And the first day of the first month (Nisan) will you rear up the Tabernacle of the Tent of Meeting (ibid., v. 2). Moses replied: Master of the Universe, I do not know how to erect it either. He said to him: Apply yourself to it and it will stand up of itself, for I have written concerning you that you will raise it, as is said: And it came to pass in the first month in the second year on the first day of the month, that the Tabernacle was reared up (ibid., v. 17). Who finally set it up? Moses, as it is said: And Moses reared up the Tabernacle.

R. Hiyya the son of Joseph stated: Throughout the seven days of dedication, Moses took it apart and assembled it twice each day, as is indicated in those verses by the words reared up and it was reared. R. Hanina held that he did so three times each day, since it is said: Reared up, you will rear up, and it was reared. How do we know that they showed him everything? Because it is said: And they brought the Tabernacle unto Moses (Exod. 39:32). Hence, He draws not His eyes from the righteous/generous (Job 3 6:7). And Scripture adds: And Moses saw all the work (Exod. 39:43). It does not say “all the work of the Tabernacle” but rather all the work, for the words all the work of the Tabernacle would be equal to the work of creation itself, as is stated above.

He blessed them forthwith, as is said: And Moses blessed them (ibid.). What blessing did he confer upon them? Our sages said: O Lord, God of our fathers, etc. (Deut. 1:11). R. Meir held that he said: “May it be His will that the Shekhinah will rest within the labors of your hands,” and (that) they replied: And let the graciousness of the Lord our God be upon us (Ps. 90:17). Why is it stated so many times: According to all the Lord commanded Moses (Exod. 39:1)? Because the Israelites criticized Moses at the time they strove to erect the Tabernacle but could not do so. They said: “Perhaps the Holy One, blessed be He, told Moses some simple thing to do to erect the Tabernacle, and (thus) Moses alone is responsible for all this difficulty.” Therefore the Holy One, blessed be He, said: Since you have criticized him, I will attach My name to whatever I command him. Thus it is written: According to all the Lord commanded Moses.

The Holy One, blessed be He, declared: If a man criticizes him, he will in fact be criticizing Me, since I told him to do all this: Make Me a Sanctuary (Exod. 25:8).

When did he tell Moses to make the Sanctuary? It was on the Day of Atonement, the tenth day of Tishri. It happened then because he ascended the mountain three times and spent one hundred and twenty days there; that is, from the sixth day of Sivan to the Day of Atonement, the tenth day of Tishri. That is the day of which it is said: And the Lord repented of the evil which he said He would do unto His people (Exod. 32:14) because of the episode of the golden calf. It was the day He said to him: I have pardoned according to your words (Num. 14:20); it was the day He said: Let them make Me a Sanctuary; it was the day he asked: And pardon our iniquity and our sin, and take us for Your inheritance (Exod. 34:5); on this day may You grant pardon to future generations; it was the day the Holy One, blessed be He, said to him: For on this day will atonement be made for you (Lev. 16:30). Hence they constructed the Tabernacle with joy and gladness.

How many months were required to complete the work of the Tabernacle? R. Samuel the son of Nahman held that the work of the Tabernacle was completed in three months, Tishri, Marheshvan, and Kislev, and it remained unassembled through Tevet, Shevat, and Adar. It finally was erected on the first day of Nisan, as it is said: On the first day of the first month will you rear up the Tabernacle of the Tent of Meeting (Exod. 40:2). R. Hanina held: The work on the Tabernacle was completed by the first day of Adar. Why? Because the work that can be accomplished on one day in the summer is equal to two days work in the winter.

If what R. Samuel the son of Nahman said is correct, and the Tabernacle was completed in three months, then why was it not erected immediately? Because the Holy One, blessed be He, wished to combine the festivities of the erection of the Tabernacle with the celebration of the birthday of our patriarch Isaac. Isaac was born on the first day of Nisan. The Holy One, blessed be He, said to Himself: I will combine the celebrations. The scoffers in that generation grumbled and complained, saying: “The work of the Tabernacle has already been completed and it still has not been set up.” They were not aware of the plan and the intention of the Holy One, blessed be He. Because of this King David declared: For You, Lord, has made me glad through Your work; I will exult in the works of Your hands (Ps. 92:5).

