Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

 

 

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Roll of Honor:

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For their regular and sacrificial giving, providing the best oil for the lamps, we pray that GOD’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

Also, a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

 

 

 

Blessings Before Torah Study

 

Blessed are You, Ha-Shem our GOD, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

 

Please Ha-Shem, our GOD, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring’s offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

 

Blessed are You, Ha-Shem our GOD, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

 

Ha-Shem spoke to Moses, explaining a Commandment. “Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

 

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you and grant you peace. – Amen!

 

This way, the priests will link My Name with the Israelites, and I will bless them.”

 

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when performing acts of kindness; and there is no maximum amount of Torah that a person must study.

 

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honoring one’s father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

 

A Prayer for Israel

 

Our Father in Heaven, Rock, and Redeemer of Israel, bless the State of Israel, the first manifestation of the approach of our redemption. Shield it with Your lovingkindness, envelop it in Your peace, and bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel. Strengthen the hands of those who defend our holy land, grant them deliverance, and adorn them in a mantle of victory. Ordain peace in the land and grant its inhabitants eternal happiness.

 

Lead them, swiftly and upright, to Your city Zion and to Jerusalem, the abode of Your Name, as is written in the Torah of Your servant Moses: “Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you. And the Lord your God will bring you to the land that your fathers possessed, and you shall possess it, and He will make you more prosperous and more numerous than your fathers.” Draw our hearts together to revere and venerate Your name and to observe all the precepts of Your Torah, and send us quickly the Messiah son of David, agent of Your vindication, to redeem those who await Your deliverance.

 

 

A Prayer for our Beloved Hakhamim

 

We would like to ask for prayers on behalf of our three Hakhamim, Hakham Dr. Yoseph ben Haggai, Rabbi Dr. Hillel ben David, and Rabbi Dr. Eliyahu ben Abraham for their health, as well as for this work, that it may prosper, be of great benefit to all, and that it may be well supported, and we all say, Amen ve Amen!

 

Shabbat: “VaYeshev” - “And dwelt”

Sivan 28, 5783 - June 16/17, 2023

 

 

Contents of the Torah Seder

 

·        The Story of Jacob’s Family – Gen. 37:1-4

·        Joseph and his Dreams – Gen. 37:5-11

·        Joseph is Commanded by his Father to Visit his Brothers – Gen. 37:12-22

·        A Plot Carried Out Against Joseph – Gen. 37:23-30

·        Joseph’s Brothers Try to Deceive Their Father – Gen. 37:31-36

 

Rashi & Targum Pseudo Jonathan for: B’resheet (Genesis) 37:1-36‎

 

 

Reading Assignment:

 

Welcome to the World of P’shat Exegesis

 

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

 

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

 

1. Ḳal va-ḥomer: “Argumentum a minori ad majus” or “a majori ad minus”; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-’inyano: Interpretation deduced from the context.

 

 Welcome to the World of Remes Exegesis

 

Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of the Torah and for making halakic deductions from it. They are, strictly speaking, mere amplifications of the seven Rules of Hillel, and are collected in the Baraita of R. Ishmael, forming the introduction to the Sifra and reading as follows:

 

1. Ḳal wa-ḥomer: Identical with the first rule of Hillel.

2. Gezerah shawah: Identical with the second rule of Hillel.

3. Binyan ab: Rules deduced from a single passage of Scripture and rules deduced from two passages. This rule is a combination of the third and fourth rules of Hillel.

4. Kelal u-Peraṭ: The general and the particular.

5. u-Peraṭ u-kelal: The particular and the general.

6. Kelal u-Peraṭ u-kelal: The general, the particular, and the general.

7. The general which requires elucidation by the particular, and the particular which requires elucidation by the general.

8. The particular implied in the general and excepted from it for pedagogic purposes elucidates the general as well as the particular.

9. The particular implied in the general and excepted from it on account of the special regulation which corresponds in concept to the general, is thus isolated to decrease rather than to increase the rigidity of its application.

10. The particular implied in the general and excepted from it on account of some other special regulation which does not correspond in concept to the general, is thus isolated either to decrease or to increase the rigidity of its application.

11. The particular implied in the general and excepted from it on account of a new and reversed decision can be referred to the general only in case the passage under consideration makes an explicit reference to it.

12. Deduction from the context.

13. When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage.

 

Rules seven to eleven are formed by a subdivision of the fifth rule of Hillel; rule twelve corresponds to the seventh rule of Hillel, but is amplified in certain particulars; rule thirteen does not occur in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by Ishmael. With regard to the rules and their application in general. These rules are found also on the morning prayers of any Jewish Orthodox Siddur.

 

 

Rashi’s Commentary for: ‎ B’resheet (Genesis) ‎‎‎‎‎‎‎‎‎‎‎37:1-36

 

1 Jacob dwelt Scripture described Esau’s settlements and his generations, [but only] briefly, because they were not distinguished nor important enough to elaborate on [in detail] how they settled and the order of their wars, [or] how they drove out the Horites. [In contrast] it (Scripture) elaborates at length on the settlements of Jacob and his generations, and all the events that brought these about, since they were [considered] important [enough] to the Omnipresent to dwell upon at length. Similarly, you find regarding the ten generations from Adam to Noah: So-and- so begot so-and-so, but when it (Scripture) reached Noah, it dwelt upon him at length. Likewise, with the ten generations from Noah to Abraham, it dealt [only] briefly with them, but when it reached Abraham, it dwelt upon him at length. This can be compared to a pearl that falls into the sand: A person searches in the sand and sifts it with a sieve until he finds the pearl, and when he finds it, he casts the pebbles from his hand and keeps the pearl. (Another interpretation of “Jacob dwelt”—The camels of a flax dealer [once] entered [a town], laden with flax. The blacksmith wondered, “Where will all this flax go?” One clever fellow answered him, “One spark will come out of your bellows, which will burn it all.” So did Jacob see all the chieftains [of Esau] mentioned above (36:15-19, 40-43). He wondered and said, “Who can conquer them all?” What is written below? “These are the generations of Jacob: Joseph” (verse 2), only, and it is written: “And the house of Jacob shall be fire, and the house of Joseph a flame, and the house of Esau shall become stubble” (Obadiah 1:18). One spark will emerge from Joseph, which will destroy and consume them all. From an old Rashi.) [From Tanchuma Vayeshev 1]

 

2 These are the generations of Jacob And these are those of the generations of Jacob. These are their settlements and their wanderings until they came to settle. The first cause [of their wanderings]: when Joseph was seventeen years old, etc. Through this [the events that unfolded], they wandered and descended to Egypt. This is according to the plain explanation of the verse, putting everything in its proper perspective. The Midrash Aggadah, however, interprets [the passage as follows]: Scripture bases the generations of Jacob on Joseph because of many things: one is that, with his entire being, Jacob served Laban only for Rachel [and Rachel bore Joseph]. In addition, Joseph’s features resembled his (Jacob’s), and whatever happened to Jacob happened to Joseph. This one (Jacob) was hated, and that one (Joseph) was hated. This one—his brother (Esau) sought to kill him, and that one his brothers sought to kill him, and likewise many [other similarities related] in Genesis Rabbah (84:6). It is further expounded upon [as follows]: “dwelt” (verse 1) When Jacob sought to dwell in tranquility, the troubles of Joseph sprang upon him. The righteous/generous seek to dwell in tranquility. Said the Holy One, blessed be He, “What is prepared for the righteous/generous in the world to come is not sufficient for them, but they seek [also] to dwell in tranquility in this world!”

 

and he was a lad He behaved childishly, fixing his hair and touching up his eyes so that he would appear handsome. [From Gen. Rabbah 84:7]

 

with the sons of Bilhah That is to say, he was frequently with the sons of Bilhah, because his [other] brothers would demean them, while he acted friendly toward them. [From Tanchuma Vayeshev 7]

 

evil tales about them-Any evil he saw in his brothers, the sons of Leah, he would tell his father: 1) that they ate limbs from living animals, 2) that they demeaned the sons of the handmaids by calling them slaves, and 3) that they were suspected of illicit sexual relationships. For these three [tales] he was punished: For [the report that his brothers ate] limbs from living animals, “they slaughtered a kid” (Gen. 37:31) when they sold him, and did not eat it alive. For the report that he told about them that they called their brothers slaves, “Joseph was sold as a slave” (Ps. 105:17), and concerning the illicit sexual relationships that he told about them, “his master’s wife lifted her eyes, etc.” (Gen. 39:7).

 

Tales about them Heb. דִּבָּתָם Every expression of דִּבָּה denotes parlediz in Old French, gossip, slander. Whatever evil he could tell about them he told. דִּבָּה is an expression of making the lips of the sleeping speak(דוֹבֵב) .

 

3 a son of his old age Heb. – בֶן זְקֻנִים , for he was born to him in his old age (Pirkei d’Rabbi Eliezer, ch. 38). Onkelos rendered: for he was a wise son to him. Whatever he had learned from Shem and Eber he gave over to him. Another explanation: for his (Joseph’s) features (זִיו אִיקוֹנִין) resembled his own (those of Jacob). [From Gen. Rabbah 84:8]

 

fine woolen Heb. פַּסִים , a term meaning fine woolen garments, like “green wool (כַּרְפַּס) and blue wool” (Esther 1:6), and like the fine woolen coat (כְתֽנֶת פַּסִים) of Tamar and Amnon (II Sam. 13:18). The Midrash Aggadah, however, explains that it was called פַּסִים because of his (Joseph’s) troubles, namely, that he was sold to Potiphar (פּוֹטִפַר) , to the merchants (סוֹחֲרִים) , to the Ishmaelites (יִשְׁמְעִאלִים) , and to the Midianites (מִדְיָנִים) . [From Gen. Rabbah 84:8]

 

4 and they could not speak with him peacefully From what is stated to their discredit, we may learn something to their credit, that they did not say one thing with their mouth and think differently in their heart. [From Gen. Rabbah 84:9]

 

speak with him Heb. דַבְּרוֹ , [the equivalent of] לְדַבֵּר עִמוֹ , to speak with him. [From Targum Onkelos]

 

7 binding sheaves Heb. מְאַלְּמִים אֲלֻמִים , as the Targum renders: מְאַסְרִין אֱסָרִין , sheaves, and likewise, carrying his sheaves (אֲלֻמוֹתָיו) (Ps. 126:6). The same is found in the Mishnah: But [if one finds] large sheaves (וְהָאֲלֻמוֹת) , one must take [them] and announce [them] (Baba Mezia 22b).

 

my sheaf arose It stood erect.

 

And also stood upright It remained standing erect in its place.

 

8 and on account of his words Because of the evil tales that he would bring to their father.

 

10 And he told [it] to his father and to his brothers After he told it to his brothers, he told it again to his father in their presence.

 

His father rebuked him because he was bringing hatred upon himself.

 

Will we come Isn’t your mother (Rachel) already dead? But he (Jacob) did not know that the matters referred to Bilhah, who had raised him (Joseph) as [if she were] his mother (Gen. Rabbah 84:11). Our Rabbis, however, derived from here that there is no dream without meaningless components (Ber. 55a/b). Jacob, however, intended to make his sons forget the whole matter, so that they would not envy him (Joseph). Therefore, he said, “Will we come, etc.” Just as it is impossible for your mother, so is the rest meaningless.

 

11 awaited the matter Heb. שָׁמַר . He was waiting and looking forward in expectation of when it (the fulfillment) would come. Similarly, “awaiting (שׁוֹמֵר) the realization [of God’s promise]” (Isa. 26:2), [and] “You do not wait (תִשְׁמוֹר) for my sin” (Job 14:16). You do not wait. [From Gen. Rabbah 84:12]

 

12 to pasture their father’s flocks Heb. לִרְעוֹת אֶת-צֽאן . There are dots over the word אֶת , for they went only to “pasture” [i.e., feed] themselves. [From Gen. Rabbah 84:13]

 

13 “Here I am.” An expression of modesty and eagerness. He went with alacrity to fulfill his father’s command although he knew that his brothers hated him. [From Mechilta Beshallach, second treatise, introduction]

 

14 from...Hebron But is not Hebron on a mountain? It is stated: “And they ascended in the south, and he came as far as Hebron” (Num. 13:22). But [it is to be understood that he sent him] from the deep counsel of the righteous man who is buried in Hebron (i.e., Abraham), to fulfill what was said to Abraham between the parts (Gen. 15:13). [From Gen. Rabbah 84:13]

 

and he came to Shechem a place destined for misfortune. There the tribes sinned, there Dinah was violated, there the kingdom of the house of David was divided, as it is said: “And Rehoboam went to Shechem” (I Kings 12:1). [From Sanh. 102a]

 

15 Then a man found him This is [the angel] Gabriel, as it is said: “And the man Gabriel” (Dan. 9:21). [From Tanchuma Vayeshev 2]

 

17 They have traveled away from here They removed themselves from brotherhood.

 

‘Let us go to Dothan.’ Heb. נֵלְכָה דֽתָינָה , to seek regarding you legal pretexts (נִכְלֵי דָתוֹת) , by which they could put you to death. According to its simple meaning, however, it is a place- name, and a Biblical verse never loses its simple sense.

 

18 they plotted Heb. וַיִתְנַכְּלוּ . They were filled with plots and cunning.

 

Against him Heb. אֽתוֹ , similar to אִתּוֹ or עִמוֹ , i.e. אֵלָיו , to him.

 

20 and we will see what will become of his dreams Rabbi Isaac said, This verse says: “Expound on me.” [I.e., this verse demands a midrashic interpretation.] The Holy Spirit says thus: They (the brothers) say, “Let us kill him,” but the verse concludes: “and we will see what will become of his dreams.” Let us see whose word will stand up, yours or Mine. It is impossible that they (the brothers) are saying, “and we will see what will become of his dreams,” because, since they will kill him, his dreams will come to nought. [From Tan. Buber, Vayeshev 13]

 

21 “Let us not deal him a deadly blow.” Heb. לֹא נַכֶּנוּ נָפֶשׁ . Literally, let us not smite him the soul. [This is equivalent to] מַכַּת נֶפֶשׁ , [let us not deal him] a deadly blow, which means death. [From Targum Onkelos]

 

22 to save him The Holy Spirit testifies for Reuben that he said this only to save him, so that he would [be able to] come and take him out of there. He said, “I am the firstborn and the eldest of them all. The sin will be attributed only to me.” [from Gen. Rabbah 84:15]

 

23 that they stripped Joseph of his shirt This is the shirt.

 

Of the fine woolen coat which was upon him This is what his father gave to him, more than his brothers. [From Gen. Rabbah 84:16]

 

24 now the pit was empty—there was no water in it Since it says: “now the pit was empty,” do I not know that there was no water in it? For what purpose did the Torah write, “there was no water in it”? [To inform us that] there was no water in it, but there were snakes and scorpions in it. [From Shab. 22a, Chag. 3a]

 

25 a caravan Heb. אֽרְחַת , as the Targum renders שְׁיָרַת , [ אֽרְחַת ] because of those who travel on the way (אֽרַח) .

 

and their camels were carrying, etc. Why did Scripture publicize their burden? To let you know the reward of the righteous/generous, for it is customary for Arabs to carry only naphtha and tar, whose odor is foul, but for this one (Joseph) it was arranged [that they should be carrying] spices, so that he should not be afflicted by a foul odor. [Mechilta Beshallach, treatise 2, section 5]

 

spices Heb. נְכֽאת . Any collection of many spices is called נְכֽאת . Similarly, “and he showed them his entire storeroom of spices (בֵּית נְכֽתֽה) ” (II Kings 20:13), the compounding of his spices. Onkelos, however, renders it as a word meaning wax.

 

Balm Heb. וּצְרִי , a sap that drips from balsam trees, and this is נָטָתּ , sap, which is enumerated with the ingredients of the incense [used in the Temple] (Exod. 30:34-38).

 

And lotus Heb. וָלֽט . This is called לוֹטִיתָא in the language of the Mishnah (Shevi’ith 7:6). Our Sages defined it as a root of an herb, called aristolochie, birthwort, in Tractate Niddah (8a).

 

26 What is the gain What money [will we profit]? As the Targum renders.

 

And cover up his blood And conceal his death.

 

27 And… hearkened Heb. וַיִשְׁמְעוּ , [which the Targum renders:] וְקַבִּילוּ מִינֵיהּ , and they accepted from him. Every instance of שְׁמִיעָה that signifies acceptance, such as this one and such as “And Jacob listened (וַיִשְׁמַע) to his father” (Gen. 28:7), “We will do, and we will listen (וְנִשְׁמָע) ” (Exod. 24:7), is translated נְקַבֵּל . Every instance that means the hearing of the ear, [however,] such as “And they heard (וַיִשְׁמְעוּ) the voice of the Lord God going in the garden” (Gen. 3:8), “But Rebecca overheard (שׁוֹמַעַת) ” (ibid. 27:5), “and Israel heard (וַיִשְׁמַע) [of it]” (ibid. 35:22), “I have heard (שָׁמַעְתִּי) the complaints” (Exod. 16:12), are all rendered [respectively]: וּשְׁמַע , וּשְׁמָעַת , וּשְׁמָעוּ , שְׁמִיעַ קֳדָמַי .

 

28 Then Midianite men, merchants, passed by This is another caravan, and Scripture informs you that he was sold many times. [From Tanchuma Buber, Vayeshev 13]

 

and they pulled The sons of Jacob [pulled] Joseph out the pit and sold him to the Ishmaelites, and the Ishmaelites to the Midianites, and the Midianites to Egypt. [From Midrash Asarah Harugei Malchuth]

 

29 And Reuben returned But when he (Joseph) was sold, he (Reuben) was not there, for his day to go and serve his father had arrived (Gen. Rabbah 84:15). Another explanation: He was busy with his sackcloth and his fasting for disarranging his father’s bed (Peskikta d’Rav esieged. 25.

 

30 …where will I go? Where will I flee from Father’s pain?

 

31 and they slaughtered a kid Its blood resembles that of a human. [From Gen. Rabbah 84:19, Targum Jonathan]

 

the coat Heb. הַכֻּתּֽנֶת . This is its name. [I.e. this is the absolute state.] But when it is connected to another word [i.e. in the construct state], as in “Joseph’s coat” (כְּתֽנֶת יוֹסֵף) , “a fine woolen coat” (כְּתֽנֶת פַּסִים) (above, verse 3), [and] “a linen shirt” (כְּתֽנֶת בַּד) (Lev. 16:4), it is vowelized כְּתֽנֶת .

 

33 and he said, “[It is] my son’s coat…” It is [my son’s coat]. [From targumim]

 

a wild beast has devoured him [This means that] the Holy Spirit flickered within him: Potiphar’s wife will ultimately provoke him (Gen. Rabbah 84:19). Now why did the Holy One, blessed be He, not reveal it (the truth) to him? Because they (the brothers) excommunicated and cursed anyone who would reveal [it], and they included the Holy One, blessed be He, with them, but Isaac, however, knew that he was alive [but] he said, “How can I reveal it if the Holy One, blessed be He, does not wish to reveal it to him?” [from Tanchuma Miketz]

 

34 many days Twenty-two years from the time he (Joseph) left him until Jacob went down to Egypt, as it is said: “Joseph was seventeen years old, etc.” (verse 2), and he was 30 years old when he stood before Pharaoh, and the seven years of plenty, “For this is already two years of the famine” (Gen. 45:6) when Jacob came to Egypt. Here are 22 years corresponding to the 22 years that Jacob did not fulfill [the mitzvah] to honor his father and mother: 20 years that he was in Laban’s house, and two years that he was on the road when he returned from Laban’s house, one and a half years in Succoth and six months in Beth-el. This is what he [meant when he] said to Laban, “This is twenty years for me in your house” (Gen. 31:41). They are for me, upon me, and I will ultimately suffer [for twenty years], corresponding to them. [From Gen. Rabbah 84:20, Meg. 16b-17a]

 

35 and all his daughters Rabbi Judah says: Twin sisters were born with every tribe, and they married them. Rabbi Nehemiah says: They were Canaanite women. But what is the meaning of “and all his daughters”? A person does not hesitate to call his son-in-law his son and his daughter-in-law his daughter. [From Gen. Rabbah 84:21]

 

but he refused to be consoled No one accepts consolation for a person who is really alive but believed to be dead, for it is decreed that a dead person should be forgotten from the heart, but not a living person. [From Gen. Rabbah 84:21, Pes. 54b]

 

I will descend on account of my son Heb. אֶל-בְּנִי . There are many instances of אֶל that serve as an expression of עַל , “on account of,” e.g. “on account of (אֶל) Saul and on account of (וְאֶל) the bloody house” (II Sam. 21:1); “because (אֶל) the Ark of God had been taken and because of (וְאֶל) (the death of) (sic) her father-in-law and her husband” (I Sam. 4:21).

 

As a mourner to the grave Heb. שְׁאֽלָה . According to its simple meaning, it is a term denoting the grave. In my mourning I will be buried, and I will not be consoled all my days (Targum Jonathan ben Uzziel). [According to] its midrashic interpretation, however, [ שְׁאוֽל means] Gehinom. This sign was given into my hand from God, that if none of my sons dies within my lifetime, I am assured that I will not see the face of Gehinnom. [From Tanchuma Vayigash 9, Midrash Yelammedenu]

 

and his father wept for him This refers to Isaac. He was weeping over Jacob’s distress, but he did not mourn [for Joseph], for he knew that he was alive. [From Gen. Rabbah 84:21]

 

36 chief of the slaughterers Those who slaughter the king’s animals.

 

Rashi & Targum Pseudo Jonathan for: Tehillin (Psalms) ‎‎‎31:1-25

  

 

 

Rashi’s Commentary on Tehillim (Psalms) ‎‎‎‎31:1-25

 

3 a stronghold Pleysiz in Old French, a fortress.

 

4 You shall lead me Heb. תנחני , mene moi in French, lead me, as (in Exod. 32:34): “go lead (נחה) the people.”

 

6 I entrust Heb. אפקיד , komondere in Old French, I will entrust. I always entrust my spirit because You redeemed me from trouble.

 

7 those who await worthless vanities Who await the salvation of pagan deities.

 

9 deliver me Heb. הסגרתני , livras moi in French, but Menachem (p. 125) associated it as an expression of closing, and likewise every expression of סגר .

 

10 is dimmed Heb. עששה , an expression of a lantern, עששית . If a person puts glass in front of his eyes to see something on the other side of the glass, the appearance (of that thing) is unclear.

 

11 and my bones have decayed Heb. עששו , an expression of decay, as though a moth (עש) had eaten them.

 

12 From all my tormentors From all my tormentors [not because of my tormentors].

 

I have become a reproach Heb. חרפה , a reproach.

 

To my neighbors I am very much a reproach.

 

And fright to my acquaintances A mes connaissances in French, to my acquaintances. They are frightened by what happens to me.

 

13 like a lost utensil Which is in the process of becoming lost. Any expression of אבדה , loss, does not refer to the owner of the lost article, saying that he lost it, but that the lost article is lost from him, as is stated (in Deut. 22: 3): “which will be lost from him”; (in Ezek. 34:4), “the lost one you did not seek.”

 

14 the gossip of many Heb. דבת , the counsel of many. דבת is an expression of (Song 7:10): “making the lips of the sleeping speak (דבב) .” Likewise, every דבת in Scripture, parledic in Old French, gossip (so Gen. 37:2, Num. 14:36, Ezek. 36:3).

 

Terror from all sides that they scare and frighten me.

 

When they take counsel Heb. בהוסדם , when they take counsel.

 

They plotted Heb. זממו , an expression of thought.

 

16 My times are in Your hands The times that pass over me are through Your orders and by Your decrees.

 

18 let me not be shamed because I called out to You Since I called You, it is not fitting that I should be shamed.

 

Let them be silenced to the grave Heb. ידמו , let them be silenced and made dumb to die.

 

19 that speak against a righteous man falsely That say to Saul concerning me, “David seeks to harm you.”

 

Falsely Heb. עתק , untruth, something unfounded, as (Gen. 12:8): “And he moved (ויעתק) from there” [i.e., something removed from the truth]. Dunash (pp. 17f.) however, interpreted it as an expression of a great and strong thing, as (in Job 21:7): “grow strong (עתקו) and powerfully rich”; (Prov. 8:18), “powerful (עתק) wealth”; (Isa. 23: 18), “and for stately (עתקו) clothing.”

 

20 How great is Your goodness I knew that those who fear You have good reward in the world to come, nevertheless, in this world, because the wicked surround them, I pray for them that You hide them in the secrecy of Your countenance.

 

21 from bands of men Heb. מרכסי , from the groups of wicked men who group together to harm them.

 

22 for He has been wondrously kind to me in a esieged city In Keilah, when Saul said concerning me (I Sam. 23:7): “for he has been shut in by coming into a city with doors and bars.”

 

23 But I said in my haste When I left Keilah and came to the desert of Maon, I was hastening to leave because Saul and his men were surrounding me and my men, to seize us.

 

I said in my heart.

 

I have been cut off Heb. נגרזתי , I have been cut off, an expression of an ax (גרזן) which cuts the tree. Because of its cutting (גרזתו) , it is called גרזן , an ax. This is how Dunash explained it (p. 57). (Menachem, however, defined it like נגרשתי , I have driven out, but it has no parallel in the Torah. (p. 59).

 

24 The Lord guards those who believe in His salvation and rely on Him.

 

With a bowstring Heb. יתר (with measure for measure and with exactitude, like an arrow on a bowstring. Not in all editions.) Or, יתר can be interpreted as a rope for a rope, a line for a line. Another interpretation:יתר is an expression of haughtiness, as (in Isa. 15:7): “Because of the haughtiness (יתרה) with which they acted.”

 

25 Strengthen yourselves, and He will give your heart courage as you see that He did for me, to save me because I hoped for Him.

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎31:1-25

By: H. Em. Rabbi Dr. Hillel ben David

 

David composed this psalm while he was fleeing from the wrath of Saul,^[1] who pursued him relentlessly. Although the psalm does not specify particular episodes, the commentators find in it allusions to various instances when David was in mortal danger at Saul’s hands.

 

Once while playing music to soothe Saul’s troubled spirit, David was the target of a spear hurled at him by the king. It missed him only by a hair’s-breadth.^[2] The persecution forced David to flee from Eretz Israel. The prophet Gad called upon him to return to the Land.^[3] Then, a divine message sent David to the town of Ke’ila to save its inhabitants from the invading Philistines. The townspeople treacherously betrayed David to Saul and planned to lock him inside their fortified walls to prevent his flight. Divinely forewarned, David escaped this trap and hid in the Desert of Ziph. Once again his whereabouts were betrayed to Saul^[4] this time by the inhabitants of this wilderness.^[5]

 

David’s most precarious plight was when he was trapped by Saul’s army while on the rock of division^[6] again HaShem intervened to save him.

 

In each of these episodes David sought aid and refuge in HaShem alone. In gratitude, he dedicated this psalm to HaShem, his Savior.^[7]

 

Purim is a feast celebrated in gratefulness to HaShem for preserving us in the midst of great danger. It seems fitting, therefore, that we should examine the many festivals associated with Purim.

 

I have studied for a long time, but this is the first time that I have been struck by the seemingly pervasive nature of Purim; and that it seems to suffuse the entire year. Because of the pervasive nature of Purim, I am convinced that there is a whole lot more to the story than I have previously seen.

 

Purim seems to serve as the revelation of Mashiach ben David,^[8] the destruction of wickedness, and the wedding feast of Mashiach.

 

Purim is a very profound festival with cosmic implications! In case you have not noticed, Purim and its counterparts will tap you on the shoulder at regular intervals and demand your attention. If you are sensitive to her call, Purim will reveal Mashiach and the end of days.

 

Buckle your seatbelt, it is about to get really interesting!

 

On Purim we read the Megillah of Esther. The Megillah, as we shall see, is the blueprint for the end of days.

 

Esther is related to the word “nistar”, which means hidden, and the word Megillah^[9] which is related to the word “megaleh”, which means “to reveal”. Thus the Megillah of Esther can be literally translated as “Revelation of the Hidden”.^[10]

 

Purim has been held in high esteem by the Jewish community at all times. This high esteem is unusual given that Purim is Rabbinically ordained based on the Megillah of Esther. What is even more unusual is that we have so many major and minor holy days that have ‘purim’ as part of their name.

 

The story of Purim is, essentially, another chapter in the ongoing conflict between the Bne Israel and Amalek.^[11]

 

Chazal, our Sages, teach that, “All festivals will one day cease, but the days of Purim will never cease”.^[12] Since Purim contains within it the major themes and influences of all the other festivals, the influence of Purim is a concentrated culmination of them all. Once the final redemption occurs, all the festivals of the Torah will be observed through their portended progeny, Purim.

 

This is actually alluded to in Megillat Esther itself:

 

Esther 9:28 And these days of Purim shall never pass from among the Jews nor shall their commemoration ever cease from among their seed.

 

After the final redemption, Purim’s miracles will be seen as being greater than all the earlier miracles, for by means of Purim’s miracles our nation remained in existence to witness the final redemption.

 

The Gemara makes a curious statement that may be apropos to this study:

 

Megillah 2a R. Shaman b. Abba replied in the name of R. Johanan: Scripture says, To confirm these days of Purim in their times.^[13] [which indicates that] they laid down many ‘times’ for them. But this text is required for its literal meaning?^[14] — If that were all, Scripture could say simply ‘at the [appointed] time’. What then is implied by ‘their times’? A large number of ‘times’! But still I may say that [the expression ‘their’ times’] is required to indicate that the time of one is not the same as the time of the other?^[15] — In that case, Scripture should say [simply], ‘their time’. Why does it say ‘their times’? So that you may infer from this all of them. But cannot I say that ‘their times’ means ‘numerous times’?

 

It seems the Gemara hints that there are many ‘purims’.

 

The following lists shows the major and minor festivals which have ‘purim’ as part of their name. I have carefully arranged them in the order in which they are encountered. Because they are ‘festivals’, they are arranged according to the months. This order is very important, as we shall see.

 

Some great Hakhamim^[16] have said that Purim is as great as the day on which the Torah was given on Sinai.^[17] How can this be?

How can a relatively minor holiday, which many think of as a kind of Jewish Halloween, be afforded this measure of veneration? According to the Talmud, it derives from a line in the Megillah: “The memory of Purim will never cease from among their descendants.”^[18]

The reason for this lies with Esther, the heroine of the Megillah of Esther. Her name, in Hebrew, also means “hidden”. In the Megillah, the word “HaShem” is never mentioned. HaShem, during the festivities of Purim, is hidden.

 

Purim is strange because Jews are called to learn and to know Torah. We are supposed to discern between the clean and the unclean, between the good and the bad, and between the holy and secular, except on Purim! On Purim we are commanded to drink strong drink until Ad d’lo Yada, which means that we drink until we no longer know the difference between blessed in Mordecai and cursed in Haman.

 

1. Judaism makes it a mitzvah (only on this one day) to be drunk on Purim.
2. The name of HaShem is never mentioned in the Megillah of Esther.
3. The Megillah of Esther is a book of happenstance, of coincidence.

