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 8, 5767 – January 26/27, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, Jan. 26, 2007 – Candles at: 5:49 PM Friday, Jan. 26, 2007 – Candles at: 6:27 PM

Saturday, Jan. 27, 2007 – Havdalah 6:45 PM Saturday, Jan. 27, 2007 – Havdalah 7:23 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Jan. 26, 2007 – Light Candles at 5:44 PM Friday, Jan. 26, 2007 – Candles at: 7:01 PM

Saturday, Jan. 27, 2007 – Havdalah 6:42 PM Saturday, Jan. 27, 2007 – Havdalah 7:51 PM

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

Next Shabbat: HaMishah Asar or Tu-BiShebat = New Year of the Trees

For further study see: http://www.betemunah.org/tubshevt.doc

Shabbat	Torah Reading:	Weekday Torah Reading:
יַיִן וְשֵׁכָר
“Yayin V’Sh’kor”	Reader 1 – Vayikra 10:8-11	Reader 1 – Vayikra 12:1-4
“Wine and strong drink”	Reader 2 – Vayikra 10:12-15	Reader 2 – Vayikra 12:5-8
“Vino ni licor”	Reader 3 – Vayikra 10:16-20	Reader 3 – Vayikra 12:1-8
Vayikra (Lev.) 10:8 – 11:47	Reader 4 – Vayikra 11:1-14
Ashlamatah: Ezekiel 44:21-29 + 45:15	Reader 5 – Vayikra 11:15-28
	Reader 6 – Vayikra 11:29-38	Reader 1 – Vayikra 13:1-4
Psalm 78:1-16	Reader 7 – Vayikra 11:39-47	Reader 2 – Vayikra 13:5-8
	Maftir – Vayikra 11:45-47	Reader 3 – Vayikra 13:1-8
N.C.: Matityahu 13:33-43	Ezekiel 44:21-29 + 45:15

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 (Leviticus) 10:8 – 11:47

RASHI	TARGUM PSEUDO JONATHAN
8 ¶ Adonai spoke to Aharon, saying,	8 And the Lord spoke with Aharon, saying,
9 Do not drink wine or any other intoxicant, you and your sons with you, when you enter the Tent of Meeting and you will not die; this is an everlasting statute throughout your generations.	9 Drink neither wine nor anything that makes drunk, neither you nor your sons with you at the time when you are to enter into the tabernacle of ordinance, as your sons did who have died by the burning of fire. It is an everlasting statute for your generations;
10 [So that you may] distinguish between what is sacred and what is mundane, between what is impure and what is pure.	10 and for the distinguishing between the sacred and the common, and between the unclean and the clean,
11 [And that you may] teach B’ne Yisrael all the statutes that Adonai spoke to them, through Moshe.	11 and for teaching the children of Israel all the statutes which the Lord has spoken to them by the hand of Mosheh.

12 ¶ Moshe spoke to Aharon and to Eleazar and Itamar, his surviving sons; "Take the meal-offering which remains of the fire-offering of Adonai and eat it [as] matzot [unleavened] beside the altar, for it is holy of holies [=most holy].	12 And Mosheh spoke with Aharon, and Elasar and Ithamar, his sons, who were left from the burning: Take the mincha that remains of the Lord's oblations, and eat it unleavened at the side of the altar, because it is most sacred:
13 You will eat it in a sacred place, for it is your portion and the portion of your sons of the fire-offerings of Adonai, for so have I been commanded.	13 and you may eat it in the holy place; for it is your portion and the portion of your souls of the oblations of the Lord: for so have I been commanded.
14 The breast of the wave-offering and the thigh that is the separated portion you will eat in a pure (undefiled) place, you and your sons and daughters with you, for as your portion and as the portion of your sons they are given from the sacrifices of the peace-offerings of B’ne Yisrael.	14 But the breast of the uplifting and the shoulder of the separation you may eat in (any) clean place, you and your sons with you, because it is your portion and the portion of your sons which have been given from the hallowed sacrifices of the children of Israel.
15 The thigh that is the separated portion and the breast that is the wave-offering, on top of the fats of the fire offering, they will bring, to wave as a wave-offering before Adonai. It will be for you and for your sons with you an everlasting statute, just as Adonai commanded."	15 The shoulder of the separation and the elevated breast with the fats of the oblations they will bring to be uplifted an elevation before the Lord, and they will then be yours and your sons' with you, by an everlasting statute, as the Lord commanded.

16 ¶ Regarding the goat of the sin-offering; Moshe made a detailed inquiry and behold! It was burned. He was angry with Eleazar and Itamar, the remaining sons of Aharon, saying:	16 And on this day three goats shall be offered; the goat for the beginning of the month, (or, new moon,) the goat of the people's sin offering, and the goat for the sin offering which Nachson bar Aminadab hath brought for the dedication of the altar. And Aharon and his sons went and burned those three. (But) Mosheh came and inquired for the goat of the people's sin offering; he sought it, but, behold, it had been burned, and he was angry with Elasar and Ithamar, the sons of Aharon who were left, and said,
17 "Why did you not eat the sin-offering in a sacred place, for it is holy of holies [=most holy], and He gave it to you, to bear the iniquity of the congregation, to atone for them before Adonai.	17 Why have you not eaten the sin offering in the holy place? forasmuch as it is most sacred, and has been given to you for absolving the sin of the congregation, to make atonement for you before the Lord;
18 Behold its blood was not brought inside the Sanctuary, you should certainly have eaten it in a holy place as I have commanded."	18 and, behold, none of its blood has been carried in within the sanctuary. You should have indeed eaten it in the holy place, as I have been instructed.
19 Aharon spoke [in reply] to Moshe, "Behold, today they brought their sin-offerings and their burnt-offerings before Adonai and then such [tragedy] befell me. If I had eaten the sin-offering today, would that have been good in the eyes of Adonai?"	19 And Aharon said to Mosheh, Behold, this day the sons of Israel have brought the oblation of their sin offering and their burnt sacrifice before the Lord; but a stroke has befallen me, in those my two sons. Of the second tithe is it not commanded, You will not eat of it while mourning? How much more, then of the sin offering? If I had eaten of the sin offering this day with my two sons who are left, would it not have been all error, so that they too might have been burned by a judgment, for doing that which was not pleasing before the Lord? [JERUSALEM. They have brought their sin offerings and their burnt sacrifice before the Lord; and I have been instructed that these of the sin offering are more weighty than those of the second tithes, of which it is not allowed to the mourner to eat; and to me has been a great sorrow this day through the death of my two sons Nadab and Abihu: and consider, if, while mourning over them, I were to eat today of the sin offering, I should do what would not be pleasing or right before the Lord.]
20 Moshe heard, and it was good in his eyes.	20 And Mosheh heard, and it was approvable before him, and he sent out a crier through the camp, saying, I am he from whom the rite has been hidden, and Aharon my brother has brought its remembrance to me. [JERUSALEM: When Mosheh had heard, and the word was pleasing in his sight, he sent out a herald through all the camp of Israel, and said, I am he from whom the rite had been hidden; but Aharon my brother has taught it unto me. And because Mosheh humbled himself, he received thereupon a great reward. For Mosheh heard, and the word was pleasing before him.]

1 ¶ And Adonai spoke to Moshe and to Aharon, saying to them:	1 And the Lord spoke with Mosheh and with Aharon, bidding them and the sons of Aharon
2 "Speak to B’ne Yisrael, saying: these are the living things that you may eat from among all the animals that are on the earth.	2 admonish the children of Israel to taste their food in purity, and to separate on account of uncleanness eighteen kinds of food to be rejected. Speak with the children of Israel, saying: These are the animals which are fit to you for food, of every beast which is upon the earth.
3 All that have a cloven hoof, and they [the hooves] are [completely] split and that [also] chews its cud among animals, you may eat it.	3 Whatsoever divides the hoof and is cloven‑footed, and that which has horns bringing up the cud among the beasts, that you may eat.
4 However, these in particular you may not eat of those that chew their cud and that have cloven hooves: the camel, for he chews his cud but does not have a split hoof it is unclean to you.	4 But you may not eat of the kinds that (only) bring up the cud, nor (of them which only) divide the hoof, because (they are) born of the unclean. The camel, because he brings up the cud, but divides not the hoof; he is unclean to you.
5 The rabbit, for it chews its cud but does not have a cloven hoof it is unclean to you.	5 And the rabbit, because he brings up the cud, but divides not the hoof, is unclean to you.
6 The hare, for it chews its cud but it does not have a cloven hoof it is unclean to you.	6 And the hare, because he brings up the cud, but divides not the hoof, is unclean to you.
7 The pig, for though it has cloven hooves, and its hooves are [completely] split--- it does not chew its cud--- it is unclean to you.	7 And the swine, because he divides the hoof, and is cloven, footed, but chews not the cud, is unclean to you.
8 You will not eat of their flesh and you may not touch their carcasses; they are unclean to you.	8 Of their flesh you will not eat, nor touch their carcass; they are abominable to you.

9 ¶ These you may eat, of all things that are in water; all that have fins and scales in the waters, in oceans and in rivers; you may eat them.	9 And these you may eat, of all that are in the waters: every one that has fins and scales in the seas and the rivers,
10 All that do not have fins and scales [that are] in the oceans and rivers; of any creature that creeps in the water and of any living creature that is in the water; they are repulsive to you.	10 and of anything that is in the sea that crawls, will be an abomination to you,
11 Verse 11: They will be repulsive to you, you will not eat of their flesh and their carcasses will be repulsive to you.	11 and an abomination will their jelly and their sauce be to you; of their flesh you will not eat, and their carcass you will have in abhorrence, and from the use of them you must keep aloof.
12 Anything which does not have fins and scales in the water, is repulsive to you.	12 Every one that has not fins nor scales in the waters will be an abomination to you.

13 ¶ These you will consider repulsive from among the fowl; they may not be eaten; they are repulsive: the eagle, the white-tailed eagle and the bearded vulture.	13 And these kinds of birds must be abominated: those not a finger long, or that have no vesicle (zephaq), or whose crop (kurkeban, ingluvies) peels not away, are not to be eaten they are abomination; the eagle, the black eagle, and the osprey,
14 The falcon and the vulture, to its kind.	14 and the kite, and the vulture after his kind,
15 Every raven, to its kind.	15 and every raven after his kind,
16 The ostrich, the owl, the seagull and the sparrow hawk, to its kind.	16 and the ostrich, and the night raven, and the gull, and the hawk after his kind,
17 The little owl, the cormorant and the eagle owl.	17 and the snatcher of fish from the sea, and the ibis,
18 The horned owl, the pelican and the carrion vulture.	18 and the bustard, and the cuckoo, and the woodpecker,
19 The stork and the heron, to its kind. The hoopoe and the bat.	19 and the white stork, and the black, after his kind and the woodcock, and the bat.

20 ¶ All winged insects that walk on four [legs] are repulsive to you.	20 And every flying reptile that goes upon four, the fly species, the wasp (or hornet) species, and the bee species will be an abomination to you: nevertheless of honey of the bee you may eat.
21 However, these you may eat of all the flying insects that walk on four [legs], those which have knees extending above their legs so that it hops on the ground with them.	21 So also of these you may eat, of every flying reptile that goes upon four; every one that has joints above his feet to leap therewith upon the ground.
22 Of them, these you may eat; the locust, to its kind the solom-locust, to its kind, the grasshopper, to its kind and the chogov-hopper, to its kind.	22 Of these kinds of them you. may eat: the wingless locust after his kind, and the bald locust after his kind, the serpent‑killer after his kind, and the karzeba, which is the palmerworm, after his kind.
23 All flying insects that have four feet are repulsive to you.	23 But all flying reptiles which have four feet are to be an abomination to you;

24 ¶ As for these, [animals], you can be made unclean; all those who touch their carcasses will be unclean until the evening.	24 and by them you would be defiled: whosoever touches their carcass will be unclean until evening.
25 Anyone who carries of their carcasses; will wash his garments and is unclean until the evening.	25 Whoever carries any of their carcass must wash his clothes and be unclean until evening.
26 Thus every animal that has cloven hooves but its hooves are not [completely] split and it does not bring up its cud, they are unclean to you; all who touch them will become unclean.	26 All cattle which divide the hoof, but are not cloven‑footed nor throw up the cud, are to be unclean to you any one who touches them will be unclean.
27 All [animals] that walk on their paws among all the living creatures that walk on four legs, they are unclean to you. All who touch their carcasses will be unclean until the evening.	27 Every one that goes Upon his paws of all animals that walk upon four shall be unclean to you. Whoever touches their carcass will be unclean until evening.
28 Whoever carries their carcasses will wash his garments and is unclean until the evening; they are unclean to you.	28 Whoever bears their carcass will wash his clothes and be unclean until evening; unclean are they to you.

29 ¶ These [also] are unclean to you among all creeping creatures that crawl on the ground; the weasel, the mouse and the toad, to its kind.	29 And these also to you are such as defile; the blood, the skin, and the flesh of every reptile that creeps upon the ground: the weasel, the mouse, black, red, and white, and the toad, after his kind;
30 The hedgehog, the chameleon, the lizard, the slug and the mole.	30 and the sucking serpent, and the chameleon, and the lizard, and the snail, and the salamander.
31 These are unclean to you among all the creeping creatures. Whoever touches them when they are dead will be unclean until the evening.	31 These eight kinds are unclean to you among all reptiles: whoever touches them, their skin or their blood, will be unclean until the evening.
32 Everything, wherever a part of them may fall when they are dead, will become unclean, such as a wooden vessel, or a garment, or a hide or a sack. Every vessel with which work is done, will be brought [put] into water, and remains unclean until the evening, [then] it becomes clean.	32 And whatever upon which any part of their dead body may fall, as their members when separated from them, will be unclean; every vessel of wood, or garment, or leather, or sack, anything in which work is done, in four measures of water it will be dipped, and be unclean for use until evening, when it will be purified.
33 Every earthen vessel into which a part of them may fall, everything that is within it becomes unclean, and you will break it.	33 And any earthen vessel into which any of them may fall, any vessel in which they may be, will be unclean and be broken;
34 Of all foods that are eaten upon which water comes, will be unclean. Every beverage that is drunk, in any vessel, will be impure.	34 all food for eating upon which (such) water comes will be unclean, and any fluid which is used for drinking in any such vessel will be unclean.
35 Everything upon which any part of their carcasses fall, will be unclean [even] an oven and a hearth will be shattered, they are unclean and they will be unclean to you.	35 And any thing upon which a part of their carcass may fall will be unclean, whether ovens or pans they will be broken, they are defiled and will be unclean to you. [JERUSALEM. The ovens and pans will be broken.]
36 However, a well-spring and a pit, a gathering of water, will be pure. [But] that which touches their carcasses will be unclean.	36 But fountains and cisterns, the place of the collection of running waters, will be clean: but he who touches the carcass of any of those things (that may have fallen) into the water will be unclean..
37 If any part of their carcasses falls on any sowing seed that will be planted, it remains [ritually] clean.	37 And if any part of their carcass fall in the way upon seed that is to be sown, that which is sown dry will be clean;
38 If water was once placed on seeds and part of their carcasses fall upon them, they are unclean to you.	38 but if the carcass of any of them fall upon water that is put upon the seed when so wetted, the seed is unclean to you.

39 ¶ If any animal dies [of those] that are permitted to eat whoever touches its carcass will be unclean until the evening.	39 And if the limb of any clean beast that you may eat be torn and it die, whosoever touches its carcass will be unclean until the evening.
40 Whoever eats of its carcass will wash his garments and is unclean until the evening. Whoever carries its carcass will wash his garments and is unclean until the evening.	40 He who eats of its carcass will wash his clothes, and be unclean until the evening; and he who carries its carcass will wash his clothes, and be unclean till evening

41 ¶ Every creeping creature which crawls on the ground is repulsive, it may not be eaten.	41 And every reptile that creeps on the ground is an abomination, it will not be eaten.
42 Whatever crawls on its belly and whatever goes on four [legs] or whatever has many feet; regarding all creeping creatures that crawl on the ground; you may not eat them, for they are repulsive.	42 And whatever goes upon its belly, and whatever animal crawls upon four, from the serpent unto the caterpillar which has many feet, of any reptile that creeps upon the ground you may not eat, for they are an abomination. [JERUSALEM. Whatsoever writhes upon its belly among all animals.]
43 Do not make yourselves repulsive by [eating] any creeping creature that crawls, and do not make yourselves unclean with them, for you will become unclean because of them.	43 You will not contaminate your souls by any reptile that creeps, nor defile yourselves with them, lest by them you make yourselves unclean.
44 For I am Adonai, your G-d; you will sanctify yourselves and you will become holy, for I am Holy and you will not make yourselves unclean with any creeping creature that crawls on the ground.	44 For I am the Lord your God; therefore sanctify yourselves, and be holy, for I am Holy, and defile not your souls by any reptile that creeps upon the ground:
45 For I am Adonai, who brings you up from the land of Egypt to be your G-d. You will be holy, for I am Holy.	45 for I am the Lord who have brought you up free from the land of Mizraim, that I may be a God to you; and you may be holy, for I am Holy.

46 ¶ This is the law concerning the animals and the fowl and of all living creatures that swarm in the waters and for all creatures that crawl on the earth.	46 This is the decree of the law concerning beasts, and birds, and every living animal that creeps upon the ground;
47 To distinguish between the unclean and between the clean, and between the living creatures which may be eaten and between the living creature which may not be eaten."	47 for making distinction between the unclean and the clean; between the animal whose flesh may be eaten, and the animal whose flesh may not be eaten.

Midrash Tanchuma (S. Buber Recension) for Vayikra (Leviticus) 10:8 – 11:47

3.7 Leviticus 10:8 ff, Part I

(Lev. 10:8-9:) AND THE LORD SPOKE UNTO AARON, [SAYING]: DRINK NO WINE OR INTOXICATING LIQUOR. Why did he give a commandment concerning wine? Because anyone who drinks wine will have boils, sores, shame, and reproach come upon him. So the Holy Spirit cries out (in Prov. 23:29-35): WHO HAS WOE? WHO HAS SORROW? WHO HAS CONTENTIONS? WHO HAS TALK? WHO HAS UNEXPLAINED SORES? WHO HAS REDNESS OF EYES? THOSE WHO TARRY OVER WINE. DO NOT STARE AT WINE WHEN IT IS RED, <WHEN IT GIVES ITS COLOR TO THE CUP,...> IN THE END IT WILL BITE LIKE A SNAKE; <...> YOUR EYES WILL SEE STRANGE THINGS; <. . . .> YOU WILL BE LIKE ONE WHO LIES DOWN IN THE MIDST OF THE SEA, <.. . .> THEY STRUCK ME, BUT I FELT NO HURT. (Vs. 29:) WHO HAS WOE? WHO HAS SORROW? [<means:> About whom do they say: Woe? WHO HAS CONTENTIONS?] <means:> About whom do they say {that they are masters of} [that he is a master oil quarrels. [(Ibid., cont.:) WHO HAS TALK?] <means:> And about whom do they talk? {To whom do they talk?} (Ibid., cont.:) WHO HAS UNEXPLAINED SORES? <means:> Whom [do they say] has boils on his face? [(Ibid., cont.:) WHO HAS REDNESS OF EYES (‘ayin) ?j <means:> And about whom do they say that his eyes (‘ayin) are bleary and red from wine? About whom do they say all these evils? (Vs. 30:) THOSE WHO TARRY OVER WINE. (Vs. 31:) DO NOT STARE AT WINE WHEN IT IS RED. Its end is blood. It is fine on the outside and bad on the inside; so never say that it is beautiful on the inside just as [it appears] on the outside (according to ibid., cont.:), WHEN IT GIVES ITS COLOR (‘ayin) TO THE CUP (kos). <This is the oral text (the qere).> The written text (ketiv) <says:> TO THE PURSE (kis). The drunkard sets his eye on the cup, but the shopkeeper <sets his eye> on the purse.

Another interpretation (of Prov. 23:31): WHEN IT GIVES ITS COLOR TO THE CUP. When one sees his comrade drinking, he says: Pour one for me to drink. Then he drinks and defiles himself in dung and urine. (Ibid., cont.:) HE/IT GOES DOWN SMOOTHLY. He ends in selling all the objects in his house and all his useful implements. Thus he {has the use of} [is left with] no clothes and no useful implements for the house, so that <he is left> {without a utensil} [with nothing]. So from <having> everything, HE GOES DOWN SMOOTHLY.

Another interpretation (of Prov. 23:31): HEAT GOES DOWN SMOOTHLY. In the end he declares transgressions permissible and makes them {a common like something accessible <to all> } [something accessible <to all> like a common). He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32:) IN THE END IT WILL BITE LIKE A SNAKE. When the snake bites a person, he does not feel it for a time; but after he goes home, <the poison in> the wound permeates him. IN THE END IT WILL BITE LIKE A SNAKE, most certainly like a snake. Just as in the case of the snake, <the Holy One> cursed the land on account of it, as stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU; so in the case of wine, a third of the world was cursed on account of it, as stated (in Gen. 9:24-25): THEN NOAH AWOKE FROM HIS WINE..., [AND HE SAID: CURSED BE CANAAN].’ Ergo (in Prov. 23:32): IN THE END IT WILL BITE LIKE A SNAKE.

(Vs. 33:) YOUR EYES WILL SEE STRANGE THINGS. See what wine causes one who drinks it! It causes him to serve idols. So it says (in Is. 28:7): THESE ALSO REEL WITH LIQUOR AND STAGGER WITH STRONG DRINK. What is the meaning of {REEL?} [THESE? <These of> which they spoke) (in Exod. 32:4): THESE ARE YOUR GODS, O ISRAEL Thus it is stated (in Exod. 32:6): AND THE PEOPLE SAT DOWN TO EAT AND DRINK, AND ROSE UP TO {PLAY} [TO ENGAGE IN AMOROUS SPORT]. <It was> because of wine that they said (in Exod. 32:4) THESE ARE YOUR GODS, O ISRAEL. Therefore (in Prov. 23:33): AND YOUR HEART WILL SPEAK DECEITFUL THINGS. Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5): AND MOREOVER, WINE IS TREACHEROUS. It is also written (in Prov. 21:24): A SCORNER AND ARROGANT ONE, INSOLENT IS HIS NAME.

Now INSOLENT must mean idolatry. Thus it is stated (in Ps. 119:21): YOU REBUKE THE CURSED INSOLENT ONES. Moreover, INSOLENT ONES must <also> refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14): O GOD, INSOLENT ONES HAVE RISEN UP OVER AGAINST ME. ...; and it says (in Ps. 19:14 [13]): ALSO KEEP YOUR SERVANT FROM INSOLENT ONES. Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34): YOU WILL BE LIKE ONE WHO LIES DOWN IN THE MIDST OF THE SEA. When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35): THEY STRUCK ME, BUT I FELT NO HURT; THEY BEAT ME, BUT I DID NOT KNOW IT. So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated] (ibid.): WHEN I WAKE UP, I SEEK IT YET AGAIN.

{Isaiah said:} See how evil is the end of those who drink wine. [Isaiah said] (in Is. 5:11): WOE TO THOSE WHO RISE EARLY IN THE MORNING TO PURSUE STRONG DRINK; WHO REMAIN BEHIND IN THE EVENING FOR WINE TO INFLAME THEM. The Holy One said: Inasmuch as wine causes such <evils>, it is right for me to command the priests not to drink wine when they minister before me? Ergo (in Lev. 10:9:) DRINK NO WINE OR INTOXICATING LIQUOR

Solomon said (in Prov. 23:20): DO NOT BE AMONG THOSE WHO IMBIBE WINE. Do not cause yourself to drink <wine (YYN), which implies> seventy. Then you would face seventy and fall into the hands of death. Y (10) plus Y (10), for a subtotal of 20, plus N (50) results in seventy. So you would face seventy <members of> the Sanhedrin and cause your own death. See what is written (in Deut. 21:18-19): IF ONE HAS A DEFIANT AND REBELLIOUS SON, … HIS FATHER AND MOTHER SHALL TAKE HOLD OF HIM <AND BRING HIM OUT UNTO THE ELDERS OF HIS TOWN>. ... Then the sentence shall be passed over him; AND (in vs. 21) [ALL THE PEOPLE OF HIS OWN TOWN] SHALL STONE HIM [TO DEATH] WITH STONES. Why? Because he is (according to vs. 20) A GLUTTON AND A DRUNKARD. So Solomon has said (in Prov. 23:20): DO NOT BE AMONG THOSE WHO IMBIBE WINE, WHO GORGE THEMSELVES ON MEAT, lest you bring stoning upon yourself, the most weighty of the executions.

R. Judah bar Shallum the Levite said: In the Hebrew language the name <for wine> is YYN, and in the Aramaic language its name is HMR. By gematria HMR becomes two hundred and forty-eight, corresponding to the <number of> parts in a human being. The wine enters into each and every member, so that the body becomes weakened and knowledge becomes confounded. When wine enters, knowledge departs. And so Eleazar haQappar has taught: Wine (YYN), with a numerical value of seventy enters; and secrets (swD), with a numerical value of seventy, depart. Therefore, the High Priest was commanded not to drink wine during the time of the service, lest it confound his knowledge; for he preserves the Torah (and preserves the service) and the knowledge. Thus it is stated (in Mat. 2:6): THE TRUE TORAH WAS IN HIS MOUTH, AND NO INJUSTICE WAS FOUND ON HIS LIPS. It also says (in vs. 7): FOR THE LIPS OF A PRIEST PRESERVE KNOWLEDGE. Therefore the Holy One commanded Aaron (in Lev. 10:9): DRINK NO WINE OR INTOXICATING LIQUOR... [Moreover <this injunction includes> not only yourself, but (ibid., cont.:) YOUR CHILDREN AS WELL. And] do [not] think that I may have commanded you <only> for the past in the beginning at a time when the Temple was standing and you were ministering in it, since it is stated (ibid., cont.): WHEN YOU COME UNTO THE TENT OF WITNESS.

[Rather,] you shall also keep yourselves from wine forever, as stated (ibid., cont.:): IT SHALL BE A STATUTE FOREVER THROUGHOUT YOUR GENERATIONS. Therefore, keep yourselves from wine, because wine is a sign of a curse. In the case of Noah, what is written about him (in Gen. 9:21): THEN HE DRANK OF THE WINE AND BECAME DRUNK. What is written (in vs. 25)? AND HE SAID: CURSED BE CANAAN. Therefore (in Lev. 10:9): DRINK NO WINE OR INTOXICATING LIQUOR.

3.8 Leviticus 10:8 ff, Pat II

And so you find that the ten tribes went into exile only because of wine. See what <Scripture> says (in Amos 6:1): WOE TO THOSE WHO ARE AT EASE IN ZION, because they were dwelling at ease in pleasure palaces. (Ibid., cont.:) AND WHO HAVE CONFIDENCE IN THE MOUNTAIN OF SAMARIA, because they were dwelling confidently in [Sebaste] (Ibid., cont.:) THE NOTABLES OF THE LEADING NATION, THE ONES TO WHOM THE HOUSE OF ISRAEL COMES. In what sense? The peoples of the world would sit and talk. They would say: Who is the mightiest in Israel? and they would answer: Samson. Then again they would say: Who is the mightiest among the gentiles? and they would answer: Goliath, about whom it is written (in I Sam. 17:4: HIS HEIGHT WAS SIX CUBITS AND A SPAN. Now these were agreeing [with each other] and saying: Samson was the greatest is Israel. Ergo (in Amos 6:1): THE NOTABLES OF THE LEADING NATION. Then again they would say: Who is the wealthiest among the peoples of the world? and they would answer: Hadrian. Then who is the wealthiest in Israel? and they would answer Solomon, as stated (in I Kings 10:27): AND THE KING MADE SILVER [IN JERUSALEM AS PLENTIFUL AS STONES]. Come and see: Each and every tribe had its own May festival. When one wanted to go to his May festival, he would take his herd with him, so that he would eat fatlings from his flock. It is so stated (in Amos 6:4 & 6): AND THEY WOULD EAT LAMBS FROM THE FLOCK. ... [THOSE WHO DRINK <STRAIGHT> FROM THE WINE BOWLS.] What is their end? (Amos 6:7:) THEREFORE THEY SHALL NOW GO AT THE HEAD OF THE EXILES. Why? Because they had a passion for wine. For this reason he warns Aaron (in Lev. 10:9): DRINK NO WINE OR INTOXICATING LIQUOR.

3.9 Leviticus 10:8 ff, Part III

Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded and told them not to drink wine. But what was his reason for not drinking wine? It is simply that he had heard Jeremiah prophesying that the temple would be destroyed. He said to them: From now on you are to be in mourning. (Jer. 35:7:) YOU SHALL NOT BUILD A HOUSE, [SOW SEED,] PLANT A VINEYARD, OR OWN SUCH THINGS; BUT YOU SHALL DWELL IN TENTS ALL {THE DAYS OF YOUR LIFE} [ALL YOUR DAYS]. Now they had observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel <and> telling them to repent, they were not doing so. The Holy One said to Jeremiah: You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe <my commandment>. It is so stated (in Jer. 35:14): THE {WORD} [WORDS] OF JONADAB BEN RECHAB HAVE BEEN UPHELD. HE COMMANDED HIS CHILDREN NOT TO DRINK WINE, AND TO THIS DAY THEY HAVE NOT DRUNK IT, BECAUSE THEY HAVE {OBSERVED} [OBEYED] THE COMMANDMENTS OF THEIR ANCESTOR. BUT I SPOKE {TO YOU} [UNTO YOU] {FROM EARLY MORNING TO LATE EVENING} [CONSTANTLY], AND YOU DID NOT HEARKEN UNTO ME What is written there? The Holy One said to Jeremiah: Say to them: By your life, whereas you have heeded this commandment, your lineage shall never disappear from before me, even as it is written (in vs. 19): THEREFORE, THUS SAYS THE LORD [OF HOSTS, THE GOD OF ISRAEL]: SOMEONE BELONGING TO JONADAB BEN RECHAB SHALL NOT {EVER} BE CUT OFF [FROM STANDING] BEFORE ME FOR EVER. He therefore enlightens them concerning wine (in Lev. 10:9): DRINK NO WINE OR INTOXICATING LIQUOR. Isaiah said (in Is. 24:11): THERE IS A CRY OVER WINE IN THE STREETS; ALL GLADNESS IS OBSCURED. What is the meaning of ALL GLADNESS IS OBSCURED (rt.: ‘RB) <That> all gladness has become dark, just as you say (in Gen. 1:5): AND THERE WAS EVENING (‘RB). (Is. 24:11, cont.:) THE JOY OF THE EARTH HAS {COME TO AN END} [DEPARTED], because Zion has come to an end. Thus it is written (in Ps. 48:3 [2]): BEAUTEOUS LANDSCAPE, JOY OF THE WHOLE EARTH, <EVEN MOUNT ZION>. The Holy One said to Israel: In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18 [3:18]): AND IT SHALL COME TO PASS ON THAT DAY THE MOUNTAINS SHALL FLOW WITH FRESH GRAPE JUICE.

3.10 Leviticus 11:l ff, Part I

(Lev. 11:1-2:) THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL, SAYING: THESE ARE THE CREATURES THAT YOU MAY EAT. ... {It is written (in Hab. 3:6):} [This text is related (to Hab. 3:6):] HE AROSE AND MEASURED THE EARTH. What is the meaning of HE AROSE AND MEASURED THE EARTH? It is simply that, when the Holy One wanted to give the Torah, he arose and measured (MDD) the earth. Then he gave the Torah in public in the desert. Therefore (in Hab. 3:6): HE AROSE AND MEASURED THE EARTH.

Another interpretation (of Hab. 3:6): HE AROSE AND MEASURED THE EARTH, because he wanted to return the world to the measurements of his waters, when the nations did not want to accept the Torah. If it had not been for Israel accepting it, the world would have returned to the measurements of his waters. <It is> just as you say (in Is. 40:12): WHO HAS MEASURED THE WATERS IN THE HOLLOW OF HIS HAND? But when Israel accepted it, the earth was still, as stated (in Ps. 76:9 [8]): THE EARTH WAS AFRAID AND WAS STILL So it is from there (i.e., from Sinai) that the gentiles received their judgement. (Hab. 3:6, cont.:) HE LOOKED AND MADE NATIONS TREMBLE (rt.: NTR). How did he make <them> tremble (hittir, rt.: NTR)? R. Abba bar Kahana said in the name of R. Johanan: He proscribed (dam hittir) them {seven peoples}, as stated (in Is. 60:12): AND THE NATIONS SHALL BE DESTROYED. R. Simeon ben Johay says: {He proscribed (hittir dam) them {seven peoples} and their possessions.} [Otherwise, compare what is said (in Numb. 13:16): TO SPY OUT (latur) THE LAND.] R. Aha said: He had them jump into Gehinnom, for it is stated (in Lev. 11:21): <KNEE JOINTS ABOVE THEIR FEET> TO LEAP (rt.: NTR) WITH UPON THE GROUND. R. Huna of Sepphoris said: He untied (hittir) their girdles. Compare what is said (in Job 12:18): HE UNDOES THE BOND OF KINGS, [AND BINDS A GIRDLE ON THEIR LOINS]. R. Tanhum ben Hanila’i said: He permitted (hittir) what was forbidden, abhorrent creatures and creeping things. Why? The matter is comparable to a physician who went to visit two patients. He saw that one of them was in danger. He said to the children of his house: Tell him to eat whatever he wants. He saw the other, who was recovering. He said to the children of his house: Such and such food he may eat; such and such food he may not eat. They said to the physician: What <difference> did you see between the two of them [that you said to the one who was in danger: Let him eat whatever he wants, but said to the one who was recovering: Such and such food he may eat; such and such food he may not eat]. The physician said to them: When I saw that the one was dying, I said: Give him <any food> because he is going to die; [but let the other one watch himself, because there is life in him]. So also the Holy One has permitted (hittir) abhorrent creatures, creeping things, and all the transgressions for gentiles, who serve stars, because they are <destined> for Gehinnom. But in the case of Israel, because they are <destined> for life in paradise, he has said to them {(in Lev. 11:44): AND BE HOLY, FOR I AM HOLY.} (in Lev. 11:43): YOU SHALL NOT MAKE YOURSELVES LOATHSOME. [Lev. 11:44): AND BE HOLY, FOR I AM HOLY.] This you may eat and this you may not eat. Why? Because they are alive, as stated (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY. Ergo (in Hab. 3:6): HE AROSE AND MEASURED THE EARTH; [HE LOOKED AND PERMITTED (rt.: NTR) GENTILES <WHAT IS FORBIDDEN>]

3.11 Leviticus 11:1 ff, Part II

(Lev. 11:2:) THESE ARE THE CREATURES THAT YOU MAY EAT. Three things Moses found difficult, the making of the menorah, the moon, and creeping things. In making of the menorah, how <was it>? When Moses ascended <Sinai>, the Holy One was showing him on the mountain how he would make the Tabernacle. When he showed him the making of the menorah, Moses found it difficult. The Holy One said to him: See, I am making it before you. What did the Holy One do? He showed him white fire, [red fire,] black fire, and green fire. Then from them he made the menorah, its bowls, its pomegranates, its blossoms, and the six branches. Then he said to him (in Numb. 8:4): THIS IS THE MAKING OF THE MENORAH. When the Holy One showed him with the finger, he nevertheless found it difficult. What did the Holy One do? He engraved it on the palm of his hand. He said to him: Go down and make it just as I have engraved it on your hand. Thus it is stated (in Exod. 25:40): OBSERVE AND MAKE THEM {LIKE} [BY MEANS OF] THEIR PATTERN. But where is it shown that he engraved it on his hand? Where it is stated (in Ezek. 8:3): HE STRETCHED OUT THE PATTERN OF A HAND. Now PATTERN can only be for the making of the menorah, concerning which it is stated (in Exod. 25:40): OBSERVE AND MAKE THEM { LIKE} [BY MEANS OF] THEIR PATTERN <WHICH YOU ARE BEING SHOWN ON THE MOUNTAIN>.

Even so, he found it difficult and said (in Exod. 25:31): WITH DIFFICULTY (MQShH) [WILL THE MENORAH BE MADE]. How difficult was it to make? The Holy One said to him: Cast the gold into the fire, and it will be made automatically. So it is stated: WITH DIFFICULTY WILL THE MENORAH BE MADE. [BE MADE (a reflexive form, in the niph’al) is what is written], <i.e.,> was made of its own accord.

In reference to the moon (yareah), where is it shown <that Moses had difficulty>? Exod. [12:1-2): THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON IN THE LAND OF EGYPT, SAYING: THIS MONTH (hodesh). Observe and sanctify <it> like this. He showed him with a finger: THIS MONTH.

In reference to creeping things, where is it shown? Where it is stated (in Lev. 11:29): NOW THESE SHALL BE UNCLEAN FOR YOU FROM AMONG THE SWARMING THINGS WHICH SWARM ON THE EARTH]. The Holy One caught each and every species, showed them to Moses, and said to him: This you may eat, and this you may not eat. [Thus it is stated] (in Lev. 11:2, 4:) THESE ARE THE CREATURES THAT YOU MAY EAT. [... HOWEVER, THESE YOU MAY NOT EAT.] Moreover, do not be surprised over <this> thing, since it is a fact that the Holy One showed all creatures to the first Adam, and he gave them names. After he had given names to all of them, the Holy One said to him: And I, what is my name? He said to him: It is Y_, because it is written (in Is. 42:8): I AM Y_; THAT IS MY NAME. [This the name, which the first Adam gave me.] It is my name, which I have agreed upon <for use> between me and my creatures. So if in the case of the first Adam, the Holy One had the creatures pass before him; in the case of Moses, when the Holy One wanted to warn Israel about the unclean and about the clean, are you surprised that he showed him and said to him {(in Lev. 11:2-4): THESE <...> YOU MAY EAT. <...> AND THESE YOU MAY NOT EAT?} [(in Lev. 11:2): THESE ARE THE CREATURES THAT YOU MAY EAT?] {One must not say.}

3.12 Leviticus 11:l ff, Part III

[(Lev. 11:2:) THESE ARE THE CREATURES THAT YOU MAY EAT.] The Holy One said [to him]: Warn Israel not to eat bad things, lest your <evil> drive lead you astray, saying that the Holy One has forbidden Israel from having good things. The Holy One said: Whatever I have forbidden you from having, I have permitted you to have <something> that corresponds to it. I have forbidden you menstrual blood; I have permitted you virginal blood. [I have forbidden you <animal> blood; I have permitted you the spleen and the liver, which are wholly blood.] I have forbidden you the flesh of swine; I have permitted you the tongue of a fish with the name shibbuta, which resembles swine. I have forbidden you <another> man’s wife; I have permitted you a beautiful woman, as stated [(in Deut. 21:11-12): AND WHEN YOU SEE AMONG THE CAPTIVES A BEAUTIFUL WOMAN WHOM YOU DESIRE TO TAKE FOR A WIFE, <YOU SHALL BRING HER INTO YOUR HOUSE. ...>] I have forbidden you a brother’s wife; I have permitted her for you after his death, [as stated (in Deut. 25:5):] HER BROTHER-IN.-LAW SHALL HAVE SEXUAL INTERCOURSE WITH HER [AND TAKE HER FOR A WIFE]. I have forbidden you mingled seeds, but I have permitted you a sindon with a woolen fringe. I have forbidden you the fat of cattle, but I have permitted you <the fat of> game animals. R. Bisna said in the name of R. Hiyya: What the Holy One forbade for cattle he permitted for game animals, and what he forbade for fowl he permitted for fish. How? He forbade the fat in the case of cattle; he permitted it in the case of game animals. He forbade the thigh muscle in the case of game animals; he permitted it in the case of fowl. He forbade blood in the case of fowl; he permitted it in the case of fish. And why all this? In order to give Israel a good reward for observing the commandments.

(II Sam. 22:31 = Ps. 18:31 [301:) AS FOR GOD, HIS WAY IS PERFECT’... ; for all the ways of the Holy One are perfect. What does the Holy One care whether one ritually slaughters cattle and eats <the meat> or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit him (i.e., the Holy One) or harm him? Or what does he care whether one eats what is unclean or eats what is clean? It is simply that (according to Prov. 9:12) IF YOU ARE WISE, YOU ARE WISE FOR YOURSELF; [AND IF YOU SCOFF, YOU WILL BEAR IT ALONE]. Thus, the commandments were given only to purify (rt.: TsRP) [mortals] through them, as stated (in II Sam. 22:3 1 = Ps. [18:3 1 [30], cont.): THE WORD OF THE LORD IS PURE (rt.: TsRP). Why? So that he might be a shield over you, [as stated] (ibid., cont.): HE IS A SHIELD FOR ALL WHO TAKE REFUGE IN HIM. Ergo (in Lev. 11:2:) THESE ARE THE CREATURES THAT YOU MAY EAT.

3.13 Leviticus 11:l ff, Part IV

Job said (in Job 14:4): WHO CAN PRODUCE SOMETHING CLEAN OUT OF SOMETHING UNCLEAN? NO ONE. After the Holy One permitted the cow and forbade the camel, who could declare clean or declare unclean? Who has done so? No one. Not a single person in the world. Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3): AS WITH THE GREEN GRASS, I HAVE GIVEN YOU EVERYTHING. Then after Israel stood by Mount Sinai, he increased Torah and commandments for them in order to give them a good reward. But if so, why did He not so command the first Adam? The Holy One said: When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he nullified and transgressed against them (sic) He was unable to remain obedient to the command for a single day. How <did his disobedience happen> R. Judah ben Pedayah said: Twelve hours make up the day. In the first hour the first Adam arose in the thought of the Holy One <with a view> to creation. In the second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he stood him up as a golem. In the seventh he blew breath into him, as stated (in Gen. 2:7): AND HE BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. In the eighth he brought him into the Garden of Eden. In the ninth he commanded him: Eat of this, and do not eat of that. In the tenth he sinned. In the eleventh he was judged. In the twelfth he was expelled. Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said: Would that someone remove the dust from your eyes, O First Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them! One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23): THREE YEARS <IT SHALL BE] FORBIDDEN [To You]. ... But in the case of the first Adam, it was told him: Eat of this, and do not eat of that. [It is so stated (in Gen. 2:16-17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE <OF GOOD AND EVIL, YOU MAY NOT EAT OF IT>....] He did not remain obedient to the commandment for a single hour. [Instead (according to Gen. 3:6), THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE.] But [when] your children were commanded to eat this and not to eat that, [they remained obedient to those <commandments>]. And <this obedience is> especially <evident> when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:3 1 = Ps. 18:3 1 [30], cont.): THE WORD OF THE LORD IS PURE. [For that reason, the first Adam was not given commandments, because it was revealed to the Holy One that he could not remain obedient to them; but in the case of Israel, when the Holy One gave them many commandments, they accepted them and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. He therefore warned them (in Lev. 11:2-4:) THESE ARE THE CREATURES THAT YOU MAY EAT. ... THESE, HOWEVER, YOU MAY NOT EAT.]

3.14 Leviticus 11:l ff, Part V

(Lev. 11:4-7:) <THESE, HOWEVER, YOU MAY NOT EAT. ..:> THE CAMEL <. . .>; THE ROCK BADGER<. . .>; THE HARE<. . .>; AND THE PIG. THE CAMEL (rt.: GML) represents the kingdom of Babylon, since it is stated (in Ps. 137:8): O DAUGHTER OF BABYLON, WHO ARE TO BE DESTROYED, [BLESSED IS THE ONE WHO REPAYS YOU THE RECOMPENSE (rt.: GML) WITH WHICH YOU RECOMPENSED (rt.: GML) US. THE ROCK BADGER represents the kingdom of Media, since it is stated (in Esther 3:6): SO HAMAN SOUGHT TO DESTROY <ALL THE JEWS>. [The exact relation of the rock badger (ha’arnevet) to Media is unclear. One possibility is suggested by Lev. 11:6, according to which the rock badger has marks of both uncleanness and cleanness. Lev. R. 13:5 reports two versions of such an interpretation. The Rabbis interpreted this mix to mean that Media produced a righteous as well as a wicked person (perhaps Haman and Mordecai or Haman and Darius the Mede of Dan. 11:1). According to R. Judah b. R, Simon, the last Darius was clean on the side of his mother Esther and unclean on his father’s side.] THE HARE alludes to Greece, because it brought low the Torah from the mouth of the prophets. [Probably because prophecy ceased under Greek rule; but according to Lev. R. 13:5, “hare” alludes to the Greek kingdom, because Ptolemy’s mother was named “Hare.” Cf. Meg. 1:11 (7 Id), according to which the Greek translators of Lev. 11:6 emended “hare” to “short-legged one” for the same reason, Cf. also Meg. 90b, according to which it was Ptolemy’s wife who was named Hare. In actuality the person named “Hare” (Gk.: Lagos) was Ptolemy’s father.] THE PIG represents the evil kingdom of Edom (i.e., Rome), since it is stated (in Ps. 80:14 [13]): THE PIG OF THE FOREST GNAWS AT IT (i.e., at Jerusalem). [See ARN, A, 34] Why is it compared to the pig (rt.: HZR)? Because the Holy One is going to pay it back (rt.: HZR) with strict judgment. How? In the age to come the Holy One will issue a proclamation: Whoever has been engaged in the Torah may come and receive his reward. Then the gentiles also will say: Give us our reward, for we also have performed such and such a commandment. The Holy One <however> has said: Whoever has not eaten abhorrent creatures and creeping things may receive his reward. At that time they <will> receive their judgment, as stated (in Is. 66:17): THOSE WHO EAT THE FLESH OF THE PIG, THE ABHORRENT CREATURE, AND THE MOUSE SHALL BE CONSUMED TOGETHER, SAYS THE LORD.

Ketubim Targum Psalm 78:1-16

1. A teaching of the Spirit of Holiness, composed by Asaph. Hear, O my people, my Torah; incline your ears to the utterances of my mouth.

2. I will open my mouth in a proverb; I will declare riddles from ancient times.

3. Which we have heard and known, and [which] our fathers told to us.

4. We will not hide it from their sons, recounting the psalms of the Lord to a later generation, and His might, and the wonders that He performed.

5. ¶ And He established a witness among those of the house of Jacob, and He decreed a Torah among those of the house of Israel, which He commanded our fathers to teach to their sons.

6. So that another generation, sons still to be born, should know; they will arise and tell it to their children.

7. And they will place their hope in God, and not forget the works of God, and they will keep His commandments.

8. And they will not be like their fathers, a stubborn and vexing generation, a generation whose heart was not firm with its Lord, and its spirit was not faithful to God.

9. While they were living in Egypt, the sons of Ephraim became arrogant; they calculated the appointed time, and erred; they went out thirty years before the appointed time, with weapons of war, and warriors bearing bows. They turned around and were killed on the day of battle.

10. Because they did not keep the covenant of God and refused to walk in His Torah.

11. And the people, the house of Israel, forgot His deeds and His wonders that He showed them.

12. In front of Abraham, Isaac, and Jacob, and the tribes of their ancestors, He performed wonders in the land of Egypt, the field of Tanis.

13. He split the sea with the staff of Moses their leader, and made them to pass through, and He made the water stand up, fastened like a skin bottle.

14. And He guided them with the cloud by day, and all of the night with the light of fire.

15. He split mountains with the staff of Moses their leader in the wilderness; and He gave drink as if from the great deeps.

16. And He brought forth streams of water from the rock, and He made water come down like flowing rivers.

Ketubim Midrash Psalm 78:1--6

I. Maschil of Asaph. Give ear, 0 my people, to my teaching; incline your ears to the words of my mouth (Ps. 78:1). These words are to be considered in the light of what Scripture says elsewhere: Only take heed to yourself, and keep your soul diligently, lest you forget the things which your eyes saw ... the day that you stood before the Lord your God in Horeb (Deut. 4:9-10). The Holy One, blessed be He, made a covenant with the children of Israel only for the sake of the Torah, that it might not be forgotten out of their mouths. As Scripture says, He established a testimony in Jacob, and appointed a Law in Israel (Ps. 78:5), to the end that It shall not be forgotten out of the mouths of their seed (Deut. 31:21). Now in order that no man should say to you: “The Psalms of David are not Torah”— whereas, in fact, they are Torah, as Books of the Prophets are also Torah—therefore it is said Give ear, O my people, to my teaching (“my Torah”). And not only the revelations, but even the riddles and the parables, they are also Torah. Hence the Holy One, blessed be He, gave this admonition to Ezekiel: Son of man, put forth a riddle, and speak a parable (Ezek. 17:2). And Solomon admonished, To understand a proverb, and a figure; the words of the wise, and their dark sayings (Prov. I:6). Therefore Asaph goes on to say: I will open my mouth with a parable; I will utter dark sayings concerning days of old (Ps. 78:2).

It was asked of Asaph: “Whence do you know what you speak of? Have you perhaps seen it?” And he answered: “I know it from hearing it,” as is said in the next verse That which we have heard and known (Ps. 78:3).

For He established a testimony in Jacob, and the Law is a prescription (sam) for Israel (Ps. 78:5). What does the word sam mean? It means that the Law which the Holy One, blessed be He, prescribed for the children of Israel is a medicine of life, as is said It will be medicine to your navel (Prov. 3:8).

Ashlamatah: Ezekiel 44:21-29 + 45:15

21 Neither will any priest drink wine, when they enter into the inner court.

22 Neither will they take for their wives a widow, nor her that is put away; but they will take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.

23 And they will teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean.

24 And in a controversy they will stand to judge; according to Mine ordinances will they judge it; and they will keep My laws and My statutes in all My appointed seasons, and they will hallow My Sabbaths. 25 And they will come near no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister that has had no husband, they may defile themselves.

26 And after he is cleansed, they will reckon unto him seven days.

27 And in the day that he goes into the sanctuary, into the inner court, to minister in the sanctuary, he will offer his sin-offering, says the Lord GOD.

28 And it will be unto them for an inheritance: I am their inheritance; and you will give them no possession in Israel: I am their possession.

29 The meal-offering, and the sin-offering, and the guilt-offering, they, even they, will eat; and every devoted thing in Israel will be theirs.

30 And the first of all the first-fruits of every thing, and every heave-offering of every thing, of all your offerings, will be for the priests; you will also give unto the priest the first of your dough, to cause a blessing to rest on your house.

31 The priests will not eat of any thing that dies of itself, or is torn, whether it be fowl or beast. {P}

1 Moreover, when you will divide by lot the land for inheritance, you will set apart an offering unto the LORD, a holy portion of the land; the length will be the length of five and twenty thousand reeds, and the breadth will be ten thousand; it will be holy in all the border thereof round about.

2 Of this there will be for the holy place five hundred in length by five hundred in breadth, square round about; and fifty cubits for the open land round about it.

3 And of this measure will you measure a length of five and twenty thousand, and a breadth of ten thousand; and in it will be the sanctuary, which is most holy.

4 It is a holy portion of the land; it will be for the priests, the ministers of the sanctuary, that come near to minister unto the LORD; and it will be a place for their houses, and a place consecrated for the sanctuary. 5 And five and twenty thousand in length, and ten thousand in breadth, which will be unto the Levites, the ministers of the house, for a possession unto themselves, for twenty chambers.

6 And you will appoint the possession of the city five thousand broad, and five and twenty thousand long, side by side with the offering of the holy portion; it will be for the whole house of Israel.

7 And for the prince, on the one side and on the other side of the holy offering and of the possession of the city, in front of the holy offering and in front of the possession of the city, on the west side westward, and on the east side eastward; and in length answerable unto one of the portions, from the west border unto the east border

8 of the land; it will be to him for a possession in Israel, and My princes will no more wrong My people; but they will give the land to the house of Israel according to their tribes. {P}

9 Thus says the Lord GOD: Let it suffice to you, O princes of Israel; remove violence and spoil, and execute justice and righteousness/generosity; take away your exactions from My people, says the Lord GOD.

10 You will have just balances, and a just ephah, and a just bath.

11 The ephah and the bath will be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer; the measure thereof will be after the homer.

12 And the shekel will be twenty gerahs; twenty shekels, five and twenty shekels, ten, and five shekels, will be your maneh.

13 This is the offering that you will set apart: the sixth part of an ephah out of a homer of wheat, and you will give the sixth part of an ephah out of a homer of barley;

14 and the set portion of oil, the bath of oil, will be the tithe of the bath out of the cor, which is ten baths, even a homer; for ten baths are a homer;

15 and one lamb of the flock, out of two hundred, from the well-watered pastures of Israel; for a meal-offering, and for a burnt-offering, and for peace-offerings, to make atonement for them, says the Lord GOD. {P}

Midrash of Matityahu (Matthew) 13:33-43

¶ Another parable He set forth before them, saying, The kingdom (government) of the heavens is like a man who sowed good seed in his field.
But while the men were sleeping, his enemy came and sowed hay-grass among the wheat, and went away.
So when the plants sprouted and formed grain, the hay-grass also appeared.
And the slaves of the master of the field having come near said to him, Sir, did you not sow good seed in your field? Then from where does the field have hay-grass?
The master responded to them, “My enemy did this.” The slaves said to him: we will uproot the hay-grass.
The master reported: “No, lest in the uprooting of the hay-grass you might uproot the wheat at the same time.
But let them remain together and grow up together until the harvest; and at harvest time I will say to the reapers, Gather the hay-grass first and bind it in bundles to be burned, but gather the wheat into my granary.”

¶ Another parable he set forth before them, saying: The kingdom (government) of the heavens is like a grain of mustard seed, which a man having taken, planted in his field.
The mustard seed is indeed the smallest of all the seeds, but when it has grown it is the largest of the garden herbs and becomes such a tree that (Psalm 104:12) “Upon them dwell the birds of the heavens, from among the branches they give their voice.”

¶ He set before them another parable saying: The kingdom (government) of the heavens is like leaven which a woman having taken, mixed in three liters of dough. And it leavened all of it.

¶ Yeshuah told all these things to the qehillot (congregations) in parables. He said nothing to them without a parable.
So that it might be fulfilled which was spoken by the Psalmist saying (Psalm 78:2): “I will open my mouth with a parable. I will utter riddles concerning ancient times.”

¶ Then having let the qehillah (congregation) go, he went into the house. His Talmidim (disciples) came near to him saying: “Explain to us this parable of the hay-grass of the field.”
Replying, he said: “He who plants the good seed is the man.
The field is the people of this world, The good seed, these are the sons of the Kingdom [the righteous/generous]. The hay-grass is the sons of the evil one.
And the enemy who sowed them is HaSatan (the adversary). The harvest is the close (consummation) of the age. And the reapers are the messengers.
Then as the hay-grass (weeds resembling wheat) is gleaned and burned up in fire, so it will be at the close (conclusion) of the age.
The son of man will send forth his messengers, and they will uproot from his kingdom all who ensnare (i.e. persons by whom others are drawn into error or sin) and all who do lawlessness.
The messengers will (Daniel 3:6) “cast them into the midst of a furnace of burning fire.” There will be wailing and grinding of teeth.
Then the Tsadiqim (righteous/generous ones) will shine forth as the sun in the Kingdom of their Father. He who has ears let him hear!

The Rabbi’s Private Prophetic Study

A most interesting article to be read in conjunction with the Torah Seder for this week can be found in the Internet at: http://www.betemunah.org/food.doc

One of my main topics of discussion and preoccupation has been language. Some people believe that all humans think alike, since they have equal physical, emotional, mental and spiritual needs, without paying enough attention to language and its unique effects on the human being, the culture and thought processes of those that speak and think in a particular variant of it. Language is enmeshed in the particular beliefs and culture held by the majority that speak any of its forms. For example, Prof. Claude Tresmontant (The Hebrew Christ: Language in the Age of the Gospels, 1989, p.8) explains the difference in idiosyncrasy stemming from two different families of languages, Greek belonging to the Indo-European family of languages, and Hebrew belonging to the family of Semitic languages, as follows:

“If one studies the two languages, Hebrew and Greek – the one Semitic, the other Indo-European – one is immediately struck by how different the genius of each language is. Each language reflects a different mode of thinking. For example, time and grammatical tenses are not handled the same way in Greek as they are in Hebrew. In Greek one thinks in terms of the past, the present, and the future. In Hebrew, however, one thinks rather in terms of an action that is completed, whether in the past, the present or the future; or in terms of an action that is on-going, whether in the past, in the present, or in the future. The two cultures, Greek and Hebrew, were based on two different visions of the world, two representations of reality fundamentally different from each other, heterogeneous.”

So, for the Hebrew/Semitic mind, the idea of past, present or future is in reality figments of the fertile Greek imagination, what matters is whether an action has been completed or whether it is ongoing, or whether an obligation is completed or is ongoing. Thus, I can’t pride myself of actions in the past if the obligation is yet ongoing – for such would amount to taking pride in a building which has been one quarter or half constructed which is more of a safety hazard than an observable and livable piece of art!

The Torah Seder for this week concludes:

45 For I am Adonai, who brings you up from the land of Egypt to be your G-d. You will be holy, for I am Holy.

46 ¶ This is the law concerning the animals and the fowl and of all living creatures that swarm in the waters and for all creatures that crawl on the earth.

47 To distinguish between the unclean and between the clean, and between the living creatures which may be eaten and between the living creature which may not be eaten."

Not only was this taught at Mt. Sinai, but it was also taught to the whole world in Noah (cf. Genesis 7:1-9; 8:20-22). But of course, some want us to believe that when the Master of Nazareth died, the pig, the squid, the oysters, etc. were declared clean, but the rat, the mouse, the cockroach, and the hyena among others were not declared clean! What a rebellious, lawless, illogical and blasphemous proposition this is!

On the other hand, we have some ignoramuses teaching that Biblical Kosher is O.K., but Rabbinical Kosher is unnecessary. Yet the Scriptures clearly command (Deuteronomy 12:21): “If the place where HaShem your HaShem chooses to put his Name is too far away from you, you will slaughter the animals as I commanded you, from the herds and flocks HaShem has given you, as I have commanded you, and in your own towns you may eat as much of them as you want.”

Now may we ask, “How did G-d commanded to slaughter kosher animals?” From II Lukas (Acts) 15:20 – “and [abstain from] the strangled thing,” we can literally see that there is a universal obligation to abstain from animals that were killed by strangulation. And may we further ask, are the modern methods used for slaughtering animals in the modern abattoirs, or the methods used for hunting by shooting with a gun or arrows, also a variation of strangulation?

Modern abattoirs electrocute birds and shoot a small bullet through the cranium of bigger animals to stun them. This causes considerable blood to coagulate immediately within the organs and the meat, before cutting their throats (in the case of birds) or stabbing them in the heart (in the case of mammals). Further, this method, causes considerable pain to the animal. But most important, is this the way that “you will slaughter the animals as I commanded you”? The answer is simply No! And therefore we can logically conclude that the use of the term: “the strangled thing” in the text of II Lukas (Acts 15:20) does not only include killing by literal strangulation but also all forms of killing that are not slaughtered as G-d commanded Moses! By the way, those who say that strangling means twisting the neck of the animals as some Gentiles kill their birds, we also may ask how does one twist the neck of an Ox or a bull? This shows how ridiculous and absurd is the proposition of interpreting literally II Lukas (Acts) 15:20, a text which was never meant by its author to be interpreted in the Peshat (literal form of interpretation).

So “Biblical Kosher” is a “modern invention of lawless and rebellious teachers of Scripture. But, we live in a time of gross rebellion, and great lawlessness, where people do not want to submit themselves and learn from good Jewish Torah Teachers. But they need to find new unclean and illogical meanings to the Biblical text to fool others and themselves in the pursuit of prestige, power, and economic gain and profit. But in the end they teach nothing but blasphemy, and this in the name of His Majesty King Yeshuah the Messiah of Israel! Of these, the texts of Revelation 2:9, and 3:9 describe them most appropriately.

So now let me ask you a question with from a Semitic perspective: Are the obligations described in Leviticus Chapter 11, completed or ongoing? And if completed, by who, how, when, where, and why? Is the G-d who taught Noah and Abraham, Moses and all Israel what was food and what was not, a ruler whose word is not eternal? If pork, blood and seafood are prohibited in the Tanakh, and Messiah is the Torah tabernacling in the flesh, how can he now permit the eating of that which is not food?

On another point, it is most exciting to see a quotation of Psalm 78:2, in the Midrash of Matityahu 13:35, which is in the section of Psalm 78 for this week. We surely have another proof that our readings for the Septennial Torah Cycle are correct.

In the Midrash of Matityahu 13:41 we read:

“The son of man will send forth his messengers, and they will uproot from his kingdom all who ensnare (i.e. persons by whom others are drawn into error or sin) and all who do lawlessness.”

How appropriate is this text for our discussion of those that teach that Yeshuah declared clean the pig and the seafood, but somehow did not the cat, the rat, the mouse, and cockroach, as well as to those who teach about “Biblical Kosher” as distinct from Jewish Kosher.

May G-d be merciful to all Israel, and to all men and women of good will, to deliver us from those who want to ensnare Israel with their errors and sins, as well as with their teachings of lawlessness, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai