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

 

 

Chag HaSuccoth - Feast of Tabernacles

 

5785 Ano Mundi

 

We wish all of our readers a most happy, blessed and joyous time over the holidays of Succoth (Tabernacles) together with your loved ones as you welcome daily your most Distinguished guests at your Sukkah, and together with all of our most noble and beloved Jewish brothers and sisters, and their Torah Scholars, amen ve amen!

 

Candle Lighting and Habdalah Times:

 

Please go to the below webpage and type your city, state/province, and country to find candle lighting and Habdalah times for the place of your dwelling.

 

See: http://www.chabad.org/calendar/candlelighting.htm

 

Roll of Honor:

This Commentary comes out weekly and on the festivals thanks to the great generosity of:

 

His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

His Honor Paqid Adon David ben Abraham

His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet Karmela bat Sarah,

His Honor Paqid Adon Tzuriel ben Abraham and beloved wife HH Giberet Gibora bat Sarah

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

Her Excellency Giberet Leah bat Sarah & beloved mother

His Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut bat Sarah

His Excellency Adon Michael ben Yosef and beloved wife HE Giberet Sheba bat Sarah

Her Excellency Giberet Prof. Dr. Emunah bat Sarah & beloved family

His Excellency Adon Robert Dick & beloved wife HE Giberet Cobena Dick

His Excellency Adon Ovadya ben Abraham and beloved wife HE Giberet Mirit bat Sarah

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

His Excellency Adon Bill Haynes and beloved wife HE Giberet Diane Haynes

 

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.

 

 

Tishri 20, 5785

Evening Monday October 21 - Evening Tuesday October 22, 2024

 

Your Distinguished guest at your Sukkah: Yoseph representing holiness and the spiritual foundation

 

 

Succoth 4^th Intermediate Day - Morning Service

Morning Service Tabernacles (day six) – Tabernáculos (Sexto Día)

 

 

 

Blessings Before Torah Study

 

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

 

Please Ha-Shem, our G-d, 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 G-d, 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!

 

Rashi & Targum Pseudo Jonathan for: BaMidbar (Numbers) ‎‎‎‎‎29:26-34‎

 

 

 

Ketubim: Tehillim (Psalms) 94:16-23

 

Rashi	Targum
16. Who will rise up for me against evildoers; who will stand up for me against workers of violence?	16. Who will arise for me to do battle with evildoers? Who will stand up for me to dispute with workers of deceit?
17. Had not the Lord been my help, in an instant my soul would rest silent.	17. If the LORD were not my helper, my soul would almost have dwelt in silence.
18. If I said, "My foot has slipped," Your kindness, O Lord, supported me.	18. If I said, "My foot is slipping," Your goodness, O LORD, will aid me.
19. With my many thoughts within me, Your consolations cheered me.	19. In the many thoughts within me, your comforts will delight my soul.
20. Will the throne of evil join You, which forms iniquity for a statute?	20. Could it be that the throne of deceit will be allied with You? Or could the creature of toil stand against the covenant?
21. They gather upon the soul of the righteous and condemn innocent blood.	21. Evil things will gather against the soul of the righteous/generous man; and they will condemn innocent blood to the judgment of death.
22. But the Lord was my fortress, and my God the rock of my refuge.	22. But the LORD will be a helper for me; and my God is the strength of my confidence.
23. And He returned upon them their violence, and for their evil, may He cut them off; may the Lord our God cut them off.	23. And He has turned their lies against them, and He will destroy them in their evil; the LORD our God will destroy them.

 

Rashi’s Commentary for: Tehillim (Psalms) 94:16-23

 

16 Who will rise up for me Whose merit will stand up for us among these evildoers?

 

17 Who will rise up for me Whose merit will stand up for us among these evildoers?

 

20 Will the throne of evil join You Will it be able to compare to You?

 

for a statute for the sake of a statue, to be for them as the statute of their worship.

 

21 They gather Troops gather upon a Jewish soul to kill [him].

 

and condemn Heb. ירשיעו. They condemn in judgment to kill him.

 

23 their violence Heb. אונם, their violence, as (Job 21:19): “Should God lay away his violence (אונו) for his sons?”

 

Koheleth (Ecclesiastes) 9:1 – 10:20

 

1 For all this I laid to my heart and to clarify all this, that the righteous and the wise and their works are in God's hand; even love, even hate, man does not know; everything is before them.

2 Everything [comes to them] as [it comes] to all; [there is] one occurrence for the righteous and for the wicked, for the good, and for the pure, and for the unclean, and for he who sacrifices, and for he who does not sacrifice; like the good, so is the sinner; he who swears is like him who fears an oath.

3 This is the most evil in all that is done under the sun, that all have one occurrence, and also the heart of the children of men is full of evil, and there is madness in their heart in their lifetime, and after that they go to the dead.

4 For whoever is joined to all the living has hope, for concerning a live dog [it is said that] he is better than a dead lion.

5 For the living know that they will die, but the dead know nothing, and they have no more reward, for their remembrance is forgotten.

6 Also their love, as well as their hate, as well as their provocation has already been lost, and they have no more share forever in all that is done under the sun.

7 Go, eat your bread joyfully and drink your wine with a merry heart, for God has already accepted your deeds.

8 At all times, let your garments be white, and let oil not be wanting on your head.

9 Enjoy life with the wife whom you love all the days of the life of your vanity, whom He has given you under the sun, all the days of your vanity, for that is your portion in life and in your toil that you toil under the sun.

10 Whatever your hand attains to do [as long as you are] with your strength, do; for there is neither deed nor reckoning, neither knowledge nor wisdom in the grave, where you are going.

11I  returned and saw under the sun, that the race does not belong to the swift, nor the war to the mighty; neither do the wise have bread, nor do the understanding have riches, nor the knowledgeable, favor; for time and fate will overtake them all.

12 For a person does not even know his time, like the fish that are caught with an inferior trap and like the birds that are caught in the snare; like them, the children of men are trapped at a time of evil, when it falls upon them suddenly.

13 This also have I seen as wisdom under the sun, and it seemed great to me.

14 [There was] a small city, with few people in it, and a great king came upon it and surrounded it and built over it great bulwarks.

15 And there was found therein a poor wise man, and he extricated the city through his wisdom, but no man remembered that poor man.

16 And I said, "Wisdom is better than might, but the wisdom of the poor man is despised, and his words are not heard."

17 The words of the wise are heard [when spoken] softly, more than the shout of a ruler of fools.

18 Wisdom is better than weapons, and one sinner destroys much good.

 

1 Dying flies make putrid and foamy the oil of a perfumer; so does a little folly outweigh wisdom and honor.

2 The heart of the wise man is at his right, whereas the heart of the fool is at his left.

3 Also on the road, when a fool walks, his understanding is lacking, and he says to all that he is a fool.

4 If the spirit of the Ruler ascends upon you, do not leave your place, for a cure assuages great sins.

5 There is an evil that I saw under the sun, like an error that goes forth from before the ruler.

6 Folly was set at great heights, and the rich sit in a low place.

7 I saw slaves on horses and princes walking like slaves on the ground.

8 One who digs a pit shall fall therein, and one who breaks a fence-a snake shall bite him.

9 One who quarries stones shall be wearied by them; one who hews wood shall be warmed by it.

10 If the iron is dull, and he did not sharpen the edge, it [still] strengthens the armies, but wisdom has a greater advantage.

11 If the snake bites, it is because it was not charmed, and there is no advantage to one who has a tongue.

12 The words of a wise man's mouth [find] favor, but a fool's lips will destroy him.

13 The beginning of the words of his mouth is folly, and the end of his speech is grievous madness.

14 And the fool increases words; a man does not know what will be, and what will be behind him, who will tell him?

15 The toil of the fools wearies him, for he does not know to go to the city.

16 Woe to you, O land whose king is a lad, and your princes eat in the morning.

17 Fortunate are you, O land, whose king is the son of nobles, and your princes eat at the proper time, in might and not in drinking.

18 Through laziness the rafter sinks, and with idleness of the hands the house leaks.

19 On joyous occasions, a feast is made, and wine gladdens the living, and money answers everything.

20 Even in your thought, you shall not curse a king, nor in your bedrooms shall you curse a wealthy man, for the bird of the heaven shall carry the voice, and the winged creature will tell the matter.

 

Nazarean Jews Privately read:

II Thessalonians 1:1-2 + 1:3-12 &‎ Revelation 3:7-13

 

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!”

 

 

Succoth Seventh Day - Hoshana Rabba

 

For further study see:

http://www.betemunah.org/hoshana.html

 

Tishri 21, 5785

Evening Tuesday October 22 – Evening Wednesday October 23, 2024

 

Your Distinguished guest at your Sukkah: His Majesty King David Messiah of Israel representing the establishment of the kingdom (Governance) of Heaven on Earth

 

Morning Service for Hoshana Rabba (The Great Hosanna)‎

Morning Service Tabernacles (day Seven) – Tabernáculos (Séptimo Día)

 

 

 

 

Blessings Before Torah Study

 

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

 

Please Ha-Shem, our G-d, 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 G-d, 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!

 

Rashi & Targum Pseudo Jonathan for: BaMidbar (Numbers) ‎‎‎29:22-34‎

 

 

Ketubim: Tehillim (Psalms) 1:1-6 & 150:1-6

 

 

Nazarean Jews Privately read:

II Thessalonians 2:1-12 + 2:13-17 & Revelation 3:7-13

 

Koheleth (Ecclesiastes) 11:1 – 12:14

 

1 Send forth your bread upon the surface of the water, for after many days you will find it.

2 Give a portion to seven and even to eight, for you do not know what evil will be on the Earth.

3 If the clouds be full of rain, they will empty it upon the earth, and if a tree rests in the south or in the north, the place where the tree rests, there it will be.

4 He who waits for the wind will not sow, and he who looks at the clouds will not reap.

5 As you do not know what is the way of the wind, just as things enclosed in the full womb; so will you not know God's work, Who does everything.

6 In the morning, sow your seed, and in the evening, do not withhold your hand, for you know not which will succeed, this one or that one, or whether both of them will be equally good.

7 And the light is sweet, and it is good for the eyes to see the sun.

8 For if a man lives many years, let him rejoice in them all, and let him remember the days of darkness, for they will be many; all that befalls [him] is vanity.

9 Rejoice, O youth, in your childhood, and let your heart bring you cheer in the days of your youth, and go in the ways of your heart, and in the sight of your eyes, but know that for all these God will bring you to judgment.

10 And remove anger from your heart, and take evil away from your flesh, for childhood and youth are vanity.

 

1 And remember your Creator in the days of your youth, before the days of evil come, and years arrive, about which you will say, "I have no desire in them."

2 Before the sun, the light, the moon, and the stars darken, and the clouds return after the rain.

3 On the day that the keepers of the house tremble, and the mighty men are seized by cramps, and the grinders cease since they have become few, and those who look out of the windows become darkened.

4 And the doors shall be shut in the street when the sound of the mill is low, and one shall rise at the voice of a bird, and all the songstresses shall be brought low.

5 Also from the high places they will fear, and terrors on the road, and the almond tree will blossom, and the grasshopper will drag itself along, and sexual desire will fail, for man goes to his everlasting home, and the mourners go about in the street.

6 Before the silver cord snaps, and the golden fountain is shattered, and the pitcher breaks at the fountain, and the wheel falls shattered into the pit.

7 And the dust returns to the earth as it was, and the spirit returns to God, Who gave it.

8 Vanity of vanities," said Koheleth; "all is vanity."

9 And more [than this], Koheleth was wise, he also taught knowledge to the people; he listened and sought out, he established many proverbs.

10 Koheleth sought to find words of delight and properly recorded words of truth.

11 The words of the wise are like goads, and like well-fastened nails with large heads, given from one shepherd.

12 And more than they, my son, beware; making many books has no end, and studying much is a weariness of the flesh.

13 The end of the matter, everything having been heard, fear God and keep His commandments, for this is the entire man.

14 For every deed God will bring to judgment-for every hidden thing, whether good or bad.

                                                                                      

Shiur for Hoshana Rabbah

 

In this study I would like to examine the seventh day of Succoth, which is known as Hoshana Rabbah (הוֹשַׁעְנָא רַבָּא). This festive day falls on Tishri 21. Hoshana Rabbah means: “bring us great salvation, please”.

 

Hoshana Rabbah is the Hebrew name given to the last and greatest day of Hag HaSuccoth, the Feast of Tabernacles. Due to the mechanics of the calendar, Hoshana Rabbah will never fall on Shabbat. In fact, Hoshana Rabbah always falls on the same day of the week as Hag Shavuot of the previous year.

 

Hoshana Rabbah is the sixth Chol HaMoed^[1] of Hag HaSuccoth,^[2] which is the day before Shemini Atzeret. Named for the fact that more hoshanot^[3] are said on this day than all the previous days of the festival.  This day marks the culmination of this incredible part of the year which began with Rosh HaShana (Yom Teruah^[4]).

 

Although Hoshana Rabbah was not accorded any different status by the Torah than the other days of Chol HaMoed, the Jewish people have observed many customs on this day and have invested it with a solemn character. For example, the white parochet, curtain on the ark, in the Esnoga^[5] remains up until after Hoshana Rabbah.

 

On Hoshana Rabbah afternoon we bring our vessels FROM the succah back INTO the house, in preparation for Shemini Atzeret. This may highlight the primary purpose of this Yom Tov, i.e. to move the spiritual message of the succah into our homes for the remainder of the year.

 

The Zohar^[6] describes Hoshana Rabbah as a judgment day akin to Yom HaKippurim (Yom Kippur^[7]), for on Hoshana Rabbah the parchments containing the Yom HaKippurim decrees are made final.^[8] The Mystics state that whereas our fate is sealed on Yom HaKippurim, the writ containing the decision of the Court on High is only rubber-stamped on the seventh day of Succoth which is Hoshana Rabbah, the day on which we make seven circuits around the bimah with the lulav assembly. Hence, until this day, a last-minute appeal to the Supreme Court may carry some weight by virtue of extenuating circumstances. Hoshana Rabbah assumes special importance as a day of prayer and repentance. On Rosh Hashanah all people were judged. The righteous were given a favorable judgment, those found wanting, but not totally evil, were given until Yom HaKippurim to repent. If they failed to do so, the verdict against them was written and sealed, but not yet ‘delivered’. That was not done until Hoshana Rabbah, a day when Jews assemble in prayer, dedication, and supplication. The joy of Succoth reaches its climax not in revelry but in devotion. In mercy, HaShem finds ample reason to tear up the parchments bearing harsher sentences, as it were, and replace them with brighter tidings. The following chart illustrates this relationship:

 

 

In the Midrash, HaShem says to Avraham, “I will give your descendants a special day for forgiveness: Hoshana Rabbah. If they are not forgiven on Rosh HaShana (Yom Teruah) then let them try Yom HaKippurim; if not, then Hoshana Rabbah.”

 

The morning following Hoshana Rabbah is when the judgment that was delivered, begins to be manifest to the world.

 

Rain

 

The Gemara gives us a bit of insight into this day:

 

Rosh HaShana 1 At four periods is the world judged: at Passover, in respect to grain; on Shavuot, in regard to the fruit of trees; on Succoth, in respect to rain, and on New Year’s Day man is judged, but the sentence passed upon him is confirmed on the Day of Atonement, and our Mishna speaks of the opening of judgment only (and not the final verdict).

 

On Succoth the world is judged for rain. In fact, we begin praying for rain the day after Hoshana Rabbah, on Shemini Atzeret.

 

Ta’anith 2a C H A P T E R  I  MISHNA. WHEN DO WE [BEGIN TO] MAKE MENTION OF THE POWER OF RAIN?^[9] R. ELIEZER SAYS: ON THE FIRST DAY OF THE FEAST.^[10] R. JOSHUA SAYS: ON THE LAST DAY OF THE FEAST. R. JOSHUA SAID TO HIM: SEEING THAT RAIN ON THE FEAST IS A SIGN OF [GOD’S] ANGER^[11] WHY MAKE MENTION OF IT? THEREUPON R. ELIEZER SAID TO HIM: I ALSO DID NOT SAY TO PRAY^[12] BUT TO MAKE MENTION [IN THE WORD] ‘HE CAUSETH THE WIND TO BLOW AND THE RAIN TO FALL’^[13] -IN ITS DUE SEASON. HE [R. JOSHUA] REPLIED TO HIM: IF THAT IS SO ONE SHOULD AT ALL TIMES MAKE MENTION OF IT.

 

WE PRAY FOR RAIN ONLY CLOSE TO THE RAINY SEASON. R. JUDAH SAYS: THE LAST TO STEP BEFORE THE ARK^[14] ON THE LAST DAY OF THE FEAST MAKES MENTION, THE FIRST DOES NOT; ON THE FIRST DAY OF PASSOVER THE FIRST MAKES MENTION, THE LAST DOES NOT.

 

Rain during Succoth is a sign of HaShem’s anger.

 

The Aravah (willow)^[15]

“Torah Tziva lanu Moshe

Morasha Kehillat Yaakov.”^[16]

“Moses commanded us the Torah. It is an inheritance for the community of Jacob.”^[17]

 

On Hoshana Rabbah we take the willow^[18] branch, which only grows near water, as a symbol of rejuvenation and re-awakening through rain and redemption.

 

The Four Species of Succoth must be tied together in a bond, what the Talmud in Sukkah^[19] similarly calls an ‘agudah achat.’ The palm frond, the myrtle and the willow are tied together and held in the right hand, with the etrog held in the left and with all four brought together when we make the blessing, as well as whenever we participate in the wavings during Hallel. Everyone is familiar with the classic Midrash that compares the qualities of the Four Species,^[20] to the qualities of four types of Jews. The etrog is blessed with a good smell and good taste, like those Sages blessed with Torah and good deeds. The palm frond is blessed with good taste (dates) but no scent to speak of, like those Sages who have Torah but lack good deeds. The myrtle has an exquisite scent, but provides no fruit, and so too there are many Jews whose good deeds can be detected from a distance (like smell), but alas they fall short in Torah knowledge. And finally we have the willow, no taste and no smell, which is compared to the Jew who has neither Torah nor good deeds to his credit.

 

Y The Etrog (Citron) – is a man who is

learned in Torah (symbolized by  its good

taste) and the good smell is the good deeds

which he performs.

 

Y The Lulab (Palm frond) – a learned

man, but without good deeds.

 

Y The Hadas (myrtle) – a man of good

deeds (as in its good  smell), but not

learned.

 

Y The Aravah (willow) – possessing

neither smell nor taste, is a  man of neither

good deeds nor learning

 

And yet the moral message of the one bundle in the Talmud, and which is codified in the Shulchan Aruch,^[21] is that just as the mitzva of the four species requires four different kinds of vegetation, so too we need all four different kinds of Jews, covering the entire range of people. Whoever thinks that we can ignore those Jews devoid of Torah and good deeds is wrong! Lacking the aravah, the willow branch, makes the entire bundle worthless. We haven’t fulfilled the commandment until we have all ‘four species.’

 

The significance of the willow branch on Hoshana Rabbah is not only that without it the other three species are in serious trouble; the truth is that the entire focus of Hoshana Rabbah is exclusively on the willow branch, and our striking it upon the earth. What is the significance of this strange thud?

 

Kabbalistically, the striking of the aravah against the earth symbolizes the confrontation between the ‘chesed’^[22] symbolized by the aravah, which grows along the river’s edge,^[23] and the earth, which symbolizes ‘din,’ strict justice, exact measures that which places limits on the water flow. Our intent is not merely to act out our prayer for rain, our desire for many willows to be able to grow. The Kabbalistic significance of this rite is our expression of the mastery of the willow over the earth, of HaShem’s loving-kindness over His strict justice ­ because only on the basis of loving-kindness will redemption arrive.  At moments like this, the ‘aravah’ or willow is the witness that can sway HaShem’s gaze. If we want HaShem’s benevolence, His only question is how have we acted toward the ‘aravot’^[24] of His world, how have we treated the Jew who lacks both Torah and good deeds? It’s easy to honor a great sage or a benefactor, but how many of us know how to honor those that no one else honors, the forgotten ‘willows.’ 

 

Even to the Jew with no connection to the Torah, even to this one is the inheritance of the Torah! We inherit the Torah because we are of the congregation of Yaaqov!

 

“Torah Tziva lanu Moshe

Morasha Kehillat Yaaqov.”

“Moses commanded us the Torah. It is an inheritance for the community of Jacob.”

 

In The Alef-bet

 

Five of the twenty-two letters of the Alef-beit have two forms: bent and straight. They are the letters: mem, nun, tzadi, peh, and kof. Their straight form are usually called ‘sofit’, concluding letters, because they are at the end of a word. Since these letters are in a sense restraining forces which force a halt in speaking, they are called ‘strict powers’. These letters are the ‘vessels’, within which are contained that minute portion of HaShem’s infinite being which can be conceived by finite people.^[25]

 

According to Kabbalah, one should take five aravot and hit them five times on the ground, not on a chair or any other piece of furniture or the like. Neither should one hit them on a stone floor. One should hit them softly, since the branches must have their leaves throughout the entire performance. With each hitting one should have in mind one letter of the series of letters, “mem,” “nun,” “sadi,” “peh” and “sadi” (which alludes to HaShem’s attribute of “gevurah,” power). The first hitting corresponds to the “mem,” the second to the “nun,” and so on. The Geonim cite early sources as explaining that the aravah symbolizes the mouth, and we hit it on the floor to express our hope that all words of prosecution spoken against us shall be cast to the ground.

 

No blessing is recited over the beating of the aravah since it was merely a custom.

 

This ritual is extremely important, so much so that the Sages held that it superceeded the laws of Shabbat:

 

Sukkah 43b  He raised an objection against him: The rite of the lulab overrides the Sabbath on the first day,^[26] and that of the willow-branch on the last day.^[27] On one occasion the seventh day of the [ceremonial of the] willow-branch fell on a Sabbath, and they brought saplings of willows on the Sabbath eve and placed them in the courtyard of the Temple. The Boethusians,^[28] having discovered them, took and hid them under some stones.^[29] On the morrow some of the ‘amme ha-aretz^[30] discovered them and removed them from under the stones, and the priests brought them in and fixed them in the sides of the altar. [The reason for hiding the willows was that] the Boethusians do not admit that the beating of the willow-branch^[31] overrides the Sabbath.^[32] Thus^[33] we see clearly that [the performance of the willow ceremonial is] in the taking of it?^[34] — This is a refutation. Then why should it^[35] not override [the Sabbath]?^[36] — Since with us^[37] it does not override [the Sabbath]^[38] it does not override it with them^[39] either.^[40]

 

Sefardic Customs

 

The last night of Succoth is Leil Hoshana Rabbah. The period  which commenced on Rosh Chodesh Elul, of Selihoth and supplications  for forgiveness, reaches its end on this day with a final scaling of our  judgement. On this night the men stay up reading the entire book of  Devarim (Deuteronomy) and, time-permitting, various other prescribed readings^[41], including the “Zohar - book of splendor”.  

 

In Sephardic countries, those mourning a loved one bring grapes and cake to those who are studying. This is served with sweet coffee and cinnamon tea.

 

In most Sephardic communities, there is no difference between the text of the prayers on Hoshana Rabbah and the other days of chol hamoed.

 

The Sephardic custom is not to wear tefillin because the Chol HaMoed retain some of the special characteristics of the full festival days, during which tefillin are not worn.

 

Synagogue Customs

 

Various customs have arisen owing to the day’s status as a time of Divine Judgment.

 

1. Extra lights are lit in the synagogue.
2. It is customary to remain awake and spend the entire night of Hoshana Rabbah reading from the Torah and Tehillim (Psalms). The particular order to be followed is printed in a special volume called Tikkun Leil Hoshana Rabbah.
3. In some congregations, Mishneh Torah, i.e. the entire book of Deuteronomy, is read from a Torah scroll. No blessing is recited over this reading.
4. In some congregations, the entire Book of  Tehillim, the book of Psalms, is recited communally. A gartl^[42] is worn for the reading of the entire Book of Tehillim after midnight on Hoshana Rabbah. This reading is customarily not lengthy.
5. At the completion of each of the [five] books of the Book of Tehillim,^[43] one reads the brief prayer (beginning Yehi Ratzon)^[44] which is read on Hoshana Rabbah, as well as the similar prayer which is read after the moon has risen,^[45] but not the prayer^[46] which is said on Yom Tov.^[47]
6. On [the morning of] Hoshana Rabbah, before Hallel^[48], one removes the two upper rings that are bound around the lulav alone, leaving only the three rings which join it with the hadassim and the aravot.

 

During Each day of Hag HaSuccoth, the Feast of Tabernacles, we circle the bimah with the lulav and etrog while reciting the hashana prayers. On Hoshana Rabbah, the seventh day of Hag HaSuccoth, we circle the bimah seven times. As we mentioned earlier, we also beat the willow branches at the end of the shacharit service.

 

These processions commemorate similar processions around the altar of the Temple in Jerusalem. The processions are known as Hoshanot, because while the procession is made, we recite a prayer with the refrain, “Hoshana!”.^[49] On the seventh day of Succoth, seven circuits are made. For this reason, the seventh day of Succoth is known as Hoshanah Rabbah.^[50]

 

The hoshanot^[51] are performed like those of the other days of Hag HaSuccoth except that many or all of the Torah scrolls are removed from the ark. One tradition is to take out seven Torah scrolls and return one to the ark with each circuit. Another custom is to carry a separate bunch of willows that will be beaten on the floor. A less common practice is the blowing of the shofar at the end of each circuit.

 

In keeping with the penitential undertone of the day, in some synagogues the leader of the service wears a kittel as on Rosh Hashana and Yom HaKippurim. The service itself differs in that the psalms said only on Shabbat and Yom Tov are added by the Ashkenazim to the introductory portion of the service. Also, the melodies of Yom Tov are used for parts of the service.

 

Hoshana Rabbah Events

 

Hoshanah Rabbah - the Great Salvation. The last and greatest  day of the feast.^[52]

 

A burnt offering of seven young bulls, two rams and fourteen male lambs a year old, all without defect.  Bamidbar (Numbers) 29:32

 

Ritual of the water libation is performed. day 7. Sukkah 42b

 

Zerubbabel is strengthened and told that a future temple would be greater than Solomon’s temple.  Haggai 2:1-9

 

Yeshua invites the thirsty to drink living water. Note the “last and greatest day” in Yochanan (John) 7:37.  

 

John 7:1-44 After this, Yeshua went around in Galilee, purposely staying away from Judea because the Jews there were waiting to take his life. But when the Jewish Feast of Tabernacles was near, Yeshua’s brothers said to him, “You ought to leave here and go to Judea, so that your disciples may see the miracles you do. No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world.” For even his own brothers did not believe in him. Therefore Yeshua told them, “The right time for me has not yet come; for you any time is right. The world cannot hate you, but it hates me because I testify that what it does is evil. You go to the Feast. I am not yet going up to this Feast, because for me the right time has not yet come.” Having said this, he stayed in Galilee. However, after his brothers had left for the Feast, he went also, not publicly, but in secret. Now at the Feast the Jews were watching for him and asking, “Where is that man?” Among the crowds there was widespread whispering about him. Some said, “He is a good man.” Others replied, “No, he deceives the people.” But no one would say anything publicly about him for fear of the Jews. Not until halfway through the Feast did Yeshua go up to the temple courts and begin to teach. The Jews were amazed and asked, “How did this man get such learning without having studied?” Yeshua answered, “My teaching is not my own. It comes from him who sent me. If anyone chooses to do God’s will, he will find out whether my teaching comes from God or whether I speak on my own. He who speaks on his own does so to gain honor for himself, but he who works for the honor of the one who sent him is a man of truth; there is nothing false about him. Has not Moses given you the law? Yet not one of you keeps the law. Why are you trying to kill me?” “You are demon-possessed,” the crowd answered. “Who is trying to kill you?” Yeshua said to them, “I did one miracle, and you are all astonished. Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a child on the Sabbath. Now if a child can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing the whole man on the Sabbath? Stop judging by mere appearances, and make a right judgment.” At that point some of the people of Jerusalem began to ask, “Isn’t this the man they are trying to kill? Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Mashiach? But we know where this man is from; when the Mashiach comes, no one will know where he is from.” Then Yeshua, still teaching in the temple courts, cried out, “Yes, you know me, and you know where I am from. I am not here on my own, but he who sent me is true. You do not know him, But I know him because I am from him and he sent me.” At this they tried to seize him, but no one laid a hand on him, because his time had not yet come. Still, many in the crowd put their faith in him. They said, “When the Mashiach comes, will he do more miraculous signs than this man?” The Pharisees heard the crowd whispering such things about him. Then the chief priests and the Pharisees sent temple guards to arrest him. Yeshua said, “I am with you for only a short time, and then I go to the one who sent me. You will look for me, but you will not find me; and where I am, you cannot come.” The Jews said to one another, “Where does this man intend to go that we cannot find him? Will he go where our people live scattered among the Greeks, and teach the Greeks? What did he mean when he said, ‘You will look for me, but you will not find me,’ and ‘Where I am, you cannot come’?” On the last and greatest day of the Feast, Yeshua stood and said in a loud voice, “If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Yeshua had not yet been glorified. On hearing his words, some of the people said, “Surely this man is the Prophet.” Others said, “He is the Mashiach.” Still others asked, “How can the Mashiach come from Galilee? Does not the Scripture say that the Mashiach will come from David’s family and from Bethlehem, the town where David lived?” Thus the people were divided because of Yeshua. Some wanted to seize him, but no one laid a hand on him.

 

Yeshua is the light of the world.  Yochanan (John) 8:12

 

* * *

 

Sukkah 48a MISHNA. THE SUKKAH [MUST BE USED ALL] SEVEN DAYS. HOW IS THIS [TO BE UNDERSTOOD]? WHEN A MAN HAS FINISHED HIS [LAST] MEAL,^[53] HE MAY NOT DISMANTLE HIS SUKKAH.^[54] HE MAY, HOWEVER, REMOVE ITS FURNITURE^[55] FROM THE AFTERNOON ONWARDS IN HONOUR OF THE LAST DAY OF THE FESTIVAL.^[56]

 

* * *

 

Sukkah 55b  R. Eleazar^[57] stated, To what do those seventy bullocks^[58] [that were offered during the seven days of the Festival] correspond? To the seventy nations.^[59] To what does the single bullock [of the Eighth Day] correspond? To the unique nation.^[60] This may be compared to a mortal king who said to his servants, ‘Prepare for me a great banquet’; but on the last day he said to his beloved friend, ‘Prepare for me a simple meal that I may derive benefit from you’.

 

Observations

 

On Hoshana Rabba we make 7 hakafot around the Teba carrying the arba manim – the lulav and etrog. The Sefardi prayers speak of our salvation at this time.

 

The Hallel prayer, on Hoshana Rabba, includes the waving of the lulav. However, on the seventh day of Passover, six months earlier, has only a partial Hallel. When we put these two together we see a picture which suggests that Hoshana Rabba is the culmination of the salvation which began on the seventh day of Passover. The salvation we gained on the seventh day of Passover is incomplete until we experience the atonement and joy of the fall festivals.

 

Hoshana Rabbah  5766 (I added this study in 5785) has just begun as I finish my study of Hoshana Rabbah. There is a category 2 hurricane dumping immense amounts of water on southern Florida, and a record breaking tropical storm Alpha dumping rain on Haiti. The Jews in Florida are surely having a difficult time with the mitzva of succah this year as there is already nearly 18 inches of flood waters in parts of Florida.

 

In The Temple

 

Simhat Bet Ha-Sho’eivah

Simchat Bais HaShoeva

 

Simchat Bet Hashoeva is celebrated every night of Succoth. On Hoshana Rabbah, however, the joy of the celebration must be infinitely greater, as emphasized in its very name, “the Great Hoshana.” Likewise, additional prayers are said on this day.

 

The performances and activities were led by the greatest Sages and the most venerable tzadikim. The simcha of Beit Hashoeva - literally the place of drawing water, is described in the Gemara^[61] as being unprecedented and unparalleled, anywhere and anytime. “He who has not seen the Simchat Beit Hashoeva has never in his life seen simcha^[62]!” The Talmud Yerushalmi^[63] goes further to say that the word shoeva - drawing - refers not only to the water that was drawn, but to the Ruach Hakodesh^[64] that was available to be drawn from that most exquisitely inspiring and spiritually stirring simcha. The Gemara elaborates this in great detail.

 

* * *

 

The following chart illustrates the bimodality of the year as expressed in the festivals and liturgy. The top half illustrates the spring festivals while the bottom half illustrates the fall festivals. You will notice that there is a one-to-one correspondence between the spring festivals and the fall festivals.

Nisan is Like Tishri

 

The folowing table illustrates the symmetry of the months:

 

 

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!”

 

Amen ve Amen

Chag Succoth Sameach!

Shemini Atzeret - Day 1

For further study see:

 

http://www.betemunah.org/shemini.html

 

Tishri 22, 5785

Evening Wednesday October 23 – Evening Thursday October 24, ‏2024

 

Morning Service Festival of the 8^th Day (Day 1), Day 1 – Fiesta del Octavo Dia – Primer Dia

 

 

Blessings Before Torah Study

 

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

 

Please Ha-Shem, our G-d, 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 G-d, 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!

 

Rashi & Targum Pseudo Jonathan for: Debarim (Deuteronomy) ‎‎‎15:19 - 16:17‎

 

 

Rashi’s Commentary on D’barim (Deut.) ‎15:19 -16:17‎

 

19 Every firstborn male... you shall sanctify [to the Lord] But elsewhere (Lev. 27:26) it says, “[But the firstborn which will be a firstborn for the Lord of the livestock,] no man shall sanctify it.” How is this [reconciled]? [The verse in Leviticus means that] one may not sanctify [the firstborn] to be another sacrifice [but only as a firstborn sacrifice]. And our verse here teaches us that it is a duty to proclaim [over the firstborn animal], “You are hereby sanctified as a firstborn.” Another explanation: It is impossible to say “sanctify [this firstborn animal],” because [Scripture] already says, “no man shall sanctify it” (Lev. 27:26). And yet it is impossible to say that we shall not sanctify it, for [here] it already says, “you shall sanctify.” So how [can these two verses be reconciled]? [The answer is that we are dealing with an indirect sanctification, namely:] One may sanctify the value of the privilege [i.e., the owner of the firstborn animal has the privilege of choosing to which kohen he will give it. This privilege has a market value, namely how much an Israelite will pay so that the owner of the firstborn will give it to his grandson who is a kohen. The verse, therefore, means:] one may dedicate the value of this privilege according to its benefit and give it to the Temple [treasury].-[Ar. 29a]

 

You shall neither work with the firstborn of your ox, nor shear [the firstborn of your flock] The Rabbis derived that also the the converse [i.e., shearing your ox and working the flock] is prohibited. Scripture is merely speaking [here] of the usual manner [in which these animals are used].-[Bech. 25a]

 

20 You shall eat it before the Lord, your God [Scripture] is addressing the kohen, for we have already found [a statement to the effect] that it [the firstborn] is part of the dues given to kohanim, whether the animal is unblemished or whether it is blemished. For it is stated, “and their flesh [i.e., of the firstborn animals] shall be yours [i.e., the kohen 's]” (Num. 18:18). -[Bech. 28a] [In both cases, the kohen is entitled to eat the entire animal. The difference between the blemished and the unblemished animals is that the blemished animal is slaughtered outside the Temple, and its flesh may be eaten anywhere by anyone invited by the kohen. The unblemished animal, however, must be slaughtered in the Temple courtyard, its blood dashed on the altar, and its fat burned on the altar. The flesh must be eaten by the kohen and his household within the time allotted for eating it.] [

 

You shall eat it before the Lord...] year by year From here we derive the law that one should not delay it [i.e., from sacrificing it] beyond its first year (Bech. 28a). [If so, however,] one might think that it becomes unfit [as a sacrifice] when the first year has elapsed. [Therefore, the Torah tells us that] it [the firstborn animal] has already been compared to ma’aser [sheini], as it is said, “And you shall eat before the Lord, your God... the tithes of your grain, your wine, and your oil, and the firstborn of your cattle and of your sheep” (Deut. 14:23). Just as ma’aser sheini does not become unfit [when it is left over] from one year to the next, neither does the firstborn animal become unfit. However, [this verse means] that the proper way to fulfill this commandment [of the firstborn animal] is during its first year.

 

year by year If one slaughtered it at the end of its first year [on the last day], he may eat it on that day and one day of the next year. This teaches [us] that it [a firstborn animal] may be eaten for two days and one [intervening] night.-[Bech. 27b]

 

21 [And if there be any] blemish [in it] [This is] a כְּלָל , a general statement [not limiting itself to anything in particular].

 

lame, or blind [This is] a פְּרָט , particular things, [limiting the matter to these things].

 

any ill blemish [Once again the verse] reverts to כְּלָל , a general statement. [Now we have learned that when a verse expresses a כְּלָל , then a פְּרָט , and then a כְּלָל again, just as in this case, we apply the characteristics of the פְּרָט to the whole matter.] Just as the blemishes detailed [lame or blind] are externally visible blemishes that do not heal, so too, any externally visible blemish that does not heal [renders a firstborn animal unfit for sacrifice and may be eaten as ordinary flesh].-[Bech. 37a]

 

23 However, you shall not eat its blood [Although eating the blood of any animal is prohibited, this prohibition is mentioned here] so that you should not say: "Since this [blemished firstborn animal] is entirely permitted [to be eaten now after its blemish, even though] it started out from a forbidden status, since it was sanctified, [and now it is permitted] for it is slaughtered outside [the Temple] without having to be redeemed, and [it may be] eaten. I might [therefore] think that its blood is permitted as well!" Therefore, Scripture states, "However, you shall not eat its blood."

 

Chapter 16

 

1 Keep the month of spring Heb. אָבִיב . Before it [Nissan] arrives, watch that it should be fit for the אָבִיב , ripening [capable of producing ripe ears of barley by the sixteenth of the month], to offer up in it the omer meal offering. And if not, proclaim it a leap year [thereby enabling you to wait another month, until the barley ripens].-[San. 11b]

 

[for in the month of spring the Lord, your God, brought you] out of Egypt at night But did they not go out by day, as it is said, “on the morrow of the Passover the children of Israel went out...” (Num. 33:3)? However, since during the night Pharaoh gave them permission to leave, as it is said, “So he called for Moses and Aaron at night [and said, ‘Rise up, go out from among my people...]’ ” (Exod. 12:31), [therefore, here it says “at night”].-[Ber. 9a]

 

2 You shall slaughter the Passover sacrifice to the Lord, your God, [of the] flock As it is said, “You may take [it] either from the sheep or from the goats” (Exod. 12:5).

 

and...cattle These are slaughtered as the chagigah [Festival offering]. If a large group was formed for the Passover offering, they bring a Festival offering along with it, so that the Passover sacrifice will be eaten [after a sufficient meal, and therefore] after the required satiation. [Everyone had to designate himself to a particular company of people, which was then relevant to one particular Passover offering (Pes. 69a- 70b).] Our Rabbis also derived many other things from this verse.-[Sifrei ; Pes. 70a]

 

3 the bread of affliction [I.e.,] bread that brings to mind the affliction they suffered in Egypt.-[Sifrei]

 

for in haste you went out of the land of Egypt And the dough [that you had prepared for eating] did not have time to become leavened, so this [matzah] will be for you as a reminder. And the haste [here] is not on your part, but on the part of the Egyptians, for so it says, “So the Egyptians took hold of the people [to hasten to send them out of the land]” (Exod. 12:33). -[Sifrei ; Ber. 9a] so that you shall remember By eating the Passover sacrifice and the matzah, the day you went out [of the land of Egypt].

 

4 neither shall any of the flesh you slaughter on the preceding day in the afternoon, remain all night until the morning This is an admonition regarding leaving over the flesh of the Passover sacrifice, offered up by future generations, because [so far this prohibition] had been mentioned only with regard to the Passover sacrifice offered in Egypt (see Exod. 12:10). And יוֹם רִאשׁוֹן stated here is the fourteenth of Nissan [the preceding day, and not the fifteenth, which is the first day of Passover], just as it says: “but on the preceding day (בַּיוֹם הָרִאשׁוֹן) you shall clear away leaven from your houses” (Exod. 12:15). Now since Scripture digressed from the subject of the Passover sacrifice and began to speak of the rules pertaining to the seven days [of the Festival]-such as, “seven days you shall eat with it matzoth ” (verse 3); “And no leaven shall be seen with you within all your border for seven days” (verse 4)—it was necessary to specify to which slaughtering [Scripture] is admonishing. For had it written only “neither shall any of the flesh you slaughter in the afternoon, remain all night until the morning” [without saying “the preceding day”], I might have thought that the peace offerings slaughtered during all the seven days are also subject to [the prohibition of] “And you shall not leave any of it until the morning,” (Exod. 12:10), and may be eaten only for [one] day and a night. Therefore, it is written: “on the preceding day in the evening,” [thereby clarifying that the verse is referring to the Passover sacrifice]. Another explanation: Scripture is referring to the Festival offering brought on the fourteenth of Nissan [and not to the specific Passover sacrifice], and it teaches with reference to it that it may be eaten for two days [and the intervening night]. Now the רִאשׁוֹן mentioned here [according to this explanation], is the first day of the Festival [i.e., the fifteenth of Nissan, rather than the preceding day]. And this is the meaning of the verse: The flesh of the Festival offering, which you slaughtered in the afternoon, shall not remain overnight after the first day of the Festival until the morning of the second day [the sixteenth of Nissan], but rather, it is to be eaten on the fourteenth and the fifteenth [and the intervening night]. And thus, it is taught in tractate Pes. (71b).

 

6 there you shall slaughter the Passover offering] in the afternoon, as the sun sets, at the appointed time that you went out of Egypt [In this verse,] three separate times are specified: 1)"in the afternoon," [i.e.,] from the sixth [seasonal] hour [not clock-hours, but rather the twelve equal divisions of the time between dawn and dusk, each one known as a שָׁעָה זְמַנִּית , a “seasonal hour”]. From this time onward [afternoon], you shall slaughter it (זְבָחֵהוּ) “as the sun sets,” you shall eat it (תּֽאכְלֵהוּ) ; and 3)"at the appointed time that you went out [of Egypt]," you must burn it (שוֹרְפֵהוּ) . I.e., [at the beginning of the morning of the first day of Passover, whatever is left over from the Passover sacrifice] becomes נוֹתָר , left over, and must be burned [on the next day].-[Sifrei ; see Ber. 9a]

 

7 And you shall roast [it] Heb. וּבִשַּׁלְתָּ . [Here] this term means “roasted in fire” (צְלִי אֵשׁ) (see Exod. 12:9), for roasting is also included in the general term of בִּשּׁוּל , “cooking.”

 

and you shall turn away in the morning [and go to your dwellings] [i.e.,] the morning of the second day [of Passover]. This teaches that [the pilgrim] is required to remain [in Jerusalem] the night when the Festival terminates. -[Sifrei ; Pes. 95b; Chag. 17a-b]

 

8 For six days you shall eat matzoth But elsewhere it says, “For seven days [you shall eat matzoth]!” (Exod. 12:15). [The solution is:] For seven days you shall eat matzoth from the old [produce] and six days [i.e., the last six days, after the omer has been offered] you may eat matzoth prepared from the new [crop]. Another explanation: It teaches that the eating of matzoh on the seventh day of Passover is not obligatory, and from here you learn [that the same law applies] to the other six days [of the Festival], For the seventh day was included in a general statement [in the verse “For seven days you shall eat matzoth,” but in the verse: “Six days you shall eat matzoth ”] it has been taken out of this general [statement], to teach us that eating matzoh [on the seventh day] is not obligatory, but optional. [Now we have already learned that if something is singled out of a general statement, we apply the relevant principle not only to itself but to everything included in the general category. Thus, the seventh day] is excluded here not to teach regarding itself, rather to teach regarding the entire generalization [i.e., the entire seven days of the Festival]. Just as on the seventh day the eating of matzah is optional, so too, on all the other days, the eating of matzah is optional. The only exception is the first night [of Passover], which Scripture has explicitly established as obligatory, as it is said, “in the evening, you shall eat matzoth ” (Exod. 12:18). -[Mechilta on Exod 12:18; Pes. 120a]

 

[and on the seventh day there shall be] a halt to the Lord your God - עֲצֶרֶת . Keep yourself back from work. Another explanation: [ עֲצֶרֶת means] a gathering for eating and drinking, as the expression, “Let us detain (נַַעַצְרָה) you” (Judg. 13:15).

 

9 from [the time] the sickle is first put to the standing crop, [you shall begin to count seven weeks] [I.e.,] from the time the omer is harvested [on the sixteenth of Nissan], which is the beginning of the harvest.-[see Lev. 23:10, Sifrei ; Men. 71a]

 

10 the donation you can afford to give [I.e.,] sufficient generous donation from you; according to the blessing [that God bestows upon you], bring peace offerings of happiness [these are extra peace offerings in addition to the Festival offerings] and invite guests to eat [with you].

 

11 the Levite... the stranger, the orphan, and the widow [God says:] These are My four, corresponding to your four, [namely,] “Your son, and your daughter, and your manservant, and your maidservant.” If you shall gladden Mine, I will gladden yours.-[Midrash Aggadah, Midrash Hagadol. Compare Tanchuma 18, Pesikta d’Rav Kahana p.100a. Note that in incunabula editions, this comment of Rashi is connected to the preceding one: and invite guests to eat [with you]: the Levite... the stranger, the orphan, and the widow. [God says:] These are My four...]

 

12 And you shall remember that you were a slave [in Egypt] On this condition did I redeem you [from Egypt], that you keep and perform these statutes.

 

13 You shall make yourself the Festival of Succoth...] when you gather in [the produce]- [i.e.,] at the time of the ingathering, when you bring the summer fruits into the house. Another explanation: “when you gather in [the produce] from your threshing floor and your vat” וּמִיִּקְבֶךָ) (בְּאָסְפּ;ְךָ מִגָּרְנְךָ  teaches that we should cover the sukkah [only] with the waste products that come from the threshing floor and the vat [i.e., with things that have grown from the ground, have become detached, and are not susceptible to ritual uncleanness. Since they are not foods and are not vessels, they are not susceptible to spiritual uncleanness. - R.H. 13a; Suk. 12a]

 

15 and you will only be happy  According to its simple meaning, this is not an expression denoting a command, but rather an expression of an assurance [i.e., I promise you that you will be happy]. But according to its oral interpretation, [our Rabbis] learned from this to include the night before the last day of the Festival for the obligation of rejoicing.-[see Suk. 48a; Sifrei]

 

16 and he shall not appear before the Lord empty-handed But bring burnt-offerings of appearance (עוֹלוֹת רְאִיָּה) [which are obligatory when appearing before the Lord in Jerusalem on the Festivals] and Festival peace-offerings. -[Chag. 8b]

 

17 [Every] man [shall bring] as much as he can afford One who has many eaters [i.e., a large family] and many possessions should bring many burnt-offerings and many peace- offerings.-[Sifrei ; Chag. 8b]

 

Rashi & Targum Pseudo Jonathan for: BaMidbar (Numbers) 29:35–30:1‎‎

 

 

Ketubim: Tehillim (Psalms) Psalms 12:1-9‎

 

 

Commentary on the Psalms

Tehillim (Psalms) 12:1-9

By Hakham Dr. Hillel ben David

 

Psalms chapter 12 was inspired by a prophetic message foretelling an era when the wicked would succeed in overcoming the poor and the helpless. The threat manifested itself when Saul seemed to be on the verge of subduing David and occurred again on a national scale when the entire House of David was threatened with extinction at the hands of the evil Israelite Queen Athaliah who annihilated the entire ‘royal seed’ [with the exception of the infant Yoash who was hidden^[65]].

 

Rashi^[66] writes: David dedicated this Psalm to Athaliah’s atrocity, which would occur in the eighth generation of His dynasty (beginning with Solomon), praying that a remnant of his family be spared, saying, ‘Save me, HaShem, for the devout are no more’.

 

However, the psalm ends on the confident note that HaShem will surely protect the helpless. The full realization of this wish will come to pass in Messianic times when evil will vanish in the face of the enlightenment gained through Torah study.^[67] Therefore, this psalm was accompanied by the שמינית, the eight-stringed instrument symbolizing that the forces set loose during the seven days of creation will finally be bridled and disciplined.^[68]

 

In this light, we understand why the Vilna Gaon prescribes this psalm as the שיר של יום, ‘The Song of the Day’, for Shemini Atzeret.^[69] This is the special psalm for Shemini Atzeret found in the Orot Sephardic Succoth Machzor.

 

On the seven days of the Succoth Festival, offerings were brought symbolizing the seventy nations who surround Israel. But on the eighth day, Shemini Atzeret, the offering symbolizes only Israel who will remain alone and exalted in Messianic times as HaShem’s chosen people. ^[70]

 

The verbal connection between our Torah portion, Ashlamata, and psalm, all revolve around the word: halak - הלך. In the Torah portion it is Avraham Abinu who is to walk before HaShem and be perfect.^[71] In our psalm it is the wicked that walk. Since our psalm deals with the walk of the wicked, I would like to take an in-depth look at Halacha,^[72] walking, which is the opposite of the walk of the wicked.

 

Tehillim (Psalm) 12:9 The wicked walk on every side, when vileness is exalted among the sons of men.

 

The following section is an excerpted, and edited, portion from “The Handbook of Jewish Thought, Vol. 2”, by Rabbi Aryeh Kaplan.     

 

It is HaShem’s will that there exists a certain degree of uniformity in Jewish practices, as well as in the interpretation of the Law. It is thus written, “There shall be one Torah and one law for you”.^[73]

 

Therefore, even when no formal central authority, such as the Sanhedrin, exists, HaShem has provided guidelines to insure the continuance of Judaism as a unified way of life. These guidelines provide the basis for the system of Torah law known as Halacha.^[74]

 

Moreover, it was impossible to include every possible case in the Oral Torah. It would also be impossible for the Sanhedrin to decide in every possible case. Therefore, HaShem gave each qualified Torah scholar the right to decide questions of Torah law. Then, even if laws were forgotten, they could be restored through the halachic process.

 

It is a positive commandment for a duly qualified Torah scholar to render decisions in questions of Torah law when asked. It is thus written, “You shall teach the children of Israel all the decrees which HaShem told them through Moses”…^[75]

 

The unique relationship between HaShem and Israel guarantees that we will always be able to ascertain His will. It is thus written, “You will seek HaShem your Lord, and you will find Him, as long as you search after Him with all your heart and with all your soul”…^[76]

 

HaShem therefore granted the Jewish people as a whole a sort of collective Divine Inspiration so that they would be able to recognize the correct opinion in questions of Torah law. Therefore, when there is any question, it is ultimately decided on the basis of what becomes common practice. Hence, when a decision is accepted as a general custom, it becomes universally binding.

 

Therefore, any practice, decision or code that is universally accepted by the Jewish people is assumed to represent HaShem’s will and is binding as such. Even when a decision is initially disputed, the commonly accepted opinion becomes binding as law.

 

Since the Talmud was accepted by all Israel, it is the final authority in all questions of Torah law. Since such universal acceptance is a manifestation of HaShem’s will, one who opposes the teachings of the Talmud is like one who opposes HaShem and His Torah. All later codes and decisions are binding only insofar as they are derived from the Talmud.

 

Other works, written prior or contemporary to the Babylonian Talmud are likewise very important for the understanding of laws, beliefs and history. However, since they were all known to the compilers of the Talmud, it is assumed that when the Talmud disputes these works, it does so for a reason. Therefore, whenever they disagree with the Talmud, decisions found in the Jerusalem Talmud, Midrash and Tosefta are ignored. There are, however, certain special cases, where, because of long established custom, the opinions of other early works are accepted, even when they disagree with the Talmud.

 

All the opinions found in the Talmud are equally sacred. Still, there is always one binding opinion whenever questions of actual practice are concerned. This is known either from the Talmudic discussions itself, or from later tradition.

 

However, when a dispute involves questions of opinion or history, and has no special consequences any opinion found in the Talmud is equally acceptable. Similarly, no final decision is normally rendered between conflicting Talmudical opinions in the case of laws that are no longer applicable.

 

Halacha teaches us how to behave with our families, relatives, and strangers as well as how to fulfill our religious requirements between ourselves and HaShem. To fulfill our role as a holy people, we imitate HaShem’s actions. Examples are visiting the sick, welcoming guests, giving charity, refraining from creative activity on Shabbat, and promoting peace between husband and wife.^[77] The true reason for following Halacha is because HaShem commanded us to do so.  We observe Halacha to please our Creator and to become spiritually close to Him by doing His will and imitating His actions. Like the word for the whole body of Jewish “laws,” each rule of how to act is called a Halacha.^[78]

 

The Shema is an affirmation of our covenantal relationship and a declaration of faith in one G-d. The obligation to recite the Shema is the beginning of the obligation to pray, yet separate from it. This means that we must also pray in addition to saying the Shema. Saying the Shema is the beginning of Torah study since the two commands are so closely related. A Jew is obligated to say Shema in the morning and at night, as we can see from the above passage.

 

The directives of the Shema, Debarim (Deuteronomy) 6:4ff, intimate two ways for Israel to express its love for HaShem: to do and to hear. Later Hakhamim will refer to these “ways” as “duties of the limbs” and “duties of the heart”, the “duties of the limbs” implying what the Hakhamim came to call halacha. Derived from the causative verb halak (to walk, i.e., to make someone else walk, to lead, to guide), halacha is that component of Torah which provides guidance through definitive rulings or commandments (mitzvot^[79]). It answers the questions ‘what,’ ‘when,’ and ‘how’ in Israel’s call to holiness.

 

The Torah was HaShem’s plan holiness given to Adam^[80] and later to Israel through Moshe, at Mount Sinai, in the presence of all the people of Israel. This plan was written out in the Torah. We worship HaShem by studying this plan and putting it into practice, i.e. one must walk (halak) out the Torah. Righteousness is, by definition, the state created by living according to the Torah, HaShem’s plan. Jewish life was defined by Torah regardless of where one lived.

 

The first place where “walk” is used, with people, is in:

 

Bereshit (Genesis) 13:14-18 And HaShem said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, [then] shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee. Then Abram removed [his] tent, and came and dwelt in the plain of Mamre, which [is] in Hebron, and built there an altar unto HaShem.

 

In this first use of the word “walk”, with people, we find that it has the basic idea of performing the will of HaShem. HaShem is having Abram check out his inheritance, his land. Many of HaShem’s commands, such as the Sabbatical year and the Jubilee year, can ONLY be performed in the land. This walk establishes Abram’s continued obedience to the commands of HaShem.

 

One of the things we will notice in this study, is that most of the time that we see this word ‘walk’, it will be juxtaposed with the commands of HaShem.

 

Now, let’s see how this same word is used in other scriptures:

 

Bereshit (Genesis) 17:1-14 And when Abram was ninety years old and nine, HaShem appeared to Abram, and said unto him, I [am] the Almighty HaShem; walk before me and become perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and HaShem talked with him, saying, As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a HaShem unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their HaShem. And HaShem said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which [is] not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

 

In this use, we see that walking is intimately connected with obedience to HaShem. The implied usage seems to indicate a lifestyle of obedience. There are some Mitzvot where the symbol and the meaning are explicit: Some are called ‘ot’, a sign: - Circumcision - mila - is described as a “Sign of the Covenant”, the meaning of which is contained in the phrase “Walk in front of Me and become perfect”.^[81] To “walk in HaShem’s ways”, which Chazal understand as mandating not just concrete actions but also the cultivation of virtuous character traits.^[82] Judaism requires halakhic observance, but it also asks for more than that, namely, a life of compassion for those who are vulnerable.

 

Torah asks us not just to perform our duties but also to cultivate ourselves. This pervades the whole history of Jewish religious writing. The Musar movement’s focus on character-building; the Rambam’s persistent concern with virtue;^[83] and R. Bachya’s preoccupation with the duties of the heart rather than (merely) those of the limbs.^[84]

 

Working to become a refined and holy person is the entire goal of the Torah. HaShem introduces His covenant with Abram by telling him to “walk yourself before Me and be whole”.^[85] Thus, perfecting one’s ability to relate to HaShem and to other people is the goal of the entire observance, not merely a means to fulfill other mitzvot and doing mitzvot themselves. This goal is to make manifest the Image of the Divine within each of us.

 

Vayikra (Leviticus) 18:1-5 And HaShem spake unto Moses, saying, Speak unto the children of Israel, and say unto them, I am HaShem your HaShem. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances. Ye shall do my judgments, and keep mine ordinances, to walk therein: I [am] HaShem your HaShem. Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I [am] HaShem.

 

In this powerful passage, HaShem again indicates that the way to live, is in obedience to His Torah. Our walk, our obedience to the Torah and Chazal determines whether we are choosing death or life.

 

Vayikra (Leviticus) 26:2-12 Ye shall keep my sabbaths, and reverence my sanctuary: I [am] HaShem. If ye walk in my statutes, and keep my commandments, and do them; Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make [you] afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword. For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. And ye shall eat old store, and bring forth the old because of the new. And I will set my tabernacle among you: and my soul shall not abhor you.

 

In this passage, HaShem indicates that if we are to be His people, and He is to be our HaShem, then we MUST walk in His statutes. There is no other way.

 

Debarim (Deuteronomy) 5:31 - 6:2 But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do [them] in the land which I give them to possess it. Ye shall observe to do therefore as HaShem your HaShem hath commanded you: ye shall not turn aside to the right hand or to the left. Ye shall walk in all the ways which HaShem your HaShem hath commanded you, that ye may live, and [that it may be] well with you, and [that] ye may prolong [your] days in the land which ye shall possess. Now these [are] the commandments, the statutes, and the judgments, which HaShem your HaShem commanded to teach you, that ye might do [them] in the land whither ye go to possess it: That thou mightest fear HaShem thy HaShem, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged.

 

In this passage, walking in His ways, means living a Torah observant life. The result of this walk is prolonged life on Earth.

 

Deuteronomy 30:10-20 if you obey the Lord your HaShem to keep His commandments and His statutes which are written in this book of the law, if you turn to the Lord your HaShem with all your heart and soul. “For this commandment which I command you today is not too difficult for you, nor is it out of reach. “It is not in heaven, that you should say, ‘Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?’ “Nor is it beyond the sea, that you should say, ‘Who will cross the sea for us to get it for us and make us hear it, that we may observe it?’ “But the word is very near you, in your mouth and in your heart, that you may observe it. “See, I have set before you today life and prosperity, and death and adversity; in that I command you today to love the Lord your HaShem, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the Lord your HaShem may bless you in the land where you are entering to possess it. “But if your heart turns away and you will not obey, but are drawn away and worship other G-ds and serve them, I declare to you today that you shall surely perish. You shall not prolong your days in the land where you are crossing the Jordan to enter and possess it. “I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, by loving the Lord your HaShem, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them. “

 

In this passage, the use of “walk” is used to graphically describe a life of absolute Torah obedience. This lifestyle is called “our life”!

 

Yehoshua (Joshua) 22:1-6 Then Yehoshua (Joshua) called the Reubenites, and the Gadites, and the half tribe of Manasseh, And said unto them, Ye have kept all that Moses the servant of HaShem commanded you, and have obeyed my voice in all that I commanded you: Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of HaShem your HaShem. And now HaShem your HaShem hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, [and] unto the land of your possession, which Moses the servant of HaShem gave you on the other side Jordan. But take diligent heed to do the commandment and the law, which Moses the servant of HaShem charged you, to love HaShem your HaShem, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. So Yehoshua (Joshua) blessed them, and sent them away: and they went unto their tents.

 

Here again, we have HaShem associating our walk with our obedience to His Torah. Yehoshua (Joshua) seems to be emphasizing how important it is to walk in His ways.

 

Zechariah 8:20-23 “Thus says HaShem of hosts, ‘{It will} yet {be} that peoples will come, even the inhabitants of many cities. ‘And the inhabitants of one will go to another saying, “Let us go at once to entreat the favor of HaShem, and to seek HaShem of hosts; I will also go.” ‘So many peoples and mighty nations will come to seek HaShem of hosts in Jerusalem and to entreat the favor of HaShem.’ “Thus says HaShem of hosts, ‘In those days ten men from all the nations will grasp the garment of a Jew saying,” Let us go with you, for we have heard that HaShem is with you.

 

In this passage, “go” literally means to “walk”. When we walk with the Jews, it means to live a lifestyle that they live. It means that we have embraced a Torah observant lifestyle, as they have. When we are Torah observant, we will find that HaShem is with us too!

 

In the Nazarean Codicil, we find this same theme regarding our walk:

 

II Luqas (Acts) 21:18-24 And now the following day Paul went in with us to Yaaqob (James), and all the elders were present. And after he had greeted them, he {began} to relate one by one the things which HaShem had done among the Gentiles through his ministry. And when they heard it they {began} glorifying HaShem; and they said to him, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law; and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs. “What, then, is {to be done}? They will certainly hear that you have come. “Therefore do this that we tell you. We have four men who are under a vow; take them and purify yourself along with them, and pay their expenses in order that they may shave their heads; and all will know that there is nothing to the things which they have been told about you, but that you yourself also walk orderly, keeping the Law.

 

Here, Paul demonstrates that he walks orderly by keeping the Torah. The Greek word for “walk”, in the above passage, is:

 

4748 stoicheo, stoy-kheh’-o; from a der. of steicho (to range in regular line); to march in (military) rank (keep step), i.e. (fig.) to conform to virtue and piety:-walk (orderly).

