Esnoga Bet Emunah

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Three and 1/2 year Lectionary Readings

Second Year of the Reading Cycle

Sivan 16, 5767 – June 01/02, 2007

Fifth Year of the Sh’mita Cycle

 

Candle Lighting and Havdalah Times

 

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

Friday, June 01, 2007 – Candles at: 8:03 PM                  Friday, June 01, 2007 – Candles at: 4:48 PM

Saturday, June 02, 2007 – Havdalah 9:00 PM                 Saturday, June 02, 2007 – Havdalah 5:42 PM

 

Atlanta, Georgia, U.S.                                                 Singapore, Singapore

Friday June 01, 2007 – Candles at 8:15 PM                    Friday, June 01, 2007 – Candles at: 6:48 PM

Saturday, June 02, 2007 – Havdalah 9:16 PM                 Saturday, June 02, 2007 – Havdalah 7:39 PM

 

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

 

Shabbat

Torah Reading:

Weekday Torah Reading:

וּסְפַרְתֶּם לָכֶם

 

 

“US’fartem Lakhem”

Reader 1 – Vayikra 23:15-17

Reader 1 – Vayikra 24:1-4

“And you will number to you”

Reader 2 – Vayikra 23:18-21

Reader 2 – Vayikra 24:5-7

“Y os habéis de contar”

Reader 3 – Vayikra 23:22-25

Reader 3 – Vayikra 24:7-9

Vayikra (Lev.) 23:15-44

Reader 4 – Vayikra 23:26-32

 

Ashlamatah: Joshua 5:11 – 6:4, 27

Reader 5 – Vayikra 23:33-36

 

 

Reader 6 – Vayikra 23: 37-39

Reader 1 – Vayikra 24:1-4

Psalms 87

Reader 7 – Vayikra 23:40-43

Reader 2 – Vayikra 24:5-7

Pirke Abot VI:7

      Maftir – Vayikra 23:42-44

Reader 3 – Vayikra 24:7-9

N.C.: Matityahu 17:22-23

                   Joshua 5:11 – 6:4, 27

 

 

 

Roll of Honor:

 

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

 

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

 

 

Rashi & Targum Pseudo Jonathan for:

Vayikra (Lev.) 23:15-44

 

RASHI

TARGUM PSEUDO JONATHAN

15 ¶ You will count for yourselves, from the day after the day of rest (Pesach) from the day on which you will bring the omer wave-offering, seven complete weeks they will be,

15 And number to you after the first feast day of Pascha, from the day when you brought the sheaf for the elevation, seven weeks; complete they will be.

16 Until the day after the seventh week, you will count fifty days, and you will bring a new meal-offering to Adonai.

16 Until the day after the seventh week you will number fifty days, and will offer a mincha of the new bread unto the Name of the Lord.

17 From [the land of] your dwelling places you will bring two bread wave-offerings; of two tenths of flour they will be. You will bake them leavened, as first-fruit-offering to Adonai.

17 From the place of your dwellings you are to bring the bread for the elevation; two cakes of two‑tenths of flour, which must be baked with leaven, as first fruits unto the Name of the Lord.

18 You will bring, along with the bread, seven unblemished, yearling lambs, one young bullock and two rams; they will be a burnt-offering to Adonai with their meal-offerings and wine-offerings, a fire-offering of pleasing fragrance to Adonai.

18 And with that bread you are to offer seven lambs of the year, unblemished, and a young bullock without mixture (of colour), the one for a sin offering, and two lambs of the year for a sanctified oblation.

19 You will prepare one he-goat as a sin-offering and two yearling lambs as peace-offerings.

19 And you will make (a sacrifice) of a young goat without mixture, the one for a sin offering and two lambs of the year for a sanctified oblation.

20 The Kohen will wave them along with the bread of the first-fruit-offering as a wave-offering before Adonai with the two lambs; they will be holy for Adonai, for the Kohen.

20 And the priest will uplift them with the bread of the first fruits, an elevation before the Lord, with the two lambs; they will be holy to the Name of the Lord, and will be for the priest.

21 You will proclaim on this very day; it will be a [day of] holy assembly for you will not do any work of labor. It is an everlasting statute in all your dwelling places throughout your generations.

21 And you will proclaim with life and strength that selfsame day, that at the time of that day there will be to you a holy convocation: you will do no work of labor: it is an everlasting statute in all your dwelling for your generations.

22 When you reap the harvest of your land, you will not cut completely the corner of your field when you reap. You will not gather the gleaning of your harvest. You will leave them for the poor and the proselyte, I am Adonai, your G-d.

22 And when you reap the harvest of the ground, you will not finish one corner that is in your field at your reaping nor will you gather the gleanings of your harvest, but leave them for the poor and the strangers: I am the Lord your God.

23 Adonai spoke to Moshe, saying;

23 And the Lord spoke with Mosheh, saying:

24 Speak to B’ne Yisrael, saying; in the seventh month, on the first of the month, will be for you a [day of] rest. A remembrance of the sounding [of the shofar], a holy assembly.

24 Speak with the children of Israel, saying: In Tishri, which is the seven month, will be to you a festival of seven days, a memorial of trumpets, a holy convocation.

25 You will not do any work of labor and you will bring a fire-offering to Adonai.

25 No work of labor may you do, but offer an oblation before the Lord unto the Name of the Lord.

26 Adonai spoke to Moshe, saying;

26 And the Lord spoke with Mosheh saying:

27 Indeed, on the tenth day of this seventh month is a day of atonement. It will be for you a [day of] holy assembly and you will afflict yourselves and you will bring a fire-offering to Adonai.

27 But on the tenth day of this seventh month is the Day of Atonement; a holy convocation will it be to you, and you will humble your souls, (abstaining) from food, and from drink, and from the use of the bath, and from anointing, and the use of the bed, and from sandals;

28 You will not do any work on this very day, for it is a day of atonements, to atone for you before Adonai, your G-d.

28 and you will offer an oblation before the Lord, and do no work on this same day; for it is the Day of Atonement, to make atonement for you before the Lord your God.

29 For any person who will not be afflicted on this very day will be cut off from his people.

29 For every man who eats in the fast, and will not fast that same day, will be cut off by death from among his people. [JERUSALEM. For every soul who hides himself from fasting and fasts not on the day of the fast of his atonement.]

30 Any person who does any work on this very day, I will cause that person to perish from among his people.

30 And every man who does any work on that same day, that man will I destroy with death from among his people.

31 You will not do any work; it is an everlasting statute for all your generations in all your dwelling places.

31 No work of labor may you do an everlasting statute for your generations, in all your dwellings.

32 It is a Sabbath of complete rest for you and you will afflict yourselves on the ninth day of the month at evening; from evening to evening you will rest, on your day of rest.

32 It is a Sabbath and time of leisure for you to humble your souls. And you will begin to fast at the ninth day of the month at even time; from that evening, until the next evening, will you fast your fast, and repose in your quietude, that you may employ the time of your festivals with joy. [JERUSALEM. From evening to evening you will fast your fast, and repose in your quietude, that you may employ the time of your festivals with joy.]

33 Adonai spoke to Moshe, saying;

33 And the Lord spoke with Mosheh, saying:

34 Speak to B’ne Yisrael saying; on the fifteenth day of this seventh month is the festival of Sukkoth for seven days, for Adonai.

34 Speak with the sons of Israel: In the fifteenth day of this seventh month will be the Feast of Tabernacles, seven days unto the Name of the Lord.

35 On the first day [there will be] a holy assembly; you will not do any work of labor.

35 On the first day of the feast is a holy convocation; no work of labor may you do.

36 For seven days, you will bring a fire-offering to Adonai; the eighth day will be for you a holy assembly, and you will bring a fire-offering to Adonai. It is [a day] of convocation. you will not do any work of labor.

36 Seven days you will offer an oblation to the Name of the Lord, you will gather together to pray before the Lord for rain; no work of labor may you do.

37 These are the appointed times of Adonai which you will proclaim them [as] holy assemblies, on which to bring a fire-offering to Adonai; a burnt-offering and a meal-offering, a sacrifice and wine-offerings, each on its assigned day,

37 These are the times of the order of the Lord's festivals which you are to convoke for holy convocations, to offer an oblation to the name of the Lord, a burnt sacrifice and a mincha, sanctified offerings and libations, the rite of a day in its day;

38 Besides the [offerings of the] Sabbaths of Adonai and besides your gifts and besides all your vow-offerings and besides all your free-will-offerings that you will give to Adonai.

38 beside the days of the Lord's Sabbaths, beside your gifts, and beside your vows, and beside your free‑will offering which you bring before the Lord.

39 Indeed, on the fifteenth day of the seventh month, when you gather the produce of the land you will celebrate the festival of Adonai for seven days. The first day is a day of rest and the eighth day is a day of rest.

39 But on the fifteenth of the seventh month, at the time when you collect the produce of the ground, you will solemnize a festival of the Lord seven days. On the first day, rest; and on the eighth day, rest.

40 You will take for yourselves, on the first day, the fruit of the beautiful tree (etrog), a branch of palm trees (lulav), boughs of thick-leaved trees (hadasim), and willows of the brook (aravot), and you will rejoice before Adonai, your G-d, for seven days.

40 And of your own will you take on the first day of the feast, the fruits of praiseworthy trees, citrons, and lulabin, and myrtles, and willows that grow by the brooks; and you will rejoice before the Lord your God seven days. [JERUSALEM. Citrons and lulabs.]

41 You will celebrate it as a festival to Adonai seven days in the year; it is an everlasting statute throughout your generations in the seventh month, you will celebrate it.

41 And you will solemnize it before the Lord seven days in the year, by an everlasting statute in your generations will you observe it in the seventh month.

42 You will dwell in the Sukkoth seven days, every native born Israelite will dwell in the Sukkoth.

42 In tabernacles of two sides according to their rule, and the third a handbreadth (higher), that its shaded part may be greater than that into which comes the sunshine; to be made for a bower (or shade) for the feast, from different kinds (of materials) which spring from the earth and are uprooted: in measure seven palms, but the height within ten palms. In it you will sit seven days; the males in Israel, and children who need not their mothers, will sit in the tabernacles, blessing their Creator whenever they enter thereinto.

43 So that your generations will know that in the Sukkoth I caused B’ne Yisrael to dwell when I took them out from the land of Egypt, I am Adonai,

43 That your generations may know how, under the shadow of the cloud of glory, I made the sons of Israel to dwell at the time that I brought them out redeemed from the land of Mizraim.

44 And thus Moshe declared the appointed times of Adonai to B’ne Yisrael.

44 And Mosheh declared the time of the orders of the Lord's festivals, and taught them to the sons of Israel.

 

 

 

 

Midrash Tanhuma (Lev.) 23:15-44

 

8.24 Leviticus 23:39ff, Part I

 

(Lev. 23:40:) AND YOU WILL TAKE FOR YOURSELVES ON THE FIRST DAY <BEAUTIFUL TREE FRUIT, BRANCHES OF PALM TREES, BOUGHS OF DENSE TREES, AND WILLOWS OF THE BROOX AND YOU SHALL REJOICE BEFORE THE LORD YOUR GOD FOR SEVEN DAYS.> This text is related (to Prov. 4:10): HEED, MY CHILD, AND TAKE IN (rt.: LQH) MY WORDS. The Holy One said: I have charged you with a lot concerning acquisitions (rt.: LQH) in order to benefit you.92 I told you (in Numb. 19:2): <SPEAK UNTO THE CHILDREN OF ISRAEL,> AND LET THEM BRING (rt.: LQH) YOU A RED COW. Was it possibly for My sake? No. <It was> only in order to cleanse you. Is it not so written (in vs. 19): AND THE CLEAN PERSON WILL SPRINKLE IT [UPON THE UNCLEAN PERSON]? I told you (in Exod. 25:2): <SPEAK UNTO THE CHILDREN OF ISRAEL,] AND LET THEM TAKE (rt.: LQH) FOR ME A PRIESTLY SHARE, so that I might dwell among you. It is so stated (in vs. 8): AND LET THEM MAKE ME A SANCTUARY THAT I MAY DWELL AMONG THEM. He, as it were, spoke a difficult thing to them: Take me that I may dwell among you. “And take a priestly share” is not written here, but AND LET THEM TAKE (FOR) ME A PRIESTLY SHARE [Since “for me” can sometimes be understood as a direct object, the midrash is understanding the verse to mean: LET THEM TAKE ME AS A PRIESTLY SHARE]. <It is> I, <whom> you are taking. I said to you (in Exod. 27:20): AND LET THEM BRING UNTO YOU <PURE> OIL OF <BEATEN> OLIVES. Do I need your light? It is simply to preserve your souls, since the soul is likened to a lamp, where it is stated (in Prov. 20:27): A PERSON’S BREATH IS A LAMP OF GOD. And now when it says (in Lev. 23:40): AND YOU WILL TAKE FOR YOURSELVES ON THE FIRST DAY, it is not because it is necessary for Me, but in order to benefit you.

 

8.25 Leviticus 23:39ff, Part II

 

(Lev. 23:40:) BEAUTIFUL TREE FRUIT, BRANCHES OF PALM TREES BOUGHS OF DENSE TREES, [AND WILLOWS OF THE BROOK]. What is the nature of these four species? Some of them produce fruit and some of them do not produce fruit.