Hidden but not absent. That is why Jews will always celebrate Purim. No matter how many Hamans, Hitlers, and Ahmadinejads come our way, a miraculous hidden power is always there to redeem us. The Jewish role in the ever-unfolding drama of civilization continues now and forever.

 

Let’s take a brief, generalized look at each of these ‘purims’ in order to understand their importance.

 

Yom Kippurim Katan (“little Yom Kippurim”) refers to the day before Rosh Chodesh, of each month, as this is likened to a beginning^[19] and therefore, more of an opportunity to do teshuva.^[20] This minor festival originated among the Safed Kabbalists in the 16^th century and is referred to by a disciple of Hakham Moshe Cordovero,^[21] Abraham Galante, who states that it was a local custom in Safed for men, women, and older children to fast on this day and to spend the whole day in prayer, and confession of sin. He called it Yom Kippurim Katan because on it the sins of the entire month are atoned for.

 

Why do we have a Purim Katan and a Yom Kippurim Katan, but not a Shavuot Katan, Succoth Katan, or a Chanukah Katan?

 

These two days are the extremes of the festivals. Yom Kippurim is the extreme of deprivation, and Purim is the extreme of indulgence. It is specifically these two great days, Yom Kippurim Katan and Purim Katan, to remind us that both ways of life have to be lived in moderation, not in extreme.

 

According to the Shulchan Aruch, the miracles of Purim differ from the other festivals. On Pesach, Shavuot, and Succoth, the miracles were obvious, and no one could deny them. By contrast, Purim’s miracles were done in a hidden manner. To topple Haman, and bring the Bne Israel^[22] back to HaShem, HaShem brought many different elements into play, orchestrating everything so that one might think that salvation “came” to Israel by chance, in a “natural” way. Thus if a person seeks to avoid the truth, he is given leeway, and he can deny the miracles of Purim.

 

In leap years on the Hebrew calendar, Purim is celebrated in the second month of Adar. The 14^th of the first Adar is then called Purim Katan (“Little Purim” in Hebrew), for which there are no set observances but there is a minor holiday aspect to it.

 

Purim Katan is celebrated by those who live in cities which did not have a wall, around them, in the days of Yehoshua.^[23]

 

The day of Purim Katan (the 14^th day of Adar I) should be viewed as a relatively rare event, because in the 19-year Metonic cycle^[24] of regular years and leap years we have nineteen Purims (which occurs on the 14^th day of the second Adar), but only seven Purim Katans (which occurs on the 14^th day of the first Adar), according to the Jewish calendar.

 

The day of Purim Katan (the 14^th of Adar I) should be viewed as a precious guest.

 

Purim Katan is the only time we have a minor festival preceding the actual festival. This suggests that there is something special about a leap year which demands a Purim Katan. Since Purim Katan is a time to prepare for Purim, we learn that Purim is an extremely important festival.

 

Purim Katan contains an allusion to Mashiach, a descendent of King David, about whom it states:

 

1 Shmuel (Samuel) 17:14 And David was the smallest (katan): and the three eldest followed Saul.

 

Although we use the term small (katan) with regard to Purim Katan, therein lies its greatness, “this small one (alluding to Purim Katan and King David) will be great,” with the true and complete redemption.

 

Other occasions when the Jews have been delivered from mass destruction sometimes get the title Purim Katan (minor or small Purim). The celebration was modeled after that of Purim with fasting the day before, reading a Megillah that recounted the story of salvation, reciting the al Hanassim prayers, and holding a special fast. One well known Purim Katan was the Wintz Purim of 1614, when the Jews of Frankfurt-am-Main were driven from the city by a mob led by Wintz Fettmilch. When the emperor intervened, the Jews were allowed to return to their homes. The Encyclopedia Judaica lists more than 100 special Purims.

 

According to the Midrash, any man or city for whom a miracle has occurred, may make a Purim. Some of these are Purim Fettmilch, Purim of Tiberias, Purim of Shiraz, Curtain Purim, Purim of Bandits, Purim of the Poisoned Sword, Purim of the Bomb.

 

In leap years on the Hebrew calendar, Shushan Purim is celebrated in the 15^th day of the second month of Adar. The 15^th of the first Adar is then called Shushan Purim Katan (“Little Shushan Purim” in Hebrew), there are no set observances but it does have a minor festival aspect to it.

 

Shushan Purim Katan is celebrated by those who live in cities which had a wall around them in the days of Yehoshua.^[25] Today the only city that we are certain had walls in Yehoshua’s time is Jerusalem. This is despite the fact that in the days of Yehoshua, under whose leadership the Bne Israel first entered and conquered the Land of Israel, Shushan was not yet surrounded by a wall, and hence enjoyed only minor status as a city. This suggests that there is something very special about a wall which is essentially unrelated to the time of Shushan Purim Katan!

 

Therefore, most people do not celebrate Shushan Purim Katan.

 

The day of Shushan Purim Katan (the 15^th day of Adar I) should be viewed as a relatively rare event, because in the 19-year Metonic cycle of regular years and leap years we have nineteen Shushan Purims (which occurs on the 15^th day of the second Adar), but only seven Shushan Purim Katans (which occurs on the 15^th day of the first Adar), according to the Jewish calendar.

 

The day of Shushan Purim Katan (the 15^th of Adar I) should be viewed as a precious guest.

 

Shushan Purim Katan is the only time, with the exception of Purim Katan, we have a minor festival preceding the actual festival. This suggests that there is something special about a leap year which demands a Shushan Purim Katan. Since Shushan Purim Katan is a time to prepare for Shushan Purim, we learn that Shushan Purim is an extremely important festival.

 

Shushan Purim Katan contains an allusion to Mashiach, a descendent of King David, about whom it states:

 

1 Shmuel (Samuel) 17:14 And David was the smallest (katan): and the three eldest followed Saul.

 

Although we use the term small (katan) with regard to Shushan Purim Katan, therein lies their greatness, “this small one (alluding to Shushan Purim Katan and King David) will be great,” with the true and complete Redemption.

 

Purim is a Rabbinically ordained Jewish festival that commemorates the deliverance of the Jewish people from Haman’s plot to annihilate all of them in the ancient Persian Empire as recorded in Megillat Esther.

 

The festival of Purim has been held in high esteem by Judaism at all times. The Talmud teaches that when all the prophetical and hagiographical works will be nullified, the Book of Esther will still be remembered, and, accordingly, the Feast of Purim will continue to be observed.^[26]

 

The four main mitzvot of the day are:

1. Listening to the public reading, usually in synagogue, of Megillat Esther in the evening and again in the following morning.
2. Sending food gifts to friends (Mishloach Manot).
3. Giving charity to the poor (matanot l’evyonim).
4. Eating a festive meal (Seudah)

 

Shushan Purim is celebrated by those who live in cities which had a wall, around them, in the days of Yehoshua. Today the only city that we are certain had walls in Yehoshua’s time is Jerusalem. This is despite the fact that in the days of Yehoshua, under whose leadership the Bne Israel first entered and conquered the Land of Israel, Shushan was not yet surrounded by a wall, and hence enjoyed only minor status as a city.

 

This suggests that there is something very special about a wall which is essentially unrelated to the time of Shushan Purim!

 

Therefore, most people do not celebrate Shushan Purim.

 

When the main Purim date, the 14^th of Adar, comes out on a Friday, then in Jerusalem there is a situation called Purim HaMeshulash,^[27] a three part Purim celebration. Shushan Purim is then on the 16^th day, rather than the 15^th day, of Adar. Each day has a different focus. The giving of money can’t occur on Shabbat and since it would be unfair to make the poor wait a day, so it is moved to the 14^th of Adar. The Megillah reading in Jerusalem takes place on the 14^th as well.

 

This “triple” Purim is a chance to strengthen the celebration even outside of Israel, since on Friday the Purim meal cannot be carried over after dark, as is usually done. These are not very common; they cluster (about every 2-3 years) and then they leave gaps as large as thirteen years.

 

Yom Kippurim,^[28] יוֹם כִּפּוּר, is the festival of the Day of Atonement. It falls on the tenth day of the Hebrew month of Tishri, the seventh month of the calendar.^[29]

 

The Talmud hints to a connection between Haman and the sin of Adam and Chava. The Gemara asks, “What is the source for Haman in the Torah?” The Gemara answers with the quote from HaShem to Adam after the sin:

 

Chullin 139b Where is Haman indicated in the Torah? — In the verse: Is it [hamin] from the tree?^[30]

 

The Sages, in their subtle fashion, are pointing out to us that the evil of Haman has its roots in the very first sin of Adam and Chava in Gan Eden, which means that the victory over Haman should connect to the situation of Adam and Chava before the effects of their sin. This makes it especially appropriate that Yom Kippurim, the Day of Atonement, should have a strong connection to Purim. Yom Kippurim is the day when the sin of Adam and Chava is atoned and it is the day when Haman, and therefore evil, is eliminated from the world.

 

In what other way is Yom Kippurim similar to Purim? In the same way that on Purim we see that even what appears to be coincidence, is under the direct instruction of HaShem. On Purim we destroy Amalek, after reading the Megillah, after reading events that took place over nine years in forty-five minutes, it becomes clear that there is no such thing as coincidence, on Purim all doubt is destroyed. In the same way on Yom Kippurim having previously established Hashem as King, we are like angels, totally spiritual, there is no doubt, there is no questioning. It is only at the end of Yom Kippurim that we can truly exclaim “HaShem Hu HaElokim”. It is not enough to crown HaShem; we must confirm the coronation of Rosh HaShana on Yom Kippurim by removing all doubts.

 

The opening prayer of Yom Kippurim, the Kol Nidrey, literally “All Vows”, prayer is chanted to a beautiful melody at the opening of Yom Kippurim. It is an ancient appeal to HaShem to forgive any vows made to him that are impossible to fulfill, thus preparing the worshiper to meet him on this holiest of Biblical festivals.  As the cantor chants the prayer, it is customary for two people to stand on either side of him or her, just as Aharon and Hur stood on either side of Moshe during the battle against Amalek.

What is the connection between Amalek and the opening prayer of Yom Kippurim?  Throughout the Days of Awe from Rosh HaShana through Yom Kippurim, we pray for HaShem to establish his sovereignty in our midst, and that we would be fit subjects of his reign. Rabbi Soloveitchik notes, however, that “HaShem’s sovereignty is not absolute as long as Amalek continues to exist”.  He goes on to ask, “Who then is Amalek, whose presence somehow inhibits HaShem’s sovereignty?”

 

In a remarkable insight, Rabbi Soloveitchik places Amalek in the context of the Creation story, when “HaShem created the earth from tohu vavohu, chaos and void”.^[31] At the Creation, HaShem did not completely eliminate chaos, but allowed some to remain. “Amalek represents this leftover chaos, identified with sin, which remained behind so man himself can actively play a role in destroying it.”

 

Yom Kippurim also has many similarities to Purim. This can even be seen by the name “Yom Ki-Purim” which means, “a day like Purim.”^[32] If Yom Kippurim is like Purim, the implication is that Purim is even greater than the Day of Atonement.

 

Yom Kippurim is only like Purim, similar to Purim, but not exactly the same as Purim, the Arizal^[33] said, because the celebration of Purim contains within it some aspects that are loftier than Yom Kippurim. It is as if to say:  Yom Kippurim is the appetizer, but the real meal is Purim!

 

The following table details some comparisons between Purim and Yom Kippurim:

 

 

On Yom Kippurim the Jews fast to attain atonement for the transgressions of the body. On Purim one achieves the same through different means, by feasting and rejoicing (physical pleasures become sanctified from above on Purim). If on one festival one attains holiness through affliction and on another festival one attains holiness through pleasure, which is the greater of the two? It may be said that the one who attains holiness through pleasure is the greater, for the attainment of holiness through pleasure requires a much greater degree of effort.

 

Rabbi Soloveitchik found two similarities between these two days which only superficially are really very different. He says, “Perhaps the feature common to both Purim and Yom Kippurim is that aspect of Purim which is a call for Divine compassion and intercession, a mood of petition arising out of great distress.” On Yom Kippurim too, “the prayerful mood of Yom Kippurim emerges out of a sense of spiritual anxiety and the desperate need for reconciliation with HaShem.”

 

Both Purim and Yom Kippurim “involve the casting of lots (goral) characteristic of games of chance. As for the Purim goral it determined the date chosen by Haman for the destruction of the Jews.” For the Yom Kippurim Temple service, two male goats, identical in appearance, size, and value, were brought, one marked “for HaShem”, and the other was hurled to its destruction.^[54]

 

Just as Yom Kippurim contains a mitzva of eating and drinking followed by the mitzva of fasting, so too, Purim also contains these two mitzvot. However, the order of the mitzvot are inverted. First is the mitzva of fasting and then the mitzva of eating and drinking.

 

Just as one says Selichot^[55] before Yom Kippurim and on Yom Kippurim, so too we say Selichot before Purim, on the Fast of Esther, and there are even those that say one should say Selichot on Purim itself.

 

In the Megillah, we find reference to fasting day and night. And we also find the wording HAMELECH YOSHEIV AL KISEI... The king is sitting on his throne, in the Megillah. This reminds us of the phrase from the morning prayers of Yom Kippurim (and Rosh HaShana) of the same wording, referring to HaShem. (Of course, the phrase exists for Shabbat and all festivals as well, but the image it conjures up is more like Yom Kippurim.)

 

The Tikunei Zohar point out striking parallels between Esther’s approach to Achashverosh and the High Priest’s service in the Temple on Yom Kippurim: The fasting Queen Esther, dressed in special garments, entered the King’s inner chamber at the risk of her life in order to bring salvation to the Jewish people and the fasting High Priest, dressed in special white vestments, entered the normally off-limits inner sanctum of the Temple also at the risk of his life to pray for the people’s forgiveness.^[56]

 

This Yom Kippurim – Purim dichotomy is alluded to at the beginning of Bereshit. Adam and Eve are placed in the Garden of Eden, surrounded by unmatched beauty. They are seemingly given but one command, not to eat from the Tree of the Knowledge of Good and Evil.

 

As several commentaries point out, however, there was, in fact, yet an additional command: “From all the trees in the garden you shall eat”.^[57] Not just granting permission, an actual command, rather, to enjoy the magnificent delicacies placed before them. This mitzva is the source for the intriguing statement of the Talmud Yerushalmi: “In the future we will all have to answer to HaShem for all that our eyes saw [in His world, with all it has to offer] and did not partake of”.^[58]

 

As we all know, Adam and Eve failed to heed the command to abstain from the Tree of the Knowledge of Good and Evil. But they also failed to regard the positive instruction of eating from all other trees as an actual mitzva. Perhaps we can suggest that HaShem’s precious gift to us of the double-sided coin of Yom Kippurim and Purim provides us with the opportunity to atone for those two grave errors.

 

On Yom Kippurim we learn how to refrain from food and drink, in addition to other mundane delights. There is a time and a place for everything, we learn and try our utmost to apply, and certain things are indeed off limits. We elevate ourselves to become like Adam in Gan Eden, and attempt to rectify his grave error of disobeying HaShem’s command. Simply put, it’s a time for transcending the physical world around us.

 

We flip to the other side of the coin and find Purim, a day providing us with an opportunity to expiate for the sin of disobeying HaShem’s positive command to partake of all the other magnificent trees. On Purim we are credited with mitzvot for eating a festive meal and drinking plenty of wine. HaShem made us human with human needs and desires, but our attitude must be that we do our best to partake and enjoy, to consume and imbibe, because that is also the will of HaShem. Enjoy His world and its delightful treasures. But only if you recognize Who the source of it all is, and that HaShem gave mortal man these gifts as a means of getting close to Him through His physical world as well.

 

Purim vs. Shushan Purim

 

Why do we have two festivals on two adjacent days, which commemorate essentially the same event? Rabbi Yitzchak Hutner^[59] suggests the following answer:

 

There were two times that the Bne Israel were involved in battles with Amalek.

1. When we came out of Egypt, Amalek attacked the weak at the edge of the camp.^[60]
2. When HaShem commanded King Saul to completely destroy the Amalekites.^[61]

 

There are essentially two different scenarios with the two battles:

1. Amalek attacked us and we were in danger.
2. We attacked Amalek and we were not in danger.

 

We had the same scenarios in Megillat Esther:

1. On Purim, Amalek attacked us and we were fighting for our lives.
2. On Shushan Purim, we were no longer in danger and we were attacking to wipe out Amalek.

 

These two scenarios are also behind the fact that Shushan Purim is celebrated by those who live in cities that were walled in the days of Yehoshua. The walls suggest a city that is not in danger. An unwalled city suggests a city in danger. It was only in Yehoshua’s days that the command to destroy Amalek took effect. The third and final fulfillment of the destruction of Amalek will occur at the end of days, and it is then that Amalek will be entirely destroyed and erased from memory forever.

 

Interestingly, Purim is compared not only to Yom Kippurim but also to the other holidays as well. Hakhamim of previous times have noted the following allusions:

 

Purim is like Pesach in that on both occasions the Jews were delivered from bondage to freedom.

 

Purim is like Shavuot in that the Jews reaffirmed their acceptance and commitment to the Torah.

 

Purim is like Rosh Hashanah^[62] in that the existence of the Jewish People hung in the balance as a result of the King’s decree.

 

Purim is like Yom Kippurim in that the Jews were expiated of their sins.

 

Finally, Purim is like Succoth whose commemoration of the protective Divine Clouds of Glory^[63] parallels HaShem’s providential protection of the Jews against their enemies in Persia.

 

The End of Days

 

Amalek represents evil in the world. When Amalek is destroyed there will be no more evil in the world. This will take place in the end of days.

 

The Talmud^[64] clarifies the process of the rebuilding of the Beit HaMikdash (the holy Temple). It states that the nation of Israel is commanded to perform three commandments sequentially after they occupy the land of Israel:

 

1.      They are to appoint a king,

2.      They are to eradicate the offspring of Amalek.

3.      They are to construct the holy Temple.

 

The eradication of Amalek comes after we have a King who is a descendant of Rachel (Either from the tribe of Yosef or from the tribe of Benyamin).^[65] Only AFTER Amalek is destroyed can Mashiach ben David, the King, restore the Beit HaMikdash.

 

Rabbi Yitzchak Ginsburgh said: “The most frequently mentioned sefirotic term in the book of Esther is malchut (kingship). No other Biblical text contains such a concentration of references to the term malchut. Out of a total of 167 verses in the book, there are over 240 appearances of the root Melech (king). In one verse (Esther 4:11), the word HaMelech (The King) actually appears five times. In another verse (Esther 5:1), the root Melech appears in variant forms a full six times! This itself is a major indication of the Book of Esther’s strong Kabbalistic character, as malchut is the key to understanding the entire drama of creation according to the Kabbalah.”^[66]

 

We had a precursor of the end of days, in the days of king Saul. King Saul was the first king after the Bne Israel conquered the land of Israel, in the days of Yehoshua. King Saul disobeyed HaShem’s command to completely destroy Amalek. Because of his mis-placed mercy, Amalek survived. Amalek will not be so fortunate in the days of Mashiach. In the end of days, Amalek will be destroyed. We know this because of what is recorded in Megillat Esther.

 

In Megillat Esther, we see that Mordechai is the Benjamite^[67] who destroyed Amalek. He is also the one who laid the foundation of the Temple by teaching the children about the mincha offering and by encouraging the teshuva^[68] and fasting that caused the people to cleave to HaShem. In the end he is crowned as king, second only to The King.^[69] The story of the complete destruction of Amalek, is the story of Purim as found in Megillat Esther. The complete repentance of the Bne Israel, in the days of Mordechai, speaks of the repentance of the Bne Israel in the end of days. Megillat Esther lays out the script for the end of days.

 

Rashi & Targum Pseudo Jonathan for: Yeshayahu (Isaiah) 32:18 – 33:6, 15

 

 Rashi’s Commentary for: Yeshayahu (Isaiah) ‎32:18 – 33:6,15‎‎‎‎ ‎

 

Chapter 32

 

1 Behold, for righteousness shall a king reign Behold a king has no right to reign except to execute righteous/ generous judgment.

 

And over princes who rule with justice And over whom should he reign? Over princes who rule with justice. The prophet says this concerning Ahaz, who was a wicked man, but Hezekiah his son shall rule, and he is worthy. ([Manuscripts read:] And he is worthy of reigning.)

 

2 And the man shall be The hero in the fear of the Holy One, blessed be He – that is Hezekiah – shall be for Israel.

 

As a hiding place from the wind As a shelter of a rock, where people hide because of the wind, and they hide there because of the heat ([mss. Read:] because of the rain), so will those remaining from the ten tribes trust in him.

 

In an arid land. (בְּצָיוֹן) an expression of dryness, desolation (צִיָּה) .

 

as the shade of a huge rock in a weary land In a sunny place, where the earth is weary and dry and yearning for shade.

 

3 And the eyes of them that see shall not be sealed (Heb. תִשְׁעֶינָה ) Not as they are now, that “his ears are becoming heavy, and his eyes are becoming sealed (הָשַׁע) ” (supra 6:10), an expression of sealing.

 

4 And the heart of the hasty shall understand to know Not like now, that “this people’s heart is becoming fat” (ibid.).

 

and the tongue of the stammerers, etc. Not like now, “for with distorted speech” (supra 28:11).

 

Stammerers Anyone who does not know how to direct his speech to be clear is termed עִלֵּג or נִלְעַג .

 

5 deceitful (כִּילַי) a plotting deceiver, who plots evil.

 

Noble (שׁוּעַ) an expression of a lord, to whom everyone turns (שׁוֹעִין) .

 

6 speaks villainy (יְדַבֵּר) like מְדַבֵּר , a present tense.

 

Works iniquity (יַעֲשֶׂה) Gathers thoughts of iniquity. Comp. (Deut. 8:17) “Gathered (עָשָׂה) for me this wealth.”

 

To practice flattery (לֲַעֲשׂוֹת) He thinks thoughts how he can practice flattery. חֽנֵף is a noun; therefore, the accent is on the first syllable, it is vowelized with a ‘pattah’ (now called a ‘segol’).

 

And the drink of the thirsty he causes to fail According to the simple meaning, they rob the poor. The Targum, (however, paraphrases😊 The words of the Torah, which are like water to the thirsty, they plan to nullify.

 

7 and when the needy speaks a plea (מִשְׁפָּט) To destroy the needy in his plea (מִשְׁפָּטוֹ) . This word מִשְׁפָּט is an expression denoting the initial presentation of the case; when the needy presents his pleas, this one plans wicked plots to trap him with his devices. The word מִשְׁפָּט has three meanings: the initial pleas (derajjsnement in O.F.), the sentence (joujjment), and the execution of the verdict, that they discipline him with chastisement (joustize in O.F.).

 

8 because of generous deeds, shall stand Because of his generous acts, he will have preservation.

 

9 Complacent women Provinces that dwell in tranquility [from Jonathan].

 

Confident daughters Walled cities that dwell confidently [from Jonathan].

 

10 Year after year (lit., ‘days upon a year.’) Comp. (supra 29:1) “Add year to year,” and your sins are constantly becoming more serious, until eventually you shall be troubled, those who are now confident, for the vintage of the grapes shall be over for them, and the ingathering of the grain shall not come into the house.

 

The ingathering (אֽסֶף) This is a noun; therefore, its accent is on the first syllable and it is vowelized with a ‘pattah’ (now called a ‘segol’).

 

11 to be troubled (רְגָזָה) to be troubled. (This is an infinitive despite the absence of the ‘lammed.’)

 

to undress (פְּשֽׁטָה) to undress. (This too is an infinitive with the ‘lammed’ missing.)

 

and to bare (וְעֽרָה) An expression of ‘naked’ (עֶרְיָה) (Micah 1:11).

 

And to gird (וַחֲגוֹרָה) Therefore, the accent is before the last syllable, and so did Jonathan render: Undress and bare yourselves and gird on your loins. Since they will undress and bare themselves of their garments, they will not gird on their garments but on their loins.

 

12 on the breasts, lamenting They shall beat their heart.

 

For the desirable fields For the fields of their desire. The Midrash Aggadah (See twenty-fourth poem to Lamentations Rabbah) states: For the sages of the Sanhedrin, who are like breasts that nurture, they will lament, and for the city of their desire that will be plowed up like a field, and for the fruitful – vine that is Israel, called a vine, as it is said (Psalms 80:9): “You plucked a vine out of Egypt.”

 

13 Thorns and briers The Targum renders: הוּבֵאִי וּבוּר various types of thorns, for all this destruction shall be on all houses of joy, and on

 

the joyful city Jerusalem, which is “the joy of all the land” (Lamentations 2:15).

 

14 For the palace The king’s palace has been forsaken.

 

The multitude of the city has been exiled.

 

Rampart and tower My Temple, which was a fortification for them.

 

Are amidst ruins (הָיָה בְּעַד מְעָרוֹת) , shall be amidst ruins. מְעָרוֹת is an expression similar to (Psalms 137:7) “Raze it, raze it (עָרוּ עָרוּ) .” בְּעַד is like “(Job 22:13) Can He judge through (הַבְעַד) a thick cloud?”

 

forever Until the time of the end.

 

A joy for wild donkeys For the lust of Ishmael and his hosts.

 

15 Until...be poured upon us (יֵעָרֶה) He shall pour upon us. Comp. (Gen. 24:2) “And she emptied (וַתְּעַר) her pitcher.” An expression of pouring applies to spirit. Comp. (Zech. 12:10) “And I will pour upon the house of David...a spirit of grace.” Comp. also (Joel 3:1) “I will pour My spirit upon all flesh.”

 

Shall be regarded as a forest (Jonathan renders😊 Great cities, like this forest, which is full of trees.

 

16 And justice shall dwell in the desert In Jerusalem, which is like a desert.

 

And righteousness shall reside in the fruitful field That is the land of Israel, which in those days shall be like a fruitful field.

 

19 And He shall hail down the hailing of the forest (וּבָרַד בְּרֶדֶתהַיָּעַר) Perforce, this word וּבָרָד is not a noun, since half of it is vowelized with a ‘kamatz’ and half of it with a ‘pattah’ in an expression of פָּעַל . (Rashi distinguishes בָּרַד from בָּרָד , the noun denoting hail.) And so is its interpretation, an expression of an action, like ‘and he shall wash’ (וְרָחַץ) , ‘and he shall sit’ (וְיָשַׁב) , ‘and he shall stand’ (וְעָמַד) . Here too,וּבָרַד ‘and He shall hail down the hailing of the forest.’ Then the ‘beth’ of בְּרֶדֶת is a radical, like עֲטֶרֶת , ‘a crown,’ עֲקֶרֶת ‘a barren woman.’ That is to say that the Holy One, blessed be He, shall rain down the rain of the coals of the wicked, those who are now built up and full of cities like a forest.

 

And into the low state Into which Israel has been humbled until now, shall the metropolis of Persia (Seir, Edom, [according to various mss.]) be humbled. In a similar manner did Jonathan render it: And hail will come down and kill the camps of the nations.

 

20 Fortunate are you Israel, that the sowing of your righteousness has succeeded like those who sow by all waters. From now on, you shall reap and gather the grain of your good reward; you shall send forth the feet of the ox to thresh the grain, and the donkey to bring it into the house. So did Jonathan render it: You shall receive the reward of your good work.

 

Chapter 33

 

1 Woe To the enemy, that you constantly spoil, but you are not spoiled, and you constantly deal treacherously, but no man deals treacherously with you or spoils you.

 

When you finish being a spoiler, when you finish your spoiling of those upon whom it was decreed to be spoiled by you, you shall be spoiled.

 

When you finish dealing treacherously (כַּנְּלֽתְךָ) Menahem classified כַּנְלֽתְךָ with (Job 15:29) “And their destruction (מִנְלָם) shall not fall to the earth,” in one group (Machbereth Menahem, p. 123). In the word מִנְלָם , the first ‘mem’ is a radical which sometimes is absent, like the ‘mem’ of מַאֲמָר , a statement, and of מַדָּע , knowledge, and it is possibly an expression of ending, according to the context. כַּנְּלֽתְךָ is an expression of ‘when you finish.’ “And מִנְלָם shall not fall to the earth,” the destruction decreed upon them shall not fall to the earth to become progressively void, but will become progressively stronger.

 

2 Be their arm of the spoiled ones in the hand of the spoiler. (Note that we followed other editions of Rashi. Nach Lublin is erroneous in this passage.)

 

every morning Daily, when they are in straits, also You be our salvation in time of trouble.

 

3 From the sound of roaring that emanated from before You, peoples wandered until here when You performed wondrous miracles for us.

 

4 And your booty shall be gathered This refers back to “when you finish dealing treacherously, they shall deal treacherously with you,” and your booty, you, who spoil My people, when your reckoning comes, the remnant of My people shall plunder you and gather your booty like the gathering of locusts, each one of whom gathers grain for himself in summer; here too, each one will plunder for himself.

 

Like the roaring of the cisterns Like the sound of the roar of water gathering and falling into the cisterns in the river, so will those coming to plunder and pillage, roar. מַשַּׁק is an expression of roaring. Comp. (Prov. 28:15) “A roaring lion and a growling (שׁוֹקֵק) bear.” Also (Zeph. 2:9), “The noise (מִמְשַׁק) of the thorns.” When the wind blows on the thorns, and they knock against one another, they produce a sound. Comp. also, (Joel 2:9) “In the city they roar (יָשֽׁקּוּ).”

 

cisterns (גֵּבִים) like (supra 30:14) “or to scoop water from a cistern (מִגֶּבֶא) .” Our Sages expounded it in the Aggadah of Chapter Chelek (San. 94b) as referring to the booty of Sennacherib’s soldiers.

 

5 for He dwells on high He demonstrated His might, that He is exalted above all, and He has the upper hand.

 

6 And the faith of your times, etc. And it shall be for you for strength of salvations and for wisdom and knowledge, that you will be faithful to your Creator concerning the times that He set for you for terumoth and tithes at the time of their separation, for gleanings, forgotten sheaves, and the corner of the field in their time, to leave them over for the poor, to keep release years and jubilee years in their time. Another explanation is:

 

faith of your times What you believed in the Holy One, blessed be He, in times that passed over you, and you hoped for salvation, shall become your strength.

 

Fear of the Lord That you shall fear Him – that is a good treasure to open up for you from before Him.

 

7 Behold [for] their altar they have cried in the street The prophet was prophesying consolations and saying that the retribution had already been completed, and from now I will rise and exalt Myself to redeem them. Behold for their Arel – that is the altar (see above 29:1) – they have already cried and lamented in their streets and in their squares with weeping and wailing.

 

Ambassadors of peace And the ambassadors whom they send, who were wont to bring tidings of peace, cry bitterly and say, “Highways have become desolate, the wayfarer has stopped.”

 

8 he has abrogated the treaty The enemy has abrogated the treaty he made with Israel.

 

Despised cities He despised in his eyes; no enemy considers any man.

 

9 mourns (אָבֵל) an expression of mourning.

 

It was cut off Dried and cut off.

 

Became ( הָיָה , lit. was.) This is the past tense.

 

The Sharon The name of a region of pasture for animals, as we learned (Men. 87a): Rams from Moab, calves from Sharon.

 

Like the plain a ruin.

 

Have become emptied (וְנֽעֵר) An expression of shaking out. Comp. (Ex. 14: 27): “And the Lord shook (וַיְנַעֵר) .”

 

10 Now I will rise Because of the many evils the enemy perpetrated against My people, I will no longer restrain Myself; now I will rise, be raised and be exalted.

 

11 chaff (חֲשַׁשׁ) a kind of chaff, something that is easily ignited. Your

 

breath is fire From your body shall emanate breath of fire and will consume the chaff and the stubble.

 

12 severed (כְּסוּחִים) Comp. (Lev. 25:4) “You shall not prune.” Onkelos renders: לָא תִכְסָח .

 

13 you far-off ones Those who believe in Me and do My will from their youth.

 

You near ones Repentant sinners who have recently drawn near to Me.

 

14 Sinners in Zion were afraid How they would find an opening to repent.

 

Who will stand up for us against a consuming fire? (lit., Who will live for us a consuming fire?) I.e., who will stand up for us to appease burning wrath? Alternatively, who among us will dwell, i.e., who among us will dwell in Zion with the Rock, Who is a consuming fire? And he replies, “He who walks righteously, etc.”

 

15 He who walks righteously Who will be found? One who walks righteously.

 

Who shakes his hands (eskot in O.F.).

 

closes his ear (אֽטֵם) Comp. (I Kings 6:4) “transparent but closed (אֲטֻמִים) .”

 

and closes (וְעֽצֵם) Comp. (supra 29:10) “And He has closed (וַיְעַצֵּם) your eyes.”

 

16 his bread shall be given He will not seek bread, for it will be supplied to him from heaven.

 

His water sure The source of his water will not fail. I.e., his seed will become great, and all his wants will be supplied.

 

17 The King in His beauty shall your eyes behold (The Holy One, blessed be He, Who is a King, Him you shall see from a distant land where you are standing. You shall see the miracles and the greatness that I will perform for you, and a people of a strange tongue, of obscure speech, shall not see the Shechinah of the King in His beauty. [This does not appear in many editions.]) The King in His beauty shall your eyes behold. To you, O righteous man, I say that you shall merit to see the splendor of the Shechinah of the Omnipresent.

 

They shall see [from] a distant land Jonathan renders: You shall look and see those who go down to the land of Gehinnom.

 

18 Your heart shall meditate [in] fear When you see the princes and the savants of the heathens, who ruled during their lifetime, and who are now being judged in Gehinnom, your heart will meditate in terror, and you will say, “Where is the wisdom and the greatness of these men? Where is the one who, during his lifetime, would count and weigh every word of wisdom, for they would ask him every counsel of the kingdom?

 

Where is he who counts the towers This too is a matter of the kingdom. He is appointed over the houses of the kingdom, how many they are, and how many towers a certain city requires. Comp. (Ps. 48:13) “Encircle Zion and surround it, count its towers,” how many towers it requires.

 

19 A people of a strange tongue (נוֹעָז) like לוֹעֵז . These are all the heathens, whose language is not the holy tongue. ([Other editions read:] These are Assyria and Babylon, whose language is not the holy tongue.) ([Manuscripts read:] These are all the nations whose language is not the holy tongue.)

 

you shall not see You shall not esteem in your heart, for they shall all be dark and humble.

 

Speech...obscure ( שָׂפָה , lit. lip.) Comp. (Gen. 11:1) “And all the land was one speech (שָׂפָה) .”

 

of stammering tongue (נִלְעָג לָשׁוֹן) . Comp. (32:4) “The tongue of the stammerers עִלְּגִים) (לְשׁוֹן ,” (and of obscure speech. All this is a foreign language, for they do not understand the holy tongue.)

 

20 See Zion But whom will you see in your heart to be regarded as a kingdom and a ruling power? Zion, which is the city of our meeting place.

 

That shall not fall (יִצְעָן) shall not be lowered. Comp. (Jud. 4:11) “Elon-bezaanannim בְּצַעֲנַנִּים) (אֵלוֹן ,” which is rendered as: the plain of pits (מִישׁוֹר אַגְנַיָּא) , which are pits in the fields, called kombes in O.F. Comp. (Baba Kamma 61b) “The pits of the earth (אַגְנֵי דְאַרְעָא) they are considered,” where water gathers from the mountains and the hills. I believe that the ‘beth’ of the word בְּצַעֲנַנִּים is not radical, but is a prefix.

 

Whose pegs shall never be moved (יִסַּע) The pegs with which they tie the ropes of the tent he shall not move them from the earth, from the place into which they are thrust. Comp. (I Kings 5:31) “And they quarried (וַיַּסִּעוּ) great stones.” Also (Jud. 16: 3), “And he plucked them (וַיִּסּעֵם) together with the bolt,” an expression of uprooting.

 

21 But there ‘But’ refers back to ‘whose pegs shall never be moved,’ and ‘shall not be torn.’ The evil shall not be, only the good. There the Lord shall be mighty for us, and the city shall be a place of rivers and streams, in the manner it is said in Ezekiel (47: 4f.): “And He measured a thousand (cubits), and He led me...a stream that I could not cross.” And so did Joel prophesy (4:18) “And a spring shall emanate from the house of the Lord,” that it shall become progressively stronger.

 

A galley with oars a ship that floats on the water.

 

And a great ship (וְצִי אַדִּיר) and a great ship [from Jonathan].

 

22 For the Lord is our judge Our prince and judge.

 

23 Your ropes that draw the ship, you sinful city. ([Mss. Yield:] you, sinful Rome.)

 

properly prepared well.

 

A sail Heb. נס , the sail of a ship.

 

They did not spread out a sail They will not be able to spread the sail that guides the boat.

 

Then plunder [and] booty were divided (עד) related to עֲדָאָה , plunder, in Aramaic.

 

By many Many will divide the plunder of the heathens. ([Mss. Yield:] the plunder of Edom.) ([Others:] the nations.) ([Still others:] Sennacherib.)

 

lame Israel, who were weak until now.

 

24 And the neighbor shall not say (I.e., the neighbor of) Israel.

 

“I am sick” Because of this nation, this misfortune has befallen me, for

 

The people Israel, who is called a people, that dwells in Jerusalem, shall be forgiven of sin.

 

Hakham’s Reflection on the Ashlamatah

Yeshayahu (Isaiah) 32:18 – 33:6, 15

 

The Torah’s catch phrase for this week is the word “VaYeshev” (And dwelt) – Gen. 37:1. The same verb is mentioned at the beginning of our Ashlamatah in Is. 32:18 – “וְיָשַׁב עַמִּי” (“VaYashav Ami” – And my people will dwell”). However, both the prophet Yeshayahu, the Psalmist, and the Nazarean Codicil find another connection to our Torah Seder. In Gen. 37:2 (at the beginning of our Seder and close to the end of the verse) we find the phrase: “אֶת-דִּבָּתָם רָעָה” (Et-Dibatam Ra’a – evil report of them). The Psalmist in 31:13 speaks about “דִּבַּת רַבִּים” (Dibat Rabim) which the JPS Tanakh renders as: “the (evil) whispering of many.” Our Ashlamatah in Is. 33:15 has “וְעֹצֵם עֵינָיו מֵרְאוֹת בְּרָע” (V’O’otsem Einai M’Reot B’Ra – “”and shuts his eyes from looking upon evil”). Consequently Hakham Yehuda in the Nazarean Codicil for this week speaks of “Οὗτοί εἰσιν γογγυσταί,” (“These are (evil) whisperers”^[70]) – Judah 16. Therefore, the theme binding all readings for this week is the topic of “Lashon HaRa” – “Gossip/evil” speech/slander”.

 

This, ties with the concept that we can’t dwell in Shalom if there is “Lashon HaRa” going around our dwellings. For, a peaceful and harmonious society and human coexistence requires the non-existence of “Slander”!

 

 

Verbal Tallies

By: H. Em. Rabbi Dr. Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

 

Beresheet (Genesis) 37:1-36, Yeshayahu (Isaiah) 32:18 – 33:6, 15, Tehillim (Psalms) 31    

 

The verbal tallies between the Torah and the chapter of Psalms are:

Years – שנה, Strong’s number 08141.

Son – בן, Strong’s number 01121.

Report / Slander – דבה, Strong’s number 01681.

 

The verbal tallies between the Torah and the Aslamata are:

Dwelt / Dwell – ישב, Strong’s number 03427.

Evil – רע, Strong’s number 07451.

 

Beresheet (Genesis) 37:1 And Jacob dwelt <03427> (8799) in the land wherein his father was a stranger, in the land of Canaan. 2  These are the generations of Jacob. Joseph, being seventeen years <08141> old <01121>, was feeding the flock with his brethren; and the lad was with the sons <01121> of Bilhah, and with the sons <01121> of Zilpah, his father’s wives: and Joseph brought unto his father their evil <07451> report <01681>.

 

Tehillim (Psalm) 31:10 For my life is spent with grief, and my years <08141> with sighing: my strength faileth because of mine iniquity, and my bones are consumed.

Tehillim (Psalm):13 For I have heard the slander <01681> of many: fear was on every side: while they took counsel together against me, they devised to take away my life.

Tehillim (Psalm) 31:19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons <01121> of men!

 

Yeshayahu (Isaiah) 32:18 And my people shall dwell <03427> (8804) in a peaceable habitation, and in sure dwellings, and in quiet resting places;

Yeshayahu (Isaiah) 33:15  He that walketh righteously, and speaketh uprightly; he that despiseth he gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil <07451>;

 

Hebrew:

 

PIRQE ABOT

Pereq Vav

Mishnah 6:7

Hakham Yitschaq (ben Moshe) Magriso

 

Nazarean Talmud

Sidra Of B’resheet (Gen.) 37:1-36

“VaY’shev Ya’aqob” “And Ya’aqob dwelled”

By: H. Em. Rabbi Dr. Eliyahu ben Abraham

 

 

Hakham Shaul’ School of Tosefta  (Luke Lk 7:18-23)

Hakham Tsefet’s School of Peshat  (Yehudah 14-16)

And the talmidim (disciples) of Yochanan reported to him about all the things Yeshua was doing. And summoning two of his talmidim, Yochanan sent them to the master, saying, “Are you he who is the Coming One, or do we look for someone else?” And when the men had come to him, they said, “Yochanan HaMitvil has sent us to you, saying, Are you he who is the Coming One,[71] or do we look for someone else?” At that very hour, he cured many people of diseases and afflictions and expelled evil shedim (demons); and he gave sight to many who were blind. And he answered and said to them, “Go and report to Yochanan what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor (Am HaAretz – "the people of Land" i.e. the uneducated Jews) have the Mesorah[72] proclaimed to them. And blessed is he who keeps from stumbling over me.”

Now it was of these pseudo-prophets/teachers, that Enoch[73] in the seventh generation from Adam prophesied about when he said, “Behold, the Lord comes with myriads of His holy ones (ten thousands of His Tsadiqim – saints) to execute judgment upon all and to convict every impious soul of all their ungodly deeds, which they have committed in such an ungodly way, and of all the abusive, things which these ungodly sinners have spoken against Him. These are inveterate murmurers[74] (complainers) who criticize their lot in life, following only their personal desires[75] controlled by their passions; their talk is boastful and arrogant, and they claim to admire men's persons and pay people flattering compliments to gain advantage.

Nazarean Codicil to be read in conjunction with the following Torah Seder:

 

Commentary to Hakham Tsefet’s School of Peshat

 

Hakham Yehudah continues his discourse and judgment concerning the pseudo-prophets/teachers who have “crept” in stealthily. In the previous pericope, Hakham Yehudah cited three Biblical characters, which personified judgment and evil. In the present pericope, Hakham Yehudah appears to cite a phrase that originated in the ancient work of 1 Enoch. Scholars debate exactly which version Hakham Yehudah may have used if he used that work at all. Regardless of the debate Hakham Yehudah does make mention of the Biblical character Enoch. And, while a great deal can be said about this Biblical persona, we are limit ourselves to Peshat and will not discuss more abstract issues here.

 

Hakham Yehudah argues proof that there will be a final judgment. This is something that the pseudo-prophets/teachers have been trying to negate and avoid. Hakham Yehudah shows that G-d will return to judge the earth with great power and a prodigious company of angels.

 

There are three points we wish to draw from Hakham Yehudah’s present pericope concerning Lashon HaRa. We realize that this does not exhaust the thoughts presented here. However, for the sake of space and time we have limited our comments.

 

The power of speech is often unrealized. It contains both positive and negative aspects, which should be carefully guarded. Through the Lashon Kodesh (Holy Tongue) G-d created the cosmos. Like the mitzvot, speech either builds the world or destroys it. The mysteries of G-d are hidden inside the mind of man. He can speak positively building a constructive world or he can speak negatively denigrating the cosmos. The tongue is also hidden until man begins to speak. His speech always betrays his true feelings.

 

The greatest affront to G-d is for a man to speak Lashon HaRa. This is because the composite nature of man and the cosmos is the Oral Torah. Man is constructed and animated by the words of the Oral Torah. Speaking Lashon HaRa is contrary to his true nature. Therefore, speaking Lashon HaRa is not only an affront to G-d it is the denigration of his own soul.

 

Hakham Yehudah’s text refers to the pseudo-prophets/teachers as murmurs. This murmuring is the most subtle form of Lashon HaRa used by these deceitful subversives. They do not have the courage to confront authority face to face. They must use subversive tactics as a means of subversive undermining authority. They whisper their oppositions and complaints. The Greek γογγυστής – goggustes is used of the cooing of doves.^[76] It refers, not to a loud, outspoken dissatisfaction, but to an undertone muttering of detention. These people never address issues with authority directly. Their subversion is carried out somewhere outside the hearing of authority. This guile sounds like the words of the Nacash Kadmon (primeval serpent nachash) who questions the words of G-d in saying, “has G-d said” to Havah outside the earshot of Adam.

 

On the day of Yom HaKippurim the Kohen Gadol enters the Kodesh HaKodeshim (Holy of Holies) to make atonement for the sins of the B’ne Yisrael. He enters this “secret place,” where he can atone for the sins of Lashon HaRa which are spoken in secret.^[77]

 

b. Arachin 15b  Further said R. Hisda in the name of Mar Ukba: About one who slanders, the Holy One, blessed be He, says to the prince of Gehinnom: I shall be against him from above, you be against him from below, and we shall condemn him, as it is said: Sharp arrows of the mighty, with coals of broom. Arrow means nothing else but the evil tongue, as it is said: Their tongue is a sharpened arrow, it speaks deceit; and mighty means only the Holy One, blessed be He, as it is said: The Lord will go forth as a mighty man; and cools of broom is Gehinnom.

 

It is these who criticize their lot in life, following only their personal desires controlled by their passions. This activity shows their disdain for authority, which is ultimately the authority of G-d Himself.

 

Hakham Yehudah notes that these complainers are unhappy with their “lot” in life. They are not happy with the “stars” that G-d has given them. They always want what someone else has and begrudge their present state of affairs. Our ancestors suffered in the wilderness because of the evil tongue. Their crime was more a crime of speaking evil as opposed to evil actions.^[78]

 

Rather than seek the will of G-d for their lives they pursue their own pleasures. These souls are perfectly aware of their occupation in the scheme of G-d’s overall plan. However, because they have been dealt a plan, which is not conducive to their idea of how things should be done, they defect and try to take others with them.

 

Their ungodly deeds and abusive words will not go unpunished.

 

Flattery is not usually considered Lashon HaRa by some people. However, flattery is one of the most destructive forms of Lashon HaRa. How so? This is because it gives a negative or false report concerning an individual true status. Flattery’s destructive power causes people to follow deadly advice into denigrating circumstances. True growth can only occur when the (mazal – angel) strikes the blade of grass.^[79] This is true of humans as well as grass. We do not move forward in a positive way unless we are shown our deficiency. When we see what we are and what we are to become we can work on our lack. However, when we are told the lie of flattery we are stunted, diminished and misguided. Therefore, flattery is a heinous crime against its hearer.

 

Do not confuse “flattery” with genuine praise. Praise is the verbal reward for hard work and accomplishment. However, when praise is given as flattery it is especially destructive.

 

Lashon HaRa is not only speaking evil against someone. Lashon HaRa can be withholding truth, which needs to be addressed. This does not mean that we should not use discretion. Nor does it mean that we cannot give praise where praise is due. What it means is that we must carefully articulate those things, which will encourage growth and forward momentum.

 

 

Commentary to Of Hakham Shaul’s Tosefta

 

The present Tosefta of Luqas posits an important question that we feel needs to be addressed. “Are you he who is the Coming One, or do we look for someone else?”

 

This question has kept scholars in a quandary for centuries. This is because they do not have the correct understanding of the writings of Yeshua’s talmidim. The question posited by Yochanan the immerser is interesting and important. We need to have a clear understanding of the question so that we can have the correct answer.

 

Yochanan initially portrayed Yeshua in the following terms when Yeshua came for immersion.

 

Luqas 3:16 “I immerse you in (living) water but the one greater than I is coming; I am not worthy to untie the thong of his sandals. He will immerse you with the Ruach HaKodesh (holy breath of the Mesorah) and fire.

 

There are those scholars who believe that Yochanan was wavering in his G-dly trust. While we realize that Yochanan was human, we also believe that he had perfect confidence in the prophecy cited above. Furthermore, Yeshua declared Yochanan to be the Messianic Harbinger, Eliyahu (Elijah). 

 

The difficulty for any prophet is that he can see his prophecy in such a way that he sees “from one end of the world to the other” as the Hakhamim say. In other words, he sees every facet of his prophecy. It is inescapable. Yochanan could see Yeshua as Messiah ben David and Messiah ben Yosef at the same time. Therefore, the real question is which Messiah are you? Or, we might rephrase the question by asking are you a doctor or Messiah?

 

Yeshua’s response is important. It would appear at first that the answer is that he was a physician, answering, the lame walk, the blind see etc. And, from a cursory reading of the text we have difficulties to solve.

 

We must understand how Yeshua – Messiah was healing, in order to be able to see the answer given to Yochanan. Yeshua did not look at his audience and see a blinded eye or a lame cripple. He looked at the spiritual character of the person he was ministering in order to see their spiritual deficiency. By looking at the deeper aspects of a person’s being, he could correct their spiritual problem. Once the spiritual problem was solved, the physical problem fixed itself.

 

The answer “Go and report to Yochanan what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor (Am HaAretz – "the people of Land" i.e. the uneducated Jews) have received the Mesorah proclaimed to them” is summed in the key word “Mesorah.” The problems that Yeshua was dealing with were a lack of understanding of the Mesorah. When this is corrected, healing comes naturally.

 

Furthermore, the Mesorah MUST be the principle tool to qualify Yeshua as Messiah. This is because Messiah MUST be a “prophet like Moshe.” Had Yeshua not upheld the Torah Written and Oral he would not have qualified as Messiah.

 

Scholars struggle with the problem of the Davidic prototype of Messiah. Many have disqualified Yeshua because he did not appear as a Davidic Messiah. Logic demands that Messiah must first be “like Moshe” before he can appear as a Davidic Messiah. How so? The Messiah like Moshe must come first to establish and undergird the rules for a Theocratic Society. In other words, he must establish a connection with the Mesorah – Torah, which is the power of a Theocratic social rule. He must then appear as a Davidic Messiah to challenge and punish all those who have refused the Mesorah. This is the Messiah portrayed by Hakham Yehudah in our Peshat pericope.

 

אמן ואמן סלה

 

Some Questions to Ponder:

1.      From all the readings for this week, which particular verse or passage caught your attention and fired your heart and imagination?

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.

Barúch Atáh Adonái, Notén HaToráh. Amen!

Blessed is Ha-Shem our GOD, King of the universe,

Who has given us a teaching of truth, implanting within us eternal life.

Blessed is Ha-Shem, Giver of the Torah. Amen!

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

before His majesty, with joy, [namely,] the only one GOD, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

 

Next Sabbath:

Shabbat: “VaY’hi BaEt Hahi” - “And it came to pass at that time”

Tammuz 5, 5783 – June 23/24, 2023

 

 

 

  

 

Hakham Dr. Yosef ben Haggai

Rabbi Dr. Hillel ben David

Rabbi Dr. Eliyahu ben Abraham

 

Edited by Paqid Adon Ezra ben Abraham

A special thank you to HH Giberet Giborah bat Sarah for her diligence in proof-reading every week.