 

Romans 6:4-6 Therefore we are buried with him by baptism into death: that like as Mashiach was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also [in the likeness] of [his] resurrection: Knowing this, that our old man is crucified with [him], that the body of sin might be destroyed, that henceforth we should not serve sin.

 

We have already seen the close association between walking and life. The above passage reinforces this idea. Mashiach’s death was for the purpose of eliminating sin. Sin is the word that describes a lifestyle devoid of Torah:

 

1 Yochanan (John) 3:4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

 

Romans 8:1-4 [There is] therefore now no condemnation to them which are in Mashiach Yeshua, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Mashiach Yeshua hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, HaShem sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

 

In this difficult passage, Paul is putting our walk together with life, and this is in opposition to the flesh and sin. Since Paul lived a Torah observant lifestyle, and was well versed in the Torah, it is clear that he is reiterating that we must walk in obedience to the Torah, which is the Spirit of life.

 

2 Yochanan (John) 1:4-6 I was very glad to find {some} of your children walking in truth, just as we have received commandment {to do} from the Father. And now I ask you, lady, not as writing to you a new commandment, but the one which we have had from the beginning, that we love one another. And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it.

 

Here, at the end of the Nazarean Codicil, we still see that we are commanded to walk according to the Torah, which are His commandments.

 

His Eminence, Hakham Dr. Yosef ben Haggai, has also taught me about another Greek word used in the Nazarean Codicil that refers to our walk, to reveal some amazing things. Strong’s defines this word as:

 

3598 hodos, hod-os’; appar. a prim. word; a road; by impl. a progress (the route, act or distance); fig. a mode or means:-journey, (high-) way.

 

As we follow the Hebrew word HALAK, we need to follow it into the Nazarean Codicil. The Greek word used to translate the Hebrew word HALAK is HODOS. HUDOS means HALAKHA, the way of walking. We have some very interesting passages that uses this word:

 

Matityahu 3:3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

 

Matityahu 5:25 {Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.}

 

Matityahu 7:13 {Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in thereat:}

 

Yochanan (John) 14:5-6 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Yeshua saith unto him, {I am the way, the truth, and the life: no man cometh unto the Father, but by me.}

 

The Torah was HaShem’s plan for creation given to Israel through Moses at Mount Sinai in the presence of all the people of Israel. This plan was written out in the Five Books of Moses known collectively as the Torah. One worships HaShem by studying this plan and putting it into practice, i.e. one must walk (halak) in the Torah. Righteousness is, by definition, the state created by living according to the Torah, which is HaShem’s plan. Jewish life is / was defined by Torah regardless of where one lived.

 

By now we should understand why the wicked prosper, in this world. Their walk will determine their ultimate end in a place where they will encounter the torment that they have earned. Consider the following pasuk:

 

Hoshea (Hosea) 14:10 Whoso is wise, let him understand these things, whoso is prudent, let him know them. For the ways of HaShem are right, and the just do walk in them; but transgressors do stumble therein.

 

The Vilna Gaon,^[86] quoted in Even Sheleimah,^[87] teaches us the true meaning of the above pasuk.

 

The relationship of Torah to the soul: A comparison to rain for the ground, it causes what was planted there to grow, whether a sam hachaim or a sam hamaves, a poison. Similarly, Torah causes what is in his heart to grow. If what is in his heart is good, his yir’ah will grow; if what is in his heart is a “root sprouting poison weed and wormwood” then the bitterness that is in his head will grow. As it is written, “the righteous will walk in it, and sinners will stumble in it” (Hoshea 14:10, as explained by Chazal), and as it is written, “To those who go to the right side of it, it is a medicine of life; to those who go to its left, it is a deadly poison”).^[88]

 

The day when the wicked reap the consequence of their walk is The Eighth Day, which is alluded to in the opening of our psalm:

 

Tehillim (Psalm) 12:1 For the Leader; on the Sheminith.^[89] A Psalm of David.

 

The eight stringed harp speaks to The Eighth Day, the eighth millennium, when this eight-string harp will be used.

 

Ashlamatah: ‎ Melachim alef (I Kings) 8:54-66‎‎

 

 

 

Rashi’s Commentary for: Melachim alef (I Kings) 8:54-66

 

56 According to all that he spoke And where did he speak this? [As it is written], “And He shall give you rest from all your enemies [round about]” (Deuteronomy 12:10).

 

59 that He sustain the cause of His servant and the cause of His people Israel to avenge their humiliation from their adversaries.

 

64 The same day the king consecrated the middle of the courtyard These words are to be taken literally. This is Rabbi Yehudah’s view. [Solomon] hallowed the pavement of the court with the sanctity of the altar, in order to offer sacrifices on the pavement.

 

For the copper altar [i.e., the stone altar] that Solomon constructed in lieu of the copper altar [of Moses].

 

was too small to contain the burnt offerings and the meal offerings for they brought very many. Rabbi Jose said to him, Is it not already written (Kings 1:3), “One thousand burnt offerings Solomon offered on that altar which Moses had made,” and when one computes the number of cubits and the number of burnt offerings, [he will find that] this one of stones was larger than Moses’, for on Moses’ altar the place of the ‘maarachah,’ the place usually used for the sacrifice, was but one cubit by one cubit, whereas on this one the place of its ‘maarachah’ was twenty-four cubits by twenty-four cubits. Hence Solomon’s was 576 times as large as that of Moses. If so, what is the meaning of “the king consecrated the middle of the court?” It means that he set the stone altar into it, fastened to the floor.

 

was too small to contain [According to Rabbi Jose] he is referring to that of Moses, like one who says to his friend, ‘So-and-so is a dwarf,’ meaning that he is disqualified to perform the sacrificial service.

 

65 from the entrance to Hamath which is in the north of Eretz Israel.

 

to the Brook of Egypt which is opposite it in the south, as is delineated in the section entitled אֵלֶה מַסְעֵי  (Num. 34:5-8).

 

seven days of the inauguration

 

and seven days of Succoth. It is found that they ate and drank on Yom Kippur.

 

66 for David His servant to make known that He had forgiven him his sins, as we find in Moed Katan (9a): When Solomon wished [to bring] the Ark into the Holy of Holies, the gates clung to one another.

 

and for Israel His people that He forgave them the sin of Yom Kippur, and a Bath-Kol [heavenly voice] emanated and declared: All of you are prepared for the life of the World to Come.

 

 

Nazarean Jews Privately read:

I Hillel (Luke) 2:21-40 & Revelation 3:14-22

 

I Hillel (Luke) 2:21-40

 

And after eight days passed it was time for his Brit Milah (circumcision)^[90] and he was named Yeshua, the name that he was called by the messenger (angel) before he was conceived in the womb. And when the day came for her^[91] (Miriam’s) purification according to the Torah of Moshe^[92], and they brought him (Yeshua) up to Yerushalayim to redeem (i.e. pidyon ha-ben) him to the Lord. As it is written, “you will set apart to the Lord all that opens the womb; every firstling that is a male, which you have coming from a beast, will be the Lord's” (Exo. 13:12)^[93]. And they offered the sacrifice required in the Torah of the Lord, as it is written: “^If, however, her means do not suffice for a sheep, she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a sin offering. The priest will make expiation on her behalf, and she will be clean” (Lev. 12:8).^[94]

 

And behold there was a man (Royal Ish) in Yerushalayim whose name was Rabbi Shim’on ben Hillel;^[95] this man (royal ish) was a Tsaddiq and Shomer Shabbat/Nazar,^[96] anticipating^[97] the Comforter of Yisrael (the Messiah) because the spirit of prophecy rested on him. And the spirit of prophecy revealed to him that he would not see death before he had seen the Lord’s Messiah. And he was guided by the spirit of prophecy to come into the Bet HaMikdash; and they (Yosef and Miriam) brought the child Yeshua according to the Oral Torah,^[98] Rabbi Shim’on ben Hillel took him in his arms and blessed God with the appropriate blessing^[99] and then said, Master of the Universe, now you are dismissing your servant from Yerushalayim in shalom (peace) according to Your prophecy:^[100] for my eyes have seen Your shalom (tikun), which You have provided before all peoples, a light of truth for the Gentiles and for the exoneration of your people (Yisrael.) And his father and mother were amazed and marveled at what Rabbi Shim’on ben Hillel said about him. Then Rabbi Shim’on ben Hillel blessed them^[101] and said to his mother Miriam, “this child is appointed for the rise and fall of many in Yisrael, to be a sign of opposition so that the thoughts of many will be brought to light and a sword will pierce your own soul.

 

And there was a prophetess, Channah bat P’nu’el of the tribe of Asher. She was advanced in age she live with her husband for seven years after marriage, and then she was widowed to the age of eighty-four. She never failed to attend the Temple worship fasting and praying night and day. And at that moment she came, and began giving thanks to God and spoke about the child to everyone who was looking for the redemption of Yerushalayim. When they finished everything required by the Torah of the Lord they returned to Galil to the city of Branches. The child grew and became strong filled with Hokhmah (wisdom), Binah (understanding), and Da’at (knowledge), and the Chessed (loving-kindness) of God was upon him.

 

Revelation 3:14-22

 

14. And to the angel of the congregation of Laodicea, write: These things says the Amen, the faithful and true Witness/Martyr, even the beginning of the creation of G-d:

15. I know your works, that you are neither cold nor hot. I would that you were cold, or hot.

16. So, because you are lukewarm, and neither cold nor hot, I am about to vomit you out of my mouth.

17. Because you say, I am rich, and I am made rich (Hosea 12:9), and I have need of nothing, and do not know that you are weak and miserable and poor and blind and naked.

18. I advise you to buy from me gold having been fired by fire, that you may become rich; and white garments, that you may be clothed lest your shame and nakedness should be uncovered. And anoint your eyes with eye-salve, that you may see.

19. As many as I love, I rebuke and I chasten. Be zealous, then, and repent.

20. Behold, I stand at the door and knock: If anyone hears my voice and opens the door, I will enter and I will dine with him, and he with me.

21. The one overcoming, I will give to him to sit with me in my throne, as I also overcame and sat with My Father on His [appointed] throne [for me].

22. The one who has ears, hear what the spirit [of G-d] says to the [Jewish] congregations.

 

Afternoon Service:

Kohelet (Ecclesiastes) 9:4 – 10:8

 

4. For one who is chosen to be among all the living, there is hope. For a living dog is better than a dead lion.

5. For the living know that they will die; but the dead do not know anything; nor do they have any more a reward, for their memory is forgotten.

6. Also their love, their hatred, and their envy has now perished; nor do they any longer have a part forever in all that is done under the sun.

7. Go, eat your bread with joy, and drink your wine with a merry heart, for God now is pleased with your works.

8. Let your garments be white at every time; and let your head lack no ointment.

9. Look on life with the wife whom you love all the days of the life of your vanity, which He gave you under the sun, all the days of your vanity. For that is your share in this life, and in your labour which you as a labourer do under the sun.

10. All that your hand finds to do, do it with [all of] your strength. For there is no work, or planning, or knowledge, or wisdom, in Sheol, there where you go.

11. I returned and saw under the sun that the race is not to the swift, nor the battle to the mighty; nor even bread to the wise; nor even riches to the men of discernment; nor even favour to knowing men. For time and occurrence happen to them all.

12. For man also does not know his time. As the fish that are taken in the evil net, and as the birds that are caught in the trap, like them are the sons of men snared in an evil time, when it falls suddenly on them.

13. This wisdom I saw also under the sun, and it is great to me:

14. There was a little city, and few men in it. And a great king came against it, and besieged it, and built huge siege works against it.

15. And there was found in it a poor wise man, and he by his wisdom saved the city. Yet no man remembered that poor man!

16. And I said, Wisdom is better than strength; but the poor man's wisdom is despised, and his words are not heard.

17. The words of wise men are heard in quiet, more than the cry of one who rules among fools.

18. Wisdom is better than weapons of conflict; but one sinner destroys much good.

 

1. As dead flies cause the perfumer's ointment to stink and ferment; so a little foolishness is heavier than wisdom and than honour.

2. The heart of the wise is toward his right, but the fool's heart toward his left.

3. And also, in the way in which a stupid one walks, his heart fails, and he says to all that he is a fool.

4. If the spirit of the ruler rises up against you, do not leave your place; for composure quiets great offenses.

5. There is an evil I have seen under the sun, sins which come from the face of the ruler:

6. Folly is set in many high positions, and many rich men sit in low situations.

7. I have seen slaves on horses, and rulers walking as slaves on the earth.

8. He who digs a pit may fall into it; and one breaking a wall, a snake may bite him.

 

 

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!”

 

 

Amen ve Amen!

 

Chag Shemini Atzeret Sameach!

 

 

Shemini Atzeret – Day 2 - (Simchat Torah)

Tishri 23, 5785 Ano Mundi

 

Evening Wednesday October 24 – Evening Thursday October 25, ‏2024

Evening Service for Shemini Atzeret  - 2^nd Day

Torah: Evening readings Deuteronomy 33:1-26

 

Morning Service for Shemini Atzeret (8^th Day)‎ - 2^nd Day

Morning Service Festival of the 8^th Day, Day 2 – Fiesta del Octavo Dia – Segundo Dia

Debarim (Deuteronomy) 15:19 - 16:17

 

 

 

 

Blessings Before Torah Study

 

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

 

Please Ha-Shem, our G-d, 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 G-d, 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!

 

Rashi & Targum Pseudo Jonathan for: Debarim (Deuteronomy) ‎ 15:19 - 16:17‎

(See above as in the previous day)

 

Rashi & Targum Pseudo Jonathan for: BaMidbar (Numbers) 29:35–30:1‎

(See above as in the previous day)

 

 

Midrash Pesiqta deRab Kahana

 

Pisqa Twenty-Eight: 6 -10

 

XXVIII:VI

 

R. Yohanan, “The Eighth Day of Solemn Assembly constitutes a festival day unto itself [and not a continuation of The Festival of Tabernacles], requiring a priestly selection by itself [to choose by lottery which priests will conduct the rite and get the priestly portions of the sacrifices], an offering by itself, a blessing by itself, thus: a festival by itself." Said R. Bun, "In the case of all of them it is written, And on the day, but here it is written, On the day. On that basis we know that The Eighth Day of Solemn Assembly constitutes a festival day unto itself [and not a continuation of The Festival of Tabernacles]." ...requiring a priestly selection by itself: For we have learned in the Mishnah: “On the eighth day they reverted ,to draw lots on the festivals” [Mishnah Suk. 5:9].

 

"...an offering by itself: an ox, a ram." ... a blessing by itself: Said R. Ila, "On the basis of that allegation, we learn that [in reciting the blessing over the wine, we must include the blessing,] ... who has kept us in life and sustained us and brought us to this season."

 

XXVIII:VII

 

As to the conduct of the seven days of the Festival, [with respect to dismantling of the tabernacle on the seventh day,] how is the matter carried out? When one has finished eating [the final meal for the seven days of The Festival,] he should not dismantle the tabernacle. But from dusk onward he brings down [from the roof to the house] the dishes [in which he has eaten in the tabernacle, since he will not eat his evening meal, on the Eighth Day of Solemn Assembly, in the tabernacle]. That [postponement of the dismantling of the tabernacle] is on account of the honor owing to the final festival day [of The Festival] [Mishnah Suk. 4:8]. R. Abba bar Kahana, R. Hiyya bar Ashi in the name of Rab: "It is necessary while it is still day [before dark, inaugurating the Eighth Day of Solemn Assembly] to render his tabernacle no longer valid."  Said R. Joshua b. Levi, "It is necessary for a person to recite in his house [and not in the tabernacle] the sanctification [of the wine] for the night of the last festival day." R. Jacob bar Aha in the name of R. Samuel said, "If one has recited the sanction of the wine in one house and changed his mind and decided to eat in another, it is necessary to recite the sanctification a second time." R. Aha, R. Hinena in the name of R. Hoshaiah: "He whose tabernacle is particularly pleasing to him, lo, such a one on the festival night of the last day of the Festival says the sanctification in his house and then goes up to the roof and eats in his tabernacle and he does not have to recite the sanctification a second time." Said R. Abun, "The opinion of Samuel accords with the view of R. Hiyya, and the opinion of R. Joshaiah accords with the position of R. Joshua b. Levi." Said R. Mana, "But there is no real disagreement between them. What Samuel has said applies to a case in which a person had determined in advance to eat in a particular room, and the opinion of R. Joshua b. Levi applies when one has not determined in advance to eat in a particular room."

 

Said R. Joshua b. Levi, "The Eighth Day of Solemn Assembly was appropriate to have been set fifty days after The Festival itself [as Pentecost comes fifty days after Passover]. The matter has been stated as a parable. To what is it comparable? It is to be compared to the case of a king who had married daughters, some of them living nearby, others living at a distance. Those that were living nearby could come and go in one day, while those living at a distance could not come and go in one day. So too in the case of Passover, since the Israelites pass from winter [when it rains] to summer, and the bother of making a trip is not much [for the roads are dry and in good repair], therefore the festival of Pentecost is fifty days after [Passover], since people can make the trip in one day. But in the case of The Festival, since at that season the Israelites are going from summer to winter [when the rainy season starts], on account of which the trip is difficult [and the roads impassable], therefore [the Eighth Day of Solemn Assembly] is not set at a spell of fifty days [from The Festival], since people cannot make the trip in one day. Said the Holy One, blessed be He, 'I and you - we shall rejoice on a single day.' Therefore it was necessary to say: On the eighth day you shall have a solemn assembly. [You shall do no laborious work, but you shall offer a burnt-offering, an offering by fire, a pleasing odor to the Lord...These you shall offer to the Lord at your appointed feasts in addition to your votive-offerings and your freewill-offerings, for your burnt-offerings and for your cereal-offerings and for your drink-offerings and for your peace ­offerings] (Numbers 29:35-39).

 

XXVIII:VIII

 

R. Yudan in the name of R. Isaac, "All the time that the Israelites delay [and observe an extra festival] in their synagogues and study houses, the Holy One, blessed be He, delays [and leaves] his Presence with them. What is the verse of Scripture that indicates it? "May we urge you to stay? Let us prepare a kid for you (Judges 13:15)."

 

R. Haggai in the name of R. Isaac: "So long as the Israelites join together in synagogues and school houses, the Holy One, blessed be He, joins his Presence together with them. What is the verse of Scripture that indicates it? "I have most assuredly joined together with [interpreting in a different way the letters usually translated, hoped in] the Lord and he turned to me (Ps. 40:2)."

 

Said R. Alexandri, "The matter may be compared to the case of a king who had an occasion for rejoicing. During all seven days of banqueting, a noble lady counseled the members of the palace staff, saying to them, 'While the king is taken up with his celebration, ask what you need.’ When they did not grasp [her advice], the lady secured for them an additional day [of celebration]. So throughout the seven days of The Festival, the Torah counsels Israel, saying to them, 'Ask for rain from the Lord.’ You may know that that is the fact, for lo, on the second day [it is stated], and their drink-offerings (Num. 29:19), so too on the sixth, and its drink-offerings (Num. 29:31), and on the seventh, in accord with the rule applying to them (Num. 29:33). [We shall now explain how the Torah counsels Israel to pray for rain on that occasion. The cited words make use of the letters] M, Y, and M, which spell, in Hebrew, water. On that basis we derive proof that the rite of pouring a water libation on the altar [as a prayer for rain] derives from the rules of the Torah and is to be recited on The Festival. But because the Israelites did not look into the matter, the Torah itself secured for them an additional day of celebration: Therefore it was necessary for the Torah to state, On the eighth day you shall have a solemn assembly. [You shall do no laborious work, but you shall offer a burnt-offering, an offering by fire, a pleasing odor to the Lord...These you shall offer to the Lord at your appointed feasts in addition to your votive-offerings and your freewill-offerings, for your burnt-offerings and for your cereal-offerings and for your drink-offerings and for your peace-offerings] (Numbers 29:35-39).

 

XXVIII:IX

 

Said R. Alexandri, 'The matter may be compared to the case of a king to whom an occasion for rejoicing came. All the seven days of the banqueting, the prince was busy with the guests. When the seven days of banqueting were over, said the king to his son, 'My son, I know that on an the days of banqueting, you were busy with the guests. But now you and I may set aside one day for rejoicing on our own. And I shall not make a lot of trouble for you, but prepare one chicken and one litra of meat.’ So for all seven days of the banqueting, the Israelites are busy with their offerings of the nations of the world. For said R. Phineas, 'All those seventy oxen that the Israelites offer on the Festival serve the seventy nations of the world, so that the world will not be turned barren [on account of their sins]. What verse of Scripture indicates it? In return for my love they accuse me, even as I make prayer for them (Ps. 109:4). We rely on prayer. When the seven days of The Festival are completed, the Holy One, blessed be He, says to Israel, 'My children, I know that through the seven days of The Festival you have been taken up with making offerings for the nations of the world. But now I and you - we shall celebrate on our own, together. And I shall not make a lot of trouble for you, but prepare one ox and one ram.' Now when the Israelites heard this, they began to praise the Holy One, blessed be He, saying, This is the day that the Lord has made. Let us rejoice and be glad in it (Ps. 118:24)."

 

[With reference to the verse This is the day that the Lord has made. Let us rejoice and be glad in it (Ps. 118:24),] Said R. Abyun, "We do not know in what to rejoice, the day or the Holy One, blessed be He [since the Hebrew letters for the words in it may be read also in him]. But Solomon came along and spelled the matter out: We shall rejoice and be glad in You (Song 1:4) [and hence the sense here to is in Him]. "...in You (Song 1:4): in Your Torah." ...in You (Song 1:4): in Your salvation." [Since the word for in You contains the letters B and K], which bear the numerical value of twenty-two], said R. Isaac, "It is in the twenty-two letters of which you made use to write out Your Torah for us, the B stands for two, the K for twenty, [that we rejoice]."

 

XXVIII:X

 

These you will offer to the Lord at your appointed feasts in addition [to your votive-offerings and your freewill-offerings, for your burnt-offerings and for your cereal-offerings and for your drink-offerings and for your peace-offerings] (Numbers 29:35-39): R. Haninah in the name of R. Tanhum bar Yudan: "What is written is not These you have offered, but rather, These you shall offer to the Lord at your appointed feasts [in addition to your votive-offerings and your freewill-offerings, for your burnt-offerings and for your cereal-offerings and for your drink-offerings and for your peace-offerings] (Numbers 29:35-9). The Torah counsels Israel, saying to them, 'Other days [are coming].'"

 

Said R. Berekhiah in the name of R. Abba bar Kahana, "It is written, You shall keep this ordinance in its season (Ex. 13:10). The Torah counsels Israel, saying to them, 'Other days [are coming]."

 

Said R. Judah bar; Simon, "It is written, Look down from your holy habitation, from heaven, [and bless your people Israel and the ground which you have given us as you swore to our fathers, a land flowing with milk and honey] (Deut. 26:15). What is written after that passage? This day the Lord your God commands you [to do these statutes and ordinances; you shall therefore be careful to do them with all your heart and with all your soul. You have declared this day concerning the Lord that he is your God and that you will walk in his ways, and keep his statutes and his commandments and his ordinances and will obey his voice; and the Lord has declared this day concerning you that you are a people for his own possession, as he has promised you; and that you are to keep all his commandments, that he will set you high above all nations that he has made, in praise and in fame and in honor, and that you shall be a people holy to the Lord your God, as he has spoken] (Deut. 26:16-19). Now what has one thing got to do with the other? So long as Israel carry out the will of the Holy One, blessed be He, and properly separate the tithes that they owe, so that they can say, I have removed holy things from the house (Deut. 13:13), the Holy One, blessed be He, counsels Israel, saying to them, 'Other days [are coming]' [as at Deut. 26:16-19]. But you who held fast to the Lord your God are all alive this day (Deut. 4:4).

 

Ketubim: Targum Tehillim (Psalms) Psalms 12:1-9‎

 

(See above as in the previous day)

 

 

 

Revelation 3:14-22

Revelation 3:14-22

 

14. And to the angel of the congregation of Laodicea, write: These things says the Amen, the faithful and true Witness/Martyr, even the beginning of the creation of G-d:

15. I know your works, that you are neither cold nor hot. I would that you were cold, or hot.

16. So, because you are lukewarm, and neither cold nor hot, I am about to vomit you out of my mouth.

17. Because you say, I am rich, and I am made rich (Hosea 12:9), and I have need of nothing, and do not know that you are weak and miserable and poor and blind and naked.

18. I advise you to buy from me gold having been fired by fire, that you may become rich; and white garments, that you may be clothed lest your shame and nakedness should be uncovered. And anoint your eyes with eye-salve, that you may see.

19. As many as I love, I rebuke and I chasten. Be zealous, then, and repent.

20. Behold, I stand at the door and knock: If anyone hears my voice and opens the door, I will enter and I will dine with him, and he with me.

21. The one overcoming, I will give to him to sit with me in my throne, as I also overcame and sat with My Father on His [appointed] throne [for me].

22. The one who has ears, hear what the spirit [of G-d] says to the [Jewish] congregations.

 

5. As you do not know what is the way of the wind, as the bones in the pregnant woman's womb, even so you do not know the works of God who makes all.

6. Sow your seed in the morning, and do not rest your hand until evening; for you do not know what will be blessed, this or that; or whether they both will be good as one.

7. Also the light is sweet; yes, it is good for the eyes to behold the sun.

8. But if the man lives many years, let him rejoice in them all, and remember the days of darkness, for they will be many. All that may come is vanity.

9. Rejoice, O young man, in your youth. And make your heart glad in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes; but know that for all these things God will bring you into judgment.

10. So then remove vexation from your heart and put away evil from your flesh. For childhood and prime of life are vanity.

 

1. Remember now your Creator in the days of your youth, while the evil days do not come, or the years strike when you will say, I have no pleasure in them;

2. While not yet the sun, or the light, or the moon, or the stars, are darkened, or the clouds return after rain;

3. In the day when those keeping the house will tremble, and the strong men are bowed, and the grinders cease because they are few; and those looking out the windows are darkened;

4. And the doors will be shut in the streets, when the sound of the mill is low, and one rises up at the voice of a bird, and all the daughters of music are silenced;

5. Also they will be afraid of a high place, and terrors in the way; and the almond tree will blossom, and the locust makes himself a burden; and desire breaks, because man goes to his eternal home, and the mourners go about in the street;

6. While the silver cord is not yet loosed, or the golden bowl is crushed, or the pitcher is shattered at the fountain, or the wheel broken at the cistern;

7. Then the dust will return to the earth as it was, and the spirit will return to God who gave it.

8. Vanity of vanities, says the Preacher, all is vanity.

9. And more than that, the Preacher was wise; he still taught the people knowledge. Yes, he listened, and looked, and set in order many proverbs.

10. The Preacher sought to find out pleasing words, and words of truth written on uprightness.

11. The words of the wise are as goads; yes, as nails driven by the masters of collections, they are given from one Shepherd.

12. And more than these, my son, be warned: The making of many books has no end, and much study is the weariness of the flesh.

13. Let us hear the conclusion of the whole matter: Fear God, and keep His commandments; for this applies to every man.

14. For God will bring every work into judgment, with all that is hidden, whether it is good, or whether it is evil.

 

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.

 

 

Chag Shemini Atzeret Sameach!

 

Additional readings for (Simchat Torah)

Evening

Debarim (Deuteronomy) 33:1-26

 

 

 

 

 

 

 

 

 

 

Morning

Debarim (Deuteronomy) 33:1 - 34:12

 

 

 

In the interest of brevity, please refer to your Tanach for the Torah readings.

 

Ashlamatah: Yehoshua (Joshua) 1:1-18

 

Rashi	Targum
1. And it was after the death of Moses the servant of the Lord, that the Lord said to Joshua the son of ‎Nun, Moses' minister, saying: ‎	1. And after Moses the servant of the LORD died, the LORD said to Joshua the son of Nun, the ‎‎minister of Moses, saying: ‎
2. Moses my servant has died; and now arise cross this Jordan, you and all this nation, to the land ‎which I give the children of Israel. ‎	2. "Moses my servant is dead. And now arise, cross this Jordan, you ‎and all this people, to the land ‎that I am giving to them, to the sons of Israel. ‎
3. Every place on which the soles of your feet will tread I have given to you, as I have spoken to ‎Moses. ‎	3. Every place in ‎which the sole of your foot will step, I have given it to you according to what I ‎spoke with ‎Moses. ‎
4. From this desert and Lebanon to the great river, the Euphrates, all the land of the Hittites to the ‎great sea westward shall be your boundary.	4. From the wilderness and this Lebanon and unto the great river, the river Euphrates, all ‎the land of ‎the Hittites and unto the great sea toward the setting of the sun will be your territory. ‎
5. No man shall stand up before you all the days of your life; as I was with Moses, so shall I be with ‎you. I will not weaken My grasp on you, nor will I abandon you. ‎	5. No man will take a stand before you all the days of your life. As My Memra was at the aid of ‎‎Moses, so My Memra will be at your aid. I I will not forsake you, and I will not reject you. ‎
6. Be strong and have courage; for you will cause this nation to inherit the land that I have sworn to ‎their ancestors to give to them. ‎	6. Be ‎strong and be powerful, for you will make this people take possession of the land that I swore ‎to ‎their fathers to give to them.
7. Just be strong and very courageous to observe and do in accordance with all of the Torah that ‎Moses My servant has commanded you. Do not stray therefrom right or left, in order that you ‎succeed wherever you go.	7. Only be strong and be very powerful to be careful to act ‎according to all the Law that Moses My ‎servant commanded you. You will not turn from it to ‎the right and to the left, in order that you may ‎prosper in every place that you go. ‎
8. This book of the Torah shall not leave your mouth; you shall meditate therein day and night, in ‎order that you observe to do all that is written in it, for then will you succeed in all your ways and ‎then will you prosper. ‎	8. Let not this ‎book of the Law pass from your mouth, and you will be meditating on it day and ‎night, in order ‎that you may be careful to act according to everything that is written in it, for thus ‎you will ‎make your ways prosperous and thus you will succeed. ‎
9. Did I not command you, be strong and have courage, do not fear and do not be dismayed, for the ‎Lord your God is with you wherever you go. ‎{P}	9. Have I not commanded you? Be ‎strong and be powerful. You will not fear, and you will not be ‎broken, for the Memra of the ‎LORD your God is at your aid in every place that you go." {P}
10. And Joshua commanded the officers of the nation, saying:	10. And Joshua commanded the ‎leaders of the people, saying: ‎
11. Go through the midst of the camp and command the nation saying: Prepare provision for yourselves, for in another three days you will cross this Jordan to come and inherit the land that the Lord your God is giving you to inherit. {P}	11. "Pass in the midst of the camp and command the people, ‎saying: 'Prepare for yourselves ‎travelling supplies, for at the end of three days you are crossing ‎this Jordan to enter to possess the ‎land that the LORD your God is giving to you to possess it.’ {P}‎
12. And to the Reubenites and the Gadites and the half tribe of Manasseh, Joshua said, saying:	12. And to the tribe of Reuben and to the tribe of Gad and to the half tribe of Manasseh, Joshua ‎said, saying:
13. Remember the word that Moses the servant of the Lord commanded you saying: The Lord your God is giving you rest and has given you this land.	13. "Be mindful of the word that Moses the servant of the LORD commanded you, ‎saying: 'The LORD your God is giving rest to you and giving to you this land.'
14. Your wives, your children, and your cattle shall settle in the land that Moses gave you on this side of the Jordan, and you, all the warriors, shall cross over armed before your brothers, and you shall help them.	14. Your wives, ‎your children, and your cattle will dwell in the land that Moses gave to you across the Jordan. ‎And you will cross, armed, before your brothers, all the men of valour; and you will help them, ‎
15. Until the Lord gives your brothers rest as He has given you, and they too shall inherit the land that the Lord your God gives them. You will then return to the land of your inheritance which Moses the servant of the Lord gave you on this side of the Jordan towards the rising of the sun, and you will inherit it.	15. until the LORD will give rest to your brothers as to you, and they will also possess the land ‎that the LORD your God is giving to them and you will return to the land of your possession, and ‎you will possess that which Moses the servant of the Lord gave to you across the Jordan toward the sunrise."
16. And they answered Joshua saying: All that you have commanded us we shall do and wherever you send us we shall go.	16. And they ‎answered Joshua, saying: "Everything that you have commanded us, we will do; and every place ‎that you will send us, we will go.
17. Just as we obeyed Moses in everything, so shall we obey you. Only that the Lord your God be with you as He was with Moses.	17. As we accepted from Moses, so we will accept from you. Only ‎may the Memra of the LORD your God be at your aid as it was at the aid of Moses.'
18. Every man that shall rebel against your words and will not listen to your commands in all that you order him shall be put to death. Only be strong and have courage. {P}	18. Every man ‎who will rebel against your word and will not accept your words for everything that you will ‎command him, will be killed. Only be strong and powerful."‎ ‎{P}

 

Rashi’s Commentary on Yehoshua 1:1-18

 

1 And it was after the death of Moses This is connected to the order of the Torah which ends with Moses’ passing, and this follows it.

 

2 Moses My servant has died If he were alive, I would prefer him. The Rabbis interpret this passage as a reference, not to Moses the leader, but to Moses the Lawgiver, concerning the 3,000 laws that were forgotten during the period of mourning for Moses. Joshua came and asked the Lord to repeat these laws to him. Said to him the Holy One, Blessed be He: Moses My servant has died, and the Torah is called by his name, implying to you that it is impossible [to convey them to you.] Go out and occupy them with martial activities.

 

3 Every place on which [the soles of your feet] will tread A similar statement to this was said to Moses, concerning which we learned in Sifrei: If this verse is to teach about the boundaries of Eretz Israel, the Scripture already states: From this desert and Lebanon etc., [clearly defining the boundaries of the Holy Land.] If so, why is it stated, ‘Every place where your foot will tread?’ Even outside of Eretz Israel. [I.e.] After you have conquered the land, all that you will conquer outside the land, will be holy and will be yours.

 

4 From this desert and Lebanon [I.e.] the Desert of Kadesh, the Desert of Zin [that is near Edom], which was in the southeastern corner, through which they entered the land, as it is stated: And behold, we are in Kadesh. Now, whence is it derived that it was in the southeast? For it is stated: And the south side shall be to you from the desert of Zin near Edom etc.

 

 to the great river, the Euphrates This is its width from south to North.

 

 all the land of the Hittites is included.

 

 to the great sea westward Lengthwise from east to west.

 

6 Be strong and have courage in worldly pursuits, as the Scripture states: “For you will cause this nation to inherit the land.”

 

7 Just be strong and very courageous in Torah, as the Scripture states: “To observe and to do in accordance with all of the Torah.”

 

8 This book of the Torah The book of Deuteronomy was before him.

 

And you shall meditate therein והגית . Every expression of הגיון in the Scriptures refers to the heart, as it is stated: “And the meditation of my heart (והגיון לבי) before you.” Your heart will meditate (יהגה) fear.

 

9 Did I not command you, be strong and have courage in war; as it is stated: Do not fear and not be dismayed. Now, when did he command him? In Moses’ time, as it is stated: “And command Joshua, etc.”

 

10 And Joshua commanded on the day that the days of the weeping in the mourning of Moses were ended.

 

11 Prepare provisions for yourselves everything necessary for the way. He told them to prepare weapons for battle. For, if you say it refers to food and drink, were they not supplied by the manna which was in their vessels until Nissan 16? For so it is stated: “And the manna ceased on the morrow.”

 

in another three days [lit. in yet three days, i.e.] At the end of three days, when you will still be here three days, and afterwards you will cross.

 

14 all the warriors among you shall cross over armed.

 

15 toward the rising of the sun The eastern side of the Jordan.

 

18 that shall rebel [against your words] defy your words.

 

Shiur for Shemini Atzeret

 

In this study I would like to examine Shemini Atzeret (שמיני עצרת – “Eighth [day of] Assembly”), the Biblical festival that occurs on Tishrei 22, and means Eighth Assembly. This feast comes after the last and greatest day of the feast of Succoth, Hoshana Rabbah. It is “The eighth day”. It marks the beginning of the rainy season in Israel. This feast is separate and distinct from Hag HaSuccoth, the Feast of Tabernacles, yet somehow connected to Hag HaSuccoth.

 

The following is an excerpt from Reflections & Introspections, Elul – Rosh Hashanah – Yom Kippur – Sukkos, TORAH INSIGHTS OF HAGAON HAGADOL Rav Moshe Shapiro.

 

“The Sages state (Yalkut Shimoni chapter 782), “In each month of the summer months, the Holy Blessed One wished to give to Israel a festival. In Nisan He gave to them Passover, in Iyar He gave to them Passover Minor,” which we call Pesach Sheni, “and in Sivan He gave to them Shavuot. In Tammuz, He had in mind to give to them a great festival, but they made the Golden Calf, and it cancelled Tammuz, Av, and Elul. Tishri came, and it recompensed them with Rosh Hashanah, Yom Kippur, and Succoth. The Holy Blessed One said of it, “Shall it recompense others and not take its own? Give it its day: “On the eighth day, it shall be Atzeret for you” (Bamidbar 29:35).”

 

“The implication is that the great festival of the Seventeenth of Tammuz was to be Rosh Hashanah, but due to what occurred, it became the fast of the Seventeenth of Tammuz. The great festival of the Ninth of Av was to be Yom Kippur, but again, due to what occurred, it became the bitter and evil day of destruction. At the beginning of Elul was to be the Festival of Succoth, and it would conclude the festivals of summer. The festival of Tishri itself was to be what we currently call Shemini Atzeret; this festival belongs to Tishri inherently.”

 

“In fact, Shemini Atzeret, the Atzeres of Succoth was to arrive just as Shavuot, the Atzeret of Passover. There, we count forty-nine days from the day after the first of Passover, and the fiftieth day is Shavuot. Here, we were to count forty-nine days from the day after the first of Succoth, meaning from the second day of Elul. This ends on Hoshana Rabbah, and the fiftieth day is Shemini Atzeret.”

 

“The sages ask this in actuality.[102] Why do we not have the same custom regarding the Atzeret of Succoth as we have regarding the Atzeret of Passover? Why do we not count fifty days from Succoth and then celebrate the Atzeret of Succoth?”

 

“They answer that the Creator did not wish to overburden the Jewish People to come to Jerusalem for the pilgrimage during the rainy season. Fifty days from the current date of Succoth would occur in the middle of the winter, and it is not conducive for travel.”

 

“Clearly, it is befitting for there to be a counting of forty-nine days and then to celebrate the Atzeret of Succoth. Thus, if Succoth were in Elul that is how it would be.”

 

The Torah and Haftarah readings, as well as the prayers and synagogue service, all focus in on The King and His people:

 

 

The second day of Shemini Atzeret is also Simchat Torah. Here are the readings for Simchat Torah:

 

 

In regard to six laws, Shemini Atzeret is considered a festival unto itself, unrelated to Succoth:

 

Sukkah 48a It has been taught in agreement with R. Nahman, The Eighth Day is a Separate festival with regard to P’Z’R’ K’SH’B’[103] i.e., with regard to balloting it is a separate festival,[104] with regard to the benediction of the season it is a separate festival,[105] with regard to the nature of the festival[106] it is a separate festival,[107] with regard to its sacrifice it is a separate festival,[108] with regard to its psalm[109] it is a separate festival, and with regard to its benediction[110] it is a separate festival.

 

There are six halachic ingredients, which separate Shimini Atzeret from Succoth. You would never understand the holiday without knowing them. They come with an acronym of six letters: P’Z’R K’SH’B[111].

 :
(1) Payis - Lottery. The priests in the Holy Temple used to conduct a separate lottery for the services on Shimini Atzeret. It shows that Shimini Atzeret is indeed a separated day from Succoth.

 

(2) Zman - Shimini Atzeret deserves a Shecheyanu blessing on its own indicating, again, that is a separate holiday from Succoth.

 

(3) Regel - A separate Holiday. A mourner, for instance, counts Succoth as seven days, which are deducted from the thirty obligatory mourning days. He also counts Shimini Atzeret as seven deductible days, since it is considered a Holiday on its own. Now we come to the last three items characterizing Shimini Atzeret, which call for close attention (KShV- also means ‘listen to’).

 

(4) Korban - Sacrifice, meaning that Shimini Atzeret has its own sacrifice of one ox. It signifies, according to the Midrash, that HaShem is intimately associated with Israel only, in contrast to Succoth where He considers, so to speak, all the seventy oxen, the seventy nations.

 

(5) Shir - Song. It means that the song, which the Levites sing on Shimini Atzeret, is different from the ones they used to sing on Succoth. But the Rogachov Tzadik z”l said: The ‘song’ here is the Hallel. The Hallel of Shimini Atzeret differs, in its meaning, from the Hallel of Succoth.

 

(6) Bracha - Blessing - meaning specifying the name of the holiday in Mussaf or the blessing over meals (Beit Yosef, the laws of Shimini Atzeret). But other say: “Bracha - Blessing of the King”.[112] 

 

This mysterious festival is not linked to an historical event or an agricultural event, as are all of the other festivals.

 

The Torah indicates that this feast is celebrated on Tishrei 22, eight days after the beginning of Hag HaSuccoth. The following charts details this relationship:

 

In Eretz[113] Israel

 

 

Outside Eretz Israel

 

 

Shemini Atzeret was detailed in:

 

Vayikra (Leviticus) 23:34-44 “Say to the Israelites: ‘On the fifteenth day of the seventh month HaShem‘s Feast of Tabernacles begins, and it lasts for seven days. The first day is a sacred assembly; do no regular work. For seven days present offerings made to HaShem by fire, and on the eighth day hold a sacred assembly and present an offering made to HaShem by fire. It is the closing assembly; do no regular work. (“‘These are HaShem‘s appointed feasts, which you are to proclaim as sacred assemblies for bringing offerings made to HaShem by fire--the burnt offerings and grain offerings, sacrifices and drink offerings required for each day. These offerings are in addition to those for HaShem‘s Sabbaths and in addition to your gifts and whatever you have vowed and all the freewill offerings you give to HaShem.) “‘So beginning with the fifteenth day of the seventh month, after you have gathered the crops of the land, celebrate the festival to HaShem for seven days; the first day is a day of rest, and the eighth day also is a day of rest. On the first day you are to take choice fruit from the trees, and palm fronds, leafy branches and poplars, and rejoice before HaShem your God for seven days. Celebrate this as a festival to HaShem for seven days each year. This is to be a lasting ordinance for the generations to come; celebrate it in the seventh month. Live in booths for seven days: All native-born Israelites are to live in booths. So your descendants will know that I had the Israelites live in booths when I brought them out of Egypt. I am HaShem your God.’” So Moses announced to the Israelites the appointed feasts of HaShem.

 

Shemini Atzeret means “Eighth Assembly” it is the Feast of Conclusion. Strong’s defines “Shemini” “Atzeret” as:

 

8066 shemiyniy, shem-ee-nee’; from 8083; eight:-eight.

6116 `atsarah, ats-aw-raw’; or `Atzereth, ats-eh’-reth; from 6113; an assembly, espc. on a festival or holiday:-(solemn) assembly (meeting).

 

Shavuot, the Feast of Weeks, is connected to Pesach, Passover, by the counting of the omer. Therefore, one of the names for Shavuot is Atzeret, assembly. Just as Pesach, a seven-day festival, has an Atzeret, so too does the only other seven-day festival, Succoth, also have an Atzeret, Shemini Atzeret. (I have illustrated the bi-modality of the calendar in a study titled:  RAINS.)

 

The Gemara, in Succah 48a, calls Atzeret a “holiday unto itself.” In fact, the only connection made between Succoth and Shemini Atzeret in the literature is for the purpose of making up for neglected haggiga offerings[114], which is also true for the day after Pesach too. For this reason, there is no obligation to take lulav and etrog, to sit in the Succah (except outside of Eretz Israel, where due to the uncertainty in the calendar, the two overlap).

 

In the Talmud, Shemini Atzeret is called Atzeret shel Chag, the Atzeret of Succoth, as opposed to Shavuot which is called Atzeret without a qualifier[115]. In fact, the Midrash[116] takes the effort to explain why Shemini Atzeret isn’t fifty days after Succoth, why it differs from Shavuot:

 

Midrash Rabbah - Shir HaShirim (Song of Songs) VII:4 Another explanation: HOW BEAUTIFUL ARE THY FOOTSTEPS IN SANDALS (NE ‘ALIM): in two closings (ne’alim).[117] R. Hana b. Hanina said: It is as if two traders went into a town together, and one of them said to the other: ‘ If we both offer our wares together in the town, we will bring down the price. So do you offer yours one week, and I will offer mine the next.’ R. Hananiah the son of R. Ibi said: It is written here, HOW BEAUTIFUL ARE THY FOOTSTEPS not in the sandal, but IN SANDALS. There are two closings: the closing of Passover and the closing of Tabernacles. Said the Holy One, blessed be He, to Israel: ‘You close before Me at Tabernacles, and I close before you at Passover. You close your work before Me at Tabernacles,[118] and I open the heavens and cause winds to blow and bring up clouds and make rain fall and cause the sun to shine and make plants grow and ripen produce, and provide each one of you with a table set out with his needs, and each body according to its requirements. And I close [the heavens] before you at Passover,[119] and you go out and reap and thresh and winnow and do all that is required in the field and find it rich in blessing.’ R. Yahoshua (Joshua) b. Levi said: By rights, the Eighth Day of Assembly should have followed Tabernacles after an interval of fifty days, as Pentecost follows Passover. But since at the Eighth Day of Assembly summer passes into autumn, the time is not suitable for travelling. [God was like] a king who had several married daughters, some living near by, while others were a long way away. One day they all came to visit their father the king. Said the king: ‘Those who are living near by are able to travel at any time. But those who live at a distance are not able to travel at any time. So while they are all here with me, let us make one feast for all of them and rejoice with them.’ So with regard to Pentecost, which comes when winter is passing into summer, God says, ‘The season is fit for travelling.’ But the Eighth day of Assembly comes when summer is passing into autumn, and the roads are dusty and hard for walking; hence it is not separated by an interval of fifty days. Said the Holy One, blessed be He: ‘These are not days for travelling; so while they are here, let us make of all of them one festival and rejoice.’ Therefore Moses admonishes Israel, saying to them, On the eighth day ye shall have a solemn assembly (Num. XXIX, 35). Thus we may say, HOW BEAUTIFUL ARE THY FOOTSTEPS IN NE’ ALIM.

 

Similarly, Succoth is compared to Pesach, Passover. As we just said, both play the role as the precursor to an Atzeret. The fact that both are on the fifteenth of the month is no coincidence, numerous halachot are built upon that comparison.[120] Further, the mitzva of Succah and the mitzva of Matzah are compared (ibid). Just as matza is obligatory on the first night of Pesach, and for the rest of Pesach it’s only a restricted means of eating (one may eat baked goods only if they have not leavened), so too Succah, one is required to sit in it the first night, the rest of Succoth one must only sit in the Succah when one wants to eat.

 

In fact, the parallelism starts even earlier in the season. Yom Kippur is called by the Torah “Yom HaKippurim“, which is explained homiletically[121]; in the days of the Mashiach it will become a “Yom”, a day, “Ki”, like, “Purim“.

 

Thus, we find the Jewish year divided about two triads: one, Atzeret Yimay Tishuvah which climaxes at Yom Kippur, followed by Succoth and Shemini Atzeret; the other, Purim, Pesach and Shavuot. The first before the winter, the second in the beginning of spring.

 

Succoth is in celebration of divine sustenance. It is Z’man Simchateinu, a time to be happy with our lot. It is before winter, when we gather in the grain that will allow us to survive the upcoming months. It has a universal theme, that of HaShem feeding and sustaining the world.

 

It can only come after Yom Kippur. We have just been judged, “who will live and who will die ... who will be in famine, and who in drought ...” We are confident our prayers were accepted, and thus, we come to the Temple to celebrate our lot.

 

This progression culminates on Shemini Atzeret. It is a continuation of Yom Kippur, as we pray for rain in musaf. Tehillim 27, “Of David”, a prayer for aid in our repentance is added to the end prayer until Shemini Atzeret. It is also a culmination of our celebration of Succoth. We rejoice in the role our role as the upholders of the Torah in insuring the world’s existence. The seventieth musaf cow, the one corresponding to the B’nei Israel, is brought. We end and begin the torah, showing our continuing dedication to our responsibilities in exchange for this aid. We never pause at the completion of the Torah, we must go on, “for they [the words of the Torah] are our lives, and the length of our days.”

 

The sequence from preparation, to celebration, to culmination is also found in the other triad at the other extreme of the year.

 

We are the chosen nation only because we chose HaShem first[122]. After we celebrate the finalization of the acceptance of the Torah, we celebrate HaShem‘s relationship with us. He took us out of Egypt “to be for Him a treasured people and a holy nation.” The entire calendar is based upon the demand that Pesach be in the spring. Celebration of our birth as a nation can only be at the time of regeneration of nature.

 

This culminates with Shavuot. HaShem presents us with the Torah. This is the wedding feast between HaShem and Israel. HaShem only took the Children of Israel out of Egypt only to give them the Torah. Shavuot is the Atzeret of Pesach, without Shavuot, Pesach would lack meaning.

 

Only in this structure of the Jewish year, can we properly observe Shemini Atzeret. It is an Atzeret, a culmination. We end the season dedicated to the sustenance of the world. As opposed to Shavuot, a re-creation of the giving of the Torah, of HaShem and Israel, here we take pains to show that we are rejoicing in the continual nature of Torah and mitzvot. We are celebrating the Torah as a source of sustenance for us and the universe at large. For this reason, we celebrate the continuation of Torah study on the second day of Shemini Atzeret, Simchat Torah. It is only our continual study and observance of the Torah that perpetuates the universe’s existence.

 

What is the ‘Blessing of the King?’[123]

 
Rashi, in his commentary on the Talmud (Succah) explains:

 

“From the Tosefta we may derive that they blessed the King (of Israel), as it is said: ‘Shimini Atzeret has Blessing of its own - since it is written (on King Solomon) - On the eighth day he sent them home and they blessed the King (of Israel)” (Kings 1:8). And Abudarham concurs: “And he reads the Maftir from Kings: ‘When King Solomon finished (building the holy Temple) etc.’. And the reason for the reading from this particular Haftarah is because it is said in it ‘And on the eighth day he sent them away and they blessed the king”.

 

And Abudarham adds:

 

“And the reason for reading the Haftarah is because King Solomon blessed them on the eighth day of the holiday (Shimini Atzeret) as it is said ‘And he blessed the entire congregation of Israel’ (Kings 1:8-14). So from here we derive That the blessing which separates Shimini Atzeret from Succoth is indeed ‘The Blessing of the King of Israel’.

 

Meaning King of flesh and blood. That the reading of both the Haftarah and Vezot Habracha is related to the Blessing of the King. Moshe, who was the first King of Israel. And the Talmud says explicitly: “The last Yom Tov they read Kol Habchor, and they finish with Vezot Haberakhah, and then they read from the Haftarah, ‘And Solomon stood up and said’ etc. (Megilah 31) Hence the reading of the Torah, in Vezot Haberakhah, and the Haftarah (Kings 8:54-66) from Kings are inter-related and has nothing to do with Simchat Torah, the ending of the reading cycle, which is an historically ‘recent’ custom of ‘only’ one thousand years old, from the Geonim’s time. And the ‘Blessing of the Kings’ is responsible for the three readings on Succoth:

 

(1) Reading from Kings “And they gathered around King Solomon“, on the second day of Succoth.

 

(2) Reading: ‘And when Solomon finished praying‘, on the first day of Shimini Atzeret.

 

(3) Reading: ‘And Solomon stood up and said‘, On the second day of Shimini Atzeret.

 

Meaning: The events surrounding the Blessing of the King were so important that we repeat them no less then three times, one on Succoth and twice on Shimini Atzeret! What is in this particular story of King Solomon that is so important? Let us discuss first Kings chapter 8, and Divrei HaYamim (2 Chronicles), chapters 5-7.

 

The Special Hallel of Shemini Atzeret

But there is one more important component in the story of king Solomon and Shemini Atzeret. When the people saw that the gates were open, and the fire came down from heaven to consume, the first time, everything which was placed on he altar, they were filled with an extreme Simcha, joy, and they bowed, and prostrated on the floor of the Holy Temple, and sang, for the first time ever in the Tanach, the Hallel of David “Ki Leolam Chasdo”. Then they stood up, and the music instruments which David had made were playing, and they sang again the Hallel of David “Ki Leolam Chasdo”. This time not prostrating but standing. And here we encounter a new type of the Hallel. It is not said after a miracle of saving from the hands of the enemies, not as a Hallel which accompanies a mitzva, not as a song for the holiday, but as a thanksgiving song. For the general goodness of all the good which HaShem has done to Israel and to David. Moreover, that type of the Hallel was said while prostrated, and then while standing. Hence, the only Hallel which is equal to the Song of the day, where they prostrated themselves on the floor of the holy Temple, was on Shemini Atzeret.

 

So Shemini Atzeret is the “birthday’ of:

 

(1) The Holy Temple

 

(2) The Fire from heaven on the Altar, which burned, without interruption, for four hundreds years.

 

(3) The Kingship of the House of David.

 

(4) The Hallel of David, recited in a standing position and the Hallel of David which is recited in awe, happiness, and gratitude, in a prostrated position on the Temple floor. The Hallel of Shemini Atzeret is the ONLY Hallel which is recited in both a standing and in a prostrated position.

 

(5) The Love of HaShem for His people Israel, One nation united in Jerusalem.

 

(6) The first time we hear about the musical instruments made by David.

 

Significance

 

Although the word Atzeret means “Assembly” it also has the meaning of holding back. And our sages were unable to find any special purpose to the festival of the Eighth day except as expressed in the following parable:

 

HaShem is like a king who invites all his children to a feast to last for just so many days; when the time comes for them to depart, He says to them: “My children, I have a request to make of you. Stay yet another day; I hate to see you go.”

That the sages saw Shemini Atzeret in terms of “sweet sorrow”, is typical of their attitude to all festival days. These were days of joy, not of burden; of pleasure, not only of duty, in which they were guests in the palace of HaShem.

 

Customs

 

The Halakah prohibits labor on this festival. We are permitted to prepare the food that we eat on this festival, on the festival itself. These requirements are the same requirements as we have for all of the other festival Sabbaths.

 

We light the candles and say a blessing to usher in this festival.

 

We also say the Shehekiyanu blessing.

 

Kiddush is recited in the succah over a glass of wine.

 

On Shemini Atzeret we begin to add a sentence to the Amidah to praise HaShem for sending rain. We add: He causes the wind to blow and the rain to fall. This is still just a hint of asking for rain. We won’t get blunt in our request for rain until the seventh of Heshvan.

 

Yiskor, the memorial prayer for the dead, is recited, just as it is on the last day of a festival. This day is, therefore, also considered the last day of Succoth.

 

The festival of Shemini Atzeret does not have special rituals as do the other festivals, except for one: Extraordinary simcha.[124] The mitzva of simcha on this day is ordained by the Torah in the verse “you shall be only joyful”.[125]

 

Commentators note that this verse is not only a precept but also a promise: “if you will fulfill the mitzva of simcha, you are assured that you will be joyful forever.”

 

The following events all took place during Shemini Atzeret:

 

22nd

 Shimini Atzeret The Eighth day, Sabbath, Simchat Torah. Solemn assembly. Vayikra (Leviticus) 23:34, Bamidbar (Numbers) 29:33

 Solomon dismisses the people at the end of the Temple dedication ceremony 1 Melakim (Kings) 8:66

 Yeshua is circumcised. Luqas (Luke) 2:21

 Yeshua begins His ministry. (Yeshua is 30 years old - Luqas (Luke) 3:23). Luqas (Luke) 3:23

 Yeshua is transfigured before Tzefet (Peter), Yochanan (John), and Yaaqov (James). Tzefet (Peter) wants to build 3 succoth. Luqas (Luke) 9:28-36

 

 23rd

 Rebecca’s nurse, Deborah, dies. Book of Jubilees

 Moses waged war on Og. Tanhuma, Hukkat 24

 Solomon sends the people home, with joyful and glad hearts. II Divrei HaYamim (Chronicles) 7:10

 Yeshua rebukes a demon in a boy and heals him. Luqas (Luke) 9:37-45

 Adulteress brought to Yeshua. He says, “let him who is without sin cast the first stone”. Yochanan (John) 7:27 - 8:11

 Yeshua spends the night on the Mount of Olives. Yochanan (John) 7:37-53

 The disciples debate “who will be the greatest in the Kingdom of Heaven.” Luqas (Luke) 9:44-48

 

Insights on the Month of Tishrei

By Rabbi Yitzchak Ginsburgh

 

A Chassidic Meditation for the High Holidays, the Festival of Succoth, Shemini Atzeret, and Simchat Torah.

 

The first two days of the month of Tishrei are Rosh HaShanah, the New Year, literally “the head of the year.” According to Kabbalah, there are two spiritual levels that are called “head.”

 

The first, higher “head“ is the highest sefirah (Divine emanation), the supernal crown (keter), whose physical image in the Kabbalah is the skull, situated above and encompassing the brain. Spiritually, it corresponds to the power of will. On this first day of Rosh HaShanah, we “crown” G-d, our King, by nullifying our will to His will.

 

The second “head“ is the next sefirah, wisdom (chachmah), or more specifically, the origin of wisdom within the crown itself, which “shoots” its “arrows”—flashes—of insight to the revealed, conscious wisdom of the mind. On the second day of Rosh HaShanah, we continue the service of the previous day, but with the special emphasis of nullifying our “thoughts” to G-d’s “thoughts” (by “remembering” Him, for which reason Rosh HaShanah is called “the Day of Remembrance”, He remembers us and we remember Him).

 

The two levels of “head“—”crown” and “wisdom”—are considered one, for in the secret of HaShem‘s essential Name (the Tetragrammaton), they correspond to the yud (wisdom) and the upper tip of the yud: both levels are united in the first letter (the “head“) of HaShem‘s Name. (This is why, with regard to certain aspects of Jewish law, the two days of Rosh HaShanah are considered one “long” day.)

 

Even though “crown” is the highest sefirah, it possesses an inner dimension, which corresponds to the super-rational pleasure that motivates will. On Yom Kippur, this inner dimension of the “crown” reveals itself in the third sefirah, “understanding” (binah), which corresponds to the second letter of HaShem‘s Name, the first hei. In Kabbalah, binah is associated with the image of the “mother” who “cleanses” her “children” (the emotions, as we will presently explain) from their impurities. On this day, we cleanse our consciousness of all “impurity“ by “returning” to HaShem (“returning,” in general, corresponds to the property of “mother,” as explained in the Zohar), and dedicate our lives to His service and the fulfillment of His purpose in Creation.

 

The seven days of the festival of Succoth correspond to the next seven sefirot, the attributes of the heart: the six emotions of love (chesed), fear (gevurah), mercy (tiferet), trust (netzach), sincerity (hod), devotion (yesod); and the origin of humility (malchut) within one‘s devotion to HaShem. We are taught by the Arizal that, the seven components of the four species we “shake” on Succoth (the three myrtle branches, the two willow branches, the lulav itself and the etrog), correspond to these emotions of the heart. These seven levels—days—are all included in the secret of the third letter of HaShem‘s Name, the vav. In our Divine service, these are days to radiate the light of joy (in the liturgy, Succoth is called “the time of our joy”) into each of the emotions of our hearts.

 

On the eighth day, Shemini Atzeret, we “absorb” (become “pregnant” with) all of the lights that shone throughout the month of Tishrei. This is the secret of our prayers for rain, to permeate and fertilize the earth, on this day. This corresponds to the final sefirah, malchut, which corresponds to the fourth letter of HaShem‘s Name, the final hei. In Kabbalah, malchut is associated with the image of the “bride,” whose marriage to her “groom” is consummated on this day. The service of Shemini Atzeret is to “open” ourselves in full, in humility (malchut), to bring the Divine influx of light and energy into our beings.

 

Simchat Torah (part of the eighth day in Israel; the ninth day in the Diaspora) is the secret of the statement of Sefer Yetzirah, “the end is enwedged in the beginning.”

 

Sefer Yitzirah 3:1 Ten Sefirot out of nothing. Stop your mouth from speaking, stop your heart from thinking, and if your heart runs (to think) return to a place of which it is said “they ran and returned”; and concerning this thing the covenant was made; and they are ten in extent beyond limit. Their end is infused with their beginning, and their beginning with their end like a flame attached to a glowing ember. Know, think [reflect, meditate] and imagine that the Creator is One and there is nothing apart from Him, and before One what do you count?

 

Yeshayahu (Isaiah) 46:10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:

 

For this reason, we conclude the reading of the Torah and begin it anew on this day. Malchut returns to keter, at its most sublime level of simple, absolute faith (above even the pleasure within will, the inner dimension of keter, as explained above with regard to Yom Kippur). On Simchat Torah, we dance round and round, endlessly, with the Torah scroll. This highest level of keter is mirrored in our focus on the experience of our dancing feet, the lowest level of our bodies. In simple faith, there is no beginning and no end; all is absolutely one.

 

May it be HaShem‘s will that we be privileged to experience all the revelations described above, and may we all be blessed with a good and sweet year, in all things material and spiritual, culminating in the revelation of Mashiach and the true and ultimate redemption for the whole world.

 

Summary Chart

 

 

 

 

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!”

 

 

Amen ve Amen!

 

Hakham Dr. Yosef ben Haggai

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by Paqid Ezra ben Abraham.

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