 

BEAUTIFUL TREE FRUIT, THE BRANCHES OF THE PALM TREES These are the righteous/generous, [because they have good works]. BOUGHS OF DENSE TREES AND WILLOWS OF THE BROOK. These are the average Israelites. The Holy One said: [Let them bind them together,] so that all of them become a single group, lest there be a defect among My children. If you have done so, {I will credit them with a reward.} [at that time I will be exalted. And so the prophet says (in Amos 9:6): WHO BUILDS HIS UPPER CHAMBERS IN THE HEAVENS. Now when is He exalted? When they become a single group (agudah), as stated (ibid., cont.): AND FOUNDS HIS CELESTIAL VAULT (agudah) UPON EARTH.]

 

6.26 Leviticus 23:39ff, Part III

 

(Lev. 23:40.) AND YOU WILL TAKE FOR YOURSELVES. <TAKE (rt.: LQH) implies> by purchase (rt.: LQH), for you are not to persist in stealing it. Then it would turn out that his advocate has become his accuser.

 

(Lev. 23:40:) AND YOU WILL TAKE (rt.: LQH) <FOR YOURSELVES>. {In the name of R. Hiyya he} [R. Hiyya] taught in a baraita: Through buying (MQH) and not through stealing, through buying (MQH) and not gratis. <Such prohibitions serve> to exclude what is borrowed and to exclude what is plundered. A parable: To what is the matter comparable? To a royal agent who went to collect <taxes> in the city. After he had collected them, a certain townsperson found him on the road. {<He was> a bandit.} He beat him and took everything belonging to him plus the collected <tax money> which was in his possession. After some time that townsperson came to be on trial before the governor. He went to hire himself someone who would plead his case. The <tax> collector said to him: What are you doing here? He said to him: There is a lawsuit, and I wish to hire myself someone who will plead my case. He said to him: Give me [that gold and those articles], that baggage which you took from me. Then I will plead your case. <The bandit> said to him: I will do so. He went and gave him that gold and that baggage, <but only> a little <of it>. So he went to him. The next day, when he stood before the governor, he said: Do you have someone who is pleading (melamed) your case. He answered and said: Such and such a person. The governor said to him: What case are you making (melamed) for this person? He said to him: My Lord, I am telling the things that this companion of mine did to me. When I went to collect taxes in such and such a city, he rose up against me, robbed me, and took everything that I had. And the things which you see in my hands are some of the things which he returned to me so that I would plead his case. Then they all began to say: Woe to that one, for his advocate has become his accuser. Thus, no one from Israel should give praise with a stolen lulav. {If he does not have one,} [<He does not use one> unless] he buys (rt.: LQH) it for himself with money, as stated (in Lev. 23:40): AND YOU WILL TAKE (rt.: LQH) FOR YOURSELVES.

 

8.27 Leviticus 23:39ff, Part IV

 

[Another interpretation (of Lev. 23:40): AND YOU WILL TAKE FOR YOURSELVES ON THE FIRST DAY ... . ] This text is related (to Ps. 96:12-13 // 1 Chron. 16:33): THEN WILL {THE TREES OF THE FOREST} [ALL FOREST TREES] SHOUT FOR JOY <BEFORE THE LORD, WHEN HE COMES, WHEN HE COMES TO JUDGE THE EARTH.> About whom does the scripture speak? About Israel and about the peoples of the world, when the Holy One judges them on the Day of Atonement. The former and the latter come [for a verdict], but we do not know who will prevail. To what is the matter [comparable]? To two humans who came before the King for a verdict. Now no one except the king himself knew what the issue was between them. [The king] judged them, but the people did not know who had prevailed against his companion. However, they all know that the one who prevails is the one who leaves with a palm branch in his hand. So Israel and the peoples of the world come for a verdict on the Day of Atonement, and the people do not know who is victorious. The Holy One said: Take your lulavim in your hand, so that everyone may know that you have been acquitted in the judgment. Therefore David said (in Ps. 96:12-13; // I Chron. 16:33): THEN WILL <ALL FOREST TREES> SHOUT FOR JOY <BEFORE THE LORD> ... {When?} (Ibid., cont.:) WHEN HE COMES TO JUDGE THE EARTH.> [When?] On the day of Atonement. What does Israel do? They wait for Him four days more in order that everyone may hear that Israel has been acquitted. It is therefore stated (in Lev. 23:40:) AND YOU WILL TAKE FOR YOURSELVES ON THE FIRST DAY <BEAUTIFUL TREE FRUIT, BRANCHES OF PALM TREES, BOUGHS OF DENSE TREES, AND WILLOWS OF THE BROOK; AND YOU WILL REJOICE BEFORE THE LORD YOUR GOD FOR SEVEN DAYS.>

 

8.28 Leviticus 23:39ff, Part V

 

[(Lev. 23:40:) AND YOU WILL TAKE FOR YOURSELVES. This text is related (to Ps. 35:10): ALL MY BONES WILL SAY: LORD, WHO IS LIKE YOU? David has stated this verse beautifully. You yourself know that the lulav is like a human spine, the myrtle is like the eyes, the willow is like the lips, and the ethrog is like the heart. David said: I have no greater members than these, since they outweigh the whole body (in importance). Ergo (in Ps. 35:10): ALL MY BONES WILL SAY: LORD, WHO IS LIKE YOU?]

 

8.29 Leviticus 23:39ff, Part VI

 

(Lev. 23:40:) AND YOU WILL TAKE FOR YOURSELVES. After all the wisdom which is ascribed to Solomon (in I Kings 5:10-11 [4:31—32]): [AND SOLOMON’S WISDOM WAS GREATER <THAN THE WISDOM OF ALL THE CHILDREN OF THE EAST> ... ] FOR HE WAS THE WISEST OF ALL PEOPLE; he forsook all these things (i.e., astrology, ornithomancy, and the other elements of eastern wisdom) and sat wondering about these four species. This text is related (to Prov. 30:18): THREE THINGS ARE TOO DIFFICULT FOR ME, [<i.e.,> Paschal lamb, unleavened bread, and bitter herbs; AND FOUR I DO NOT UNDERSTAND.] These are the four species which are in the lulav, which {he was unable} [he sought] to understand. Now (in Lev. 23:40) if you say that the BEAUTIFUL TREE FRUIT is an ethrog, all trees bear fruit. (Ibid., cont.:) BRANCHES OF PALM TREES. One needs to take two branches [and offer praise with them], but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) BOUGHS OF DENSE TREES. Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15): GO OUT TO THE MOUNTAIN AND BRING LEAFY BRANCHES OF OLIVE TREES, [LEAFY BRANCHES OF OIL-GIVING TREES, LEAFY BRANCHES OF MYRTLE, LEAFY BRANCHES OF PALMS, AND LEAFY BRANCHES OF DENSE TREES]? (Lev. 23:40, cont.:) AND WILLOWS OF THE BROOK; <yet> all the trees grow in the water. (Prov. 30:18:) AND FOUR I DO NOT UNDERSTAND. It also says in another place (i.e., in Prov. 30:29): THREE THINGS HAVE A STATELY STRIDE, AND FOUR HAVE A STATELY WALK. These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord. <Doing so> is acceptable to him and makes atonement to him for all one’s sins. A STATELY WALK The one who sees these same four species, rejoices over them, and they loom large before the Holy One. (Prov. 30:24:) FOUR THINGS ARE TINY ON EARTH. They are these four species. (Ibid., cont.:) BUT THEY ARE THE WISEST OF THE WISE, [because they deal wisely, when they plead merit {and wisdom} [and love] before the one who spoke, and the world came into being.