For You, Lord, has made me glad through Your work alludes to the Tent of Meeting. I will exult in the works of Your hands refers to the building of the Temple, may it be rebuilt speedily in our time. How great are Your works, O Lord: Your thoughts are very deep (ibid., v. 6) relates to the fact that You decided to combine the celebration of the erection of the Tabernacle with the celebration of the birthday of our patriarch Isaac. That day he received ten crowns, as discussed in Seder Olam. Therefore it says: A brutish man knows not, neither does a fool understand this (ibid., v. 7). A brutish man knows not alludes to the scoffers and fools of that generation, who did not know the thoughts of the Holy One, blessed be He. Neither does a fool understand refers to those who do not realize that none of them would be able to rear it, neither Bezalel nor Oholiab nor the wise men who had performed the work. Only Moses would come and do his part, since he was troubled by the fact that he had not participated at all in the work done on the Tabernacle. Therefore Moses reared the Tabernacle, and neither Bezalel nor Oholiab nor the wise could do it. And it is written: And it came to pass on that day that Moses made an end of setting up the Tabernacle (Num. 7:1). When the Tabernacle was set up, the Shekhinah descended into it immediately, as it is said: And Moses was not able to enter into the Tent of Meeting, because the cloud abode thereon, and the glory of the Lord filled the Tabernacle (Exod. 40:35). It is written elsewhere: For the cloud of the Lord was upon the Tabernacle by day (ibid., v. 38) to fulfill what is written: Surely His salvation is near to them that fear Him; that glory may dwell in our land (Ps. 85:10). The Holy One, blessed be He, said: In this world My Shekhinah will dwell among you and within your sight, as it is said: And the appearance of the glory of the Lord (Exod. 24:1), but in the future the Shekhinah will never depart from you, as it is said: In that clay I will dwell therein among the children of Israel and will not forsake My people Israel (I Kings 6:13). Blessed be the Lord forever! Amen! Selah!

Here ends the Midrash Tanhuma Yelammedenu, which treatise is a commentary in the Midrash style on each of the regular weekly Sabbath readings for the Books of Genesis and Exodus on the Septennial Torah Cycle of readings.

Ketubim Targum Psalm 72

1. Composed by Solomon, uttered in prophecy. O God, give your just rulings to the King Messiah, and your righteousness/generosity to the son of King David.

2. Let him judge your people in righteousness/generosity, and your poor with just/generous rulings.

3. The inhabitants of the mountains will lift up peace for the house of Israel, and the hills in purity.

4. He will judge the poor of the people, he will redeem the sons of the lowly, and he will purge away the oppressor.

5. They will fear You at the rising of the sun, and they will pray in Your presence before the light of the moon for all generations.

6. He will descend like the favorable rain on the grass that is cut because of locusts, like the drops of late rain that drip on the grass of the earth.

7. The righteous/generous will increase in his days, and peace abound, until those who worship the moon are destroyed.

8. And he will rule from the bank of the Great Sea to the bank of the Great Sea, and from the Euphrates to the ends of the earth.

9. The governors will bow down before him, and his enemies will lick the dust.

10. The kings of Tarsus and the islands of the ocean sea will bring back tribute; the kings of Sheba and Seba will offer gifts.

11. And all kings will do homage to him; all the Gentiles will submit to him.

12. For he will deliver the lowly who seeks favor, and the poor who have no helper.

13. He will pity the indigent and lowly, and he will redeem the souls of the lowly.

14. From duress and from extortion he will redeem their souls, and their blood will be precious in his presence.

15. And he will live and give to him some of the gold that they brought to him from Sheba, and he will pray for him always; every day he will bless him.

16. Let there be the support of bread in the land on the top of the mountains; its fruit will quiver like Lebanon, and they will blossom from the city of Jerusalem like the grass of the earth.

17. May his name be invoked for ever; and before the sun came to be his name was determined; so all the peoples will be blessed by his merit, and they will speak well of him.

18. Blessed is the Lord God, God of Israel, who works great wonders by himself.

19. And blessed is his glorious name forever, and let the whole earth be filled with his glorious splendor. Amen and amen.

