Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Telephone: (210) 277 8649 - United States of America © 2007

E-Mail: gkilli@aol.com

 

Three and 1/2 year Lectionary Readings

Second Year of the Reading Cycle

Nisan 5, 5767 – March 23/24, 2007

Fifth Year of the Sh’mita Cycle

 

Candle Lighting and Havdalah Times

 

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

Friday, March 23, 2007 – Candles at: 7:29 PM                Friday, March 23, 2007 – Candles at: 5:39PM

Saturday, March 24, 2007 – Havdalah 8:23 PM               Saturday, March 24, 2007 – Havdalah 6:31 PM

 

Atlanta, Georgia, U.S.                                                 Singapore, Singapore

Friday March 23 2007 – Light Candles at 7:33 PM          Friday, March 23, 2007 – Candles at: 6:57 PM

Saturday, March 24, 2007 – Havdalah 8:29 PM               Saturday, March 24, 2007 – Havdalah 7:45 PM

 

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

 

Next Shabbat: Shabbat HaGadol

Coming Festival: Passover – Evening of Monday April 2, 2007 

 

Shabbat

Torah Reading:

Weekday Torah Reading:

וְנָתַתִּי נֶגַע

 

 

“V’Natati Nega”

Reader 1 – Vayikra 14:33-35

Reader 1 – Vayikra 15:1-3

“and I put a plague”

Reader 2 – Vayikra 14:36-38

Reader 2 – Vayikra 15:4-6

“y pusiere yo plaga”

Reader 3 – Vayikra 14:39-42

Reader 3 – Vayikra 15:7-9

Vayikra (Lev.) 14:33-57

Reader 4 – Vayikra 14:43-45

 

Ashlamatah: Isaiah 5:8-16 + 6:3

Reader 5 – Vayikra 14:46-48

 

 

Reader 6 – Vayikra 14:49-51

Reader 1 – Vayikra 15:9-11

Psalms 78:56-72

Reader 7 – Vayikra 14:52-57

Reader 2 – Vayikra 15:11-13

 

      Maftir – Vayikra 14:54-57

Reader 3 – Vayikra 15:13-15

N.C.: Matityahu 14:1-21

                   Isaiah 5:8-16 + 6:3       

 

 

 

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.) 14:33-57

 

RASHI

TARGUM PSEUDO JONATHAN

33 ¶ Adonai spoke to Moshe and to Aharon, saying:

33 And the Lord spoke with Mosheh and with Aharon, saying,

34 When you will come into the land of Canaan that I will give to you for a possession, and I will put the eruption of Tzara’at in the house of the land of your possession.

34 When you have entered upon the land of Kenaan which I will give you for a possession, and a man who has built a house by rapine finds that I have put the plague of leprosy in the house of the land of your inheritance;

35 Whoever's house it is, will come and tell to the Kohen, saying, "Something like an eruption has appeared to me in the house."

35 and he who owns the house will come to the priest, saying, There is a plague, as it appears to me, in the house:

36 The Kohen will command, and they will empty the house [of its contents] before the Kohen will come to see the eruption so everything in the house will not become impure. Afterwards, the Kohen will come to see the house.

36 then the priest will direct that they make the house empty before the priest comes to inspect the house, that all that is in the house may not be (condemned as) unclean; and after that the priest will go in to inspect the house.

37 He will see the eruption and behold! The eruption is in the walls of the house; impressions, of greenest green or of reddest red and they appear to be lower than the [surface of] the wall.

37 And the priest will look, and, behold, if the plague be like (the color of) two beans crushed with stones, and goes lower than the four walls, green or red, and its appearance be deeper than the walls;

38 The Kohen will go out of the house to the entrance of the house, and place the house under quarantine for seven days.

38 the priest will go out from the house to the door of the house, and shut up the house seven days.

39 The Kohen will return on the seventh day and will see; and behold! the eruption has spread in the walls of the house.

39 And the priest, returning on the seventh day, will look, and, behold, if the breadth of the plague has increased in the wall of the house,

40 The Kohen will command and they will remove the stones in which there is the eruption and cast them away, beyond the city to an impure place.

40 then the priest will direct that they break out the stones which have the plague in them, and throw them without the city into an unclean place.

41 He will scrape the house from the inside, all around, and they will throw away the earth that they scraped, beyond the city, to an impure place.

41 And they will scrape the inside of the house round about, and throw the dust which they have scraped off without the city into an unclean place.

42 They will take other stones, and they will bring them to replace the stones, and he will take other earth and plaster the house.

42 And they will take other stones, and insert them in the place of the (former) stones, and let other mortar be taken, and the house be re-plastered. [JERUSALEM. And they will plaster the house.]

43 If the eruption returns and sprouts in the house after the stones were removed, and after the house was scraped, and after it was plastered,

43 But if the plague return and increase in the house, after the stones have been broken out, and after the house hath been scraped, and after that it hath been re-plastered,

44 the Kohen will come and see; and behold! the eruption has spread in the house; prickly Tzara’at is in the house, it is impure.

44 then the priest will come and look, and, behold, (if) the breadth of the plague has increased in the house, it a plain leprosy in the house, it is unclean.

45 He will dismantle the house; its stones and its wood and all the earth of the house. He will take it out beyond the city, to an impure place.

45 Then will they destroy that house, and its stones, and its timber, and all the plaster of the house, and lie will remove it without the city to an unclean place.

46 Whoever will come inside the house [during] all the days of its confinement, will be impure until the evening.

46 And whoever goes into the house in the days that it is shut up, will be unclean until evening.

47 Whoever will lie down inside the house will wash his garments. Whoever will eat inside the house will wash his garments.

47 And whoever sleeps in the house will wash his clothes, and whoever eats in the house will wash his clothes.

48 If the Kohen will come and see; and behold! the eruption did not spread in the house after the house was plastered, the Kohen will pronounce the house [to be] pure, for the eruption has been healed.

48 But if, having gone in, the priest looks, and, behold the breadth of the plague has not increased in the house, after the house has been plastered, then the priest will make the house to be clean, for the plague has healed.

49 He will take, to purify the house, two birds, cedar wood, crimson thread and hyssop.

49 And he will take, for the purification plague of the house, two turtle doves and cedar-wood and scarlet and hyssop;

50 He will slaughter one bird in an earthenware vessel, over running water.

50 and the slayer will kill one turtle dove in a vessel of earthenware with spring water;

51 He will take the cedar wood, the hyssop, the crimson thread and the live bird and immerse them in the blood of the slaughtered bird and in the running water, and sprinkle the house seven times.

51 and he will take the cedar-wood and the hyssop and the scarlet and the living bird, and dip them in the blood of the bird that had been killed and in the spring water, and sprinkle the house seven times.

52 He will purify the house with the blood of the bird, and with the running water, and with the live bird, the cedar wood, the hyssop and the crimson thread.

52 And he will purify the house with the blood, with the living bird, and with the cedar-wood, and with the hyssop, and with the scarlet.

53 He will send the living bird, beyond the city into the open field, and atone for the house and it will be purified.

53 And the living bird he will send forth out of the town upon the face of the field, and will atone for the house, and it will be clean. But if it is to be that the house will be again struck with leprosy, the bird on that day will return, and may be fit for food. But the bird that was killed will the priest bury in the presence of the owner of the house.

54 This is the law for all the eruptions of Tzara’at and for the nesek.

54 This is the decree of instruction in the law for every plague of leprosy and scorbutus,

55 For Tzara’at of the garment and of the house.

55 and for leprosy in apparel, or in a house;

56 For the spot white as wool, for the spot that is nearly as white and for the spot white as snow.

56 and for and for tumors, scars, and inflamed blotches. [JERUSALEM. And for tumors, scars, and inflamed blotches.]

57 To teach [the law] of the day of becoming impure and of the day of becoming pure; this is the law of Tzara’at.

57 That the priest may teach the people to discern between the day of darkness in which they may not be able to see the plague, and the day of light; and between a man who is unclean and a man who is clean. This will be the decree of instruction for the leprosy.

 

 

 

 

 

Midrash Tanhuma Vayikra (Lev.) 14:33-57

 

5.10 Leviticus 14:33ff., Part I

 

(Lev. 14:34:) WHEN YOU COME INTO THE LAND OF CANAAN ... , AND I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS. Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes <upon one> for eleven things: (1) For idolatry, (2) for blessing (i.e., for cursing) the name, (3) for immorality, (4) for theft, (5) for slander, (6) for false witness, (7) upon the judge who perverts justice, (8) for swearing falsely, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say: for the evil eye (i.e., for being miserly).

 

[Moreover, you <can> expound them all <from Scripture>.]

 

 

 

 

 

 

 

 

 

 

Moreover, there are also some who say: <Leprosy> also <comes> for vulgarity. <How is it shown? > From Naaman (in II Kings 5:1): NOW NAAMAN, THE COMMANDER OF THE ARMY OF THE KING OF ARAM [...; BUT THE MAN, THOUGH A VALIANT WARRIOR, WAS A LEPER,] because he was vulgar.

 

<Leprosy> also <comes> upon the one who says something against his colleague. Thus you find it so in the case of Moses our Master, when he said (in Exod. 4:1): BUT [SURELY] THEY WILL NOT BELIEVE ME. The Holy One said to him: They are believers <and> children of believers: [Believers] (in Exod. 4:31): AND THE PEOPLE BELIEVED the children of believers, as stated (in Gen. 15:6): AND HE (Abram) BELIEVED IN THE LORD. However, it is necessary [for you] to be afflicted in {his} [your] body, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6): THEN THE LORD SAID TO HIM AGAIN: PUT YOUR HAND IN YOUR BOSOM. [SO HE PUT HIS HAND IN HIS BOSOM; AND WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, <AS WHITE> AS SNOW.]

 

The Holy One said to Israel: Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH WITH GREAT PLAGUES, AND <ALSO> HIS HOUSE. But if you sin, I afflict your houses first. Where is it shown? {Where it is stated} [From what they read on the matter] (in Lev. 14:34): WHEN YOU COME INTO THE LAND OF CANAAN WHICH I AM GIVING YOU FOR A POSSESSION, AND I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS.

 

 

5.11 Leviticus 14:33ff., Part II

 

(Lev. 14:34:) WHEN YOU COME INTO THE LAND <OF CANAAN ... , AND WHEN I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS>. This text is related (to Ps. 73:1): BUT (akh) [GOD] IS GOOD TO ISRAEL. Could it <mean> to all <Israel>? The text reads (ibid., cont.): TO THE PURE IN HEART [Similarly you say on the matter (in Lam. 3:25): THE LORD IS GOOD TO THOSE WHO TRUST IN HIM. Could it <mean> to all? The text reads (ibid., cont.:) TO THE SOUL THAT SEEKS HIM. Similarly you say on the matter (in Nahum 1:7): THE LORD IS GOOD, A SHELTER IN THE DAY OF TROUBLE. Could it <mean> to all? The text reads (ibid., cont.): AND HE KNOWS THOSE WHO SEEK REFUGE IN HIM. Similarly you say on the subject (in Ps. 145:9): THE LORD IS GOOD TO ALL. Could it <mean> to all? The text reads (ibid., cont.): AND HIS MERCY IS UPON ALL HIS WORKS. Similarly you say on the matter (in Ps. 84:6 [5]): BLESSED IS THE ONE WHOSE STRENGTH IS IN YOU. Could it <mean> to all? The text reads (ibid., cont.): IN WHOSE HEART ARE THE HIGHWAYS. These are the ones in whose hearts <lie> the pathways of the Law. Similarly on <the matter> (there is Ps. 125:4): DO GOOD, O LORD, TO THE GOOD. Could it <mean> to all? The text reads (ibid., cont.): AND FOR THOSE WHO ARE UPRIGHT IN THEIR HEARTS. Similarly on <the matter> (there is Ps. 145:18): THE LORD IS NEAR TO ALL WHO CALL TO HIM. Could it <mean> to all? The text reads (ibid., cont.): TO ALL WHO CALL TO HIM IN TRUTH. Similarly you say on the matter (in Micah 7:18): WHO IS A GOD LIKE YOU THAT FORGIVES INIQUITY, AND PASSES OVER THE TRANSGRESSION. Could it <mean> for all? The text reads (ibid., cont.): FOR THE REMNANT OF HIS HERITAGE. Therefore (in Ps. 73:1): GOD IS TRULY GOOD TO ISRAEl, TO THE PURE IN HEART. It does not say: “God is good to Israel”; instead <it reads>: BUT (akh) <GOD> IS GOOD <TO ISRAEL>. BUT (akh) <implies> a limitation. The afflictions which he brought upon them are good. <Good> for what? FOR THE PURE IN HEART, to purify <their heart> today for the world to come. It is therefore stated (in Ps. 73:1): BUT (akh) <GOD> IS GOOD <TO ISRAEL>, TO THE PURE IN HEART. (Ibid., vs. 3:) FOR I WAS ENVIOUS OF THOSE WHO RAGE (holelim) <WHEN> I SAW THE PROSPERITY OF THE WICKED/LAWLESS. I saw their well-being, and I was envious. <I.e., I was envious> of those who commit profane acts continuously (halalim halalim) [The midrash interprets holelim in Ps. 73:3, as coming from the same root as hakzlim by changing the h from the he in the Psalm to a het], as stated (in Job 15:20): A WICKED/LAWLESS PERSON ACTS PROFANELY (metholel) [Again the midrash interprets the Psalmist’s he as equivalent to the het used here in Job and in addition interprets the whole word as coming from the root HLL. In the biblical text of Job 15:20, metholel comes from the root I-IYL and means “writhe in torment.”] ALL HIS DAYS. (Ps. 73:3:) THE PROSPERITY (shalom) OF THE WICKED/LAWLESS: they dwell in quiet and tranquility. (Job 21:9:) THEIR HOUSES ARE SECURE (shalom), WITHOUT FEAR, NOR IS THE ROD OF GOD UPON THEM. (Ps. 73:4:) FOR THERE ARE NO PANGS AT THEIR DEATH, AND THEIR BODY (‘WLM) IS SOUND. What pangs? You were not brought down to nothing, nor were you chained to suffering. (Ibid.:) AND THEIR BODY (‘WLM) IS HEALTHY; therefore, they are as sound as the vestibule (‘wLM) (of the Temple).

 

Another interpretation (of Ps. 73:4): AND THEIR BODY (‘WLM) IS SOUND, in that they are as sound as the one who bears the world (‘wLM). Ps. 73:7:) THEIR EYES STAND OUT FROM FATNESS; THEY HAVE PASSED BEYOND THE IMAGINATIONS OF THEIR HEART.]

 

 

5.12:Leviticus 14:33ff., Part III

 

(Lev. 14:34:) WHEN YOU COME INTO THE LAND <OF CANAAN ... ,AND WHEN I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS>. How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:33-34): <HE TURNS ... ;> A FRUITFUL LAND INTO A SALT MARSH BECAUSE OF THE EVIL OF THOSE WHO DWELL IN IT. For what reason did suffering come into the world? Because of the people, so that they would look, consider, and say: Whoever sins is afflicted, and whoever does not sin is not afflicted. So why are the trees, the stones and the walls afflicted? So that their owners will look <at them> and repent. And so you find that when Israel sinned, the Holy One intended to exile them. The Holy One said: If I exile them at the start, they will become a shame and a disgrace to all the nations. What did he do? He brought Sennacherib the Wicked upon all the <other> nations and exiled them. Thus it is stated (in Is. 10:14): MY HAND (the hand of Sennacherib) HAS FOUND THE WEALTH OF THE PEOPLES LIKE A NEST. It is also written (in vs. 13): AND I (Sennacherib) HAVE REMOVED THE BORDERS OF PEOPLES. The Holy One said: When Israel sees that I have exiled the nations of the world, they will repent and fear my judgment. It is so stated (in Zeph. 3:6-7): I HAVE ROOTED OUT THE NATIONS; THEIR CORNER TOWERS ARE DESOLATE ... AND I SAID: SURELY YOU WILL FEAR ME! When they did not repent, they immediately went into exile. Therefore the Holy One warns them and first afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34): AND I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS. For him to repent is preferable; but if not, one is afflicted in his body, as stated (in Lev. 15:2): WHEN ANY MAN HAS A DISCHARGE ISSUING FROM HIS FLESH ... {Therefore, the stones are afflicted at first.} For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47): WHEN THE PLAGUE OF LEPROSY IS IN A GARMENT. Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40): WHEN SOMEONE’S HEAD BECOMES HAIRLESS <SO THAT HE IS BALD, HE IS CLEAN>; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18): AND WHEN ONE HAS BOILS ON THE SKIN OF HIS FLESH [AND IS HEALED]. For him to repent is preferable, but if not, he is afflicted with five scourges {i.e., blows}: Swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent. {The Holy One} [Scripture] has said (in Prov. 19:29): JUDGMENTS ARE READY FOR SCOFFERS; [AND STRIPES FOR THE BACK OF FOOLS]. The Holy One said: Before I created the human, I prepared all these things for him. <The situation> is comparable to an evil slave who was sold. His <new> master went to buy him. Since he knew about him being an evil slave, he took along chains and whips so that, if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him: Did you not know that I was an evil slave? Why did you buy me? He said to him: Because I knew that you were an evil slave, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them. Also before the Holy One, blessed be His name, created the human one, he prepared afflictions for him, because (according to Gen. 8:21) he knows THAT THE INSTINCT OF ONE’S HEART IS EVIL FROM HIS YOUTH. He therefore prepared all these things for him, as stated (in Prov. 19:29): JUDGMENTS ARE READY FOR SCOFFERS; [AND STRIPES FOR THE BACK OF FOOLS].

 

 

 

Ketubim Targum Tehillim (Psalms) 78:56-72

 

56. But they tempted and provoked in the presence of God Most High, and they did not keep His testimony.

57. And they relapsed and did evil like their fathers; they became bent like a bow that shoots arrows.

58. And they caused anger in His presence with their libations; and they made Him jealous with their idols and images.

59. It was heard in the presence of God, and He became angry, and His soul was very disgusted with Israel.

60. And He abandoned the tabernacle of Shiloh, the tent where His presence did abide among the sons of men.

61. And He handed over his Torah to captivity, and His splendor to the hand of the oppressor.

62. And He handed over His people to those who slay with the sword, and became angry with His inheritance.

63. The fire consumed His young men, and His young women were not respected.

64. His priests will fall with the killing of the sword, and His widows had no time to weep. Another Targum: At the time when the Philistines captured the ark of the Lord, the priests of Shiloh, Hophni and Phinehas fell by the sword; and at the time when they informed his wives, they did not weep, for they too died on that same day.

65. And the Lord woke up like a sleeper, like a man who opens his eyes from wine.

66. And He smote his oppressors on their behinds with hemorrhoids; he gave them eternal disgrace.

67. And He was disgusted with the tabernacle spread over the territory of Joseph; and He took no pleasure in the tribe of Ephraim.

68. But He was pleased with the tribe of Judah, with Mount Zion that He loves.

69. And He built His sanctuary like the horn of the wild ox, fixed like the earth that he founded forever and ever.

70. And He was pleased with David His servant, and took Him from the flocks of sheep.

71. And He brought him [away] from [following] after sucklings to rule over Jacob His people, and over Israel His inheritance.

72. And he reigned over them in the perfection of his heart, and he will guide them by the understanding of his hands.

 

 

 

Ketubim Midrash Tehillim (Psalms) 78:56-72

 

He forsook the Tabernacle of Shiloh, the tent which He placed among men (Ps. 78:60). Both R. Eleazar and R. Jose bar Hanina taught the following: Since one verse speaks of The Tabernacle of Shiloh, the TENT which He placed among men, while another verse speaks of it as The HOUSE of the Lord in Shiloh (i Sam. I:24), therefore, the lower portion of the sanctuary in Shiloh must have been built of stones with coverings or goats’ hair for a roof. According to R. Ze’era, the lower portion of the sanctuary in Shiloh was built of boards, since it is called the Tabernacle of Shiloh.

 

And delivered His strength into captivity (Ps. 78:61): His strength was the Ark of the Covenant.

 

The fire devoured their young men (ibid. 78:63)—devoured Nadab and Abihu. Abba Hanin said: Nadab and Abihu were boastful men, for they said: “What woman is worthy of us? We are sons of the High Priest, our uncle Moses is king, our grandfather is a prince! What woman can possibly be worthy of us!” Accordingly, the fire devoured their young men. Why? Because Their virgins had no marriage-song (ibid.). Their priests fell by the sword (ibid. 78:64), that is, Hophni and Phinehas fell.

 

Then the Lord will awaken as one out of sleep (ibid. 78:65). R. Berechiah said in the name of R. Eliezer: Before the time of redemption comes, the Holy One, blessed be He, makes Himself out to be asleep, if one may dare speak thus. The Lord will awaken as one out of sleep—indeed, when the time of redemption comes, God will be like a mighty man recovering from wine (ibid.).

 

19. And He smote His adversaries with a backward [stroke] (Ps. 78:66). R. Isaac bar Maryon taught: The sword of the Holy One, blessed be He, smites sixteen ways, for in Scripture the sword is spoken to as follows: Turn yourself backwards, or turn to the right, or set yourself forward, or turn to the left: whithersoever [you turn], your edge is ready (Ezek. 21:21). If you turn yourself backwards, you smite four ways; if you turn to the right, you smite four ways; if you set yourself forward, you smite four ways; if you turn to the left, you smite four ways. Thus the sword of God smites sixteen ways.

 

Moreover He rejected the Tabernacle of Joseph, and chose not the tribe of Ephraim: but chose the tribe of Judah, the Mount Zion which He loved (Ps. 78:67). Rabbi used to teach that all the seats of the Lord were within the borders of Benjamin. R. Simeon asked R. Hiyya: But was there not a seat of the Lord within the borders of Joseph, since it is written He rejected the Tabernacle of Joseph (ibid.)? R. Hiyya answered: This very verse confirms the teaching of your father. For though it refers to God’s rejection of Joseph’s Tabernacle, it really means His rejection, not of Joseph’s, but of Benjamin’s; even as it refers to His choice of Judah’s tribe, but really means His choice of Benjamin’s.

 

20. And he built His sanctuary like the heights (ramim) (Ps. 78:69): David built His sanctuary a hundred cubits high like the horns of the reem. Some say that he measured the horn along its length, others say that he measured the horn around its circumference. In any event, in the words And he built His sanctuary like ramim, do not read ramim, “heights,” but reemim.

 

21. He chose David also His servant, and took him because of [hisl separations of the sheep (Ps. 78:70). R. Joshua the Priest taught: What is meant by the phrase [his] separations? It means that David kept some sheep separate from others. He would lead out the lambs and let them feed on the upper part of the herbage. He would then lead out the rams and let them feed on the middle part of the herbage; and finally he would lead out the old ewes and let them feed on the stubble of the herbage. Accordingly, the Holy One, blessed be He, said: Seeing that David knows how to feed the sheep, let him come and feed My sheep, the people of Israel, of whom it is said And as for you, My sheep (Ezek. 34:17).

 

So he fed them according to the integrity of his heart; and guided them by the skillfulness of his hands (Ps. 78:72). R. Abbahu said in the name of R. Jobanan: David set to and planned the order of priestly watches in such a way that in years of Jubilee, one priestly watch should not take over a second “field of possession” before a sister-watch had the opportunity to take over one “field of possession.”

 

R. Yudan said: After David had praised the Holy One, blessed be He, with all kinds of praise [in an acrostic Psalm], what did he finally say? He said, My mouth will speak the praise of the Lord (Ps. 145:21): these are the very words with which he began his Psalm in praise of the Holy One, blessed be He!

 

 

 

Ashlamatah: Isaiah 5:8-16 + 6:3

 

8 Woe unto them that join house to house, that lay field to field, till there be no room, and you be made to dwell alone in the midst of the land!

9 In mine ears said the LORD of hosts: of a truth many houses will be desolate, even great and fair, without inhabitant.

10 For ten acres of vineyard will yield one bath, and the seed of a homer will yield an ephah. {S}

 

11 Woe unto them that rise up early in the morning, that they may follow strong drink; that tarry late into the night, till wine inflame them!

12 And the harp and the psaltery, the tabret and the pipe, and wine, are in their feasts; but they regard not the work of the LORD, neither have they considered the operation of His hands.

13 Therefore My people are gone into captivity, for lack of knowledge; and their honorable men are famished, and their multitude are parched with thirst.

14 Therefore the nether-world has enlarged her desire, and opened her mouth without measure; and down goes their glory, and their tumult, and their uproar, and he that rejoices among them.

15 And man is bowed down, and man is humbled, and the eyes of the lofty are humbled;

16 But the LORD of hosts is exalted through justice, and God the Holy One is sanctified through righteousness/generosity.

17 Then will the lambs feed as in their pasture, and the waste places of the fat ones will wanderers eat. {S}

 

18 Woe unto them that draw iniquity/lawlessness with cords of vanity, and sin as it were with a cart rope,

19 That say: 'Let Him make speed, let Him hasten His work, that we may see it; and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!' {P}

 

20 Woe unto them that call evil good, and good evil; that change darkness into light, and light into darkness; that change bitter into sweet, and sweet into bitter! {S}

 

21 Woe unto them that are wise in their own eyes, and prudent in their own sight! {S}

 

22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink;

 

23 That justify the wicked/lawless for a reward, and take away the righteousness/generosity of the righteous/generous from him! {P}

 

24 Therefore as the tongue of fire devours the stubble, and as the chaff is consumed in the flame, so their root will be as rottenness, and their blossom will go up as dust; because they have rejected the law of the LORD of hosts, and contemned the word of the Holy One of Israel.

25 Therefore is the anger of the LORD kindled against His people, and He has stretched forth His hand against them, and has smitten them, and the hills did tremble, and their carcasses were as refuse in the midst of the streets. For all this His anger is not turned away, but His hand is stretched out still.

26 And He will lift up an ensign to the Gentiles from far, and will hiss unto them from the end of the earth; and, behold, they will come with speed swiftly;

27 None will be weary nor stumble among them; none will slumber nor sleep; neither will the girdle of their loins be loosed, nor the latchet of their shoes be broken;

28 Whose arrows are sharp, and all their bows bent; their horses' hoofs will be counted like flint, and their wheels like a whirlwind;

29 Their roaring will be like a lion, they shall roar like young lions, yea, they will roar, and lay hold of the prey, and carry it away safe, and there will be none to deliver.

30 And they will roar against them in that day like the roaring of the sea; and if one look unto the land, behold darkness and distress, and the light is darkened in the skies thereof. {P}

 

1 In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.

2 Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.

3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; the whole earth is full of His glory.

 

 

 

Midrash of Matityahu (Matthew) 14:1-21

 

  1. ¶ At that time Herod Antipas (the (Roman/Arab) governor of Yehudah heard the reports about Yehoshuah.
  2. And he said to his attendants, This is Yochanan the Immerser [ben Zekharyah Ha-Kohen]; He has been raised from the dead, and that is why the powers of performing miracles are at work in Him.
  3. For Herod Antipas had arrested Yochanan the Immerser and bound him and put him in a dungeon on account of Herodias, the estranged wife of his half-brother Herod-Philip.
  4. For Yochanan the Immerser had said to him, “It is not lawful for you to have her.”
  5. Wishing to kill him, he was afraid of the congregation, for they regarded Yochanan the Immerser to be a prophet.
  6. When the birthday of Herod Antipas was being celebrated, Salome the daughter of Herodias danced in the midst and pleased Herod Antipas.
  7. And so he promised with an oath to give her whatever she might ask.
  8. And she, being prompted by her mother, said, “Give me the head of Yochanan the Immerser [ben Zekharyah Ha-Kohen] right here in a bowl.”
  9. And the king was distressed, but because of his oaths and those who reclined with him at dinner, he ordered it to be given to her;
  10. Having sent, he beheaded Yochanan the Immerser in the dungeon.
  11. Then his head was brought in a bowl and was given to the young girl, and she carried it to her mother
  12. Having come near, Yochanan’s Talmidim (disiciples) took up the body and buried it. Then they went and told Yeshuah.

 

  1. ¶ Having heard it, Yeshuah withdrew from there in a Galil-class boat privately into a solitary place. But when the congregation heard of it, they followed him [by land] on foot from the cities.
  2. When He went ashore and saw a great congregation of people, he had compassion for them and cared for the feeble.
  3. At dusk, the disciples came near to him saying, “This place is desolate, and the hour is already late; therefore release the congregation so that they may go into the villages to buy food for themselves.”
  4. Yeshuah said to them, “They do not need to go away; you give them something to eat!”
  5. They said to him, “We only have here but five loaves of bread and two fish.
  6. He said, “Bring them here to me.”
  7. Having ordered the crowds to recline on the grass; and having taken the five loaves and the two fish, having looked up into the heavens, he said HaMotzi (prescribed blessing over the bread). Having broken the bread he gave to the Talmidim (disciples – Rabbinical students) and the Talmidim to the congregation.
  8. Everyone ate and was full. And they picked up the leftovers - twelve baskets full.
  9. And those who dined were about 5,000 men, not including women and children.

 

 

 

The Rabbi’s Private Prophetic Study

 

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

 

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

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

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

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

 

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

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

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

 

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

§  Laws about clean and unclean animals (Leviticus 11)

§  Laws concerning ritual cleanliness after childbirth (Leviticus 12)

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

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

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

 

o  Holiness Code (Leviticus 17-26)

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

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

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

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

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

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

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

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

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

 

o  Laws concerning the commutation of vows (Leviticus 27)

 

 

As can be seen we have reached the middle of the third section of the five sections of Sefer Vayikra (Book of Leviticus) – i.e. the laws concerning purity and impurity (Leviticus 11-16).

 

Our Torah Seder starts by saying: “When you have entered upon the land of Kenaan which I will give you for a possession, and a man who has built a house by rapine finds that I have put the plague of leprosy in the house of the land of your inheritance.” One of the many logical conclusions, and an important one, that can be derived from this verse is that G-d, most blessed be He is the One who brings good and bad, who like a loving father blesses and chastises, and those who have fully accepted His sovereignty and His Providence, understand that whether He blesses or chastises us, He is with us, He cares for us, and He loves us.

 

I need not rebuke any Satan, nor do I need to be miserable, whether G-d gives or takes, we must be ready to bless Him, for in either blessing us or chastising us He is showing His great care and Sovereignty over our lives. So we should be prepared to accept the good and the bad as equal demonstrations of His love and care, of His nearness to us. We find this after G-d puts Job in his place (Chapters 38-41) that Job recognizes G-d’s wisdom and Sovereignty over his life whether for good or for bad, and makes this most wonderful utterance:

 

“Then Job answered the LORD, and said: I know that You can do every thing, and that no purpose can be withheld from You. Who is this that hides counsel without knowledge? Therefore have I uttered that which I understood not, things too wonderful for me, which I knew not. Hear, I beseech You, and I will speak; I will demand of You, and declare You unto me. I had heard of You by the hearing of the ear; but now mine eye sees You; Wherefore I abhor my words, and repent, seeing I am dust and ashes.” (Job 42:1-6)

 

Here Job finally discovers what it means to place oneself completely at the mercy and sovereignty of G-d for both the good and the bad, even when we might not understand what is happening and why. And so after this majestic and sincere response of Job we read:

 

“And the LORD changed the fortune of Job, when he prayed for his friends; and the LORD gave Job twice as much as he had before. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house; and they bemoaned him, and comforted him concerning all the evil that the LORD had brought upon him; every man also gave him a piece of money, and every one a ring of gold. So the LORD blessed the latter end of Job more than his beginning.” (Job 42:10-12).

 

This is true humanness, when a person can fully accept the Sovereignty of G-d for good and for bad, and praise Him with the same intensity in both situations.

 

Of course, there are those who can’t accept the full Sovereignty of G-d, because their god is like a Santa Claus. He only brings apparent blessings but no chastisements. When have you seen or a heard of a Santa putting some chastisements in the stockings? Why is it that some people can only bless and praise G-d when things are good, but have a fight with the devil when things go wrong and chastisement comes? I think it is about time that people realize that G-d, most blessed be He and His Messiah are no Papa Noel. And from G-d’s hand (i.e. the Messiah) flows both apparent good things and apparent bad things. He is the author of both! And both the apparent good and the apparent bad things are an illusion based on our limited perception, and tainted by our own sins and prejudices. But in reality both the apparent good things, and the apparent bad things flowing from G-d’s hand into our lives are both blessings. For as Hakham Shaul teaches: “And we have known that to those loving God all things do work together for good, to those who are called according to purpose” (Romans 8:28).

 

So it is important that we learn from this Seder that we ought to treat the apparent blessings and the apparent discipline and chastisement as equal blessings from G-d that requires us blessing and praising Him equally for the good and the bad.

 

The Midrash of Matityahu relates in the first pericope (Matityahu 14:1-12) with the murder of Yochanan the Immerser, by Arab pro Roman Herod Antipas, who obviously had tremendous troubles accepting the Sovereignty of G-d over his life, though he enlarged and beautified the Temple. In the end his works were destroyed and laid in ruins because he could not fully accept the Sovereignty of G-d. And he/she who does not, how can they be expected to accept the words of and protect the life of a Prophet?

 

This is the problem with people who can’t fully accept the Rule of G-d over their lives whether for good or for bad, in the good times as well as in the bad times. People who can’t do this but are religious are extremely dangerous persons indeed, as Hakham Ya’aqob Ha=Tsadiq (James the Just) put it:

 

“A two-souled (double minded) man is unstable in all his ways. And let the brother who is low rejoice in his exaltation, and the rich in his becoming low, because as a flower of grass he will pass away; for the sun did rise with the burning heat, and did wither the grass, and the flower of it fell, and the grace of its appearance did perish, so also the rich in his way will fade away! Happy the man who does endure testing, because, by becoming approved, he will receive the crown of the life, which the LORD (G-d) did promise to those loving Him.” (James 1:8-12)

 

And so the result of the plague of tzara’at (miraculous leprosy) was the result of this being “double-minded” with G-d. In G-d’s accounting, most blessed be He, it is all or nothing! May G-d, most blessed be He, help us to praise Him and to thank Him, and to love Him whether the going is good or bad, for His mercy, love, and kindness towards us is forever, amen ve amen! 

 

The second pericope of Matityahu (14:13-21), of course describes a Passover during the life-time of the Master’s ministry on earth. This is very appropriate for the occasion as next Shabbat is Shabbat HaGadol, and soon after is Passover.

 

The two pericopes are very much related to the Passover. Regarding the first one (Mat. 14:1-12) Hakham Shaul writes:

 

“For as often as ye may eat this matzah, and this cup may drink, the death of the Master you do show forth--till he may return; so that whoever may eat this matzah or may drink the cup of the Master unworthily, guilty he will be of the body and blood of the Master: and let a man be proving himself, and so of the matzah let him eat, and of the cup let him drink; for he who is eating and drinking unworthily, judgment to himself he does eat and drink--not discerning the body of the Master. Because of this, among you many are weak and sickly, and many do sleep; for if ourselves we were discerning, we would not be being judged, and being judged by the Master, we are chastened, that with the world we may not be condemned;” (1 Cor. 11:26-32)

 

Regarding the second pericope (Mat. 14:13-21), Hakham Ya’aqob HaTsadiq (James the Just) writes:

 

“Count it all joy, my brethren, when you may fall into manifold testings; knowing that the proof of your faithful obedience does work endurance, and let the endurance have a perfect work, that you may be perfect and whole--in nothing lacking; and if any of you do lack wisdom, let him ask from God, who is giving to all liberally, and not reproaching, and it will be given to him; and let him ask in faithful obedience, nothing doubting, for he who is doubting is being like a wave of the sea, driven by wind and tossed, for let not that man suppose that he will receive anything from the Lord—for, a two-souled (double minded) man is unstable in all his ways.” (James 1:2-8) 

 

Very appropriate readings as we examine ourselves at this time to see to it that we eat and drink worthily of G-d’s Passover! May your search for leaven within your soul be profitable together with all Yisrael, amen ve amen!

 

On Monday I will be posting some more instructions regarding some essential laws on cleaning for Passover, as well as the bill of sale for Chametz (Leaven) in your possession. In the mean time I most strongly counsel that you print the following Hagadah in booklet form for each of the members of your family and guests at the your Passover Table: http://www.betemunah.org/haggada.doc

 

You should also print out and study diligently the following 10 documents:

 

http://www.betemunah.org/feasts.doc

 

http://www.betemunah.org/passover.doc

 

http://www.betemunah.org/chronology.doc

 

http://www.betemunah.org/redemption.doc

 

http://www.betemunah.org/pcustoms.doc

 

http://www.betemunah.org/seventh.doc

 

http://www.betemunah.org/rains.doc

 

http://www.betemunah.org/sheni.doc

 

http://www.betemunah.org/east.doc

 

http://www.betemunah.org/omer.doc

 

 

If you study diligently these ten documents you will have a fairly good knowledge about the Passover, and its significance both in the Hebrew Bible, the life of the Jewish people, the writings of the Nazarean Codicil (so called New Testament), and the life of the true and genuine disciples of the Master of Nazareth – may he return soon for our sake and for the sake of the entire most noble people of Israel, amen ve amen!

 

Shalom Shabbat!

 

 

Hakham Dr. Yosef ben Haggai