 

Another interpretation (of Prov. 30:24): FOUR THINGS ARE TINY ON EARTH, i.e., four species which seem small but are large in their power. And who gave us the interpretation that these four species are ethrog, lulav, myrtle, and willow? {Our masters have spoken.} [Rabbinic sages (Hakhamim), of whom it is written (ibid., cont.:) BUT THEY ARE THE WISEST (Hakhamim) OF THE WISE.]

 

8.30 Leviticus 23:39ff, Part VII

 

(Lev. 23:40:) AND YOU WILL TAKE FOR YOURSELVES ON THE FIRST DAY. And even on the Sabbath? {During the time that the Temple was standing, <the people> took up <their lulavim on the Sabbath>, but now the {earlier} [later] sages have decreed for them not to take up <lulavim> on the Sabbath, lest one goes to the legal expert to learn <about the matter>, and he causes him to transgress the four cubits <authorized> by permission of the Rabbis. The same also <holds true> in regard to a shophar and a scroll.}

 

(Lev. 23:40:) ON THE FIRST DAY. Is it the first <day>? Is it not the fifteenth day? So how is it the first? <It is> first for the reckoning (heshbon) of sins. R. Mani and R. Joshua of Sikhnin in the name of R. Levi: A parable: To what is the matter comparable? [EccI. R. 9:7:1. Cf. Mark 12:1-9 // Matthew 21:33-41 // Luke 20:9-16; also Luke 14:31-32] To a province which owed back taxes to the king. When the king sent to collect <the sum>, they did not hand it over, because the bill was large. So it happened the first time, and a second time; for when he sent <for it>, they did not hand it over. What did the king do? He said to his courtiers [Arise and let us go to them.] While they were traveling about ten miles <away>, the people of the province heard <what was happening>. What did they do? The nobles of the province began to go to a meeting with the king. He said to them: Who are you? They said to him: We are people of such and such a province where you sent to collect our taxes. He said to them: So what do you want? They said to him: If you please, show us mercy, because we have nothing to hand over. He said to them: I will remit half for you. While he was <still> coming, the {hoodlums} [middle class] of the province went out and greeted him about {ten} [five] miles <away>. He said to them: Who are you? They said to him: We are people of such and such a province. He said to them: What would you want? They said to him: If you please, have mercy upon us. He said to them: I have already remitted half <your debt>, but for your sake I am remitting half of <the remaining> half. While he [was <still> on the road], all the people of the province came out. He said to them: Now what do you want? They said to him: O our Lord King, we have nothing to remit. Have mercy on us. He said to them: I have already remitted half plus half of <the remaining> half, but for your sake I am remitting everything. However, from now on there is a new account (heshbon). This king is [the Supreme King of Kings], the Holy One. The people of his province? These are Israel, who acquire sins during all of the whole year. What does the Holy One do? He says: Do penance at the beginning of the year. So they come in submission on the Day of Atonement, when they humble themselves and do penance. Then the Holy One forgives them everything. So during Tabernacles they all take their lulavim on the first day of the festival and render praise to the Holy One. Thus He is reconciled to them and forgives them. He says to them: See, I have waived all your former sins for you. [However, from now on there is a new account (heshbon). Thus it is stated (in Lev. 23:40): AND YOU WILL TAKE FOR YOURSELVES ON THE FIRST DAY. <It is> first for the reckoning (heshbon) of sins.] The Holy One said to them: In this world I have told you to make a sukkah in order to pay Me My remuneration for what I have done for you. It is so stated (in Lev. 23:42-43): [you WILL DWELL IN SUKKOT FOR SEVEN DAYS...,] <IN ORDER THAT YOUR GENERATIONS MAY KNOW> THAT I HAD THE CHILDREN OF ISRAEL DWELL IN SUKKOT. So I reckon it to your credit, as if you are rendering payment to Me. But in the world to come I will appear over you like a sukkah, as stated (in Is. 4:6): THERE WILL BE A SUKKAH AS A SHADE FROM THE HEAT BY DAY.

 

 

 

Ketubim Targum Tehillim (Psalms) 87

 

JPS Translation

TARGUM

1. A Psalm of the sons of Korah; a Song. His foundation is in the holy mountains.

1. Uttered by the sons of Korah. A song that was established at the instruction of the fathers of old.

2. The LORD loves the gates of Zion more than all the dwellings of Jacob.

2. The Lord loves the entrances to the academies established in Zion more than all the synagogues of the house of Jacob.

3. Glorious things are spoken of You, O city of God. Selah

3. Glorious words have been spoken of you, O city of God, forever.

4. ‘I will make mention of Rahab and Babylon as among them that know Me; behold Philistia, and Tyre, with Ethiopia; this one was born there.’

4. The Egyptians and Babylonians have reminded those who know you of your praises; behold, the Philistines and Tyrians, with the Ethiopians; this king was brought up there.

5. But of Zion it will be said: ‘This man and that was born in her; and the Most High Himself does establish her.’

5. And of Zion it will be said, “King David and Solomon his son were brought up within it; and God shall build it above.”

6. The LORD will count in the register of the peoples: ‘This one was born there.’ Selah

6. O Lord, in the book in which they write the account of all the ages [it is written], “This king was brought up there forever.”

7. And whether they sing or dance, all my thoughts are in You.

7. And they utter songs with celebration – all kinds of psalms with sacrifice are uttered in your midst.

 

 

 

 

Ketubim Midrash Tehillim (Psalms) 87

 

I. A Psalm of the Sons of Korah; a song. His foundation is in the holy mountains. The Lord loves the gates of Zion more than all the houses of Jacob (Ps. 87:1-2). The Holy One, blessed be He, loves more than all the houses of prayer in the world those gates noted for decisions on Law rendered therein by scholars.

 

Glorious things are spoken of you, O city of God (Ps. 87:3). These words are to be considered in the light of what Scripture says elsewhere: O you poor, tossed with tempest, and not comforted (Isa. 54:11). When is the city of God poor? R. Isaac said: When the children of Israel are poor in good works. When is the city of God tossed with tempest? When the children of Israel are tossed about in the world. (So’drah means tossed with tempest, for its stem has this sense in the verse “There was a mighty tempest [sa’ar] in the sea” [Jonah 1:4]).

 

And not comforted: God said to Jerusalem, “Though I chastise you in this world, in the time-to-come, Behold, I will set your stones in fair colors, and lay your foundations with sapphires” (Isa. 54:11b). By fair colors is meant fast colors made of antimony. [As for sapphires] it is said that a man bought a sapphire and stipulated with the seller that he wished to test it. He laid the sapphire on an anvil and struck it with a hammer, and the hammer split and the anvil broke, but the sapphire was not broken.

II. And luminaries to give you light I will make of kadkod (Isa. 54:12). R. Berechiah taught in the name of R. Abba bar Kahana: As to the meaning of kadkod, two angels in heaven, Michael and Gabriel, differ; but some maintain that R. Berechiah taught it was two Amoraim of the west, namely Judah and Hezekiah, the Sons of R. Hiyya, who differed, one of them saying that kadkod means “onyx,” and the other that it means “jasper.” Whereupon the Holy One, blessed be He, declared: “It will be as this one says, and as that one says.” Hence luminaries to give you light I will make of kadkod.

 

And your gates of stones of carbuncle (ibid.). R. Judah said in the name of R. Samuel bar Isaac: The great gate in Jerusalem together with its two wickets will be of one carbuncle.

 

While R. Johanan was interpreting And your gates of stones hollowed out (ibid.) as meaning that the Holy One, blessed be He, will bring gems and pearls hollowed out to a space of ten by twenty cubits and set them up as the gates of Jerusalem, a certain disciple sneered and said: “If gems and pearls even as large as a dove’s egg cannot be found, can any large enough for gates be found?” In the course of time, the ship of this disciple sailed in the sea, and he beheld ministering angels sawing gems and pearls and hollowing out in them a space of ten by twenty cubits. He asked: “What are these for?” The ministering angels replied: “The Holy One, blessed be He, will set up these gems and pearls as the gates of Jerusalem.” When the disciple came back and again saw R. Johanan expounding, he said to him: “O Master, expound away! It is fitting that you should expound, since that which you did describe, I have indeed beheld.” R. Johanan said to him: “Wretch! If you had not beheld, you would not have believed and would still sneer at the words of the Sages.” R. Johanan fixed his eyes on the disciple, and the disciple became a heap of bones.

 

R. Phinehas the Priest bar Hama said: It happened that a pious man in the course of his travels was wondering about this matter and asking, “Is it possible for a large gate and its two wickets to be of one stone?” when he beheld one such stone rise up out of the sea. Hence And your gates of stones hollowed out.

 

III. And all your borders of precious stones (Isa. 54:12). R. Benjamin bar Levi said: “In this world, the boundaries of men’s fields are marked with cistus, but in the time-to-come, All your borders of precious stones—that is, the boundaries will be marked with gems.”

 

R. Yudan said: In the time-to-come, if a man be owed two gold coins by another, he will say to him: “Let us go to the king Messiah.” When they come to the king Messiah, the debtor will say: “What do I owe you? Is it gold? Go to, take it from [the dust} right here!” For in the time-to-come gold and silver will be like dust before the king Messiah, as it is said Your borders will make peace (Ps. 147:14). Hence the sons of Korah said to God: When You bring such things about, we will sing songs and Psalms to You. Hence A Psalm of the sons of Korah; a song, when His foundation will be in the holy mountains.

 

A different comment: His foundation is in the holy mountains means that Jerusalem is the foundation of the world by virtue of two holy mountains, Mount Sinai and Mount Moriah.

 

R. Phinehas said in the name of R. Reuben: There will come a time when the Holy One, blessed be He, will bring Sinai, Tabor, and Carmel together, and put Jerusalem on top of them, as is said The mountain of the Lord’s house will be established in the top of the mountains (Isa. 2:2).

 

R. Hanina taught: Not only this, but even more. There will come a time when the mountain of the Lord’s house will lead in the singing, and the other mountains will answer in chorus after it with songs and Psalms, for it is said The Lord will establish it prince of the singers (I Chron. 15:22).

 

IV. The Lord loves the gates of Zion (Ps. 87:2). The king has a palace in every province, but which palace is best loved by him? The palace which is in his own province. Hence The Lord loves the gates of Zion. The Holy One, blessed be He, said: I love synagogues and houses of study. But what do I love even more? Zion, for it is My own palace.

 

V. The words Glorious things are spoken of you, O city of God are taken as said to Jerusalem in the time of Hezekiah. Of him it is told How he made the pool, and the conduit, and brought water into the city [of David] (2 Kings 20:20). But was it not said of Hezekiah that he stopped the watercourse of Gihon [and prevented it from coming into the city of David?]  Hence He ... brought water into the city [of David] must mean that Hezekiah brought system to the study of Torah; for in this verse, water is plainly a metaphor for precepts of Torah, as also in the verses Ho, every one that thirsts, come you to the waters, etc. (Isa. 55:1), and Come, eat of my bread, and drink of the wine which 1 have mingled (Prov. 9:5). What did Hezekiah use to do? Whenever he came upon a man skilled in the systematic arrangement of traditions, he would bring him to the city of Jerusalem. Whenever he came upon a good teacher, he would bring him to the city of Jerusalem. Therefore it is written These also are the proverbs of Solomon, which the men of Hezekiah king of Judah copied out (Prov. 25:1).

 

In another interpretation, the verse is rendered Glorious things are spoken in you. R. Huna said in the name of R. Idi: Why did the children of Israel pronounce the Divine Name, as it is written, in the Temple, and only a substitute for the Divine Name in the provinces? Because Scripture says to those in the provinces You will fear this glorious and awful name, the Lord your God (Deut. 28:58). Where, then, according to the verse Glorious things are spoken in you is the Divine Name to be spoken? In the city of God, in the city of Zion, as is said at the end of the verse O city of God. Selah (ibid.).

 

VI. I will make mention of Rahab and Babylon as among them that acknowledge Me (Ps. 87:4). R. Judah bar Simon taught: The nations of the earth will bring gifts to the King Messiah. In the next verse, But of Zion it shall be said: “This man and that man was brought forth in her” (Ps. 87:5), this man and that man refers to the Messiahs of the Lord, to Messiah the son of David, and to Messiah the son of Ephraim. By brought forth it is meant that the Messiahs will be lifted up above the nations, as in the verse Before the mountains were lifted up (Ps. 90:2). And the nations will bring gifts to the King Messiah, as it is said Gifts (tasuri) from the head of Amana (Song 4:8). (Why is a gift called a tèsurah? Because when men look at a gift, they sing, as is said Will not the eye that sees me sing of me [tèsureni]? [Job 7:8].) And as soon as the nations of the earth come to the King Messiah, he will ask: “Are there children of Israel among you? Bring them as gifts to me,” as it is said O you peoples, bring families unto the Lord (Ps. 96:7), that is, “O you gentiles, bring the families of Israel unto me.” R. Aba said: This verse also implies that the Messiah will say to the nations of the earth: “When you bring the families of Israel to me, bring them not in contempt but in honor,” for the words which follow, namely, Bring unto the Lord honor and strength, bring unto the Lord the honor of His name (ibid.) mean “Bring unto the Lord those who gave honor to God’s name in the world.”

 

R. Judah said—some maintain that it was said by R. Berechiah in the name of R. Judah: At that time a present (sy) will be brought unto the Lord of hosts, a people scattered (Isa. i8 :7). By Atbash, sy equals bm, meaning “in their persons.” Thus all the gentiles will bring in the persons of the children of Israel a gift to the King Messiah—that is, “they will bring Israel,” for it is said And they will bring all your brethren as a gift unto the Lord out of all nations upon horses, and in chariots, and in covered litters (sabbim), and upon mules, and upon swift beasts, to My holy mountain (Isa. 66:20). R. Berechiah took this verse to mean that the gentiles will have young men ride upon horses, that they will have disciples who lack strength ride in chariots, and that they will have women and children ride in covered litters. (The word sabbim means “covered litters,” as in the verse “And they brought their offering before the Lord six covered wagons [sab]” [Num. 7:3].) They will have old men ride upon mules, which walk gently; and as for the oldest among the old men, for those who cannot be carried upon mules, a kind of easy chair will be made for them, in which pillows of fine wool will be laid out, and they will be carried on the shoulders of men of all the nations and will be held up by their hands. What, then, is meant by Glorious things are spoken of you (Ps. 87:3)? It means that the men of all the nations will bring the children of Israel in honor, and that as these men take leave to depart from the King Messiah, they will speak of the glorious ancestry of the children of Israel, saying, “This one is a priest, and that one is a Levite, and that other one is an Israelite commoner.” Why will they speak so? Because the children of Israel, having been sold as slaves, had under the oppression of exile lost trace of their ancestry, had forgotten their identity, and under duress became gentiles. Accordingly, R. Eleazar interpreted And of them also will I take for priests and for Levites, says the Lord (Isa. 66:21), as meaning that out of the heathen who will bring Israel to the King Messiah, God will single out any one of priestly, or Levitical, or Israelitish origin, for of them also will I take means that God will take priests and Levites not only out of the children of Israel that are brought, but also out of the nations that bring the children of Israel. Hence it is said Of them also will I take for priests and for Levites, says the Lord. And where [in the books of Moses] did God say this? R. Phinehas the Priest bar Uama replied: In the verse The secret things belong unto the Lord our God (Deut. 29:28).

 

VII. When in the future the Lord will write up the peoples, He will count this man that he was born there (Ps. 87:6). In the time-to-come, God will write up certain men of the gentiles who bring the children of Israel as belonging with Israel. This man that he was born there means that it will be as if such men were newly born. Hence This man that he was born there.

 

As well the singers as the players on instruments will be there: all my springs are in you (Ps. 87:7). R. Judah bar Simon said in the name of R. Meir: Like the spring from which fresh water pours out at every moment, so will the children of Israel sing a new song at every moment. Of this it is written As well the singers as the players on instruments will be there: all my springs are in you. The Rabbis, however, expounded the verse as meaning that even as the men will sing songs, so also will the women, as it is said As well the singers as the players on instruments will be there: all my springs are in you.

 

 

 

Ashlamatah: Joshua 5:11 – 6:4, 27

 

11 And they ate the old grain of the land on the morrow of the Passover, unleavened bread and roasted grain, in this same day.

12 And the manna ceased on the next day after they ate of the old grain of the land. And there was no more manna to the sons of Israel, but they ate the produce of the land of Canaan in that year. {S}

 

13 And it happened, when Joshua was beside Jericho, that he lifted up his eyes and looked. And, behold! A man stood in front of him, and his drawn sword was in his hand. And Joshua went to him and said to him, Are you for us, or for our foes?

14 And he said, No, for I now come as the Commander of the army of Adonai. And Joshua fell on his face to the earth and worshiped. And he said to him, What does my Master speak to his slave?

15 And the Commander of the army of Adonai said to Joshua, Take your shoe off your foot, for the place on which you are standing is holy. And Joshua did so.

1 And Jericho was closed, and was shut in from the face of the sons of Israel; no one going out, and no one coming in. {S}

 

2 And Adonai said to Joshua, See I have given Jericho and its king, mighty warriors, into your hand.

3 And you will go around the city, all the men of battle, going around the city once; so you will do six days.

4 And seven priests will bear seven trumpets of rams' horns before the ark. And on the seventh day you will go around the city seven times, and the priests will blow with the rams' horns.

5 And it will be, when they make a long blast with the ram's horn, and when you hear the sound of the ram's horn, all the people will shout with a great shout. And the wall of the city will fall down flat; and the people will go up, each man in front of him.

6 And Joshua the son of Nun called the priests and said to them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of Adonai.

7 And he said to the people, Pass on, go around the city, and he who is armed will go on before the ark of Adonai.

8 And it happened, when Joshua spoke to the people, the seven priests bearing seven trumpets of rams' horns before Adonai passed on and blew with the rams' horns. And the ark of the covenant of Adonai went after them.

9 And he who was armed went before the priests blowing the rams' horns. And the rear guard after the ark, going on and blowing with the rams' horns.

10 And Joshua had commanded the people, saying, You will not shout, nor cause your voice to be heard, nor will there go from your mouth a word until the day I say to you, Shout! Then you will shout.

11 And the ark of Adonai went around the city, going around one time. And they came into the camp, and remained in the camp. {P}

 

12 And Joshua rose early in the morning, and the priests bore the ark of Adonai.

13 And seven priests bearing seven trumpets of rams' horns were walking before the ark of Adonai, going on, and were blowing with the rams' horns. And he who was armed went before them. And the rear guard went behind the ark of Adonai, going on and blowing with the rams' horns.

14 And they circled the city on the second day one time, and returned to the camp. So they did six days.

15 And it happened on the seventh day, they rose early, at the dawning of the day, and went around the city seven times in the same way. Only on that day they circled the city seven times.

16 And it happened at the seventh time the priests blew with the rams' horns. And Joshua said to the people, Shout! For Adonai has given you the city.

17 And the city will be devoted to Adonai, it and all that are in it. Only Rahab the harlot will live, she and all who are with her in the house, because she hid the messengers that we sent.

18 And you will certainly keep clear of the devoted things, that you not become accursed by taking from the devoted things, and will make the camp of Israel become accursed, and trouble it.

19 And all the silver and gold, and vessels of bronze and iron, they are holy to Adonai; they will come into the treasury of Adonai.

20 And the people shouted, and blew with the ram's horns, and it happened, when the people heard the sound of the ram's horn, the people shouted a great shout. And the wall fell under it; and the people went up into the city, each man in front of him; and they captured the city.

21 And they destroyed all that was in the city, from man even to woman, from young even to aged, and to ox, and sheep, and ass, by the mouth of the sword.

22 And Joshua said to the two men who had spied out the land, Go into the house of the woman, the harlot, and bring the woman out from there, and all whom she has, as you have sworn to her.

23 And the young men, the spies, went in and brought out Rahab, and her father, and her mother, and her brothers, and all whom she had; yea, they brought all her family, and set them outside the camp of Israel.

24 And they burned the city with fire, and all that was in it. Only they gave the silver and the gold, and the vessels of bronze, and of iron, to the treasury of the house of Adonai.

25 And Joshua kept alive Rahab the harlot, and the house of her father, and all whom she had. And she lives in the midst of Israel to this day. For she hid the messengers whom Joshua sent to spy out Jericho. {P}

 

26 And at that time Joshua adjured, saying, Cursed be the man who rises up before the face of Adonai and builds this city of Jericho. He will lay its foundation in his first-born, and he will set up its doors in his youngest son. {S}

 

27 And Adonai was with Joshua, and his fame was in all the land.

 

 

 

Midrash of Matityahu (Matthew) 17:22-23

 

  1. ¶ And while they were conducting their affairs in the Galil, Yeshuah said to them: “This person impends to be delivered in the hands of men,
  2. And they will kill him. And on the third day he will be raised again.” And they (the Talmidim) were exceedingly distressed.

 

 

 

Pirqe Abot

 

“All Israel have a share in the World to Come, as it is stated: And Your people are all righteous/generous; they will inherit the land forever; they are the branch of My planting, the work of My hands, in which to glorify Me” (Isaiah 60:21).

 

Pirqe Abot VI:7

 

Mishnah 7

 

Great is the Torah, for it gives life to those who practice it, both in this world and in the World to Come, as it is stated: “For they [the teachings of the Torah] are life to the one who finds them, and a healing to all his flesh” (Prov.4:22). And it says: “It will be a remedy to your body and marrow to your bones” (Prov. 3:8). And it is stated: “It is a Tree of Life to those who hold fast to it, and those who support it are fortunate” (Prov. 3:18).

 

And it [also] says: “They are a garland of grace for your head and a necklace for your neck”(Prov. 1:9);  and also: “It will give to your head a garland of grace; a crown of glory will it bestow on you” (Prov. 4:9);  and further: “Indeed, through me [the Torah] your days will be increased, and years of life will be added to you” (Prov. 9:11); and again: “Long life is at its right, riches and honor at its left” (Prov. 3:16); and also: “Length of days, years of life, and peace shall they add to you” (Prov.3:2).

 

“Great is Torah, for it gives life to those who practice it.” (6:7) QUESTION: Torah is something which is studied, and mitzvoth (commandments) are things which are done (practiced). Since the Baraita is talking of Torah, it should have said “Lelomedehah” — “[it gives life] to those who study it”?

 

ANSWER: The Baraita specifically describes the reward due to individuals who perform the mitzvoth (commandments) as a result of their Torah study, but not that which is due for Torah study alone. This is to emphasize that the purpose of Torah study is to eventually perform the mitzvoth (commandments) in accordance with Ha-Shem's will. A person who studies Torah without intending to practice what he learns, however, is not deemed to be living a worthwhile life (see Jerusalem Talmud, Shabbat 1:2).

 

Alternatively, King David says, “Praised is the man who “B’Torat Ha-Shem Cheftzo, UB’Torato Yehegeh Yoman VaLaylah” — “His desire is in the Torah of Ha-Shem, and in His Torah he meditates day and night” (Psalms 1:2). The Talmud (Avodah Zarah 19a) asks whether there is a contradiction here. First he calls it, “Torat Ha-Shem” — “Ha-Shem's Torah” — and then he says “UB’Torato” — “in his, i.e. man's, Torah”? The Talmud answers that there is no contradiction. Before the person toils to understand Torah, it is Ha-Shem's Torah, but after the student diligently and assiduously studies Torah and toils to understand it, the Torah is considered as his possession and is called “Torato” — “his Torah.”

 

The Baraita is teaching that Torah gives life to those who “Osehah” — “make it their Torah” — through their studying and meditating on it day and night.

 

Alternatively, the Tribe of Zebulun engaged in commerce and provided food for the Tribe of Yissachar while they engaged in the study of Torah. In exchange, the Tribe of Zebulun shared in the merit of the Torah studied by the Tribe of Yissachar. From this originated the popular Yissachar-Zebulun partnership to this day.

 

The word “Osehah” can mean “those who work for it” or “those who make it,” i.e. people who are engaged in working to earn money which they use to support Torah study. Thus, they are “working” for Torah and “make” possible the continuity of Torah study.

 

Thus, the message of the Baraita is that Torah gives life in this world and in the World to Come, not only to those who study it, but also to those who “work” for it and “make” its study possible. Hence, most appropriately a pasuk (verse) quoted as a proof is “It is a Tree of Life to those who hold fast to it and those who support it are fortunate.”

 

“For they [the teachings of the Torah] are life to the one who finds them, and a healing to all his flesh” QUESTION? What does this verse means?

 

ANSWER: The Baraita starts here with a discourse of linking verses all of which deal with the theme of Torah, life, and health. The Torah is life to the soul and mind of individuals who find meaning in it and is health to the body of those individuals who live in Torah. If one wants to pursue good mental health as well as good physical health one of they key components must be study and practice of Torah. The Torah enhances one’s physical well being: “health (healing) to your body,” and also one’s general vitality and vibrancy: “marrow to your bones” (the marrow in the bones is the factory where red blood cells are made).

 

Those who financially support its study are granted life in quantity and quality, and are fortunate, that is, have a much more positive and affirmative attitude to life as they truly enjoy its innumerable blessings – “It is a tree of life to those who hold fast to it, and those who support it are fortunate.”  

 

 

 

The Rabbi’s Private Prophetic Study

 

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

 

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

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

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

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

 

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

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

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

 

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

§  Laws about clean and unclean animals (Leviticus 11)

§  Laws concerning ritual cleanliness after childbirth (Leviticus 12)

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

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

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

 

o  Holiness Code (Leviticus 17-26)

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

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

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

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

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

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

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

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

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

 

o  Laws concerning the commutation of vows (Leviticus 27)

 

 

Some interesting Hebrew words:

 

לקח - lâqach – (Strong’s # H3947)

A primitive root; to take (in the widest variety of applications): - accept, bring, buy, carry away, drawn, fetch, get, infold, X many, mingle, place, receive (-ing), reserve, seize, send for, take (away, -ing, up), use, win.

 

ספר - sâphar (Strong’s # H5608)

A primitive root; properly to score with a mark as a tally or record, that is, (by implication) to inscribe, and also to enumerate; intensively to recount, that is, celebrate: - commune, (ac-) count, declare, number, + penknife, reckon, scribe, show forth, speak, talk, tell (out), writer.

 

חשׁבּון - cheshbôn – (Strng’s # H2808)

From H2803; properly contrivance; by implication intelligence: - account, device, reason.

 

סכּה - sûkkâh – (Strong’s # H5521)

Feminine of H5520; a hut or lair: - booth, cottage, covert, pavilion, tabernacle, tent.

 

 

Questions for Meditation and Discussion

 

 

1.     According to what is written in Psalm 87, what caught the imagination of our Psalmist in our Torah Seder for this week?

 

2.     How is our Ashlamatah of Joshua 5:11 – 6:4, 27 related to our Torah Seder for this week?

 

3.     How is the Midrash of Matityahu in 17:22-23 related to our Torah Seder for this week, to our Ashlamatah for this week, and to our Psalm for this week?

 

4.     How is Pirke Abot 6:7 related to our Torah Seder, Ashlamatah and Psalm for this week?

 

5.     Why are the laws concerning the observation of the annual feasts, and the weekly Sabbath, in Leviticus 23 part of the Code of Holiness?

 

6.     If someone would ask you as to what is the common thread or theme that binds all these different readings for this week, what would your answer be?

 

 

Shalom Shabbat and much success in your Torah study and answers to the above questions!

 

Hakham Dr. Yosef ben Haggai

The Rabbi’s Private Prophetic Study

 

Answers to Questions for Meditation and Discussion

Sivan 16, 5767 – June 01/02, 2007

 

 

1.     According to what is written in Psalm 87, what caught the imagination of our Psalmist in our Torah Seder for this week?

 

Answer: His Excellency Adon Barth answers: “The concept of enumeration and the accounting for proselytes.” This answer is in part true. Now the Psalm in v.2, in the Targum states:

 

“The Lord loves the entrances to the academies established in Zion more than all the synagogues of the house of Jacob.”

 

And our Torah Seder starts by saying (Lev. 23:15):

 

“You will count for yourselves, from the day after the day of rest (Pesach) from the day on which you will bring the omer wave-offering, seven complete weeks they will be,”

 

And concludes in v.44

 

“And thus Moshe declared the appointed times of Adonai to B’ne Yisrael.”

 

The word for count in this text is: ספר - sâphar (Strong’s # H5608) A primitive root meaning: properly to score with a mark as a tally or record, that is, (by implication) to inscribe, and also to enumerate; intensively to recount, that is, celebrate: - commune, account, declare, number, + penknife, reckon, scribe, show forth, speak, talk, tell (out).

 

The Psalmist then is captivated with the counting of the Omer and its significance as related to the seven lower sephiroth/attributes of the Messiah manifested in the seven gifts of the spirit of holiness in the form of the seven-men/candelabra of the local congregation. But what he finally concludes is that the 3 upper gifts composed of the bench of 3 Hakhamim is the most loved place on earth, because it is there where the knowledge of Torah goes forth into all the world. Therefore: “The Lord loves the entrances to the academies established in Zion more than all the synagogues of the house of Jacob.”

 

 

2.     How is our Ashlamatah of Joshua 5:11 – 6:4, 27 related to our Torah Seder for this week?

 

His Excellency Adon Barth answers: “The seven circuits made around the bema on the seventh day of chag haSukkot and the seven circuits made around Jericho (which contained the ger tzadiqim).” Correct! The 7 x 7 motif is common to both readings.

 

3.     How is the Midrash of Matityahu in 17:22-23 related to our Torah Seder for this week, to our Ashlamatah for this week, and to our Psalm for this week?

 

Mashiach ben Yosef needed to die and rise again as Mashiach ben David in order to empower his congregations with gifts in the form of men as commented above in question one. A price had to be paid. And we are so fortunate to be the beneficiaries of these gifts. These gifts are alluded to in the counting of the Omer.

 

4.     How is Pirke Abot 6:7 related to our Torah Seder, Ashlamatah and Psalm for this week?

 

“It (Torah) is a Tree of Life to those who hold fast to it, and those who support it are fortunate” (Prov. 3:18). This is related to the counting of the 7 weeks or 7 Sefiroth as we have already explained. Torah does not only provide physical, mental, emotional, and spiritual healing but also it provides many other material and non material blessings to those who dedicate themselves fully to its study/teaching and practice, as well as to those who support financially this enterprise.

 

With regards to the Ahlamatah we continue with the theme of 7 x 7, and in the Psalms it is said that the places where Torah is taught or adjudications are done by means of Torah are G-d most beloved places (this deals with the upper three sephiroth) and much worthy of our financial support, as well as time in the form of studying under the Hakhamim.

 

5.     Why are the laws concerning the observation of the annual feasts, and the weekly Sabbath, in Leviticus 23 part of the Code of Holiness?

 

His Excellency Adon Barth answers: “Because all of these things distinguish, separate and sanctify time--they make certain time(s) Holy.” Correct!

 

They are set apart times by G-d Himself for all eternity to have deep, meaningful, and intimate communion with His people, and all those who love His name (authority) and Word. It is G-d who sets time apart for these appointments and not man.

 

6.     If someone would ask you as to what is the common thread or theme that binds all these different readings for this week, what would your answer be?

 

Again, His Excellency Adon Barth Lindemann answers: “They all point to the gathering in of the fruit, which is nothing but fruitful Israelites and Proselytes, those which are fruitful in deed and in word.” Correct!

 

But also how important it is to either dedicate oneself completely to the study and service of the Torah or to a compination of support and financial study of the Torah which is intimated by the word “TAKE” meaning acquire. Acquire a Torah teacher, acquire a colleague to study Torah with. If we do this we will inherit the crown of the Torah.

 

 

A great Todda Rabba to His Excellency Adon Barth Lindemann for his most insightful answers.

 

 

Shalom ve Semana Alegre! – Sahabua Tov!

 

Hakham Dr. Yosef ben Haggai