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
Shebat 1, 5767 – January 19/20, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, Jan. 19, 2007 – Candles at: 5:43 PM Friday, Jan. 19, 2007 – Candles at: 6:29 PM

Saturday, Jan. 20, 2007 – Havdalah 6:39 PM Saturday, Jan. 20, 2007 – Havdalah 7:26 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Jan. 19, 2007 – Light Candles at 5:37 PM Friday, Jan. 19, 2007 – Candles at: 6:59 PM

Saturday, Jan. 20, 2007 – Havdalah 6:36 PM Saturday, Jan. 20, 2007 – Havdalah 7:50 PM

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

Shabbat Rosh Chodesh Shebat (New Moon of the Hebrew month of Shebat)

Shabbat	Torah Reading:	Weekday Torah Reading:
וּבְרָאשֵׁי חָדְשֵׁיכֶם
“Shabbat Rosh Chodesh”	Reader 1 – B’midbar 27:15-17	Reader 1 – Vayikra 10:8-11
“Sabbath of the New Moon”	Reader 2 – B’midbar 27:18-20	Reader 2 – Vayikra 10:12-14
“Sábado del Novilunio”	Reader 3 – B’midbar 27:21-23	Reader 3 – Vayikra 10:15-20
B’midbar (Numbers) 27:15 - 28:25	Reader 4 – B’midbar 28:1-9
Ashlamatah: Yeshayahu (Is.) 66:1-24	Reader 5 – B’midbar 28:10-14
	Reader 6 – B’midbar 28:15-18	Reader 1 – Vayikra 10:8-11
Proverbs 7:1-27	Reader 7 – B’midbar 28:19-25	Reader 2 – Vayikra 10:12-14
	Maftir – B’midbar 28:23-25	Reader 3 – Vayikra 10:15-20
N.C.: Col. 2:16-23	Isaiah 66:1-24

Roll of Honor:

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

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Rashi & Targum Pseudo Jonathan for: B’midbar (Numbers) 27:15 - 28:25

RASHI	TARGUM PSEUDO JONATHAN
15 Moshe spoke to Adonai, saying:	15 And Mosheh spoke before the Lord, saying
16 "Let Adonai, G-d of the spirits, appoint a man over the community,	16 May the Word of the Lord, who rules over the souls of men, and by whom has been given the inspiration of the spirit of all flesh, appoint a faithful man over the congregation, [JERUSALEM. The Word of the Lord the God who rules over the spirit of all flesh, appoint a praiseworthy man over the people of the congregation,]
17 who will go forth before them, and who will come back before them, and who would lead them out and bring them in, so that the community of Adonai will not be like sheep that have no shepherd."	17 who may go out before them to set battle in array, and may come in before them from the battle who may bring them out from the bands of their enemies, and bring them into the land of Israel; that the congregation of the Lord may not be without the wise, nor go astray among the nations as sheep who go astray, having no shepherd.
18 Adonai said to Moshe: "Take to yourself Yehoshua son of Nun, a man in whom there is spirit, and lay your hand on him.	18 And the Lord said to Mosheh, Take to yourself Jehoshua bar Nun, a man upon whom abides the Spirit of prophecy from before the Lord, and lay your hand upon him,
19 Stand him before Eleazar the kohen and before the entire community, and command him before their eyes.	19 and make him stand before Elazar the priest and the whole congregation, and instruct him in their presence.
20 Bestow some of your radiance on him, so that the entire community of Bne Yisrael will hear.	20 And you will confer a ray of your brightness upon him, that all the congregation of the sons of Israel may be obedient to him.
21 He will stand before Eleazar the kohen, and ask, of him, through the judgment of the Urim before Adonai. By his word they will come out and go in ---he, all Bne Yisrael with him, and the entire community."	21 And he will minister before Elazar the priest; and when any matter is hidden from him, he will inquire for him before the Lord by the Urim. According to the word of Elazar the priest they will go forth to battle, and come in to do judgment he and all the sons of Israel with him, even all the congregation.
22 Moshe did as Adonai commanded him. He took Yehoshua and presented him to Eleazar the kohen and to the entire community.	22 And Mosheh did as the Lord commanded him, and took Jehoshua and caused him to stand before Elazar the priest and all the congregation;
23 He laid his hands on him and commanded him, just as Adonai had commanded through Moshe.	23 and he laid his hands upon him and instructed him, as the Lord commanded Mosheh.

1 Adonai spoke to Moshe saying:	1 And the Lord spoke with Mosheh, saying:
2 "Command Bne Yisrael and say to them, 'My offering, My food of My fires, a pleasing aroma to Me, you will be vigilant to offer to Me at its prescribed time'."	2 Instruct the children of Israel, and say to them: The priests may eat of My oblation the bread of the order of My table; but that which you offer upon My altar may no man eat. Is there not a fire that will consume it? And it shall be accepted before Me as a pleasant smell. Sons of Israel, My people, be admonished to offer it from the firstlings on the Sabbath, an oblation before Me in its time. [JERUSALEM. Instruct the children of Israel, and say to them, My oblation, the bread of the order of My table. That which you offer upon the altar. Is there not a fire that will consume it? To be received from you before Me for a pleasant smell. Sons of Israel, My people, be admonished to offer it before Me in its season.]
3 Say to them: "This is the fire-offering that you will offer to Adonai; yearling lambs without blemish, two each day, as a constant (daily) burnt-offering.	3 And say to them: This is the order of the oblations you shall offer before the Lord; two lambs of the year, unblemished, daily, a perpetual burnt offering.
4 Offer one lamb in the morning and offer the second lamb in the afternoon.	4 The one lamb thou shalt perform in the morning to make atonement for the sins of the night; and the second lamb thou shalt perform between the suns to atone for the sins of the day;
5 And one tenth of an ephah of fine flour as a meal-offering, mixed with beaten oil measuring one fourth of a hin.	5 and the tenth of three seahs of wheaten flour as a mincha mingled with beaten olive oil, the fourth of a hin.
6 [This is] a constant (daily) burnt-offering as offered on Mount Sinai, for a pleasing aroma, a fire-offering to Adonai.	6 It is a perpetual burnt offering, such as was (ordained to be) offered at Mount Sinai, to be received with favour as an oblation before the Lord.
7 Its libation [will be] one fourth of a hin for the one lamb, in the Holy [Sanctuary], you will pour an intoxicating libation to Adonai.	7 And its libation shall be the fourth of a hin for one lamb; from the vessels of the house of the sanctuary shall it be outpoured, a libation of old wine. [JERUSALEM. From the vessels of the house of holiness, it shall be poured out a libation of choice wine unto the Name of the Lord.] But if old wine may not be found, bring wine of forty days to pour out before the Lord.
8 Offer the second lamb in the afternoon, with the same meal-offering of the morning together with its libation you will offer it, a fire-offering of a pleasing aroma to Adonai.	8 And the second lamb thou shalt perform between the suns, according to the presentation of the morning, and according to its oblation shalt thou make the offering, that it may be accepted with favour before the Lord

9 On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	9 but on the day of Shabbatha two lambs of the year without blemish, and two‑tenths of flour mixed with olive oil for the mincha and its libation.
10 This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	10 On the Sabbath thou shalt make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.

11 At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	11 And at the beginning of your months you shall offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;
12 And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	12 and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;
13 And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	13 and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the Lord.
14 Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	14 And for their libation to be offered with them, the half of a bin for a bullock, the third of a bin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice shall be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;
15 And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	15 and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice shalt thou perform with its libation.

16 In the first month--- on the fourteenth day of the month [bring a] Pesach [offering] to Adonai.	16 And in the month of Nisan, on the fourteenth day of the month, is the sacrifice of the Pascha before the Lord.
17 The fifteenth day of that month is a festival, matzot will be eaten for seven days.	17 On the fifteenth day of this month is a festival; seven days shall unleavened be eaten.
18 The first day will be a sacred holiday, when you must not do any work of consequence.	18 On the first day of the festival a holy convocation; no servile work shall ye do;
19 You will bring a burnt fire-offering to Adonai [consisting of] two young bulls, one ram, and seven yearling sheep. They will [all] be without blemish.	19 but offer an oblation of a burnt sacrifice before the Lord, two young bullocks, one ram, and seven lambs of the year, unblemished, shall you have.
20 Their meal-offering shall be fine flour mixed with [olive] oil, three tenths [of an ephah] for each bull, two tenths [of an ephah] for the ram,	20 And their minchas of wheat flour, mingled with olive oil, three tenths for each bullock, two tenths for the ram,
21 and one tenth [of an eiphah] for each of the seven sheep.	21 and for a single lamb a tenth, so for the seven;
22 [You should also bring] one he-goat as a sin-offering, to make atonement for you,	22 and one kid of the goats, to make an atonement for you:
23 in addition to the morning burnt-offering which is offered as a constant (daily) burnt-offering, you will make these.	23 beside the burnt sacrifice of the morning, the perpetual burnt sacrifice, you shall make these offerings.
24 Like these, you will make daily for seven days, food as a fire-offering of a pleasing aroma to Adonai, (it will be offered) in addition to the constant (daily) burnt-offering and its libation.	24 According to these oblations of the first day you shall do daily through the seven days of the festival. It is the bread of the oblation which is received with favour before the Lord; it shall be made beside the perpetual burnt offering, with its libation.
25 The seventh day will be a sacred holiday to you, when you will not do any work of consequence.	25 And on the seventh day you shall have a holy convocation; no servile work shall you do.

Pesiqta deRab Kahana – Pisqa Six – (Numbers 28:1ff.)

[The Lord spoke to Moses and said, Give this command to the Israelites:] See that you present My offerings, the food [for the food-offering of soothing odor, to Me at the appointed time. Tell them: This is the food-offering which you will present to the Lord: the regular daily whole-offering of two yearling rams without blemish. One you will sacrifice in the morning and the second between dusk and dark] (Num. 28:1-4)…

VI:I - 1. If I were hungry, I would not tell you, for the world and all that is in it are Mine. [Will I eat the flesh of your bulls or drink the blood of he- goats? Offer to God the sacrifice of thanksgiving and pay your vows to the Most High. If you call upon me in time of trouble, I will come to your rescue and you will honor Me] (Ps. 50:12-15):

Said R. Simon, “There are thirteen traits of a merciful character that are stated in writing concerning the Holy One, blessed be He. That is in line with this verse of Scripture: The Lord passed by before him and proclaimed, The Lord, the Lord, God, merciful and gracious, long-suffering and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving iniquity, transgression, and sin, who will be no means clear (Ex. 34:6-7). Now is there a merciful person who would hand over his food to a cruel person [who would have to slaughter a beast so as to feed him]? One has to conclude: If I were hungry, I would not tell you.”

2. Said R. Judah bar Simon, “Said the Holy One, blessed be He, There are ten beasts that are clean that I have handed over to you [as valid for eating], three that are subject to your dominion, and seven that are not subject to your dominion. Which are the ones that are subject to your dominion? The ox, sheep, and he-goat (Deut. 14:4). Which are the ones not subject to your dominion? The hart, gazelle, roebuck, wild goat, ibex, antelope, and mountain sheep (Deut. 14:5).

Now [in connection with the sacrificial cult] have I imposed on you the trouble of going hunting in hills and mountains to bring before me an offering of one of those that are not in your dominion? Have I not said to you only to bring what is in your dominion and what is nourished at your stall? Thus: If I were hungry, I would not tell you.

3. Said R. Isaac, It is written, (The Lord spoke to Moses and said, Give this command to the Israelites:] See that you present My offerings, the food for the food-offering of soothing odor, to me at the appointed time. [Tell them: This is the food-offering which you shall present to the Lord: the regular daily whole-offering of two yearling rams without blemish. One you shall sacrfice in the morning and the second between dusk and dark) (Num. 28:1-4).

Now is there any consideration of eating and drinking before Me? Should you wish to take the position that indeed there is a consideration of eating and drinking before Me, derive evidence to the contrary from My angels, derive evidence to the contrary from My ministers: ... who makes the winds Your messengers, and flames of fire Your servants (Ps. 104:4).

Whence then do they draw sustenance? From the splendor of the Presence of God. For it is written, In the light of the presence of the King they live (Prov. 16:15).

R. Haggai in the name of R. Isaac: “You have made heaven, the heaven of heavens ... the host ... and You keep them alive” (Neh. 9:6), meaning, you provide them with livelihood.

4. Said R. Simeon b. Laqish, It is written, This was the regular whole-offering made at Mount Sinai, a soothing odor, a food-offering to the Lord (Num. 28:6). [God says,] Now is there any consideration of eating and drinking before Me? Should you wish to take the position that indeed there is a consideration of eating and drinking before Me, derive evidence to the contrary from Moses, concerning whom it is written, And he was there with the Lord for forty days and forty nights. Bread he did not eat, and water he did not drink (Ex. 34:28).

Did he see me eating or drinking? Now that fact yields an argument a fortiori: now if Moses, who went forth as My agent, did not eat bread or drink water for forty days, is there going to be any consideration of eating and drinking before Me? Thus: If I were hungry, I would not tell you.

5. Said R. Hiyya bar Ba. “Things that I have created do not need [to derive sustenance] from things that I have created, am I going to require sustenance from things that I have created? Have you ever in your life heard someone say, ‘Give plenty of wine to this vine, for it produces a great deal of wine? Have you ever in your life heard someone say, ‘Give plenty of oil to this olive tree, for it produces a great deal of oil? Things that I have created do not need [to derive sustenance] from things that I have created, am I going to require sustenance from things that I have created? Thus: If I were hungry, I would not tell you.

6. Said R. Yannai, Under ordinary circumstances if someone passes though the flood of a river, is it possible for him to drink a mere two or three logs of water? [Surely not. He will have to drink much more to be satisfied.] “[God speaks:] ‘But as for Me, I have written that a mere single log of your wine will I drink, and from that I will derive full pleasure and satisfaction.”

R. Hiyya taught on Tannaite authority, The wine for the proper drink-offering will be a quarter of a hin for each ram; you are to pour out this strong drink in the holy place as an offering to the Lord (Num. 28:7). This statement bears the sense of drinking to full pleasure, satisfaction, and even inebriation.

7. Yose bar Menassia in the name of R. Simeon b. Laqish, When the libation was poured out, the stoppers [of the altar’s drains] had to be stopped up so that the wine overflowing the altar would make it appear that God could not swallow the wine fast enough]. Said R. Yose bar Bun, ‘The rule contained in the statement made by R. Simeon b. Laqish is essential to the proper conduct of the rite [and if the drains are not stopped up, the libation offering is invalid and must be repeated].

8. (God speaks:] “I assigned to you the provision of a single beast, and you could not carry out the order. [How then are you going to find the resources actually to feed me? It is beyond your capacity to do so.] And what is that? It is the Behemoth on a thousand hills (Ps. 50:10).

R. Yohanan. R. Simeon b. Laqish, and rabbis: R. Yohanan said, “It is a single beast, which crouches on a thousand hills, and the thousand hills produce fodder, which it eats. What verse of Scripture so indicates? Now behold Behemoth which I made ... Surely the mountains bring him forth food (Job 40:15).”

R. Simeon b. Laqish said, “It is a single beast, which crouches on a thousand hills, and the thousand hills produce all sorts of food for the meals of the righteous/generous in the coming age. What verse of Scripture so indicates? Flocks shall range over Sharon and the Vale of Achor be a pasture for cattle; they will belong to My people who seek Me (Is. 65:10).”

Rabbis said, “It is a single beast, which crouches on a thousand hills, and the thousand hills produce cattle, which it eats. And what text of Scripture makes that point? And all beasts of the field play there (Job 40:20).” But can cattle eat other cattle? Said R. Tanhuma, “Great are the works of our God (Ps. 111:2), how curious are the works of the Holy One, blessed be He.”

And whence does it drink? It was taught on Tannaite authority: R. Joshua b. Levi said, “Whatever the Jordan river collects in six months it swallows up in a single gulp. What verse of Scripture indicates it? If the river is in spate, he is not scared, he sprawls at his ease as the Jordan flows to his mouth (Job 40:23).”

Rabbis say, “Whatever the Jordan river collects in twelve months it swallows up in a single gulp. What verse of Scripture indicates it? He sprawls at his ease as the Jordan flows to his mouth (Job 40:23). And that suffices merely to wet his whistle. R. Huna in the name of R. Yose: “It is not even enough to wet his whistle.” Then whence does it drink? R. Simeon b. Yohai taught on Tannaite authority, “And a river flowed out of Eden (Gen. 2:10), and its name is Yubal, and from there it drinks, as it is said, That spreads out its roots by Yubal (Jer. 17:8).”

It was taught on Tannaite authority in the name of R. Meir, “But ask now the Behemoth (Job 12:7) — this is the Behemoth of the thousand hills (Ps. 50:10), and the fowl of the heaven will tell you (Job 12:7), that is the ziz-bird (Ps. 50:10), or speak to the earth that it tell you (Job 12:8) — this refers to the Garden of Eden. Or let the fish of the sea tell you (Job 12:8) — this refers to Leviathan. Who does not know among all these that the hand of the Lord has done this (Job 12:9).

9. “I gave you a single king, and you could not provide for him. [How then are you going to find the resources actually to feed me? It is beyond your capacity to do so.] And who was that? It was Solomon, son of David.” The bread required by Solomon in a single day was thirty hors of fine flower and sixty kors of meal (1 Kgs. 5:2).

Said R. Samuel bar R. Isaac, ‘These were kinds of snacks. But as to his regular meal, no person could provide it: Ten fat oxen (1 Kgs 5:3), fattened with fodder, and twenty oxen out of the pasture and a hundred sheep (1 Kgs 5:3), also out of the pasture; and harts, gazelles, roebucks, and fatted fowl (1 Kgs. 5:3).”

What are these fatted fowl? R. Berekhiah in the name of R. Judah said, “They were fowl raised in a vivarium.” And rabbis say, “It is a very large bird, of high quality, much praised, which would go up and be served on the table of Solomon every day.” Said R. Judah bar Zebida, “Solomon had a thousand wives, and every one of them made a meal of the same dimensions as this meal. Each thought that he might dine with her. “Thus: If I were hungry, I would not tell you.”

10. “One mere captive I handed over to you, and you could barely sustain him too. [How then are you going to find the resources actually to feed me? It is beyond your capacity to do so.]” And who was that? It was Nehemiah, the governor: Now that which was prepared for one day was one ox and six choice sheep, also fowls were prepared for me, and once in ten days store of all sorts of wine; yet for all this I demanded not the usual fare provided for the governor, because the service was heavy upon this people (Neh. 5:18).

What is the usual fare provided for the governor? Huna bar Yekko said, “It means gourmet food carefully cooked in vessels standing upon tripods.” Thus: If I were hungry, I would not tell you.

11. It has been taught on Tannaite authority: The incense Is brought only after the meal (M. Ber. 6:6). Now is it not the case that the sole enjoyment that the guests derive from the incense is the scent? Thus said the Holy One blessed be He, “My children, among all the offerings that you offer before Me, I derive pleasure from you only because of the scent: the food for the food-offering of soothing odor, to me at the appointed time.

VI:II - 1. A righteous/generous man eats his fill, [but the wicked/lawless go hungry] (Prov. 13:25): This refers to Eliezer, our father Abraham’s servant, as it is said, Please let me have a little water to drink from your pitcher (Gen. 24:17) — one sip. ... but the wicked/lawless go hungry: This refers to the wicked/lawless Esau, who said to our father, Jacob, Let me swallow some of that red pottage, for I am famished (Gen. 28:30).

2. (And Esau said to Jacob, Let me swallow some of thai red pottage, for I am famished (Gen. 25:30):] Said R. Isaac bar Zeira, “That wicked/lawless man opened up his mouth like a camel. He said to him, ‘I’ll open up my mouth, and you just toss in the food.’ That is in line with what we have learned in the Mishnah: People may not stuff a camel or force food on it, but may toss food Into its mouth [M. Shab. 24:3].”

3. Another interpretation of the verse, A righteous/generous man eats his fill: This refers to Ruth the Moabite, in regard to whom it is written, She ate, was satisfied, and left food over (Ruth 2:14). Said R. Isaac, “You have two possibilities: either a blessing comes to rest through a righteous/generous man, or a blessing comes to rest through the womb of a righteous/generous woman. On the basis of the verse of Scripture, She ate, was satisfied, and left food over, one must conclude that a blessing comes to rest through the womb of a righteous/generous woman.” ...but the wicked go hungry: This refers to the nations of the world.

4. Said R. Meir, “Dosetai of Kokhba asked me, saying to me, “What is the meaning of the statement, ‘...but the wicked go hungry?’ “I said to him, ‘There was a gentile in our town, who made a banquet for all the elders of the town, and invited me along with them. He set before us everything that the Holy One, blessed be He, had created on the six days of creation, and his table lacked only soft-shelled nuts alone. What did he do? He took the tray from before us, which was worth six talents of silver, and broke it. I said to him, ‘On what account did you do this? [Why are you so angry?]’ He said to me, ‘My lord, you say that we own this world, and you own the world to come. If we don’t do the eating now, when are we going to eat [of every good thing that has ever been created]?’ I recited in his regard, ...but the wicked go hungry.”

5. Another interpretation of the verse, A righteous/generous man eats his fill, (but the wicked/lawless go hungry] (Prov. 13:25): This refers to Hezekiah, King of Judah. They say concerning Hezekiah, King of Judah, that [a mere] two bunches of vegetables and a litra of meat did they set before him every day. And the Israelites ridiculed him, saying, “Is this a king? And they rejoiced over Rena and Remaliah’s son (Is. 8:6). But Rezin, son of Remaliah, is really worthy of dominion.”

That is in line with this verse of Scripture: Because this people has refused the waters of Shiloah that run slowly and rejoice with Rezin and Remaliah’s son (Is. 8:6). What is the sense of slowly? Bar Qappara said, “We have made the circuit of the whole of Scripture and have not found a place that bears the name spelled by the letters translated slowly. But this refers to Hezekiah, King of Judah, who would purify the Israelites through a purification-bath containing the correct volume of water, forty seahs, the number signified by the letters that spell the word for slowly.” Said the Holy One, blessed be He, “You praise eating? Behold the Lord brings up the waters of the River, mighty and many, even the king of Assyria and all his glory, and he shall come up over all his channels and go over all his bands and devour you as would a glutton (Is. 8:7).”

6. but the wicked go hungry: this refers to Mesha. Mesha, king of Moab, was a noked (2 Kgs. 3:4). What is the sense of noked? It is a shepherd. He handed over to the king of Israel a hundred thousand fatted lambs and a hundred thousand wool-bearing rams (2 Kgs. 3:4). What is the meaning of wool-bearing rams? R. Abba bar Kahana said, “Unshorn.”

7. Another interpretation of the verse, A righteous/generous man eats his fill, [but the wicked/lawless go hungry] (Prov. 13:25): This refers to the kings of Israel and the kings of the House of David. but the wicked/lawless go hungry are the kings of the East: R. Yudan and R. Hunah: R. Yudan said, “A hundred sheep would be served to each one every day.” R. Hunah said, “A thousand sheep were served to each one every day.”

8. Another interpretation of the verse, A righteous/generous man eats his fill (Prov. 13:25): this refers to the Holy One, blessed be He. Thus said the Holy One blessed be He, “My children, among all the offerings that you offer before me, I derive pleasure from you only because of the scent: the food for the food-offering of soothing odor, to Me at the appointed time.”

VI:III - 1. You have commanded your precepts to be kept diligently (Ps. 119:4): Where did he give this commandment? In the book of Numbers. “In Numbers you did again ordain ... Where did God again ordain? In the Book of Numbers.”] What did he command? To be kept diligently (Ps. 119:4): The Lord spoke to Moses and said, Give this command to the Israelites: See that you present my offerings, the food for the food-offering of soothing odor, to me at the appointed time. That is the same passage that has already occurred [at Ex. 29:38-42] and now recurs, so why has it been stated a second time?

R. Yudan, R. Nehemiah, and rabbis: R. Yudan said, “Since the Israelites thought, ‘In the past there was the practice of making journeys, and there was the practice of offering daily whole-offerings. Now that the journeying is over, the daily whole-offerings also are over.’ Said the Holy One, blessed be He, to Moses, ‘Go, say to Israel that they should continue the practice of offering daily whole-offerings.”

R. Nehemiah said, “Since the Israelites were treating the daily whole offering lightly, said the Holy One, blessed be He, to Moses, ‘Go, tell Israel not to treat the daily whole-offerings lightly.” Rabbis said, “[The reason for the repetition is that] one statement serves for instruction, the other for actual practice.”

2. R. Aha in the name of R. Hanina: “It was so that the Israelites should not say, ‘In the past we offered sacrifices and so were engaged [in studying about] them, but now that we do not offer them any more, we also need not study about them any longer.’ Said the Holy One, blessed be He, to them, ‘Since you engage in studying about them, it is as if you have actually carried them out.”

3. R. Huna made two statements. R. Huna said, “All of the exiles will be gathered together only on account of the study of Mishnah-teachings. What verse of Scripture makes that point? Even when they recount [Mishnah-teachings] among the gentiles, then I will gather them together (Hos. 8:10).”

R. Huna made a second statement. R. Huna said, “From the rising of the sun even to the setting of the sun My name is great among the nations, and in every place offerings are presented to My name, even pure-offerings (Malachi 1:11). Now is it the case that a pure-offering is made in Babylonia? Said the Holy One, blessed be He, ‘Since you engage in the study of the matter, it is as if you offered it up.”

4. Samuel said, ‘And if they are ashamed of all that they have done, show them the form of the house and the fashion of it, the goings out and the comings in that pertain to it, and all its forms, and write it in their sight, that they may keep the whole form of it (Ez. 43:11). Now is there such a thing as the form of the house at this time? But said the Holy One, blessed be He, if you are engaged in the study of the matter, it is as if you were building it.”

5. Said R. Yose, “On what account do they begin instruction of children with the Torah of the Priests [the book of Leviticus]? Rather let them begin instruction them with the book of Genesis. But the Holy One, blessed be He, said, ‘Just as the offerings [described in the book of Leviticus] are pure, so children are pure. Let the pure come and engage in the study of matters that are pure.”

6. R. Abba bar Kahana and R. Hanin, both of them in the name of R. Azariah of Kefar Hitayya: “[The matter may be compared to the case of] a king who had two cooks. The first of the two made a meal for him, and he ate it and liked it. The second made a meal for him, and he ate it and liked it. Now we should not know which of the two he liked more, except that, since he ordered the second, telling him to make a meal like the one he had prepared, we know that it was the second meal that he liked more. So too Noah made an offering and it pleased God: And the Lord smelled the .sweet savor (Gen. 8:21). And Israel made an offering to him, and it pleased the Holy One, blessed be He. But we do not know which of the two he preferred. On the basis of His orders to Israel, saying to them, See that you present my offerings, the food for the food-offering of soothing odor, to Me at the appointed time, we know that he preferred the offering of Israel [to that of Noah, hence the offering of Israel is preferable to the offering of the nations of the world].”

7. R. Abin made two statements. R. Abin said, “The matter may be compared to the case of a king who was reclining at his banquet, and they brought him the first dish, which he ate and found pleasing. They brought him the second, which he ate and found pleasing. He began to wipe the dish. I will offer you burnt-offerings which are to be wiped off (Ps. 66:15), like offerings that are to be wiped off I will offer you, like someone who wipes the plate clean.”

R. Abin made a second statement: “The matter may be compared to a king who was making a journey and came to the first stockade and ate and drank there. Then he came to the second stockade and ate and drank there and spent the night there. So it is here. Why does the Scripture repeat concerning the burnt-offering: This is the Torah of the burnt offering (Lev. 3:5), It is the burnt-offering (Lev. 6:2)? It is to teach that the whole of the burnt-offering is burned up on the fires [yielding no parts to the priests].”

VI:IV - 1. the regular daily whole-offering of two yearling rams without blemish: [Explaining the selection of the lambs,] the House of Shammai and the House of Hillel [offered opinions as follows:] The House of Shammai say, “Lambs are chosen because the letters that spell the word for lamb can also be read to mean that ‘they cover up the sins of Israel,’ as you read in Scripture: He will turn again and have compassion upon us, he will put our iniquities/lawlessness out of sight (Micah 7:19).” And the House of Hillel say, “Lambs are selected because the letters of the word lamb can yield the sound for the word, clean, for they clean up the sins of Israel. That is in line with this verse of Scripture: If your sins are like scarlet, they will be washed clean like wool (Is. 1:18).” Ben Azzai says, “...the regular daily whole-offering of two yearling rams without blemish are specified because they wash away the sins of Israel and turn them into an infant a year old.”

2. [...the regular daily whole-offering of] two [yearling rams without blemish. One you shall sacrifice in the morning and the second between dusk and dark]: Two a day on account of [the sins of] the day. Two a day to serve as intercessor for that day: They will be mine, says the Lord of hosts, on the day that I do this, even My own treasure, and I will spare them, as a man spares his son who serves him (Malachi 3:17). Two a day meaning that they should be slaughtered in correspondence to that day in particular. Two a day meaning that one should know in advance which has been designated to be slaughtered in the morning and which at dusk.

3. ...a daily whole-offering: Said R. Yudan in the name of R. Simon, “No one ever spent the night in Jerusalem while still bearing sin. How so? The daily whole-offering of the morning would effect atonement for the sins that had been committed overnight, and the daily whole-offering of dusk would effect atonement for the transgressions that had been committed by day. In consequence, no one ever spent the night in Jerusalem while still bearing sin. And what verse of Scripture makes that point? Righteousness/generosity will spend the night in it (Is. 1:21).”

4. R. Judah bar Simon in the name of R. Yohanan: “There were three statements that Moses heard from the mouth of the Almighty, on account of which he was astounded and recoiled. When he said to him, And they will make Me a sanctuary [and I shall dwell among them] (Ex. 25:8), said Moses before the Holy One, blessed be He, ‘Lord of the age, lo, the heavens and the heavens above the heavens cannot hold You, and yet You Yourself have said, And they will make Me a sanctuary (and I will dwell among them].’ Said to him the Holy One, blessed be He, ‘Moses, it is not the way you are thinking. But there will be twenty boards’ breadth at the north, twenty at the south, eight at the west, and I will descend and shrink My Presence among you below.’ That is in line with this verse of Scripture: And I will meet you there (Ex. 25:20).

When He said to him, My food which is presented to Me for offerings made by fire (you will observe to offer to Me] (Num. 28:2), said Moses before the Holy One, blessed be He, ‘Lord of the age, if I collect all of the wild beasts in the world, will they produce one offering [that would be adequate as a meal for you]? If I collect all the wood in the world, will it prove sufficient for one offering,’ as it is said, Lebanon is not enough for altar fire, nor the beasts thereof sufficient for burnt-offerings (Is. 40:16). Said to him the Holy One, blessed be He, “Moses, it is not the way you are thinking. But: You will say to them, This is the offering made by fire (the lambs of the first year without blemish, two day by day] (Num. 28:3), and not two at a time but one in the morning and one at dusk, as it is said, One lamb you will prepare in the morning, and the other you will prepare at dusk (Num. 28:4).’

And when He said to him, When you give the contribution to the Lord to make expiation for your lives (Ex. 30:15), said Moses before the Holy One, blessed be He, ‘Lord of the age, who can give redemption-money for his soul? One brother cannot redeem another (Ps. 49:8), for too costly is the redemption of men’s souls (Ps. 49:9). Said the Holy One, blessed be He, to Moses, ‘It is not the way you are thinking. But: This they will give — something like this [namely, the half-shekel coin] they shall give”

Special Ketubim Rosh Chodesh – Proverbs 7:1-27

1 ¶ My son, keep my words, and lay up my commandments with you.

2 Keep my commandments and live, and my teaching as the apple of your eye.

3 Bind them upon your fingers, write them upon the table of thy heart.

4 Say unto wisdom: ‘You are my sister’, and call understanding your kinswoman;

5 That they may keep you from the strange woman, from the alien woman that makes smooth her words.

6 ¶ For at the window of my house I looked forth through my lattice;

7 And I beheld among the thoughtless ones, I discerned among the youths, a young man void of understanding,

8 Passing through the street near her corner, and he went the way to her house;

9 In the twilight, in the evening of the day, in the blackness of night and the darkness.

10 And, behold, there met him a woman with the attire of a harlot, and wily of heart.

11 She is riotous and rebellious, her feet abide not in her house;

12 Now she is in the streets, now in the broad places, and lies in wait at every corner.

13 So she caught him, and kissed him, and with an impudent face she said unto him:

14 ‘Sacrifices of peace-offerings were due from me; this day have I paid my vows.

15 Therefore came I forth to meet you, to seek your face, and I have found you.

16 I have decked my couch with coverlets, with striped cloths of the yarn of Egypt.

17 I have perfumed my bed with myrrh, aloes, and cinnamon.

18 Come, let us take our fill of love until the morning; let us solace ourselves with loves.

19 For my husband is not at home, he is gone a long journey;

20 He has taken the bag of money with him; he will come home at the new moon.’

21 With her much fair speech she causes him to yield, with the blandishment of her lips she entices him away.

22 He goes after her straightway, as an ox that goes to the slaughter, or as one in fetters to the correction of the fool;

23 Till an arrow strike through his liver; as a bird hastens to the snare—and knows not that it is at the cost of his life.

24 ¶ Now therefore, O you children, hearken unto me, and attend to the words of my mouth.

25 Let not your heart decline to her ways, go not astray in her paths.

26 For she has cast down many wounded; yes, a mighty host are all her slain.

27 Her house is the way to the nether-world, going down to the chambers of death.

Ashlamatah: Yeshayahu (Isaiah) 66:1-24

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

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

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

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

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

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

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

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

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

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

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

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

13 As one whom his mother comforts, so will I comfort you; and you shall be comforted in Jerusalem.

14 And when you see this, your heart shall rejoice, and your bones shall flourish like young grass; and the hand of the LORD shall be known toward His servants, and He will have indignation against His enemies.

15 ¶ For, behold, the LORD will come in fire, and His chariots shall be like the whirlwind; to render His anger with fury, and His rebuke with flames of fire.

16 For by fire will the LORD contend, and by His sword with all flesh; and the slain of the LORD shall be many.

17 They that sanctify themselves and purify themselves to go unto the gardens, behind one in the midst, eating swine’s flesh, and the detestable thing, and the mouse, shall be consumed together, says the LORD.

18 For I know their works and their thoughts; the time comes, that I will gather all nations and tongues; and they shall come, and shall see My glory.

19 And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the gentiles.

20 And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, says the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD.

21 And of them also will I take for the priests and for the Levites, says the LORD.

22 For as the new heavens and the new earth, which I will make, shall remain before Me, says the LORD, so shall your seed and your name remain.

23 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, says the LORD.

24 And they shall go forth, and look upon the carcasses of the men that have rebelled against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.

The Rabbi’s Private Prophetic Study

Note: For a comprehensive commentary on the Torah Seder for this Rosh Chodesh please see:

chodesh.html

The Month of SH’VAT According to The Book of Formation (Sefer Yetzirah)

From: The Inner Dimension

http://www.inner.org/times/shevat/shevat.htm

Each month of the Jewish year has a corresponding color, a letter of the Hebrew alphabet, a zodiac sign, one of the twelve tribes of Israel, a sense, and a controlling organ/limb of the body.

Shvat is the eleventh of the twelve months of the Jewish calendar.

The fifteenth day of Shevat is the "New Year of Trees" according to the school of Hillel; according to the school of Shamai, the "New Year of Trees" is the first of Shevat. The "New Year of Trees" is the day from which the new year is reckoned for the fruit of the trees with regard to the mitzvot of ma'aser ("tithes"; fruit that blossoms after this date may not be taken as a tithe on fruit that blossomed before) and orlah (fruit less than three years old, which is forbidden). It is celebrated by partaking of fruit, especially of the seven species with which the land of Israel is blessed.

The 15th day of the 11th month alludes to the secret of G-d's ineffable Name Havayah, whose first two letters, yud and hei (which represent the higher, hidden level of unification) equal 15, and whose last two letters, vav and hei (which represent the lower, revealed level of unification), equal 11. The full secret of the Name Havayah is the secret of the "Tree of Life," the tree of the month of Shevat.

צ Letter: TZADI

The letter tzadi symbolizes the true tzadik (“righteous/generous one”), “and the tzadik is the foundation of the world.” The one consummate tzadik of the generation personifies the Tree of Life in the Garden of Eden (all of whose trees correspond to the souls of the righteous/generous).

The very form of the letter tzadi (especially its final form, which represents the true manifestation of the tzadik in the future) resembles a tree ץ. In the Torah, man is called Etz hasadeh ("the tree of the field"). Etz hasadeh = 474 = da'at (knowledge), the unique property of man in general and of the tzadik in particular. Da'at (Knowledge) is the power of “connection.” The month of Shevat is the month of connection to the true tzadik of the generation, the Tree of Life of the generation.

Color: Blue-Green

Mazal: d'li (Aquarius--the Pail)

The New Year of Trees of the month of Shevat is the time that the rain waters of the winter months begin to ascend in the veins of the tree and bring it new life. The ascent of water in general is represented by the deli. The root of deli means "to lift up," as in the verse "my eyes are lifted up to heaven" (when the ayin--eye"--of Tevet is lifted up to connect to the tzadik of Shevat, the word etz--"tree"--is formed).

The Ba'al Shem Tov said that when one meets a water-carrier carrying pitchers full of water, it is a sign of blessing. The tzadik is a true manifestation of a water carrier.

"'Water' refers to Torah." The month of Shevat is referred to as the new year for the study of Torah. The eating of the fruits of Shevat corresponds to the partaking of and integration of the sweet fruits of Torah wisdom. And so the waters of Shevat represent the sweet waters of Torah.

Tribe: Asher

The name "Asher" means "pleasure" and "happiness." Our father Jacob blessed his son Asher: "from Asher comes delicious [lit. fat] bread, and he shall provide the delicacies of the king." From this it is evident that Asher represents the sense of taste and eating.

The special tree which Asher personifies is the olive tree, which gives the goodly oil with which Asher's portion in the land of Israel was blessed. Of the seven species of the land of Israel, the olive is the sixth, which, in Kabbalah, corresponds to the sefirah of yesod, the “tzadik, foundation of the world.” Olive oil represents the potent seed of the tzadik to bear and sustain blessed generations of Jewish souls.

Sense: eating, taste

The rectified sense of eating is the special sense of the tzadik, as is said: “The tzadik eats to satisfy his soul.” This verse continues: “but the stomach of the wicked/lawless is always lacking.” The soul-oriented tzadik feels “full” and happy with a little; the body-oriented rasha (wicked/lawless-one) never feels “full.”

Eating from the Tree of Life, the tzadik derives great pleasure (“life” in Torah means “pleasure”) from the Divine sparks of light and life-force present within the food he eats. In his rectified state of consciousness he is continuously aware that “not on the [physical dimension of] bread alone does man live, but on each utterance of the mouth of G-d does man live.”

The time of greatest pleasure in partaking of food is on the day of Shabbat. The word for “to satisfy [his soul]” is cognate to the word for “seven,” alluding to the seventh day of Shabbat. A true tzadik experiences the pleasure of Shabbat the entire week (in the Zohar, the tzadik is called Shabbat). The word Shevat itself transforms to Shabbat (since the two letters tet and tav, both letters of the tongue, are phonetically interchangeable).

Controller: stomach [and esophagus]

The relation between the stomach and sense of eating (and taste) is clear.

Our sages state: “the kurkavan grinds.” The process of grinding is essential to digestion. Dissecting the coarse food substance to fine parts is necessary in order to release the sparks of Divine life-force contained within the food. By “grinding” (similar to the “chewing” of the mouth) the stomach “tastes” the inner essence of the food. This inner, spiritual sense of taste controls the more external sense of taste and eating in the mouth.

"And A Staff Shall Arise in Israel"

By: The Inner Dimension

http://www.inner.org/times/shevat/shevat59.htm

The wicked Bila'am's final statement (Numbers 24:l7) opens with a prophecy concerning two Mashiachs (King David and the ultimate redeemer, King Mashiach, a descendant from King David):

I see it, but not now;

I behold it, but not in the near future.

A star shall go forth from Jacob,

and a staff [shevet] shall arise in Israel.

In the original Hebrew, this statement contains 12 words, hinting at the 12 Jewish months of the year. The eleventh word of the series--shevet (“staff”)--parallels and hints at the eleventh month of the Jewish year--Shevat. During this month, we celebrate the “New Year of the Trees,” hinting at the New year of the Tree of Life. The Tree of Life symbolizes the Mashiach, the descendent of King David, about whom it is stated, “A man whose name is Tzemach ['growth'], and who shall grow up (Yitzmach) out of his place" (Zechariah 6:l2). (Interestingly, the verse we have been discussing (Numbers 24:l7) continues, "and he will crush" [U'machatz] which contains the same letters as the Hebrew word VeTzamach-- "and he will grow").

The Hebrew letter with which G-d created the month of Shevat--according to the Kabbalistic text, Sefer Yetzira--is the letter TZADI (whose name means "the righteous/generous one") about which it states, "The Tzadik is the foundation of the world" (Proverbs l0:25). Furthermore, "The Tzadik eats to satisfy his soul" (Proverbs l3:25); the sense of "eating" is the special sense of the month of Shevat, and when one eats of the fruits of the Tree of Life, one "lives eternally." The letter tzadi alludes to the Tree of Life [in that it is the second of the two Hebrew letters that form the word "tree" in Hebrew; its shape represents a tree ץ; and furthermore, it is the 18th letter of the alphabet, 18 being the numerical value of the word for life, (chai)], which is in the midst of the Garden of Eden (the "garden" of the souls of Israel, out of whose midst sprouts the soul of Mashiach, the tree of life).

The Rambam, at the conclusion of the section in the Mishneh Torah entitled "The Laws of Kings" (Chapter ll, Halacha 1), states:

"The King Mashiach will rise forth and return the Kingdom of David to its former state. The Torah testifies [in several places] concerning him [the King Mashiach] [amongst them,] in the portion of Bila'am whose prophecies concern two messianic figures: the first Mashiach is King David who saved Israel from its oppressors; the final Mashiach will rise forth from his [King David's] descendents and save Israel in the end of days. Bila'am prophesizes: 'I see it, but not now'-- this refers to King David; 'I behold it, but not in the near future'-- this refers to the King Mashiach; 'A star shall go forth from Jacob'-- this refers to King David; 'and a staff shall arise in Israel'-- this refers to the King Mashiach"

Thus, we find that "I behold it" parallels "a staff will arise" (both referring to the King Mashiach) relating to the Kabbalistic idea that the Jewish tribe paralleling the month of Shevat is Asher (cognate to the Hebrew word for "I behold it"--ashurenu).

"It is something that is very near to you" (Deuteronomy, 30:14)

The wicked Bila'am "distances" the coming of the Mashiach when he says, "I behold it, but not in the near future." In contrast, the prophet Isaiah draws the Mashiach nearer when he says, "for my salvation is near to come" (Isaiah 56:1). In his commentary on the Torah entitled Hechal Ha-B’racho, the Komarnar Rebbe explains Bila'am's words as follows:

'Nearness' indicates a close neighbor who is the Tzadik, the foundation of the world. Similarly, the holy prophet (Isaiah) said, 'my salvation is near' (Isaiah 56:1). But this wicked/lawless one said, 'but not in the near future.' In truth it is near; for the redemption is experienced every day and in each hour by one with a sensitive heart. Now, it is truly close; its 'appointed time' is here. Yet, this is not exact, since even the 'appointed time' will be 'hastened' (before its time; see commentaries on Isaiah 60:22). Our master, the holy Ari, noted that the 'appointed time' had actually started in his day: "I am certain of this every day that I yearn and wait for the final redemption."

Rabbi Chaim ibn Attar (who passed away in 5503), author of the commentary Or HaChaim, explains our verse as referring in its entirety to the Mashiach. He explains that the Mashiach's coming will be hastened, if the Jewish People merit it, and if not, then he will come "in its appointed time." This is the meaning of the quote "in its appointed time, I will hasten it" (Isaiah 60:22), as interpreted by our sages. In accordance with this understanding, the quote "I behold it, but not now" (not immediately now, but very soon) refers to a state in which the Jewish People are worthy, whereas "I behold it, but not in the near future" refers to a state in which they are not. So too, if the Jewish People are worthy, then the Mashiach will come in a manner from above to below as pictured in the phrase, "a star will go forth from Jacob" and as it is said "he will come via the clouds of the heavens"--in the merit of the service of the majority of the souls of Israel, the average ones amongst the Jewish People, the rank and file--who may be labeled "Jacobs." Whereas, if they are not worthy, then the Mashiach will come in a manner from below to above, "and a staff shall arise in Israel" and as "a poor man, riding on a donkey"--in the merit of the service of the minority of the souls of Israel, the Tzadikim of the generation, who are labeled "Israel."

We notice that the first Mashiach--King David--according to the Rambam's interpretation, parallels the Mashiach at the level of "if they merit.” “I will hasten it” according to the Or Hachaim's explanation. In addition, the final Mashiach, a descendent of King David (called by the Sages "Caesar" in contrast to King David who is called "half-Caesar," according to the Rambam)--parallels the Mashiach at the level of "if they are not worthy--'in its appointed time'" according to the Or Hachaim's commentary.

A Comet

In the final chapter of Tractate Brachot (54a), we learn that when viewing zikin in the heavens one should recite the blessing: “Blessed are You, Ha-Shem, our G-d, King of the Universe, for His strength and His power fill the universe.” The Talmud (58b) clarifies: “What is zikin? A comet.” (In the Aramaic: kochava d'shavit). This expression--kochava d'shavit--alludes clearly to the verse we have been discussing: “A star [kochav] shall go forth from Jacob and a staff [shevet] shall arise in Israel.” Similarly, Rav Hai Gaon explains (brought by the Aruch in his first interpretation of zik) that the comet is called kochava d'shavit because “it stands as straight as a staff,” just as the verse states, “a star shall go forth from Jacob and a staff shall arise in Israel.”

It is thus suggested that the kochava d'shavit symbolizes the “comet” (depicting the soul-root) of the King Mashiach that appears in the heavens in the month of Shevat (a month known for the frequent appearance of comets and shooting stars by means of which we see the revelation that, “His strength and His power fill the universe”).

According to this explanation, we have a unification of seeming opposites: of the comet appearing above and the staff that arises from below--representing “in its appointed time” and “I will hasten it.” Similarly, the cloud upon which Mashiach rides when descending from above (anan in Hebrew) is revealed, as is the poor man (ani in Hebrew), in the secret of the prophet Elijah (the harbinger of the ultimate redemption) who prays, (I Kings 18:37), “Answer me [aneini], O G-d, answer me [aneini]” (aneini is cognate both to anan ["cloud"] and to ani ["poor man"]). Towards the end of the Book of Isaiah, (Isaiah 63:17), the prophet prays that G-d will bring forth the redemption, “for Your servants' sake, the tribes (in Hebrew shivtei from shevet--staff) of Your inheritance”—“there (to Jerusalem) the tribes used to go up, the tribes of G-d" (Psalm 122:4)--from “below to above,” complimenting the revelation “from above” of the kochava d'shavit.

As is well known, a comet has a "tail" that trails it (the Rambam asserts this fact in his laws of blessings). This is the secret of “the footsteps of the Mashiach”--the “traces” that are left by the King Mashiach on his way to redeem us. During the month of Shevat, the “footprints” of the Mashiach are enclothed in our consciousness, awakening within us the desire to search for him. We seek to connect with the essential quality of the King Mashiach, with the awareness that we are bound to him as Chava was to Adam before they were, as it were, sawn apart. In the month of Shevat, in which we celebrate “the New Year of the trees,” it is important to rectify the blemish of the “severing of the sprouts” of faith, to join and re-unite the quality of Kingship (the congregation of Israel, the aspect of Chava) with the Tzadik, foundation of the world" (reflecting Adam, a contraction of Adam, David, Mashiach)--the King Mashiach.

The tree of life

By: The Inner Dimension

http://www.inner.org/times/shevat/shevat58.htm

The Tree -- Man and the Torah

In accordance with the opinion of the House of Hillel, the 15th day of the month of Shevat--Tu Be'shvat--is the "New Year of Trees." The opinion of the House of Shamai is that the "New Year of Trees" is the 1st day of Shvat--Rosh Chodesh Shvat.

Tu b'Shevat marks the day that the majority of the winter rains have passed and that new sap--lifeforce--begins to ascend from the earth into the trunk and branches of the trees. New fruit begins to appear at the tips of the branches, thus beginning (in halachah) a "New Year of Trees."

In the Torah, the tree symbolizes both man ("You [the Jewish people] are called 'man'")--"for man is the tree of the field"--and the Torah--"It [the Torah] is a tree of life for all that hold onto it." Both man and the Torah possess all of the four major components of the tree: roots, trunk, branches, fruit.

The roots of man (the Jewish people) are our ancestors, the patriarchs and matriarchs of our people--"the holy ones who are in the earth." The trunk corresponds to the full body of the people of Israel that were redeemed ("born") from Egypt, received the Torah at Mt. Sinai and entered the land of Israel.

The branches represent the tribes of Israel (in Hebrew, the word for "tribe," shevet--identical with the name of the month of Shevat--literally means a "branch" of a tree), and the individual tribe-members, which spread out and away from one another, each settling his own portion of the Holy Land (and who subsequently become even more dispersed, around the world, in time of exile). The fruit of the tree are the good deeds performed by each Jewish soul.

The roots of the Torah are the inner secrets and mysteries of the Torah, the mysteries of G-d's immanence in His creation (the concealed "mother"-principle in Kabbalah, corresponding to the matriarchs) and the mysteries of His absolute transcendence (the concealed "father"-principle in Kabbalah, corresponding to the patriarchs). The trunk of the tree is the body of the written and oral Torah as revealed to Israel at Sinai. The branches correspond to all of the diverse "disciplines" and methods of interpretation of the Torah, each individual soul possessing his own unique portion (approach and perspective) in the Torah. The fruit are the new insights, whose "flow" never ceases, that those who devote themselves to the study of the Torah merit to receive and reveal to the world.

G-d gave the Torah to Israel to be our "eyes." Just as G-d "looked into the [blueprint of the] Torah and created the world," so did He give us the Torah in order that we look into it and thereby gain the power and direction to create and rectify the world around us.

The Eyes of the Righteous/Generous

The word for "tree" in Hebrew, etz, is composed of two letters: ayin and tzadi. Ayin means "eye"; tzadik means the "righteous/generous one." Each and every Jew is in essence a tzadik, as it is said: "And your people are all tzadikim, they shall forever inherit the land, they are the sprout which I have planted, the workings of My hands in which to take pride." The potential tzadik inherent, though initially latent, in every Jew becomes activated when the "eye" of the Torah enters his consciousness and becomes part of him. Just as the Torah is the "tree of [eternal] life," so does the tzadik, when connected and one with the "eye" of the Torah, become a "tree of [eternal] life." This is the secret of the word "tree," etz--ayin ("eye") tzadik ("righteous/generous one").

And so do we find in Psalms: "The eyes [einei] of G-d are to the righteous/generous [tzadikim]." To each potential tzadik G-d gives His "eyes," His ability to look into the Torah (the secret of the insight of His "right eye") and His ability to thereby create (and rectify) reality (the secret of the power of His "left eye").

In Sefer Yetzirah we are taught each month possesses a letter of the Hebrew alphabet, the channel of Divine consciousness through which G-d created the time-period of the month. The letter of the month of Tevet (the month preceding Shevat) is the letter ayin. The letter of the month of Shevat itself is the letter tzadi. Together they combine to form the word etz, "tree."

The first day of Shevat (Rosh Chodesh Shevat) represents the potential tzadik (the Rosh Chodesh of every month is the power of the month in potentia) clinging to his source in the Divine "eye" of the Torah. The 15th day of Shevat (Tu b'Shevat), the "full moon" of Shevat, represents the full actualization of the tzadik having totally integrated into his own individual consciousness the "eye" of the Torah. This accords with the general principle that the opinion of the House of Shamai always "follows the potential," whereas the opinion of the House of Hillel always "follows the actual." Thus, according to the House of Shamai the "New Year of Trees" is the 1st day of Shevat, whereas according to the House of Hillel it is the 15th day of Shevat.

From Chanukah to Purim

The two days of Rosh Chodesh Shevat and Tu b'Shevat fall exactly between the two holidays of Chanukah and Purim. From the last day of Chanukah until and including Rosh Chodesh Shevat there are 29 days. From the 2nd of Shevat until and including Tu b'Shevat there are 14 days. Following Tu b'Shevat, from the 16th of Shevat until and including the day of Purim there are once more 29 days. 2 times 29 (58, the value of the word chen, "grace" and "symmetry") plus 14 gives a total of 72 (the value of chesed, "loving-kindness") days from Chanukah to Purim (the last day of Chanukah and day of Purim inclusive, with 70 days in between).

The holiday of Chanukah is the holiday of pure olive oil. The holiday of Purim is the holiday of wine. All of the seven species and fruits of the land of Israel are contained within and encompassed by these two primary fruits (which represent in Kabbalah the "father"- and "mother"-principles respectively).

The Unifying Power of the Primordial Tree of Life

The Tree of Life was planted by G-d in the "primordial Garden of Eden" (gan b'eden mikedem). The word for "primordial," kedem, alludes to the method of calculation in Kabbalah referred to as "primordial number" (mispar kidmi). According to this method, each letter is given the value of the sum of all letters from alef to itself. In "primordial numbering," the ayin of etz equals 325 (the sum of all 16 letters from alef to ayin) and the tzadi of etz equals 495 (the sum of all 18 letters from alef to tzadi). Thus, in mispar kidmi, etz = 820 (325 plus 495).

Whereas the mispar kidmi of each letter is the sum of all letters from alef (1) to itself, the "triangle" of a number (or letter) is the sum of all numbers from 1 to itself. 820 (etz, in mispar kidmi) is the triangle of 40 (the sum of all numbers from 1 to 40), the letter mem. The letter mem adds to etz to spell etzem, "bone" or "skeleton," a derivative of etz in Hebrew, for the skeleton of the human body is its innermost "tree of life."

The letter mem means "water." It is the water of the fountain of life, the river which flows out of Eden to water the Garden (emerging in its central point, under the Tree of Life).

The number 820 equals "the wellspring whose might ever increases" (ma'ayan ha'mitgaber), the secret of Chanukah. 820 also equals "and you shall love your fellow as yourself" (v'ahavta l'reiacha kamocha). On Purim, one reaches the epitome of loving all Jews equally by ascending to the level of "until he is unable to discern [between an apparent good soul and an apparent bad soul]." Of wine (the wine of Purim in particular) it is said: "when wine enters the secret comes out." In Chassidut we are taught that the "secret" (of every Jew) which "comes out" (by drinking wine) is the secret of loving all Jews equally with infinite love.

Thus, the etz--tree of life--of Shevat (Rosh Chodesh Shevat and Tu b'Shevat) serves as the intermediate to connect the wellspring of insight of Chanukah to the outburst of love of Purim. The letter ayin itself means "wellspring." The intense love of all Jews equally is when they are all envisioned in accordance with their true potential to be tzadikim.

This is in accordance with the general principle in Kabbalah and Chassidut, that every intermediate between two extremes possesses two aspects, one of which connects to one extreme and the other of which to the other. Rosh Chodesh Shevat connects to Chanukah while Tu b'Shevat connects to Purim.

And so we see that in truth, both days--Rosh Chodesh Shevat and Tu b'Shevat--comprise one existential reality which unifies Chanukah and Purim, the wellspring of Torah wisdom and the ultimate expression of the love of Israel.

May we all merit, with the coming of Mashiach, to be an eternal tree of life, planted by the hands of G-d in His garden, the land of Israel, Amen!

Shalom Shabbat ve Rosh Chodesh Shebat Tov!

Hakham Dr. Yosef ben Haggai