20. The prayers of David son of Jesse are complete.

Ketubim Midrash Psalm 72

I. A Psalm of Solomon. Give the king Your judgments, O God, and Your righteousness/generosity unto the king’s son (Ps. 72:1). These words are to be considered in the light of what Scripture says elsewhere: Say of the Righteous/Generous, that He is good for they will eat the fruit of their doings (Isa. 3:10).

R. Judah the Levite bar Shallum taught: Who is the only one that can be called the Righteous/Generous? The Holy One, blessed be He, of whom it is said For the Lord is righteous/generous, He loves righteousness/generosity (Ps. 11:7). Accordingly God rewards us with what is ours if we have merit and if we have accumulated good works. But if we have not, God bestows righteousness/generosity and mercy upon us with what is His. Is there a righteous/generous one greater than He? Hence, Say of the Righteous/Generous that He is good.

In a different interpretation, the verse is read Say no more of the righteous/generous than that he is good. R. Aibu taught: You find it said of the Holy One, blessed be He, while He was creating His world, that after each day’s work God saw that it was good. But note that it was only after He came to the end of His work and ceased that Scripture says, God saw everything that He had made, and behold, it was very good (Gen. 1:31)?

R. Jose taught in the name of R. Hanina: When the Holy One, blessed be He, sought to send Moses to Egypt, what did Moses ask? He asked: Behold, when ... the children of Israel ... will say to me: What is His name? What will I say unto them? (Ex. 3:13). The Holy One, blessed be He, replied: Know you not My name! Come, and I will tell you: I AM that I AM; and He said: Thus will you say unto the children of Israel: I AM has sent me unto you (ibid. 3:14). You find I am written three times, and this means that the Holy One, blessed be He, said: I created My world with compassion, I will guide it with compassion, and I will return to Jerusalem with compassion, as is said I return to Jerusalem with compassion (Zech. 1:16). After Moses went and spoke to the children of Israel, they said to him: “What are we obliged to say of the Righteous One of the universe? That He is good!” Hence, Say of the Righteous/Generous that He is good. And David also said, O give thanks unto the Lord; for He is good; for His mercy endures for ever (Ps. 106:1).

II. Another comment on For they will eat the fruit of their doings (Isa. 3:10). Scripture does not say, “They will eat the fruit of His doings,” but says, the fruit of their doings. Hence the verse refers to the righteous/generous who leave the fruit of their doings to their sons—as David left the fruit of his doings, for it is said David bestowed justice and righteousness/generosity upon all his people (2 Sam. 8:15). In this same connection, David said of Solomon: Give the king Your judgments, O God, and Your righteousness/generosity unto the king’s son. He did not say “Give the king my judgments,” but Your judgments, as if to say, “Master of the universe, endow the king’s son with Your power in the rendering of judgments: Even as You are able to render judgment without witnesses and without warning, so may Solomon be able to render judgment without witnesses and without warning.” The Holy One, blessed be He, replied: And so he shall. Hence Scripture says, Solomon sat on the throne of the Lord (1 Chron. 29:23). Is it possible that flesh and blood could sit on the throne of the Lord? Is it not written “His throne was fiery flames, and the wheels thereof burning fire” (Dan. 7:9)? What then do the words Solomon sat on the throne of the Lord mean? They mean that like his Maker, Solomon was able to render judgments without witnesses and without warning.

This was true of him at the trial of the harlots, for it is said Then came there two women that were harlots, unto the king, and stood before him (1 Kings 3:16). Rab said that the two were evil spirits who simulated women. But Samuel held that the two were really harlots. R. Benjamin maintained, in the name of R. Judah, that the two were sisters-in-law whose husbands had died without issue, and who came before Solomon for judgment.

And the one woman said: “O my lord …” etc. Then said the king: “The one says: This is my son that lives, and your son is the dead; and the other says: No; but your son is the dead, and my son is the living” (1 Kings 3:17 ff., 23). R. Simon taught: A judge must repeat the pleas of the litigants in the presence of both of them, for Scripture tells us Then said the king: “The one says: This is my son that lives, and your son is the dead; and the other says: No; but your son is the dead, and my son is the living” (ibid.).

When the king heard these pleas, he said at once: Divide the living child in two (ibid. 3:25). And then, his wit spilling over, he said: The Holy One, blessed be He, foresaw that this case would come before me. Therefore He made mankind with two eyes, two ears, two nostrils, two hands, and two feet. Divide the living child in two, Solomon said. (R. Judah bar R. Ilai said: If I had been there, I would have put a rope around Solomon’s neck, for one child dead was apparently not enough for him,—no, he had to command that the second be divided in two).

When the king’s counselors saw what he was about, they began to say, Woe to thee, O land, when your king is a boy (Eccles. 10:16). But nothing came of his command, for he went on to say, Give her the living child, and in no wise slay it (1 Kings 3:27). Thereupon a heavenly voice came forth, and said: She is the mother thereof (ibid.). When the counselors saw the outcome, they exclaimed: Happy are you, O land, when your king is the son of nobles (Eccles. 10:17). Hence, it is said Give the king Your judgments, O God, and Your righteousness/generosity unto the king’s son.

R. Eleazar taught: The Holy One, blessed be He, showed Himself in three courts of justice: in the court of Shem, son of Noah; in the court of Samuel the Ramathite; and in the court of Solomon. With regard to God’s showing Himself in the court of Shem, it is said And Judah acknowledged them, and said: “She speaks the truth. [She is with child] because of me” (Gen. 38:26). How did Judah know? If he had gone in to her, another man might have gone in to her! But it was a heavenly voice that came forth and said: Because of Me—that is, it was My will that these deeds be kept secret.

With regard to God’s showing Himself in the court of Samuel, in the part of Scripture where And he said: “The Lord is a witness” (1 Sam. 12:5) occurs, does not the context require that it be written And they said, etc.? The words And he said imply, however, that it was a heavenly voice that came forth and said:

I am a witness for Samuel.

And with regard to God’s showing Himself in the court of Solomon, it is said Give her the living child, and in no wise slay it. She is the mother thereof (1 Kings 3:27). How did Solomon know? Perhaps the woman had spoken craftily, so that Solomon would award the child to her? But it was a heavenly voice that came forth and said: She is the mother thereof.

III. In a different exposition, the verse is read Give the king Your judgments, O God, and Your victory unto the king’s son. Here judgments mean punishments: David said to the Holy One, blessed be He, “I accept the punishments, but surely, therefore, You will give Your victory unto the king’s son, unto Solomon.”

Another comment on Give the king Your judgments O God, and Your righteousness/generosity: here king means the King Messiah, of whom it is said And there will come forth a shoot out of the stock of Jesse ... And the spirit of the Lord will rest upon him ... And he will not judge after the sight of his eyes, neither decide after the hearing of his ears; but with righteousness/generosity will he judge the poor, and decide with equity for the meek of the land (Isa. 11:1a, 3b-c, 4a).

R. Eliezer taught: Where there is no judgment, there will be judgment; and where there is judgment, there will be no judgment. How so? Because when courts on earth render judgment, there will be no judgment in heaven; but when no judgment is rendered on earth, there will be judgment in heaven. For the Holy One, blessed be He, will sit in judgment upon the guilty and make them pay. But when judgment is rendered on earth, the Holy One, blessed be He, will say: “What is there for Me to do? This was My calling,” as it is said For the Lord is a God of justice (Isa. 30:18). When you walk in My statutes, and keep My commandments, and do them (Lev. 26:3)—that is, when you have taken up My calling—I will seek another calling, as is said in the next verse Then I will give your rains in their season (ibid. 26:4). Hence it is said He will judge Your people with righteousness/generosity, and your poor with justice. The mountains shall bring peace to the people (Ps. 72:2, 3a). Once judgment is rendered, at once the mountains will bring peace to the people. But is it possible for mountains to bring peace? Yes. For there is contention in the world when crops are scanty. Why? Because then a man goes into his neighbor’s vineyard and is met with: “What do you do in my vineyard?” and thus they contend, one with the other. But when crops are plentiful in the world, people look kindly on one another, and there is peace in the world, as is said In that day, says the Lord of hosts, will you call every man his neighbor under the vine and under the fig-tree (Zech. 3:10).

IV. In further comment on He will judge Your people with righteousness/generosity ... They will fear You while the sun endures (Ps. 72:2,5), R. Jose bar Halafta said: A man is judged every morning, for it is said You visit him in the mornings (Job 7:18).

The verse He will judge the poor of the people, he will save the children of the needy, and will break in pieces the oppressor (Ps. 72:4) is like the verse in which it is said of the Messiah, But with righteousness/generosity will he judge the poor, and decide with equity for the meek of the land; and he will smite the land with the rod of his mouth, and with the breath of his lips will he slay the wicked (Isa. 11:4).

They will fear You as long as the sun is upon them and the moon is before them until the generation of generations (Ps. 72:5): They will fear the Messiah as long as the sun is upon them—that is, fear him in this world in which the light of the sun is required; and will fear him as long ... as the moon is before them—that is, fear him for as long as the moon looks down upon them before its light is finally confounded. For there will come a time of which it is said “Then the moon will be confounded and the sun ashamed, when the Lord of hosts will reign in Mount Zion and in Jerusalem” (Isa. 24:23), and of which it is also said “The sun will be no more your light by day; neither for brightness will the moon give light unto you; but the Lord will be unto you an everlasting light, and your God your glory” (Isa. 60:19). And how are we to interpret until the generation of generations? It is the [immortal] generation which is not to be followed by another generation.

Another comment: The words They will fear You as long as the sun is upon them allude to the morning prayer, for the Shema must be read at sunrise; the words and the moon is before them allude to the afternoon prayer which must be said before it gets dark and the world needs the light of the moon.

Our Masters read They will fear You etc., as They will fear You as the light of the sun withers and therefore take these words to apply to the prayer said at dusk.

V. He will come down like rain upon the shearing (Ps. 72:6a). How are we to interpret the phrase upon the shearing? If you say that the phrase refers to shorn fleece, what good would rain do it? Therefore the phrase must refer to rain upon the shorn field. As showers that water (zarzif) the earth (ibid.). what does zarzif connote? Waters that awaken (zarez) and beautify (yafeh) the earth.

In his days will the righteous/generous flourish (Ps. 72:7). Elsewhere another Psalm says, The righteous/generous will flourish like the palm-tree; he will grow like a cedar in Lebanon. Those that be planted in the house of the Lord, will flourish in the courts of our God (Ps. 92:13-14). The verse concludes And abundance of peace, till there be no moon (Ps. 72:7). Till when? Till the moon comes to an end.

Even as the sun and the moon give light in this world, so the righteous/generous will give light in the world-to-come, as is said And the gentiles will walk at your light, and kings at the brightness of your rising (Isa. 60:3).

He will have dominion also from sea to sea (Ps. 72:8). All this glory of dominion will be the king Messiah’s. And why all this? Because of righteous/generous judgments, for it is said of him He will deliver the needy when he cries; the poor also, and him that has no helper (ibid. 72:12).

VI. There will be hand-sized corn in the land (Ps. 72:16). R. Hiyya bar Asi said in the name of R. Johanan: The Land of Israel will bring forth handfuls of delicate breads and wool garments as well. Hence it is said There will be hand-sized corn (pissat bar) in the land.

The fruit will shake like Lebanon; and they of the city will flourish like grass of the earth (ibid. 72:36). They will flourish (yasisu): that is, they will flower with fringes (sisit).

His name will endure for ever (Ps. 72:17)—that is, the king Messiah will never know the taste of death.

Before the sun was, his name existed (ibid. 72:I7). Seven things existed before the world was created: the throne of glory, the name of the Messiah, Torah, Israel, the Garden of Eden, Gehenna, repentance, and the Temple.

The prayers of David the son of Jesse are ended (kalu) (Ps. 72:20). And are not the remaining prayers also prayers of David the son of Jesse? Kalu, however, is to be read as kol’ellu, “all of these,” and hence the verse means that all of these were the prayers David uttered concerning his son Solomon and concerning the king Messiah.

In a different interpretation of The prayers of David the son of Jesse are ended, prayers is taken to mean the prayers of yearning, as is written My soul yearns, yes, even pines (Ps. 84:3).

Ashlamatah: Isaiah 60:13-21 + 61:9

13 The glory of Lebanon will come to you: the juniper, the box tree, and the cypress together, to beautify the place of My sanctuary; yes, I will glorify the place of My feet.

14 Also the sons of the ones afflicting you will come bowing to you. And all who despised you will fall at the soles of your feet. And they will call you, The City of Ha-Shem, the Zion of the Holy One of Israel.

15 Instead of your being forsaken and hated, so that no one passes through, I will make you for everlasting majesty, a joy of many generations.

16 You will also suck the milk of nations, and you will suck the breast of kings. And you will know that I, Ha-Shem, am your Savior and your Redeemer, the mighty One of Jacob.

17 Instead of bronze, I will bring gold; and instead of iron, I will bring silver. And instead of timber, bronze; and instead of stones, iron. And I will make your governors peace, and your magistrates righteousness/generosity.

18 Violence will not still be heard in your land, or wasting and ruin within your borders; but you will call your walls, Salvation, and your gates, Praise.

19 The sun will not still be your light by day, or the brightness of the moon give you light; but Ha-Shem will be for everlasting light to you, and your God for your beauty.

20 Your sun will not go in any more, and your moon will not be removed; for Ha-Shem will become your everlasting light; and the days of your mourning will end.

21 And your people will all be righteous/generous; they will possess the earth forever, a branch of My planting, a work of My hands, to beautify Myself.

22 A little one will become a thousand and a small one a strong nation. I, Ha-Shem, will hasten it in its time. {S}

1 The Spirit of the Lord Ha-Shem is on me, because Ha-Shem has anointed me to bring good news to the meek. He has sent me to bind up the broken-hearted, to proclaim liberty to captives, and complete opening to the bound ones;

2 to proclaim the acceptable year of Ha-Shem, and the day of vengeance of our God; to comfort all who mourn;

3 to appoint to those who mourn in Zion, to give them beauty instead of ashes, the oil of joy instead of mourning, the mantle of praise instead of the spirit of infirmity, so that they might be called trees of righteousness/generosity, the planting of Ha-Shem, in order to beautify Himself.

4 And they will build old ruins; they will raise up former desolations; and they will restore the waste cities, ruins of generations and generations.

5 And foreigners will stand and feed your flocks, and the sons of strangers will be your plowmen and your vinedressers.

6 But you will be called, Priests of Ha-Shem; it will be said of you, Ministers of our God. You will eat the wealth of the gentiles, and you will revel in their glory.

7 For your shame which was double, and for that they rejoiced: 'Confusion is their portion'; therefore in their land they will possess double, everlasting joy will be unto them.

8 For I, Ha-Shem, love judgment, hating plunder in burnt offering. And I will give their work in truth; and I will cut an everlasting covenant for them.

9 And their seed will be known among the gentiles, and their offspring among the peoples; all who see them will acknowledge them, that they are the seed that Ha-Shem has blessed. {P}

Midrash of Matityahu (Matthew) 12:22-37

22. ¶ Then a blind and mute man under the control of a demon was brought to Yeshuah, and he cured him, so that the blind and mute man both spoke and could see.

23. And all the crowds of people were stunned with bewildered wonder and said, “Is this not the Son of David?”

24. But the Painted Pharisees, hearing it, said, “This one drives out demonic forces except in Ba’al Z’vul, the Ba’al (prince) of demonic forces.”

25. And knowing their thoughts, he said to them, “Any kingdom that is divided against itself is being brought to desolation and laid waste, and no city or house divided against itself will last or continue to stand.

26. And if the adversary (Satan) drives out an adversary (Satan), he has become divided against himself; how then will his kingdom last or continue to stand?

27. And if I drive out the demonic forces by [help of] Ba’al Z’vul, then by whose [help] do your sons drive them out? For this reason they will be your judges.

28. But if it is by the spirit of Elohim that I drive out the demonic forces, then the kingdom of Elohim has come.

29. How is anyone able to come into a strong man's house and plunder his goods without first binding the strong man? Then indeed he may plunder his house.

30. ¶ Whosoever is not with me [definitely on my side] is opposite me, and he who is not [definitely] gathering souls with me is scattering them.

31. Therefore I tell you, every misstep, madness and derision will be atoned for a man; however for derision concerning the Spirit he will not atone himself.

32. And whoever speaks a word against the son and repents of it, the Father will atone for him. But whoever insults the Spirit of Holiness, and repents of it will not be atoned, either in this world-age or in the world-age to come.

33. ¶ Either make the tree sound (healthy and good), and its fruit sound (healthy and good), or make the tree rotten (diseased and bad), and its fruit rotten (diseased and bad); because the truth is, that from the fruit the tree is known.

34. You offspring of vipers! How could you doing evil say good things? Is this not so: ‘The tongue walks but the heart talks’?

35. The good man from his inner good treasure brings forth good things, and the evil man out of his inner evil treasure brings forth evil things.

36. And I say to you, that for every unproductive thing that will be said by men, they will render a statement of account in the day of judgment.

37. For by your words you will be judged, and by your words you will be deemed either righteous/generous or wicked (lawless).

The Rabbi’s Private Prophetic Study

“And they brought the tabernacle to Mosheh,” so starts the Torah Seder for this week. We could as Nazareans read this texts as “And they brought Yeshuah to Mosheh,” for the Tabernacle is indeed a figure of the Messiah. And so, if we indeed are serious students of the Scriptures and obedient to them, today we are confronted with the same circumstances as was Mosheh Rabenu (Moses our Master). Please note the comment that the Targum makes – “And they brought the tabernacle to Mosheh at his house of instruction, (beth Midrash) where sat Mosheh and his sons, where he gave direction to them concerning the order of the priesthood; and there, and Aharon, (also) sat the elders of Israel. And they brought to him the tabernacle and all its vessels: its taches, its boards, its bars, its pillars, and its bases.”

Things really start to happen to anyone who is seriously and regularly studying Torah at a Bet Midrash (House of Study of the Torah), for it is there more than in any place on earth that G-d reveals His Shekhinah (Tabernacling Presence) to those who fear Him and love His Word. So, as we seriously study Torah, sooner or later, we will be presented with this Tabernacle at the Bet Midrash as Moshe was.

The Midrash Tanhuma Yelammedenu makes at this point a poignant observation:

“When at last they completed the work of the Tabernacle, they sat waiting for the Shekhinah to descend and hover over it. However, they were distressed because the Shekhinah failed to hover over it. What did they do then? They went to the wise-hearted men and said to them: “Why do you sit by idly? Erect the Tabernacle and the Shekhinah will come to rest among us.” They tried to erect the Tabernacle, but did not know how. They were unable to make it stand. Whenever they thought they had assembled it, it would fall apart. They went to Bezalel and Oholiab and said: “Come, erect the Tabernacle that you have constructed, perhaps you will be worthy to erect it.” They too tried to assemble it but were unable to do so. They began muttering and complaining, saying: “See what the Son of Amram’ [A disrespectful reference to Moses] did to us when he took our possessions for this Tabernacle, and made us assume this burden while promising us that the Holy One, blessed be He, would descend from the heavenly sphere and would dwell within the curtain of goats’ hair, as is said: That I may dwell among them (Exod. 25:8).” Why were they unable to erect it? Because of the fact that Moses was distressed at not having participated in the construction of the Tabernacle. Why did that happen? The offerings were given by the Israelites, and the work was performed by Bezalel, Oholiab, and the wise-hearted. Because Moses was distressed, the Holy One, blessed be He, concealed the way to erect it from them, and that is why they were unable to do so. After they had tried in every way to do so and still were unable to set it up, all the Israelites approached Moses saying: “Moses, our master, everything you told us we have done, and everything you asked us to bring and to give, we have given: Behold, all the work of the Tabernacle (Exod. 39:32). Perhaps we have overlooked something, or perhaps something else should be added to what you told us. See, everything is here,” and they showed it all to him, as it is said: And they brought the Tabernacle unto Moses (ibid., v. 33) and Moses saw all the work (ibid., v. 43).”

So the Tabernacle (i.e. a figure of Yeshuah) was presented to Mosheh Rabenu in pieces, since the wise in Israel were incapable of properly assembling it? Why? Because our Sages teach that we can surely have profound revelations about G-d and His will, but how to go implementing all this revelation and new knowledge we have acquired about Yeshuah requires proper obedience to a couple of simple precepts taught in the Mishnah:

“Yehoshuah ben Perahyah and Nitai of Arbel received [the tradition – Mesorah/Gospel] from them. Yehoshuah ben Perahyah said: Provide [literally: make] yourself with a [Torah] teacher and acquire [literally: buy] for yourself an associate (colleague). And judge all men meritoriously.” – Abot 1:6

“Yosi ben Yoezer, a man of Tzereidah, and Yosi ben Yochanan of Jerusalem received [the tradition – Mesorah/Gospel] from them. Yosi ben Yoezer used to say: Let your house be a meeting place for [Torah] sages, cover yourself with the dust of their feet, and drink their words with thirst.” – Abot 1:4

In other words we can have all the pieces of the Tabernacle (i.e. a figure of Yeshuah) in front of us, but to understand how the pieces fit all together and how to erect the Tabernacle (i.e. a figure of Yeshuah), and make it work requires the expert and intimate guidance of a skilled Torah teacher. And this is why we read: “And they brought the tabernacle to Mosheh.”

I find it most interesting how many times people seem to be mesmerized by the vulgar philosophy of “I did it my own way,” and get hurt again and again, and they seem not to understand that G-d has places some small but fundamental laws in the universe like the laws of gravity, that no matter how much we want to ignore them, each time we defy them we seem to get hurt. And the same goes for the knowledge of Torah, and of His Majesty King Yeshuah of Israel, and for that matter most other disciplines as well. We need the skill of a scholarly mentor to guide us, and a colleague to help us learn. Without these we can have the greatest revelations and treasures from heaven before us, but we will be unable to understand and enjoy them.

But of course, there are many that have, when it all boils down, a religion of magic. They read in Bereans (Hebrews) 11:6 – “But without faithful obedience it is impossible to please God. For it is right that the one drawing near to God should believe that He is, and that He becomes a rewarder to the ones diligently seeking Him out.” And so they stand before the unassembled pieces of the Tabernacle (i.e. a figure of Yeshuah) and start to believe and confess a series of mantras but to no end, nothing gets assembled. You see this is religion based upon magic. But perhaps the most important clause in this verse, one which is read but never digested is: “and that He becomes a rewarder to the ones diligently seeking Him out.”

So the question now before us is, how does one diligently seek out G-d? Interestingly, the term in Hebrew “seek out” is “DRASH”! And thus our Sages understand this clause to mean – “and that He (G-d) becomes a rewarder to the ones diligently attending the Bet Midrash.” That is, to the ones diligently Drashing G-d’s Torah out with their Torah teacher and colleague at the Bet HaMidrash are greatly rewarded! And what is the reward we might ask? The answer: none other than the privilege of assembling the Tabernacle and make it to stand!

It is in this vein that we must understand the parable of the healing of the blind and mute man. Until a man comes to the Bet HaMidrash and studies under a Nazarean Torah teacher the man is in fact legally “blind” and “mute.” But after a time of Drashing G-d out at the Bet HaMidrash under the careful guidance of his Torah teacher and colleague, the man becomes healed and now he can see what was before hidden to him, and he is now qualified to speak about the praises of G-d, amongst all men of good will.

The strong man is not bound at prayer services, but at learning services at the Bet HaMidrash. The strong man is not bound with vain repetitions or emotional outburst, but by diligently Drashing G-d out at the Bet HaMidrash!

Behold, G-d has brought the Tabernacle before us, we need to assemble its parts, and the Master of Nazareth states: “Whosoever is not with me [definitely on my side] is opposite me, and he who is not [definitely] gathering souls with me is scattering them.” Are we definitely on the side of the real Yeshuah, or on the side of some other? Whatever our choice may we be found at all times doing those things that please G-d and His beloved Messiah, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai