Esnoga Bet Emunah

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Nisan 26, 5767 – April 13/14, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, April 13, 2007 – Candles at: 7:41 PM Friday, April 13, 2007 – Candles at: 5:16 PM

Saturday, April 14, 2007 – Havdalah 8:36 PM Saturday, April 14, 2007 – Havdalah 6:08 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday April 13, 2007 – Light Candles at 7:49 PM Friday, April 13, 2007 – Candles at: 6:52 PM

Saturday, April 14, 2007 – Havdalah 8:45 PM Saturday, April 14, 2007 – Havdalah 7:40 PM

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

Counting of the Omer: Friday Night Omer day 11 – Saturday night Omer day 12

Shabbat Mevar’chim HaChodesh – Sabbath of the Announcement of the New Moon

New Moon of Iyar

Evening of Tuesday April 17 (Omer day 15) – Evening Thursday April 19 (Omer day 17)

Yom Hashoah – Holocaust Day

Nisan 28 – Evening April 15 (Omer day 13) – Evening April 16 (Omer day 14)

Shabbat	Torah Reading:	Weekday Torah Reading:
וְאִשָּׁה כִּי-יָזוּב זוֹב
“V’Ishah Ki-Yazuv Zov”	Reader 1 – Vayikra 15:25-33	Reader 1 – Vayikra 17:1-4
“And when a woman has a discharge of”	Reader 2 – Vayikra 16:1-6	Reader 2 – Vayikra 17:5-7
“Si una mujer tiene un flujo de”	Reader 3 – Vayikra 16:7-11	Reader 3 – Vayikra 17:1-7
Vayikra (Lev.) 15:25 – 16:34 Num. 28:9-15	Reader 4 – Vayikra 16:12-17
Ashlamatah: Ezekiel 16:9-14, 59-62	Reader 5 – Vayikra 16:18-24
Special: 1 Samuel 20:18,42	Reader 6 – Vayikra 16:25-30	Reader 1 – Vayikra 17:1-4
Psalms 80	Reader 7 – Vayikra 16:31-34	Reader 2 – Vayikra 17:5-7
	Maftir – B’midbar 28:9-15	Reader 3 – Vayikra 17:1-7
N.C.: Matityahu 15:1-20	Ezekiel 16:9-14, 59-62 1 Samuel 20: 18,42

Roll of Honor:

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

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

Rashi & Targum Pseudo Jonathan for:

Vayikra (Lev.) 15:25 – 16;34

RASHI	TARGUM PSEUDO JONATHAN
25 ¶ When a woman discharges her blood-flow, many days outside her menstrual cycle, or if it flows after her menstrual cycle, all the days of her discharge-impurity will be as her days of menstrual impurity; she is impure.	25 But a woman who has a defluxion of blood three days beyond the time of her separation, or when it flows after the days of her separation, all the days of the uncleanness of her defluxion will she be unclean; he who lies with her will be unclean.
26 Anything used for sleeping upon which she will lie [on] any of her discharge-impurity-days, as the bed of her menstrual impurity it will be to her. Every vessel upon which she sits will be impure, just as [is] her menstrual-impurity.	26 And any bed upon which such any one lies all the days of her defluxion will be as the bed which was accounted hers during the time of her separation, and any thing upon which such a one sits will be unclean as the uncleanness of her separation.
27 Anyone that touches them will be impure and he will wash his garments and bathe in water and is impure until the evening.	27 And whoever touches those (things) will be unclean, and will wash his clothes, and bathe in forty seahs of water, and be unclean until the evening.
28 When she has become pure from her discharge-impurity, she will count seven days for herself and afterwards she becomes purified.	28 But when she is cleansed from her issue, let her number to herself seven days, and afterwards wash in forty seahs of water, and be clean.
29 On the eighth day she will take for herself, two turtledoves or two young pigeons and she will bring them to the Kohen, to the entrance of the Tent of Meeting.	29 And on the seventh day, let her take for herself two turtle doves, or two young pigeons eons, and bring them to the priest, at the door of the tabernacle of ordinance;
30 The Kohen will do (offer) one as a sin-offering and the [other] one as a burnt-offering. The Kohen will atone for her before Adonai from her discharge-impurity.	30 and the priest will make one a sin offering, and the other a burnt offering and the priest will make atonement before the Lord, on account of the defluxion of her uncleanness.

31 ¶ You will separate B’ne Yisrael from their impurities and they will not die because of their impurities through their defilement of My dwelling in their midst.	31 So will you separate the children of Israel from their uncleanness, and make them to be separate from their wives at the time of their seclusion, and to give not occasion that they die for their uncleanness in defiling My tabernacle, where the glory of My Shekinah dwells among them.

32 ¶ This is the law of the zav and of him from whom semen issues to become impure through it.	32 This is the decree of instruction for him who has a defluxion, and for him whose seed goes forth and defiles him;

33 For the menstruant during her period of separation and for one who has a discharge for a male and for a female; and for the man that will lie conjugally with an impure woman.	33 and for her who is unclean in the time of her separation, and for any one who has an issue, whether male or female, and for a man who lies with the unclean. All these will be advised of their uncleanness, and, when purified, will bring the oblations that make atonement for them.

1 And Adonai spoke to Moshe after the death of two sons of Aharon, who brought an [unauthorized] offering before Adonai and they died.	1 And the Lord spoke with Mosheh, after that the two sons of Aharon the high priest had died (or, the priests the two elder sons of Aharon had died) at the time of their offering extraneous fire before the Lord; died they by the flaming fire. [JERUSALEM. The two sons of Aharon, in their offering extraneous fire.]
2 Adonai spoke to Moshe: Speak to your brother Aharon that he not come at all times into the Holy [Sanctuary] that is inside of the Curtain, before the Ark-cover that is on the Ark so that he not die, for in a cloud I will appear on the Ark-cover.	2 And the Lord said unto Mosheh: Speak with Aharon thy brother, that he enter not at any time into the holy place within the veil before the mercy‑seat; for the cloud of the glory of My Shekinah is revealed over the place of the mercy‑seat.
3 With this will Aharon come into the Holy [Sanctuary]; with a young bullock, for a sin-offering and a ram, for a burnt-offering.	3 This will be the rite (mida) for the entering of Aharon into the holy place. With a young bullock, having no mixture, for the sin offering, and a ram for the burnt offering.
4 He will don a sanctified, linen tunic and linen pants will be on his body. He will gird himself with a linen sash and place a linen turban on his head. These are sacred garments; he will bathe his body in water and clothe himself in them.	4 With the vestments of fine linen, the holy robe, will he be dressed, and linen drawers will be upon his flesh, and with the girdle of fine linen will he be bound, and the mitre of fine linen will be ordained for his head. These are the holy garments; but with the golden robes he will not enter, that there be not brought to memory the sin of the golden calf; and at the time when he is to enter he will wash his flesh in forty seahs of water, and attire himself with them.
5 He will take, from the congregation of Israel two he-goats for sin-offerings and one ram for a burnt-offering.	5 And from the congregation of the sons of Israel let him take two kids of the goats, without mixture, for a sin offering, and one ram for a burnt offering.
6 Aharon will bring the sin-offering bullock which is his and atone on his own behalf and on behalf of his household.	6 And Aharon will offer the bullock of the sin offering which (has been purchased) with his own money, and make an atonement with words of confession for himself and for the men of his house.
7 He will take the two he-goats and stand them before Adonai, at the entrance of the Tent of Meeting.	7 And he will take the two goats, and cause them to stand before the Lord, at the door of the tabernacle of ordinance.
8 Aharon will put lots on the two he-goats; one lot [marked] "for Adonai" and one lot [marked] "for Azazel."	8 And Aharon will put upon the goats equal lots; one lot for the Name of the Lord, and one lot for Azazel: and he will throw them into the vase, and draw them out, and put them upon the goats.
9 Aharon will bring the goat upon which the lot [marked] "for Adonai" came up and do (offer) it as a sin-offering.	9 And Aharon will bring the goat upon which came up the lot for the Name of the Lord, and make him a sin offering.
10 The goat upon which came up the lot [marked] "for Azazel" will be placed, alive, before Adonai, to achieve atonement with it to send it to Azazel, in the desert.	10 And the goat on which came up the lot for Azazel he will make to stand alive before the Lord, to expiate for the sins of the people of the house of Israel, by sending him to die in a place rough and hard in the rocky desert which is Beth‑hadurey.
11 Aharon will bring the sin-offering-bullock which is his and atone on his behalf and on behalf of his household, and he will slaughter his sin-offering-bullock.	11 And Aharon will bring the bullock which is for himself, and make atonement with confession of words for himself, and for the men of his house, and kill the bullock for his sin offering.
12 He will take a full hand-shovel of fiery coals from atop the altar, which is before Adonai and full handfuls of finely-ground incense and he will bring [them] inside of the curtain.	12 And he will take a censer full of coals burning with fire from off the altar from before the Lord, and with his hand full of sweet incense, beaten small, he will enter within the veil.
13 He will put the incense on the fire before Adonai and the cloud of incense will cover the Ark-cover that is on the [tablets of] Testimony, that he not die.	13 And he will put the sweet incense upon the fire before the Lord, and the cloud of the fuming incense will envelope the mercy-seat that is over the testimony, that he may not die by the flaming fire before the Lord.
14 He will take some of the bullock's blood and he will sprinkle with his finger, above the surface of the Ark-cover on its eastern part; and before the Ark-cover, he will sprinkle, some blood, with his finger, seven times.	14 And he will take of the blood of the bullock, and sprinkle with his right finger upon the face of the mercy‑seat eastward, and before the mercy-seat he will sprinkle the blood seven times with his right finger.
15 He will slaughter the he-goat sin-offering that belongs to the people, and he will bring its blood inside of the Curtain. He will do [with] its blood just as he did with the bullock's blood and he will sprinkle it on the Ark-cover and before of the Ark-cover.	15 Then will he kill the goat of the sin offering which is (purchased with) the money of the people, and carry in of the blood of the goat within the veil, and do with the blood of the goat as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat.
16 He will atone for the Sanctuary, from the impurities of B’ne Yisrael and from their rebellious sins for all their transgressions. He will do likewise for the Tent of Meeting, that dwells with them in the midst of their impurity.	16 And he will make atonement for the holy place, with confession of words for the uncleanness of the children of Israel, and for their rebellions, and for their sins; and so will he do for the tabernacle of ordinance which remains with them in the midst of their uncleanness.
17 No man will be present in the Tent of Meeting when he comes in to atone for the Holy [Sanctuary] until he leaves. He will atone on his behalf and on behalf of his household and on behalf of the entire assembly of Israel.	17 But let no one be in the tabernacle of ordinance at the time of his going in to make atonement in the holy place for the sins of Israel, until the time of his coming out; and so will he make atonement for himself, and for the men of his house, and for all the congregation of Israel.
18 He will go out to the altar that is before Adonai and atone on it. He will take some of the bullock's blood and some of the he-goat's blood and put it atop the corners of the altar, all around.	18 And he will withdraw, and come forth from the holy place, unto the altar which is before the Lord, and make atonement upon it with confession of words, and take of the blood of the bullock and of the blood of the goat, mingled together, and put it upon the horns of the altar round about.
19 He will sprinkle on it from the blood that is on his finger seven times and purify it and sanctify it from the impurities of B’ne Yisrael.	19 And he will sprinkle upon it from the blood with his right finger seven times, and cleanse it, and sanctify it from the defilements of the children of Israel.
20 When he finishes atoning for the Holy [Sanctuary] and [for] the Tent of Meeting and [for] the altar he will bring the live he-goat.	20 And when he has completed to make atonement for the holy place, and for the tabernacle of ordinance, and for the altar, with confession of words, he will bring near the living goat.
21 Aharon will lay his two hands on the head of the live he-goat and confess on it all the iniquities of B’ne Yisrael and all their rebellious transgressions for all their sins, and put them on the head of the goat and send it away with the man [so] designated, to the desert.	21 And Aharon will lay his hands (upon him) in this order, his right hand upon his left, upon the head of the living goat, and confess over him all the iniquities of the children of Israel, and all their rebellions, and all their sins, and will put them, with an oath uttered and expressed with the Great and glorious Name, upon the head of the goat, and send (him) away by the hand of a man prepared from the year foregoing, to take him into a rocky desert which is Beth-hadurey;
22 The goat will carry upon itself all of their iniquities to a desolate land, and [the man will] send the goat into the desert.	22 and the goat will bear upon him all their sins into a desert place; and the man will send forth the goat to a rocky desert; and the goat will go up on the mountains of Beth-hadurey, and a tempestuous wind from the presence of the Lord will carry him away, and he will die.
23 Aharon will [then] come into the Tent of Meeting and remove the linen garments that he wore when he came into the Holy [Sanctuary] and place them there.	23 And Aharon will enter the tabernacle of ordinance, and take off the robes of fine linen with which he was attired at the time of his going into the holy place, and will lay them aside there.
24 He will wash his flesh in water in a sacred place and don his garments. He will go out and do (offer) his burnt-offering and the people's burnt-offering and atone on his behalf and on behalf of the people.	24 Then will he wash his flesh in the sanctuary, and afterward attire himself, and withdraw, and come forth, and perform his burnt offering and the burnt offering of the people, and make atonement for himself and for his people.
25 The fat of the sin-offering, he will burn on the altar.	25 And the fat of the sin offering he will burn at the altar.
26 He who sends the goat to Azazel will wash his garments, and bathe his body in water, and afterwards he will come into the encampment.	26 And he who led away the goat to Azazel will wash his clothes, and bathe his flesh in forty seahs of water, and afterward he may enter the camp.
27 The sin-offering-bullock and the sin-offering-goat whose blood was brought to achieve atonement in the Holy [Sanctuary], he will have removed beyond the encampment. They will burn in fire their skins, their flesh and their waste [that are in their intestines].	27 But the bullock for the sin offering, and the goat for the sin offering, whose blood was brought into the sanctuary to make atonement, will be carried away upon carriages by the hands of young men who are priests; and they will bear them without the camp, and burn them with fire, their skin, their flesh, and their dung.
28 He who burns them will wash his garments and bathe his body in water and afterwards he will come into the encampment.	28 And he who burns them will wash his clothes, and bathe his flesh in forty seahs of water, and afterwards he may enter the camp.

29 ¶ It will be for an everlasting statute for you; in the seventh month, on the tenth of the month, you will afflict yourselves and not do any work, the native-born and the proselyte residing among you.	29 And this will be to you for an everlasting statute: in the seventh month, it is the month Tishri, on the tenth day of the month, you will humble your souls, (abstaining) from food, and from drinks, and from the use of the bath, and from rubbing, and from sandals, and from the practice of the bed: nor will you do any work, neither the native-born nor the stranger who dwells among you.
30 For on this day He will make atonement for you, to purify you from all your sins, before Adonai, you will be purified.	30 For on this day He will make ATONEMENT for you to cleanse you from all your sins; and you will confess your transgressions before the Lord, and will be clean.
31 It is a Shabbat of Shabbatot to you and you must afflict yourselves; it is an everlasting statute.	31 It is a Sabbath of rest to you: no work of business will you do, but will humiliate your souls. [JERUSALEM. But in it you will fast for your souls.] It is an everlasting statute.
32 The Kohen will atone--- he who himself will be anointed and who will be initiated--- to serve in his fathers stead and dress in the linen garments, the sacred garments.	32 And the priest who is anointed, and who has offered his oblation to minister instead of his father, will be clothed in the robes of fine linen, even the consecrated robes.
33 He will atone for the Holy [Sanctuary]; and for the Tent of Meeting and for the altar, he will atone; for the kohanim and for the entire people of the congregation, he will atone.	33 And he will make atonement for the Holy of Holies, and for the tabernacle of ordinance, and for the altar; and for the priests, and for all the people of the congregation, will he atone, with confession of words.
34 This will be for you as an everlasting statute, to achieve atonement for B’ne Yisrael from all their sins, once a year. He did as Adonai commanded Moshe.	34 And this will be to you for an everlasting statute, to expiate the children of Israel from all their sins, once in the year. And Aharon did as the Lord commanded Mosheh.

Midrash Tanhuma (Lev.) 15:25-33

5.13 Leviticus 15:25ff., Part I

(Lev. 15:25:) AND WHEN A WOMAN HAS HADA DISCHARGE OF BLOOD <FOR MANY DAYS, NOT AT THE TIME OF HER IMPURITY>… Let our master instruct us: Is it permitted for a menstruant to sleep in the same bed with her husband, when he is in his clothes and she is in her clothes, one on one side and one on the other? Thus have our masters taught: It is forbidden <for them> to lie down <together>, because one does not one put a loophole before the observant person, and certainly not before the thief. Thus the sages compare the matter to a fire in the straw; and it says (in Lev. 18:19): AND YOU WILL NOT COME NEAR A WOMEN DURING HER PERIOD OF MENSTRUAL UNCLEANNESS. <This is> to teach you that the Holy One warns Israel about sanctification and about purity, lest they act according to the practice of star worshipers and become unclean through their wives when they are menstruating; for whoever has intercourse with his wife when she is menstruating is under sentence of being cut off, as stated (in Lev. 20:18): AND IF A MAN LIES WITH A WOMAN <WHEN SHE IS> UNWELL ... , THEY BOTH SHALL BE CUT OFF <FROM AMONG THEIR PEOPLE>.

Because star worshipers do not stay away from the menstruant they are under sentence of being cut off, as stated (in Deut. 12:29): WHEN THE LORD [GOD] HAS CUT OFF THE GENTILES. Because all the star worshipers are children of menstruants, they like their idolatry are called an impurity, an uncleanness, an abomination, and a destruction. Thus it is stated (in Deut. 7:26): DO NOT BRING AN ABOMINATION UNTO YOUR HOUSE.

5.14 Leviticus 15:25ff., Part II

(Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD FOR MANY DAYS. But are there not seven days in a menstrual period? So why did it call them MANY DAYS? [Simply because she is separated from her husband, and they are days of suffering. For that reason it calls them MANY DAYS.] Similarly (in Exod. 2:23): AND IT CAME TO PASS IN THE COURSE OF THOSE MANY DAYS <THAT THE KING OF EGYPT DIED>. It calls them MANY DAYS, because they were days of suffering.

5.15 Leviticus 15:25ff., Part III

(Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD FOR MANY DAYS. Those are three days. How so? The woman is unclean for seven days and becomes clean on the eighth day. If she sees blood on that day, she observes a day like the rest and becomes clean. <If> she sees it again on the {eighth} [ninth] day, she observes that day and becomes clean. [If she sees it again on the tenth day, she observes that one and is clean.] Ergo, three days which are MANY DAYS. However, if she sees blood on day eleven, which is the fourth day of her cleansing, she returns to her uncleanness, and observes her seven days of menstruation from the beginning; for so have the sages taught. There are eleven days between one menstrual period and another; therefore, the woman has to keep fifteen days. How does she do so? She keeps seven days of her menstrual period. Then after that she counts seven clean days and becomes clean on the eighth day. Then she performs a strict immersion after sunset, and she is lawful for her husband. Thus it is stated (in Lev. 15:28): AND WHEN SHE IS CLEAN FROM HER DISCHARGE, [SHE SHALL COUNT OFF SEVEN DAYS, AND AFTER THAT SHE SHALL BE CLEAN].

5.16 Leviticus 15:25ff,, Part IV

(Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. Why a woman and not a man? Previously it applied to men and women. Thus it is stated (in Lev. 15:2): WHEN ANY MAN HAS A DISCHARGE ISSUING FROM HIS FLESH. R. Meir says: The man’s uncleanness was more serious than the woman’s uncleanness. Why? Because the uncleanness of women is a sign of children; however, that of a man is <a sign> of suffering. Thus it is stated (in vs. 3): AND THIS SHALL BE THE UNCLEANNESS {FROM} [IN] HIS DISCHARGE, WHETHER HIS FLESH RUNS WITH HIS DISCHARGE OR WHETHER HIS FLESH IS SEALED FROM HIS DISCHARGE, <i.e.> something which is sealed and closed. Previously the men saw blood, until Rachel arose [and said] (in Gen, 31:35): FOR THE PERIOD OF WOMEN IS UPON ME. Then it was given to her. Therefore (in Exod. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD.

5.17 Leviticus 15:25ff., Part V

(Lev, 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. Thus have our masters taught (in Shab. 2:6): WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS: <BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH (Sabbath Bread), AND IN REGARD TO THE LIGHTING OF THE LAMP (for the Sabbath).> Why? Because the Adversary (Satan) only makes accusations in time of danger. Now the three of them are from the Torah. Where is it shown about menstruation? (Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. Where is it shown about the hallah? (Numb. 15:20:) <YOU SHALL SET ASIDE> THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING. ... [Where is it shown] in regard to the lighting of the <Sabbath> lamp? Thus have our masters taught: Where is it shown that a person is to be zealous and diligent in the lighting of the <Sabbath> lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. This refers to the lighting of the lamp. And why were <these commandments> transmitted to the woman? The Holy One said: She cut off the lamp of the world, since it is written (in Prov. 20:27): THE LAMP OF GOD IS THE BREATH OF ADAM. Therefore, she shall observe the commandments of the lamp. [In regard to Hallah,] the Holy One said: She defiled the hallah of the world. This was the first Adam, who was the hallah of the world; for R. Jose ben Qetsartah has said: Just as the woman moistens her dough with water and after that takes out hallah, so it was with the first Adam (in Gen. 2:6): AND A MIST WENT UP FROM THE EARTH, and after that (in vs. 7): [THE LORD GOD] FORMED THE HUMAN (‘DM) OUT OF DUST FROM THE GROUND> In regard to menstruation, the Holy One said: She shed the blood of the first Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6): WHOEVER SHEDS HUMAN BLOOD, <BY A HUMAN WILL HIS BLOOD BE SHED>. She shall observe her menstrual period to atone for the blood that she shed. Ergo (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD lieittuu, lw Holy One compares the uncleanness of Israel to the uncleanness of the menstrual period, when <a woman> is unclean and <then> purified. So the Holy One is going to purify Israel, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU WILL BE PURE....

5.18 Leviticus 15:25 if., Part VI

Another interpretation: (Ezek. 36:17:) THEIR WAY BEFORE ME WAS LIKE THE UNCLEANNESS OF A MENSTRUOUS WOMAN, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruous woman, a high priest enters into the house with her and sits with her on the couch, but on condition that it not be shaken (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant, because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are more unclean than those who serve stars, as stated (in Lev. 16:16): <THE TENT OF MEETING> THAT DWELLS WITH THEM IN THE MIDST OF THEIR UNCLEANNESSES. Our masters have said: When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them. Moreover, at first the women accepted the Torah. It is so stated (in Exod. 19:3): THUS WILL YOU SAY TO THE HOUSE OF JACOB. These are the women. (Ibid., cont.): AND DECLARE TO THE SONS OF ISRAEL. These are the men. And so it says (in Cant. 6:10): TERRIBLE LIKE BANNERED HOSTS. Now about them it is stated (in Cant. 4:12): A LOCKED

GARDEN [IS MY SISTER, MY BRIDE], A LOCKED FOUNTAIN, [A SEALED SPRING]. The Holy One said to Israel: In this world you were clean and have returned to uncleanness; but in the world to come I Myself will cleanse [you] so that you will not ever become unclean. Thus it is stated (in Ezek. 36:25):I WILL SPRINKLE PURE WATER UPON YOU, AND YOU WILL BE PURE; I WILL PURIFY YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.

Ketubim Targum Tehillim (Psalms) 80

1. For praise; concerning those who sit in the Sanhedrin who occupy themselves with the testimony of the Torah; composed by Asaph; a psalm.

2. Caretaker of Israel, hear; You who guide the coffin of Joseph like a flock; You whose presence abides between the cherubim, shine forth.

3. Before Ephraim and Benjamin and Manasseh, stir up Your mighty power for us; and it is right for You to redeem us.

4. O God, bring us back from our exile, and shine the splendor of Your countenance upon us, and we will be redeemed.

5. O Lord God Sabaoth, how long have You not accepted the prayer of Your people!

6. You fed them bread soaked in tears, and You made them drink the wine of tears in triple measure.

7. You made us a source of contention for our neighbors, and our enemies will jeer at them.

8. God Sabaoth, bring us back from our exile, and shine the splendor of Your countenance upon us, and we will be redeemed.

9. The house of Israel, which is likened to a vine, You brought out of Egypt; You chased away the Gentiles from the land of Israel and planted them.

10. You cleared out the Canaanites before them, and You uprooted their roots and filled the land.

11. The mountains of Jerusalem cover the shadow of the temple, and the academies, say the scholars, are strong, which are likened to mighty cedars.

12. You made branches grow, You sent out her pupils to the Great Sea, and her children to the river Euphrates.

13. Why have You attacked her walls? And [now] all those who pass on the way are pruning her.

14. The boar from the forest will root her up, and the wild cock will be sustained by her.

15. God Sabaoth, turn now, look from heaven, and see, and remember this vine in mercy.

16. And the branch that Your right hand planted, and the King Messiah whom You made mighty for Yourself.

17. [It is] being burned by fire and crushed; they will perish because of the rebuke that [comes] from Your presence.

18. Let Your hand be on the man to whom You have sworn with Your right hand, on the son of man whom You made mighty for yourself.

19. We will not turn away from the fear of You; You will sustain us and we will call on Your name.

20. O Lord God Sabaoth, bring us back from exile; shine the splendor of Your countenance upon us and we will be redeemed.

Ketubim Midrash Tehillim (Psalms) 80

I. For the leader; upon Shoshannim (‘Lilies’). A testimony. Give ear, O Shepherd of Israel (Ps. 80:1-2). These words are to be considered in the light of what Scripture says elsewhere: As a lily (Shoshannah) among thorns, so let My love be among the daughters (Song 2:2). This verse means, according to R. Aba, that the Holy One, blessed be He, said to Israel: Let your deeds become as beautiful as the lily.

Our Masters taught: [The admonition in] this passage was fulfilled in the life of Joel the son of Pethuel.

Our Rabbis taught: Why was Joel’s father called Pethuel? Because he frizzed his hair as though he were a maiden (bètulah). But R. Joshua the Priest, the son of R. Nehemiah, said in the name of R. Samuel bar Isaac: Why was Joel’s father called Pethuel? Because he propitiated (pittah) God with his prayer. It was he, Samuel the Ramathite, who said: “Gather all israel to Mizpah, and I will pray for you unto the Lord” (i Sam. 7:5).

R. Jeremiah taught, in the name of R. Isaac, that Samuel propitiated the Lord by saying to Him: Would You ever proceed to bring a man to judgment if he did not boast “I have not sinned?” Indeed, You have declared, “Behold, I will enter into judgment with you because you say: ‘I have not sinned’” (Jer. 2:35). But it is otherwise with the children of Israel; they say, We have sinned against the Lord (i Sam. 7:6).

In one place Scripture says Now the name of [Samuel’s] firstborn was Joel; and the name of his second (milnehu) Abijah (i Sam. 8:2), but in another place Scripture asserts: And the sons of Samuel: the first-born Vashni; then Abiah (i Chron. 6:13). R. Judah bar Simon and the Rabbis differed in their explanations of these names. The Rabbis said: The name Vashni implies that as the first-born was wicked/lawless, so the second-born was wicked/lawless. R. Judah said: What is meant by the phrase the name of his second (mis’nehu) Abijah? It means that Abijah, the second-born, [like Joel the first-born] finally mended his ways. Rabbi interpreted the word milnehu as meaning that Joel’s other name was Abijah.

II. Give ear, O Shepherd of Israel (Ps. 80:2). As a year of redemption brings with it the necessities of life, so a year that brings the necessities of life brings redemption with it. And as redemption sustains us every day, so the necessities of life maintain us every day. And as redemption is miraculous, so the necessities of life are miraculous.

R. Samuel bar Nabmani taught: The miracle of the necessities of life is greater than the miracle of redemption, for while redemption depends upon an angel, as Jacob said, The angel who has redeemed me from all evil (Gen. 48:16), the necessities of life come from the hand of the Holy One, blessed be He, as Jacob said, The God who had been my Shepherd all my life long unto this day (Gen. 48:75). Hence Give ear, O Shepherd of Israel.

You that lead Joseph like a flock (Ps. 80:2b): As Joseph in the seven years of plenty gathered for the seven years of famine, so I will gather in the life of this world for the life of the world-to-come. As Joseph sustained his brothers according to their deeds, as is said And Joseph sustained his ... brethren according to the little ones (Gen. 47:12), do You sustain us according to our deeds.

R. Menahema said in the name of R. Abin: As Joseph, whose brothers had requited him with evil deeds, requited them with good deeds, even so have we, in a manner of speaking, requited You with wicked/lawless deeds, having transgressed Your commandments, but You have requited us with good deeds. Hence You that lead the flock like Joseph.

III. Before Ephraim and Benjamin and Manasseh, stir up Your might, and come to save us (Ps. 80:3). Five heavenly things in the universe are sleeping: the might of God, for it is written Stir up Your might; the rainbow of God, for it is written Your bow made bare, will awake (Hab. 3:9); the sword of God, for it is written Awake, O sword, against My shepherd (Zech. 73:7); the arm of God, for it is written Awake, awake, put on strength, O arm of the Lord (Isa. 51:9); and the jealousy of God, for it is written He will stir up jealousy like a man of war (ibid. 42:13). Hence Stir up Your might, and come to save us.

For with You (lekah) is salvation for us (Ps. 80:3). R. Hilkiah taught in the name of R. Abbahu: Leka [the usual form of with You] is here written lekah; the added h that fills out the word is to show that all salvation is from You.

IV. O God, restore us; and cause Your face to shine, and we will be saved (Ps. 80:4). R. Johanan taught: We? We have nothing except the shining of Your face—make Your face shine.

You have fed them with the bread of tears, yea, given them tears to drink because of three (salis) (Ps. 80:6). R. Eleazar taught: Esau shed three tears, one from the right eye, one from the left eye, and a third hung in his eye, for it is said You have given them tears to drink because of three (salis).

The verse does not read salos [the usual word for “three”], but salis’. Therefore, taught R. Berechiah, Esau shed only a third of a tear, for the exact meaning of salis “one-third”—hence only a third of a tear.

R. Abin taught—some say, in the name of R. Simlai—that the congregation of Israel said to the Holy One, blessed be He: “Master of the universe! Because of three tears which Esau shed, You made him ruler from one end of the earth to the other and gave him prosperity in this world. How much more, then, will You do for us when You come to see that we are humiliated and that we pour out our very souls in weeping!”

V. You have brought a vine out of Egypt (Ps. 80:9a). Like a vine which suffers in silence when it is pruned, suffers in silence when its grapes are pressed, but finally thrusts its horns forward, horns that make a man reel and fall; and like a vine which is bent low—bent under the burden of poll taxes and excise taxes—whose wine finally goes to the devourer’s head and overcomes him, so is Israel: Israel is holiness unto the Lord, and the first-fruits of His increase: all that devour him will offend; evil will come upon them, says the Lord (Jer. 2:3).

Why have You then broken down her fences? (Ps. 80:13a). Once a vineyard has been breached, every one goes up into it and plunders it; so also every one who rises up—Babylon, Media, Greece, Edom—plunders Israel. Comes a ruler, he plunders it; comes a general, he plunders it, as the verse concludes So that all they that pass by the way do plunder her (ibid. i3b).

VI. The boar out of the wood does ravage it, and that which moves in the field feeds on it (Ps. 80:14): the boar out of the wood refers to the emperor [of Rome], while that which moves in the field refers to his generals in the field.

Another comment: That which moves in the field refers not only to the beasts of the field, but also to the fowl of the air.

A different comment on The boar out of the wood does ravage it: If you, Israel, are found worthy, the kingdoms are as harmless as a fish out of water, but if you are found unworthy, the kingdoms ravage like something out of the forest, like a wild boar that comes out of the wood. The verse The burden of the desert of the sea (Isa. 21:1) has a similar import. For if sea, how desert? And if desert, how sea? The import of the verse however, is that if you are found worthy, behold, the kingdoms are like creatures of the sea which die as soon as they come up on dry land; but if you are found unworthy, behold, the kingdoms are like beasts of the desert. Hence The burden of the desert of the sea.

Another comment: The desert of the sea alludes to the four kingdoms which are likened to the beasts of the sea, of which it is written And four great beasts came up from the sea (Dan. 7:3).

R. Phinehas and R. Hilkiah taught in the name of R. Simon: Why did not the prophet Daniel give the name of the beast which stands for the fourth kingdom? Because Moses and Asaph had already done so. For Moses, in saying And the boar, because he parts the hoof, and is cloven-footed, but chews not the cud, he is unclean unto you (Lev. ii :7), meant: Like the boar which displays its cloven hoof, as if to say “I am clean,” so wicked/lawless Esau displays himself so openly on the seats of justice that the legal tricks whereby he robs, steals, and plunders appear to be just proceedings. And likewise Asaph named the fourth beast in saying: The boar out of the wood does ravage it.

R. Phinehas and R. Hilkiah taught in the name of R. Simon: It happened that a Roman governor who in one day executed several men guilty of sorcery, adultery, and murder, confided to his assessor: In a single night I myself committed all three of these. Of him it is said The boar out of the wood does ravage

VII. Return, we beseech You, O God of hosts: look down from heaven, and behold, and visit this vine (Ps. 80:15). R. Nahman taught in the name of R. Jacob of Caesarea: God’s promise to Abraham, “At the appointed time I will return unto you” (Gen. 18:14), is referred to in the prayer Look down from heaven. And as the consequence of God’s promise was, so Scripture tells us, that “The Lord visited Sarah” (Gen. 21:1), hence we beseech You ... visit this vine—[visit us].

As to the words It is burned with fire, it is cut down (Ps. 80:17), R. Shilah and the Rabbis differed in their comments. One said: The vine was burned and cut down. But the other said: Scripture does not say, “rooted up,” but only “cut down,” and any plant that is cut down can make new growth. [cf. Matityahu 15:13]

VIII. Let Your hand be upon the man of Your right hand (Ps. 80:18): Let Your hand shield the man of Your right hand, that is to say, Isaac.

Another comment. Let Your hand seek out the wicked/lawless Esau to make him pay for the fruits of that oath which You did swear with Your right hand, saying: “Behold, of the fat places of the earth will be your dwelling ... you will have the dominion” (Gen. 27:39-40). [Make him pay for Jacob’s sake], for the son of man whom You have chosen for Yourself. So will we not turn back from You: quicken us, for we call upon Your name (Ps. 80:18-19): Quicken us for the sake of Your name, as Scripture says, The Lord will not forsake His people for His great name’s sake (i Sam. 12:22).

O Lord God of hosts, restore us; cause Your face to shine, and we will be saved (Ps. 80:20). R. Johanan taught: We?—we have nothing except the shining of Your face. Hence Cause Your face to shine, and we will be saved.

Ashlamatah: Ezekiel 16:9-14, 59-62

9 Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil. 10 I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk.

11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.

12 And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head.

13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate.

14 And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD.

59 For thus saith the Lord GOD: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covenant.

60 Nevertheless I will remember My covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.

61 Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not because of thy covenant.

62 And I will establish My covenant with thee, and thou shalt know that I am the LORD; 63 that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith the Lord GOD.'

Special Ashlamatah: 1 Samuel 20: 18, 42

18 And Jonathan said unto him: 'Tomorrow is the new moon; and you will be missed, your seat will be empty.

42 And Jonathan said to David: 'Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying: The LORD will be between me and you, and between my seed and your seed, for ever.'

Midrash of Matityahu (Matthew) 15:1-20

Then some of the (painted) Sages and Pharisees from Yerushalayim came and said:
“Why do [some of your] your Talmidim transgress primary traditions of the elders, for they do not lift the (holy) hands (cf. 1 Timothy 2:8) before they eat bread?”
Replying, he said to them: “And why do you transgress the mitzvoth (commandments) of G-d through your traditions?
For G-d ordered as a mitzvah: “Honor your father and mother” (Ex. 20:12), and “He that curses his father or his mother will surely be put to death” (Ex. 21:17).
But you say that whatever thing a man will say was for his father and mother, in whatever voluntary-offering he may declare it Korban (a gift to G-d) to go to your religious leaders instead. This is mere lawlessness against his parents. You say that it will be expiated for him, because you declare it a sin offering.
But he has no honor for his father and his mother, and you distort the Torah of G-d through your traditions.
Oh painted ones, Yeshayahu (Isaiah) prophesied well about you saying:
“Thus has Ha-Shem said: These kinsmen draw near with their mouth, and they honor Me with their lips; but they have distanced their hearts from Me,
and their reverence for Me is commandments of men learned by rote” (Isaiah 29:13.”

Then, having called the congregation near, he said to them: “Hear and grasp this.
It is not bread going into the mouth with unwashed hands that renders a (Gentile) man unclean, but what comes out of the mouth, this makes any man unclean.”

Then the Talmidim, having come near, said to him: “Are you aware that the Pharisees were perplexed by this word?”
Replying, he said: “Every plant that is not being planted by my Father in the heavens will be cut down.
Let them be. They are blind ones guiding blind ones. If a blind one guides another blind one, they will both fall into a hole.”
Replying, Shimon HaTsefet bar Yonah (Peter) said to him: “Explain the analogy to us.”
He said: “Are you still without knowledge?
Do you still not comprehend that everything that enters through the mouth merely goes to the belly and out through the natural opening?
But the things that proceed out of the mouth, these come forth out of the heart and make any man unclean.
For out of the heart [mind] issues forth treachery, murdering, adultery, stealing, perjury, slander, and curses.
These are things which make any man unclean. Eating bread with unwashed hands does not make the [Gentile] man unclean.

The Rabbi’s Private Prophetic Study

Questions for Meditation and Discussion

In our Torah Seder for this Shabbat the laws of the menstruant woman are placed immediately before the laws concerning Yom HaKippurim (Day of Atonements). Why? What is the Torah intimating at a deeper level?

In Matityahu 15:1-20 there is a discussion on the washing [lifting] of [holy] hands before eating bread. For a Jew and a follower of the Master of Nazareth, what actually renders unclean if there is no hand washing before partaking bread - the blessing of the bread, or the bread itself?

In instituting the washing [lifting up] of [holy] hands, the Sages lifted the status of Israelites to that of priests who had to wash before the enter into service at the Holy Temple. Is Hakham (Rabbi) Shaul (Paul) agreeing with this idea in his command in 1st Timothy 2:8?

Psalm 80 is a very appropriate Psalm for this solemn time of the counting of the Omer. Hoe is Psalm 80 related to:

a) Our Torah Seder?

b) Our ordinary Prophetic reading (Ashlamatah)?

c) Matityahu 15:1-20?

d) The counting of the Omer?

How is Lashon Hara (slander) addressed in the days of the counting of the Omer (particularly between the first and the 33^rd day)?

The Rabbi’s Private Prophetic Study

Questions for Meditation and Discussion

Nisan 26, 5767 – April 13/14, 2007

In our Torah Seder for this Shabbat the laws of the menstruant woman are placed immediately before the laws concerning Yom HaKippurim (Day of Atonements). Why? What is the Torah intimating at a deeper level?

Answer:

In Midrash Tanhuma 5.18 Leviticus 15:25 if., Part VI, our Sages state:

“Another interpretation: (Ezek. 36:17:) THEIR WAY BEFORE ME WAS LIKE THE UNCLEANNESS OF A MENSTRUOUS WOMAN, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruous woman, a high priest enters into the house with her and sits with her on the couch, but on condition that it not be shaken (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant, because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are more unclean than those who serve stars, as stated (in Lev. 16:16): <THE TENT OF MEETING> THAT DWELLS WITH THEM IN THE MIDST OF THEIR UNCLEANNESSES.”

The Laws of the menstruant woman are therefore taken as an allegory that are applicable to the present people of Israel, and therefore the next reading in the Torah text about the Day of Atonements (Yom Ha-Kippurim) is to be seen as a prescribed Torah remedy to rid Israel year by year of their uncleanness.

In Matityahu 15:1-20 there is a discussion on the washing [lifting] of [holy] hands before eating bread. For a Jew and a follower of the Master of Nazareth, what actually renders unclean if there is no hand washing before partaking bread - the blessing of the bread, or the bread itself?

Answer:

The washing [lifting up] of [holy] hands is actually a ritual to cause us to meditate upon and think on what our hands have been doing. Jews, actually do not bless any kind of food, but rather recite a blessing to thank G-d for the food that is about to be eaten. The “status” of the food to be partaken is the same before blessing G-d for it, as is after blessing G-d for it. So, the ceremony and command to wash [lift up] of [holy] hands is what makes the blessing acceptable to G-d. Since it implies that one has examined one’s conscience before blessing G-d for the food one is to partake.

We do not sanctify the bread, but we rather bless G-d for the bread, and it is G-d who then sanctifies the bread before us. But how can we bless G-d as Jews and priests of the world if our hands are not fit for blessing G-d? Thereby G-d through our Sages have given us the act of washing [lifting up] of [holy] hands to reminds us that were it not by His grace in conjunction with our obedience we would not be fit to bless Him!

In instituting the washing [lifting up] of [holy] hands, the Sages lifted the status of Israelites to that of priests who had to wash before they entered into service at the Holy Temple. Is Hakham (Rabbi) Shaul (Paul) agreeing with this idea in his command in 1st Timothy 2:8?

Answer:

Absolutely! Here we see the fruit of Hakham Shaul’s many years spent at the feet of his mentor and Torah teacher the great Rabbi Gamaliel.

Psalm 80 is a very appropriate Psalm for this solemn time of the counting of the Omer. How is Psalm 80 related to:

a) Our Torah Seder?

Answer:

In line with the quote above of Midrash Tanhuma on our present Torah Seder, the Midrash on Psalm 80 states:

In other words, salvation by obedience to G-d’s Laws is not possible, for no matter how much we try we are unable to perfectly observe G-d’s Laws. So then, we must rely on G-d’s grace ultimately for salvation. Nevertheless because (a) G-d has commanded that we do our very best to observe His Laws as understood by our Sages, and (b) out of a heart that is grateful and generous towards G-d and mankind, we must do our very best to observe G-d’s commandments as taught by our Sages.

b) Our ordinary Prophetic reading (Ashlamatah)?

Answer:

Ezekiel 16:9-14 is a depiction of Israel, its Tabernacle, and Priesthood particularly on the Day of Atonements – Yom HaKippurim.

Ezekiel 16:59-63 deals with the theme we have explored about the restoration of G-d’s covenant – the subject matter of Psalm 80:20 - O Lord God of hosts, restore us; cause Your face to shine, and we will be saved in pts prophetic outworking and establishment.

c) Matityahu 15:1-20?

Answer:

The teaching of Matityahu 15:1-20 can be distilled as teaching that: we do not sanctify the bread, but we rather bless G-d for the bread, and it is G-d who then sanctifies the bread before us. But how can we bless G-d as Jews and priests of the world if our hands are not fit for blessing G-d? Thereby G-d through our Sages have given us the act of washing [lifting up] of [holy] hands to reminds us that were it not by His grace in conjunction with our obedience we would not be fit to bless Him!

The Midrash on Psalm 80:20 states:

Therefore, by the act of washing [lifting up] of [holy] hands we enable G-d to Cause His face to shine on us and on what we are about to do. In this sense, we could say that this is comparable to the act of water immersion (baptism).

d) The counting of the Omer?

Answer:

The counting of the Omer is not just an arithmetical exercise. For, we do not only prophesy a number to name a particular day in relation to its distance from the festival of Shabuoth (Pentecost), but numbering is also an exercise by which we establish relationships between things and how these relationships affect what we are doing and what lies ahead before us, as it is written: “So teach us to number (count) our days, that we may acquire a wise heart (mind)” (Psalm 90:12)

This statement in Psalm 90:12 is sandwiched between to other interesting statements:

Psalm 90:11 Who knows the power of Your anger? And as Your fear is, so is

Your fury.

Psalm 90:12 So teach us to number (count) our days, so that we may acquire

a wise heart (mind),

Psalm 90:13 Return, O Ha-Shem! Until when? And be entreated in favor

of Your servants

Note how Psalm 90:13 bears a similarity to Psalm 80:20:

Psalm 80:20 O Ha-Shem God of hosts, restore us; cause Your face to shine,

and we will be saved.

Psalm 90:13 Return, O Ha-Shem! Until when? And be entreated in favor

of Your servants

Therefore, the “numbering (counting) of our days” and in particular the counting of the Omer results in G-d’s face to shine upon us. So it appears that there is much more to the counting of the Omer than just merely stating “today is the first (or whatever number) of the counting of the Omer”!

[See more explanation on the next question/answer.]

How is Lashon Hara (slander) addressed in the days of the counting of the Omer (particularly between the first and the 33^rd day)?

Answer:

As we mentioned above, the counting of the Omer is much more than just an arithmetical numbering of days, but more important is the establishing of relationships between the days and between what these particular days represent.

In the counting of the Omer our Sages have stated that each of these particular days of the counting of the Omer corresponds to the relationships between the last seven of the ten spirits/spheres of the Adam Kadmon (Prototype Man) = the Messiah.

Spirit/Sphere	(Epitomized Quality)
1. Hokhmah – Wisdom	Messiah
2. Binah – Understanding	Messiah
3. Da’at – Knowledge	Messiah
4. Hesed – kindness	Abraham
5. Gevurah – power	Isaac
6. Tiferet – beauty	Jacob
7. Netzach – eternity	Moses
8. Hod – perseverance	Aaron
9. Yesod – foundation	Joseph
10. Malkhut – kingdom	David

It is interesting to observe in this respect that the lower seven spirits/spheres of the Messiah correspond to the so called “five fold gifts”, of Ephesians 4:11, which are in reality seven officers, and as a team are said to act as the menorah (candlestick) of the community. It is in this context that we can understand such texts as:

Rev 1:12 And there I turned around to be seeing the voice which was speaking with me. And having turned around, I saw seven golden candelabras,

Rev 1:13 and in [the] middle of the seven candelabras [One] like [the] son of humanity [or, a son of humanity], having been clothed with a robe reaching to the feet and having been wrapped around at the chest with a golden belt [or, sash].

Rev 1:19 "Therefore, write what [things] you saw, and what [things] are, and what [things] are about to be coming after these [things].

Rev 1:20 The secret [or, mystery] of the seven stars which you saw on my right hand, and the seven golden candelabras: the seven stars are angels of the seven assemblies, and the seven candelabras {which you saw} are seven assemblies.

Rev 2:1 "To the angel of the assembly in Ephesus write: 'These [things] says the one holding the seven stars in his right hand, the one walking about in [the] middle of the seven golden candelabras:

Rev 2:2 'I know your works and your labor and your patient endurance, and that you are not able to tolerate lawless [people]. And you tested the ones saying themselves to be apostles [fig., who say they are apostles] and are not, and found them [to be] liars;

Rev 2:3 'And you have perseverance and [have] endured because of my name, and you did not grow weary.

Rev 2:4 'But I have [this] against you, that you left your first love!

Rev 2:5 'Therefore, remember from where you have fallen, and repent, and do the first works; but if not [fig., or else] I am coming to you quickly, and I will remove your candelabra from its place, unless you repent.

Therefore, these ten spirits or spheres of the Messiah correspond to the spiritual gifts bestowed on a Jewish Nazarean assembly (Ephesians 4:11) as follows:

Spirit/Sphere	Gifts of the Spirit of Holiness – Messiah’s Candelabra
1. Hokhmah – Wisdom	Hakham - The bench of three Judges - Rulers of the synagogue
2. Binah – Understanding	Hakham - The bench of three Judges - Rulers of the synagogue
3. Da’at – Knowledge	Hakham - The bench of three Judges - Rulers of the synagogue
4. Chesed – mercy	Masoret - (Master of the Tradition) – Evangelist/Catechist
5. Gevurah – power	Sheliach Tzibbur - (Angel of the Church) Sheliach Bet Din (Apostle) Bishop (Overseer) Chazzan - Baal Teffilah (Master of Prayer)
6. Tiferet – beauty	Darshan (Expounder) - Magid (Preacher) – Prophet
7. Netzach – victory	Parnas – Pastor (Deacon) – male
8. Hod – glory	Parnas – Pastor (Deacon) – male
9. Yesod – foundation	Parnas – Pastor (Deaconess) – female
10. Malkhut – kingdom	Meturgeman - Interpreter or Translator Moreh/Amora – School Teacher - Zaken – Presbyter/Elder

[For further information see: http://www.betemunah.org/synagog.html ]

Or simply put, the candelabra of Messiah in each congregation consists of the following seven officers or gifts of the Spirit of Holiness to the congregation:

Spirit of Messiah	Gift of the Spirit of Holiness	Virtue
1. Chesed – mercy	Masoret - Evangelist/Catechist	Love
2. Gevurah – power	Sheliach – (Apostle/Bishop)	Fear of G-d
3. Tiferet – beauty	Darshan/Magid (Preacher) – Prophet	Forgiveness/Compassion
4. Netzach – victory	Parnas – Pastor (Deacon) – male	Confidence/Trust
5. Hod – glory	Parnas – Pastor (Deacon) – male	Sincerity
6. Yesod – foundation	Parnas – Pastor (Deaconess) – female	Truth/Honesty
7. Malkhut – kingdom	Meturgeman/Moreh – Interpreter/School Teacher	Humility

These seven officers represent the Candelabra of which in Revelation 2:5 it is stated:

Therefore, remember from where you have fallen, and repent, and do the first works; but if not [fig., or else] I am coming to you quickly, and I will remove your candelabra from its place, unless you repent.

Now, our Sages have noted that the counting of the Omer is related to the relationships between these seven spheres/spirits of Messiah, and from the perspective of the Nazarean Codicil we are called to examine as well the relationships between these seven gifts or officers that form the Candelabra of Messiah in each congregation. Thus we have:

Sphere/Spirit Relationship	Gift Relationship	Day	Product – Result Path of Wisdom
Hesed in Hesed	The Masoret	1.	study
Gevurah in Hesed	The Masoret and the Sheliach	2.	attentive listening
Tiferet in Hesed	The Masoret and the Magid	3.	orderly speech
Netzah in Hesed	The Masoret and the Parnas	4.	understanding
Hod in Hesed	The Masoret and the Parnas	5.	intuitive insight
Yesod in Hesed	The Masoret and the Parnas	6.	awe
Malchut in Hesed	The Masoret and the Moreh	7.	reverence
Hesed in Gevurah	The Apostle and the Masoret	8.	humility
Gevurah in Gevurah	The Apostle	9.	joy
Tiferet in Gevurah	The Apostle and the Magid	10.	purity
Netzach in Gevurah	The Apostle and the Parnas	11.	attendance on scholars
Hod in Gevurah	The Apostle and the Parnas	12.	debate with colleagues
Yesod in Gevurah	The Apostle and the Parnas	13.	discussion with students
Malchut in Gevurah	The Apostle and the Moreh	14.	deliberation
Hesed in Tiferet	The Prophet and the Masoret	15.	knowlege of the scriptures
Gevurah in Tiferet	The Prophet and the Sheliach	16.	moderation in business affairs
Tiferet in Tiferet	The Prophet	17.	moderation in worldly affairs
Netzah in Tiferet	The Prophet and the Parnas	18.	moderation in pleasure
Hod in Tiferet	The Prophet and the Parnas	19.	moderation in sleep
Yesod in Tiferet	The Prophet and the Parnas	20.	moderation in conversation
Malchut in Tiferet	The Prophet and the Moreh	21.	moderation in frivolity
Hesed in Netzach	The Pastor and the Masoret	22.	patience
Gevurah in Netzach	The Pastor and the Sheliach	23.	good naturedness
Tiferet in Netzach	The Pastor and the Magid	24.	trust in the sages
Netzach in Netzach	The Pastor	25.	uncomplaining acceptance of suffering
Hod in Netzach	The Pastor and the Parnas	26.	knows his place
Yesod in Netzach	The Pastor and the Parnas	27.	is content with his lot in life
Malchut in Netzach	The Pastor and the Moreh	28.	limits his words
Hesed in Hod	The Pastor and the Masoret	29.	does not claim credit for his achievements
Gevurah in Hod	The Pastor and the Shaliach	30.	is beloved
Tiferet in Hod	The Pastor and the Magid	31.	loves G_d
Netzach in Hod	The Pastor and the Parnas	32.	loves mankind
Hod in Hod	The Pastor	33.*	loves acts of charity and kindness
Yesod in Hod	The Pastor and the Parnas	34.	loves straightforwardness
Malchut in Hod	The Pastor and the Moreh	35.	loves admonition
Hesed in Yesod	The Pastor and the Masoret	36.	shuns honor
Gevurah in Yesod	The Pastor and the Shaliach	37.	is not conceited with his learning
Tiferet in Yesod	The Pastor and the Magid	38.	does not delight in dictating decisions
Netzach in Yesod	The Pastor and the Parnas	39.	shares the burden of his fellow man
Hod in Yesod	The Pastor and the Parnas	40.	and judges him favorably
Yesod in Yesod	The Pastor	41.	directs him to the truth
Malchut in Yesod	The Pastor and the Moreh	42.	and to peace
Hesed in Malchut	The Teacher and the Masoret	43.	is composed in his learning
Gevurah in Malchut	The Teacher and the Sheliach	44.	asks pertinent questions and answers to the point
Tiferet in Malchut	The Teacher and the Magid	45.	listens and adds to his learning
Netzah in Malchut	The Teacher and the Parnas	46.	studies in order to teach
Hod in Malchut	The Teacher and the Parnas	47.	studies in order to practice
Yesod in Malchut	The Teacher and the Parnas	48.	increases the wisdom of his teacher
Malchut in Malchut	The Teacher	49.	Notes accurately what he has learned
Shavuoth		50.	Quotes a thing in the name of the person who said it

* This is the 33^rd day of the Omer known as Lag BaOmer and is the day in which Messiah ascended to the heavens.

[For further information see: http://www.betemunah.org/omer.html ]

In the Sephardic Siddur during the preliminary prayers at the Shacharit (morning service) prayers we find a special prayer from the Holy Zohar called “Patach Eliyahu” (Elijah began). In the first paragraph we read:

“Elijah opened and said: Master of the universe, You are One but not in counting.

You are exalted beyond all exalted, more hidden than all hidden; no thought grasps You at all.

You are He who brought forth ten rectifications, which we call the Ten Spheres, with which to guide concealed worlds that are not revealed, and revealed worlds.

In them You concealed Yourself from human beings. You are He who ties them and unites them, because You are within them. Whoever causes these Ten Spheres to diverge from one another is regarded as if he had caused a divergence within You.”

That is, Eliyahu is here teaching that anyone who causes divisions, dissensions, quarrels, fights, jealousies – causing one Sphere to diverge from one another – has caused the Name of G-d, that is the authority of G-d through Yeshuah the Messiah, to be disrupted and brought into ill repute which was how HaSatan became a fallen angel.

Chief in causing this divergence in the Spheres/Spirits of Messiah is Lashon HaRa (slander) and envy. Thus the counting of the Omer and going through the relationships of these seven gifts of the Spirit of Holiness to a congregation of G-d – the candelabra of the Messiah is of paramount importance as Hakham Shaul teaches:

Eph 4:11 And He gave some [to be] apostles, and some [to be] prophets, and some [to be] evangelists, and some [to be] shepherds [or, pastors] and teachers,

Eph 4:12 for the purpose of the equipping of the holy ones for [the] work of service, for [the] building up [fig., edifying] of the body of Messiah,

Eph 4:13 until we all arrive [fig., attain] to the unity of the faithful obedience and of the full [or, true] knowledge of the son of God, to a perfect [or, mature] man, to [the] measure [fig., extent] of [the] maturity of the fullness of Messiah.

Perhaps we are now in a better position to understand what is the meaning of “first love” or “chief love” as described by Hakham Yochanan (John):

Rev 2:1 To the angel (Hebrew: Sheliach) of the assembly in Ephesus write: 'These [things] says the one holding the seven stars in his right hand, the one walking about in [the] middle of the seven golden candelabras:

Rev 2:2 I know your works and your labor and your patient endurance, and that you are not able to tolerate lawless [people]. And you tested the ones saying themselves to be apostles [fig., who say they are apostles] and are not, and found them [to be] liars;

Rev 2:3 And you have perseverance and [have] endured because of my name, and you did not grow weary.

Rev 2:4 But I have [this] against you, that you left your first love!

Rev 2:5 Therefore, remember from where you have fallen, and repent, and do the first works; but if not [fig., or else] I am coming to you quickly, and I will remove your candelabra from its place, unless you repent.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai