Esnoga Bet Emunah

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Tammuz 14, 5767 – June 29/30, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, June 29, 2007 – Candles at: 8:20 PM Friday, June 29, 2007 – Candles at: 4:46 PM

Saturday, June 30, 2007 – Havdalah 9:18 PM Saturday, June 30, 2007 – Havdalah 5:42 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday June 29, 2007 – Candles at 8:34 PM Friday, June 29, 2007 – Candles at: 6:56 PM

Saturday, June 30, 2007 – Havdalah 9:36 PM Saturday, June 30, 2007 – Havdalah 7:47 PM

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

Coming Fast – Fast of the 17^th of Tammuz – July 3, 2007

For more information please see: http://www.betemunah.org/tamuz17.doc

Shabbat	Torah Reading:	Weekday Torah Reading:
וְכִי-יָמוּךְ
“V’Ki Yamukh”	Reader 1 – Vayikra:25:35-38	Reader 1 – Vayikra 26:3-5
“And when becomes poor”	Reader 2 – Vayikra:25:39-42	Reader 2 – Vayikra 26:6-9
“Y cuando empobreciere”	Reader 3 – Vayikra:25:43-46	Reader 3 – Vayikra 26:10-13
Vayikra (Lev.) 25:35-26:2	Reader 4 – Vayikra:25:47-49
Ashlamatah: Isaiah 35:3-10	Reader 5 – Vayikra:25:50-52
	Reader 6 – Vayikra:25:53-55	Reader 1 – Vayikra 26:3-5
Psalm 89:6-15	Reader 7 – Vayikra:25:55 – 26:2	Reader 2 – Vayikra 26:6-9
	Maftir – Vayikra:25:55 – 26:2	Reader 3 – Vayikra 26:10-13
N.C.: Matityahu 18:10-14	Isaiah 35:3-10

Roll of Honor:

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

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

Rashi & Targum Pseudo Jonathan for:

Vayikra (Leviticus) 25:35 – 26:2

RASHI	TARGUM PSEUDO JONATHAN
35. If your brother becomes impoverished and his hand (assets) become shaky among you, you must support him, [so too] the proselyte and the sojourner, [so] that he will live with you.	35. And if your brother has become poor, and his hand wavers with you, then you will strengthen and do him good, as a guest and a sojourner he will be nourished with you.
36. You will not take from him interest or usury and you will fear your G-d, and your brother will live with you.	36. My people of the house of Israel you will not take usuries or remunerations (in his case) but you will fear your God, and let your brother have nourishment with you.
37. You must not give (lend) him your money with interest, and usuriously you must not advance him your food.	37. My people of the house of Israel, you will not lend him for usury, nor give him your provisions for increase. [JERUSALEM. Your money you will not lend him for usuries, nor give your food for increase].
38. I am Adonai your G-d who brought you out from the land of Egypt to give you the land of Canaan, to be a G-d for you.	38. I am the Lord your God, who redeemed and brought you out redeemed from the land of Mizraim, to give unto you the land of Kenaan, and to be unto you Elohim.
39. If your brother becomes impoverished and is sold to you, you must not work him like a slave	39. If your brother with you will have become poor, and have sold himself unto you, you will not make him serve according to the laws of the service of bondmen
40. Like a hired hand or resident [worker] will he be with you He will serve you until the jubilee year.	40. but as a hired man and as a sojourner will he serve with you, until the year of Jubilee will he serve you.
41. Then he and his children will depart from you and return to his own family. He will return to his ancestral estate.	41. Then will he go out from you at liberty, he and his children with him, and return to his family, and to the heritage of his fathers will he return.
42. For they are My servants, whom I brought out from the land of Egypt, they will not be sold [in the market] as slaves.	42. For they are My servants whom I brought forth redeemed from the land of Mizraim; they will not be sold according to the laws of the sale of bondmen.
43. You must not rule over him to crush him and you will fear your G-d.	43. Neither may you make him serve with rigor, but you will fear the Lord your God.
44. Your slaves and maidservants that you will possess from the nations that surround you, from them you may purchase slaves and maidservants.	44. But your bondmen and your handmaids which you may have, of the handmaids of the Gentiles, of them you may purchase bondmen and handmaids.
45. Also, from the children of the sojourners who reside with you from them you may purchase [slaves], and from their families that live among you that were born in your land. [All these] will be your permanent possession.	45. Moreover, of the children of the uncircumcised strangers who sojourn among you, of them you may buy, and of their families that are with you, which they have begotten in your land; but not from the Kenaanee; and they will be yours for possession.
46. You will, will them as inheritance to your children after you as hereditary property; you will keep them in servitude permanently. However regarding your brethren, B’ne Yisrael, man over his brother, you must not rule over him to crush him.	46. And you may leave them to your children after you, to inherit as a perpetual possession; them you will make to serve: but of your brethren of the sons of Israel no man (may enslave) his fellow; them will you not make to serve with rigor.
47. If a foreigner or resident acquires means while your brother becomes impoverished by him, and is sold to a resident foreigner who resides with you or to the offspring of a foreign family.	47. And if the hand of the uncircumcised sojourner with you wax strong, and your brother with him becomes poor, and sell himself to the uncircumcised stranger who is with you, or to the stock of a strange religion, to serve him or to worship with him who is of the generation of strangers;
48. After he is sold redemption will be his, one of his brethren will redeem him.	48. when it is known to you that he has been sold, forthwith redemption will be his; one of his brethren will redeem him;
49. Either his uncle or his uncle's son (cousin) will redeem him or the closest (other) family relative will redeem him. If he obtains sufficient means of his own he may be redeemed [on his own.]	49. either the brother of his father or the son of his father's brother may redeem him; or a kinsman of the flesh of his family may redeem him; or by his own hand being made strong, or by the hand of the congregation, he may be redeemed.
50. He will reckon with the one who bought him. [According to the number of years] from the year which he was sold to him until the jubilee year. His purchase price will be [proportional] to the number of years; at the rate of the days of a hired hand it will be [considered as he worked] with him.	50. And he will account with the uncircumcised person who had bought him, from the year that he was sold until the year of Jubilee, and the price of his re-purchase will be according to the number of the years; according to the days of a hireling will it be with him.
51. If there are yet many years [until the jubilee] accordingly will he return his redemption money from his purchase price.	51. If yet there be many years, according to their number he will give for his redemption of the money that he was bought for.
52. If there remain but a few years until the jubilee year, he will make a [similar] calculation, based on the number of years he will return his redemption money [to the purchaser.]	52. But if few years remain till the year of Jubilee, he will compute with him, and according to the amount of the years give for his redemption.
53. As a hired hand [working] on a yearly basis will he be considered with him; he will not rule over him to crush him before your eyes.	53. As a hireling by the year will he be with him, and his master will not make him to serve with rigor while you see it.
54. If he is not redeemed through these means he then goes out in the jubilee year, he, along with his children.	54. But if he be not redeemed within those years, he will go out free at the year of Jubilee, he and his children with him.
55. For, B’ne Yisrael are My servants. They are My servants whom I have brought out of the land of Egypt, I am Adonai, your G-d.	55. For the sons of Israel are Mine, to obey My laws; servants are they whom I brought out redeemed from the land of Mizraim. I am the Lord your God.

1. You will not make idols for yourselves and graven images and memorial stones you will not raise up for yourselves, and a prostration stone you will not set in your land upon which to prostrate oneself, for I am Adonai, your G-d.	1. You will not make to you idols or images, nor erect for you statues to worship, neither a figured stone will you place in your land to bow yourselves toward it. [JERUSALEM. Nor a stone for an idol.] Nevertheless a pavement sculptured with imagery you may set on the spot of your sanctuary, but not to worship it: I am the Lord your God.
2. You will keep My Shabbatot and you will fear (revere) My Sanctuary, I am Adonai.	2. The days of My Sabbaths you will keep, and walk to the house of My sanctuary in My fear; I am the Lord.

Midrash Tanhuma (Lev.) 25:35 – 26:2

9.5 Leviticus 25:25ff, Part I

(Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY <... > This text is related (to Prov. 22:22-23): DO NOT ROB THE IMPOVERISHED BECAUSE HE IS IMPOVERISHED. FOR THE LORD SHALL PLEAD THEIR CAUSE. ... The Holy One said to Israel: Do not rob the impoverished because he is impoverished, for I have made him impoverished, and whoever robs him or mocks at him reproaches his maker. <It is> as if he is mocking at Me. It is so stated (in Prov. 17:5): ONE WHO MOCKS A POOR PERSON REPROACHES HIS MAKER. What is the meaning of (Prov. 22:22): DO NOT ROB THE IMPOVERISHED? Is there someone robbing the impoverished? Of what does he rob him, when he is impoverished?” It is simply that, if you are accustomed to maintaining” him, <if> you have reconsidered and said: How long do I supp[y him? and <if> you are holding back from giving to him; know that you are robbing him. Ergo (in Prov. 2222): DO NOT ROB THE IMPOVERISHED <BECAUSE HE IS IMPOVERISHED>; but maintain him, because there is no other place for him. (Ibid., cont.:) AND DO NOT OPPRESS THE POOR IN THE GATE lest I stop up the heavens because of you; for they (i.e., the heavens) are also called a gate, where it is stated (in Gen, 28:17): <THIS IS NOTHING BUT THE ABODE OF GOD,> ANDTH1S IS A GATE, THE HEAVENS. (Prov. 22:23): FOR THE LORD WILL PLEAD THEIR CAUSE. I am pleading <their cause> with you, because I made him poor and you rich, I am inverting my charm” and will make him rich and you poor. Thus it is stated (in Prov. 22:2): RICH AND POOR MEET; THE LORD MADE THEM ALL. Why? (Prov. 22:23:) FORTHE LORD WILL PLEAD THEIR CAUSE. Why? Because you are reducing his livelihood (nefesh), if you do not maintain him. Therefore (ibid., cont): AND HE WILL ROB THE ONES WHO ROB THEM OF LIFE (nefesh).

9.6 Leviticus 25:25ff, Part II

(Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY, THEN HIS REDEEMER WILL COME, THE ONE MOST CLOSELY RELATED <TO HIM, AND REDEEM>. Who is his redeemer? I am he, as stated (in Jer. 50:33-34): THUS SAYS THE LORD: <THE CHILDREN OF ISRAEL> ARE OPPRESSED. … THEIR REDEEMER IS MIGHTY, <HIS NAME IS> THE LORD <OF HOSTS>.

[Another interpretation (of 1ev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR.] Seven names are given to the poor. They are the following: crushed (dakh), poor (ani), lowly (nukh), dispossessed (rash), oppressed (TKK), wretched (misken), and pauper (evyon).

9.7 Leviticus 25:25ff, Part 111

(Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR. ... This text is related (to Ps. 106:43): MANY TIMES HE DELIVERED THEM, [SO THEY BECAME POOR THROUGH THEIR INIQUITY/LAWLESSNESS]. You find that in the days of the judges Israel served idols; so they were enslaved in the hands of the peoples of the world, as stated (in Jud. 3:7-8): THEN THE CHILDREN OF ISRAEL DID EVIL IN THE SIGHT OF THE LORD. ... <SO THE ANGER OF THE LORD WAS KINDLED AGAINST ISRAEL, AND HE DELIVERED THEM INTO THE HANDS OF KING CUSH-RISHATHAIM OF ARAM NAHARAIM ...> What did they do (according to vs. 9)? THE CHILDREN OF ISRAEL CRIED UNTO THE LORD, AND THE LORD RAISED UP A SAVIOR FOR THE CHILDREN OF ISRAEL [TO SAVE THEM, I.E.,] OTHNIEL BEN KENAZ. They immediately repented and were redeemed. So <it happened> another time, [as stated] (in Jud. 3:12): THEN THE CHILDREN OF ISRAEL AGAIN DID EVIL <...>; SO THE LORD STRENGTHENED EGLON... [They immediately repented;] so the Lord raised up a redeemer for them ‘(when they repented}, Ehud [ben Gera; and they were redeemed at his hands]. Then they served idols again and were sold into the hands of Sisera, as stated (in Jud. 4:3): AND HE OPPRESSED THE CHILDREN OF ISRAEL WITH MIGHT. What is the meaning of WITH MIGHT? R. Simeon ben Levi said: With blasphemies and with curses, just as you say (in Mal. 3:13): YOUR WORDS HAVE BEEN MIGHTY AGAINST ME When they repented, he raised up Barak and Deborah as redeemers for them; [and they were redeemed at their hands]. Ergo (in Ps. 106:43): MANY TIMES HE DELIVERED THEM ... SO THEY BECAME POOR THROUGH THEIR INIQUITY/LAWLESSNESS. What is the meaning of SO THEY BECAME POOR THROUGH THEIR INIQUITY/LAWLESSNESS? That they became impoverished in the midst of the nations, as stated (in Jud. 6:6): AND ISRAEL BECAME VERY IMPOVERISHED. - What is the meaning of AND <...> BECAME <…> IMPOVERISHED? R. Isaac and R Levi differed. One said that they were impoverished (rt.: DLL) from good works, and the other said that they did not have <enough> to bring even a poor person’s (rt.: DLL) offering, as stated (in Lev. 14:21): IF, HOWEVER, HE IS POOR (rt.: DLL) [AND DOES NOT HAVE THE MEANS ...] Ergo (in Ps. 106:43): SO THEY BECAME POOR, because they had become impoverished (rt.: DLL).

9.8 Leviticus 25:25ff, Part IV

Another interpretation (of Ps. 106:43): MANY TIMES HE DELIVERED THEM. <These words> speak about the children of Adam. When trouble comes to one <of them>, he immediately repents, and the Holy One delivers him. So it is the first time and the second. <If> he repents, that is preferable; but if not, <the Holy One> brings trouble upon him. Why? Because it is difficult for the Holy One to raise his hand against a human being. So what does he do to him? When he sins he begins by raising his hand against his assets. From whom have you learned it? From Naomi, her Sons, and Elimelekh, who was the head of <his> generation. When famine came, what did he do? He left the land of Israel and went to the land of Moab. Now the Holy One was angry with him because he was prince (nasi) of <his> generation. The Holy One said to him: If my children had acted like this, they would have left the land of Israel a wilderness. What is written there (in Ruth 1:3)? THEN NAOMI’S HUSBAND ELIMELEKH DIED but his sons were unable to learn from their father to return to the land of Israel. And what did they do in addition? (According to vs. 4) THEY TOOK MOABITE WIVES FOR THEMSELVES, whom they neither baptized nor proselytized.” (Ibid., cont.:) THE NAME OF THE ONE WAS ORPAH (‘RPH) AND THE NAME OF THE SECOND WAS RUTH: ORPAH (‘RPH), because she turned her back (‘RP) on her mother-in-law; RUTH, because she regarded (R’TH) the words of her mother-in-law. (Ibid., cont:) ANDTHEY LIVED THERE ABOUT TEN YEARS. All those ten years (in Moab) the Holy One had been warning them. When he saw that they did not repent, he began to raise his hand against their camels and against their cattle; but they did not return. When he saw that they did not repent (literally: return in repentance), immediately (in vs. 5): BOTH OF THEM MAHLON AND CHILION, ALSO DIED. Thus <you may infer> that it is difficult for the Holy One to raise his hand against a human being. So what does he do to them? He deprives them of their assets, and they sell them.

When someone sins, what does the Holy One do to him first? He brings poverty upon him so that he sells his field, as stated (in Lev 25:25): WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY. If he repents, then fine; but if not he sells his house, as stated (in Lev. 25:29): AND WHEN SOMEONE SELLS A DWELLING HOUSE. If he repents! then fine; but if not he sells his daughter, as stated (in Exod. 21:7): AND IF SOMEONE SELLS HIS DAUGHTER AS A SLAVE. If he repents, then fine; but if not he sells himself, as stated (in Dent. 15:12): IF THERE IS SOLD TO YOU A FELLOW HEBREW. Why all this? Because they became poor through <their> iniquities/lawlessness. (Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR.

(Lev. 25:25:) <WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY,> THEN HIS REDEEMER WILL COME, <THE ONE MOST CLOSELY RELATED TO HIM, AND REDEEM. .> Who was this? Boaz. When? When Naomi sold the field, as stated (in Ruth 4:3): NAOMI IS SELLING THE PARCEL OF LAND WHICH BELONGED TO OUR KINSMAN ELIMELEKH Ergo (in Lev. 25:25): AND SELLS SOME OF HIS PROPERTY. R. Simeon ben Johay said: Elimelekh, Salmon, So-and-So (Peloni Almoni), and Naomi’s father were all descendants of Nahshon ben Amminadab (See Ruth 4:20-21 also Exod. 6.23, according to which Nahshon ben Amminadab was Aaron’s brother-in-law). Elimelekh, Mahlon, and Chilion were leaders of the generation. So for what reason were they punished? Because they went abroad from the land of Israel. Thus it is stated (in Ruth 1:19): <WHEN THEY CAME TO BETHLEHEM,> THE WHOLE CITY WAS EXCITED OVER THEM! AND THE WOMEN SAID: IS THIS NAOMI? What is the meaning of IS THIS NAOMI? You saw Naomi when she went abroad from the land of Israel. What has happened to her? (Lev. 25:25:) THEN HIS REDEEMER (go’el) WILL COME, <THE ONE MOST CLOSELY RELATED (qarov)>. This is Boaz; since it is stated (in Ruth 2:20): THE MAN IS OUR RELATIVE (qarov), HE IS ONE OF OUR REDEEMING KIN (go’el). At that time Ruth went to Boaz. Her mother-in-law said to her (in Ruth 3:2): SEE! HE IS WINNOWING BARLEY ON THE THRESHING FLOOR TONIGHT. <If> he was a prince (nasi), would he have been winnowing on a threshing floor? It is simply because his generation was dissolute in sexual matters, that he went out to guard his threshing floor. She said to her (in vs. 3): YOU ARE TO WASH AND ANOINT YOURSELF. Then after that (ibid): AND GO DOWN TO THE THRESHING FLOOR. And I will go down is {not written} [the actual written text (ketiv)]. She said to her: My merit will go down with you. She did not do as her mother-in-Law had told her. What did Ruth do? After she went down to the threshing floor, she did <what she was told>, as stated (in vs. 6): SHE WENT DOWN TO THE THRESHING FLOOR AND DID JUST AS HER MOTHER-IN-LAW HAD COMMANDED HER. (In other words, since she only obeyed Naomi after she had arrived at the threshing floor, she must have neglected to wash and anoint herself.) Why? It is simply that she said: The generation was dissolute in sexual matters. What if they see me made up and say: Perhaps she is a harlot? (vs. 7:) THEN, WHEN BOAZ HAD EATEN AND DRUNK, AND HIS HEART WAS MERRY. What is the meaning of AND HIS HEART WAS MERRY? That he was busy at the Torah. Thus it is stated (by wisdom in Prov. 9:5): COME AND EAT OF MY BREAD. (Ruth 3:7, cont.:) AND WHEN HE CAME TO LIE DOWN BESIDE THE GRAIN PILE, THEN SHE CAME IN SECRET. [What is the meaning of IN SECRET (rt.: LWT)? In a hiding place,] just as you say (in I Sam, 21:10 [9]): HERE IT IS WRAPPED (rt.: LWT) IN A MANTLE. (Ruth 3:8:) NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT THAT THE MAN WAS STARTLED. SO HE TURNED ASIDE, <AND HERE WAS A WOMAN LYING AT HIS FEET>. What is the meaning of TURNED ASIDE (rt.: LPT)? That he seized her head, because he thought that it was a spirit (See Exod. 3:16; Ruth Rabba 6:1, both of which explain further that he felt her head for hair, because demons have no hair). <It is> just as you say (in Jud. 16:29): AND SAMSON EMBRACED (rt.: LPT) THE TWO MIDDLE PILLARS. (Ruth 3:9:) THEN HE SAID: WHO ARE YOU? AND SHE SAID: I AM YOUR HANDMAID RUTH. He said to her: what have you come here to do? She said to him: To fulfill the Torah (in Lev. 25:25): WHEN YOUR RELATIVE BECOMES POOR ..., [THEN HIS REDEEMER WILL COME]. Arise and fulfill the Torah. He said to her: Since you have come to fulfill the Torah, (Ruth 3:13:) SPEND THE NIGHT. THEN IT WILL COME TO PASS IN THE MORNING THAT, IF HE WILL REDEEM YOU, GOOD (Tov); for

he had a kinsman older than he, whose name was Tov. R. Hanina said: She said to him: Are you dismissing me with words? He said to her (Ibid., cont): AS THE LORD LIVES I am not dismissing you with words. (Ruth 4:1:) THEN BOAZ WENT UP TO THE GATE AND SAT DOWN THERE, <AND BEHOLD, THE REDEEMER OF WHOM BOAZ HAD SPOKEN WAS PASSING BY>. He said to him: Sit down, and we will look into the Torah. What <is written> (in Lev. 25:25)? WHEN YOUR RELATIVE BECOMES POOR <AND SELLS SOMEOF HIS PROPERTY, THEN HIS REDEEMER WILL COME, THE ONE MOST CLOSELY RELATED TO HIM, AND REDEEM ... Boaz said to Tov (in Ruth 4:3-4): NAOMI IS SELLING THE PARCEL OF LAND WHICH BELONGED TO OUR KINSMAN ELIMELEKH <... ;> AND I THOUGHT I SHOULD DISCLOSE IT TO YOU, SAYING: BUY IT, since you are an older kinsman than I <and have the right> to redeem it. (Vs. 4, cont.:) IF YOU WILL REDEEM IT, REDEEM IT. (Vs. 6:) THEN THE REDEEMER SAID (TO BOAZ): <YOU> TAKE OVER <MY RIGHT OF REDEMPTION> FOR YOURSELF. At that time Boaz redeemed what Naomi had sold. Now from where did Boaz learn <what to do>? From this section (in Lev. 25:25). WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY, <THEN HIS REDEEMER WILL COME, THE ONE MOST CLOSELY RELATED TO HIM, AND REDEEM.

9.9 Leviticus 25:25ff, Part V

(Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR. This is Israel, of whom it is stated (in Ps. 106:43): SO THEY BECAME POOR THROUGH THEIR INIQUITY/LAWLESSNESS. (Lev. 25:25, cont.:) AND SELLS SOME OF HIS PROPERTY, into the hand of a Mede, <i.e.,> into the hands of Haman. (Lev. 25:25, cont.:) THEN HIS REDEEMER WILL COME. This is Mordecai. (Lev. 25:25, cont.) AND REDEEM WHAT HIS RELATIVE HAS SOLD, in that he covered up the sins of Israel, since they all were deserving of slaughter, because they had eaten some cooked food of star worshipers. It is so stated (in Esth 1:5): AND WHEN THESE DAYS WERE FULFILLED, THE KING MADE <A SEVEN DAY BANQUET> FOR ALL THE PEOPLE <THAT WERE TO BE FOUND IN SHUSHAN THE CAPITAL, BOTH GREAT AND SMALL>. ... Now Haman was jealous of them (i.e., of the Jews), as stated (in Esth. 3 7): PUR, <i.e., THE LOT,> WAS CAST <BEFORE HAMAN> (the previous verse indicates that the lot was being cast to determine the best time to move against all the Jews of the kingdom). But due to Mordecai they were delivered, as stated (in Esth. 9:1): THE OPPOSITE HAPPENED, <IN THAT THE JEWS GAINED CONTROL OVER THEIR ENEMIES>. Ergo (in (Lev. 25:25, cont.) AND REDEEM WHAT HIS RELATIVE HAS SOLD.

Another interpretation (of Lev. 25:25, cont :) THEN HIS REDEEMER WILL COME, THE ONE MOST CLOSELY RELATED TO HIM. This is the Holy One, since it is stated (in Jet. 50:34): THEIR REDEEMER IS MIGHTY, <HIS NAME IS> THE LORD <OF HOSTS>. (Lev. 25:25): THE ONE MOST CLOSELY RELATED (qarov) TO HIM. This is the Holy One, since it is stated (in Ps. 148.14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS, EVEN THE CHILDREN OF ISRAEL, A PEOPLE NEAR (qarov) TO HIM. HALLELUJAH!

Ketubim Targum Tehillim (Psalms) 89:6-19

JPS Translation	TARGUM
6. So will the heavens praise Your wonders, O LORD, Your faithfulness also in the assembly of the holy ones.	6. And the heavens will confess Your wonders, O Lord; also Your truth in the assembly of the holy ones.
7. For who in the skies can be compared unto the LORD, who among the sons of might can be likened unto the LORD,	7. For who in the clouds can be set beside the Lord? Who resembles the Lord in the multitudes of angels?
8. A God dreaded in the great council of the holy ones, and feared of all them that are about Him?	8. God is mighty in the mysteries of the holy ones; sitting on the throne of glory, great and fearsome over all the angels who stand around Him.
9. O LORD God of hosts, who is a mighty one, like unto You, O LORD? And Your faithfulness is round about You..	9. O Lord God above the hosts of the height, who is like You in strength, O Lord? And Your truth is around You.
10. You rule the proud swelling of the sea; when the waves thereof arise, You stillest them.	10. You rule over the pride of the sea; when its waves increase and become high, You will subdue them.
11. You did crush Rahab, as one that is slain; You did scatter Your enemies with the arm of Your strength.	11. You have crushed Rahab, that is, wicked/ lawless Pharaoh, like one slain by the sword; with the might of Your strong arm You have scattered Your enemies.
12. Yours are the heavens, Yours also the earth; the world and the fullness thereof, You have founded them.	12. Yours is the heaven, yes, Yours is the earth; You have founded the world and all its contents.
13. The north and the south, You have created them; Tabor and Hermon rejoice in Your name.	13. The deserts in the north and those who dwell in the south, You created them; Tabor in the west and Hermon in the east sing praise in Your name.
14. Yours is an arm with might; strong is Your hand, and exalted is Your right hand.	14. Yours is the arm with strength; Your hand will be strong to redeem Your people; Your right hand will be raised to perfect Your sanctuary.
15. Righteousness/generosity and justice are the foundation of Your throne; mercy and truth go before You.	15. Righteousness/generosity and justice are the dwelling place of Your glorious throne; favor and truth go before Your face.
16. Happy is the people that know the joyful shout; they walk, O LORD, in the light of Your countenance.	16. Happy the people who know to please their creator with a shout; O Lord, in the splendid light of Your countenance they will walk and be acquitted in judgment.
17. In Your name do they rejoice all the day; and through Your righteousness/generosity are they exalted.	17. In Your name they will rejoice all day, and by Your righteousness/generosity they will be exalted.
18. For You are the glory of their strength; and in Your favor our horn is exalted.	18. For You are the splendor of their strength, and by Your will their horn is exalted.
19. For of the LORD is our shield; and the Holy One of Israel is our king.	19. For our shields belong to the Lord, and our king belongs to the Lord, the Holy One of Israel.

Ketubim Midrash Tehillim (Psalms) 89:6-19

I. Maschil of Ethan the Ezrahite (Ps. 89:1), These words are to be considered in the light of the verse But let him that glories glory in this, that he understands (hashkel) and knows Me, that I am the LORD Who exercises mercy, justice and righteousness/generosity, in the earth (Jer. 9:23). When Ethan the Ezrahite said: “I understand” – hence Maschil of Ethan the Ezrahite – the Holy One, blessed be He, replied: Do you understand that In these things I delight (Jer. 9:23), and that any man who would praise Me must praise me only with these things? Thus again, Scripture says: For I desire mercy and not sacrifice (Hoseah 6:6). Ethan the Ezrahite said to God: You desire mercy, and I will praise You with mercy, as it is said: Also, unto You, O LORD, belongs mercy (Psalm 62:13), and not with one mercy alone, but with many mercies, for, as it is said, I will make mention of the mercies of the LORD (Isaiah 63:7). Hence I will sing of the mercies of the LORD for ever (Psalm 89:2).

II. For I have said: The world is built on mercy; in the very heavens You do establish Your faithfulness (Psalm 89:3). Not the heavens alone, but the throne, too, is established on nothing other than mercy, as it is said, And in mercy will the throne be established (Isaiah 16:5). With what is the throne to be compared? With a throne that had four legs, one of which was short so that he who sat upon the throne was shaken. Therefore, he took a pebble and propped up the throne. Thus also the throne in heaven was shaken – if one dare say such a thing – until the Holy One, blessed be He, propped it up. And wherewith did God prop it up? With mercy. Hence it is said, The world is built on mercy. And so David said: To Him that by wisdom built the heavens (Psalm 136:5). On what, then, do the heavens stand? On mercy, as the verse concludes, For His mercy is for the world (ibid.). And again, To Him that spread forth the earth above the waters (ibid. 136:6). Why this blessing? Because His mercy is for the world. And this refrain runs throughout the whole Psalm.

And besides all these acts of mercy, He gives food to all flesh (ibid. 136:25). This verse tells you that His providing of sustenance outweighs all the other works of creation put together.

R. Eleazar taught: The necessities of life are like redemption. As redemption is miraculous, so the necessities of life are miraculous. As the necessities of life come every day, so redemption comes every day.

R. Samuel bar Nahmani taught: The necessities of life are greater than redemption, for while redemption is at the hand of an angel, as it is said: The angel who has redeemed me from all evil (Genesis 48:16), the necessities of life depend from the hand of the Holy One, blessed be He, as it is said: You open Your hand, and satisfies every living thing with favor (Psalm 145:16). Hence The world is built on mercy.

III. What parable fits the creation of the world? The parable of a king who had treasuries filled with good things, and who asked: “To what end are these things laid up? I will get me servants, give them to eat and to drink, so that they will praise me.” Just so the world was waste and empty, and the Holy One, blessed be He, rose up and created the earth, and let man rule every thing. Therefore, what ought we to do? To bless and praise our Creator. Even so Scripture says, Let every thing that hath breath praise the Lord. Hallelujah (Ps. 150:6).

IV. Blessed be the Lord for evermore. Amen, and Amen (Ps. 89:52). R. Eleazar said in the name of R. Jose ben Zimra: Amen is used in three ways: as an assent to truth, as an oath, and as showing acceptance. Amen as an assent to truth occurs in the verse So shall your words be verified (Gen. 42:20). Amen as an oath occurs in the verse And the woman will say: “Amen, Amen” (Num. 5:22). Amen to show acceptance occurs in the verse And all the people answered: “Amen, Amen” (Neh. 8:6).

[When Amen is repeated], one Amen is for this world, and the other Amen is for the world-to-come. This is intimated in the words Blessed be the Lord for evermore. Amen, and Amen.

Ashlamatah: Isaiah 35:3-10

3 ¶ Make the weak hands strong, and firm up the stumbling knees.

4 Say to those of a fearful heart, Be strong! Do not fear! Behold, your God will come with vengeance; with the full dealing of God, He will come and save you.

5 Then the eyes of the blind will be opened, and the ears of the deaf opened.

6 Then the lame will leap like a deer, and the tongue of the dumb will sing. For waters will break out in the wilderness, and streams in the desert.

7 And the mirage will become a pool, and the thirsty land will become springs of waters, in the home of jackals, in its lair, and a place for the reed and rush.

8 And a highway will be there, and a way, and it will be called, The Way of Holiness. The unclean will not pass over it. And it is for them, the one going in the way; yes, fools will not go astray.

9 No lion will be there; and no violent beast will go up on it; it will not be found there. But redeemed ones will walk there.

10 And the ransomed of Ha-Shem will return, and come with singing unto Zion, and everlasting joy will be upon their heads; they will obtain gladness and joy, and sorrow and sighing will flee away. {S}

Midrash of Matityahu (Matthew) 18:10-14

See that you do not despise one of these youths, for I tell you that, through everything, their messengers in the heavens behold the face of my Father Who is in the heavens.
For the son of man came to save (redeem) the lost.
How appropriate this is for you: If a man will build a flock of one hundred sheep, and one of them strays off, he will abandon the remaining ninety-nine and go seek the one [lost].
If he will find [the stray], truly I tell you, he is more jubilant over it than the others.
Indeed the Father Who is in the heavens does not want that one of the youths should stray.

Pirqe Abot

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

Pirqe Abot VI:10

Mishnah 10

Five possessions did the Holy One, blessed be He, make His very own in His world. The Torah is one possession; heaven and earth are one possession; Avraham is one possession; the nation Israel is one possession; the Bet HaMiqdash (the Temple) is one possession.

From where do we know this concerning the Torah? Since it is written: “G-d made me [the Torah] His possession prior to Creation, before His works in time of yore” (Proverbs 8:22).

From where do we know this concerning heaven and earth? Since it is written, “Thus says G-d: 'The heaven is My throne, and the earth is My footstool; what house [then] can you build for Me and where is the place of My rest?” (Isaiah 66:1) And it [also] says, “How manifold are Your works, O G-d! You have made them all with wisdom; the earth is full of Your acquisitions” (Psalm 104:24).

From where do we know this concerning Avraham? Since it is written, “And He blessed him and said: ‘Blessed be Avraham by G-d Most High, acquirer of heaven and earth’” (Genesis 14:19)

From where do we know this concerning the people Israel? Since it is written, “Until Your people pass over, O G-d, until this people You have acquired pass over” (Exodus 15:16), and it [also] says, “To the holy people who are in the earth, they are the noble ones through whom is all My desire done”(Psalms 16:3).

From where do we know this concerning the Bet HaMiqdash (Temple)? Since it is written, “The place which You, O G-d, have made for Your abode; the Sanctuary which Your hands, O G-d, have established”(Exodus 15:17), and it [also] says, “And He brought them to the place of His holiness, the mountain which His right hand has acquired.”(Psalm 78:54).

“Five possessions did the Holy One blessed be He make His very own in His world.” (6:10) QUESTION: To acquire something a kinyan — act of acquisition — must be made. Since everything is Ha-Shem's, how does the concept of kinyan — acquisition — apply to Ha-Shem? Also, why does it say for each of the five possessions that it is “kinyan echad” — one possession and not “kinyan sheni” — the second possession, “kinyan shelishi” — the third possession — etc.?

ANSWER: Indeed, everything belongs to Ha-Shem and He does not have to make a kinyan to acquire something. However, making an effort to acquire something, especially if much money is spent for it, is a way of showing how much one values it. The Baraita uses the term “kinyan,” not in the literal sense, but symbolically, to indicate that these are the five most cherished and valued treasures Ha-Shem has in the world.

Each of these are equally cherished by Ha-Shem, and therefore, each is referred to as “kinyan echad” — “one possession” — and not “the first possession, the second possession,” etc.

This can be illustrated with the following story. A father who was seeking a chatan for his daughter approached a Rosh Yeshivah to recommend one of his students. The Rosh Yeshivah invited him to come to the Beth Midrash and point out to him the student who impresses him most. When the father picked a student the Rosh Yeshivah smilingly said, "You have a good eye, the student you selected happens to be my “ben yachid” — “only son.”

After they met and things did not work out, the father returned asking the Rosh Yeshivah to recommend another student. Again the Rosh Yeshivah invited him to the Beth Midrash and he selected another student. The Rosh Yeshivah complimented the father on his selection saying, "you picked a wonderful boy, by the way he is my “ben yachid” — “only son.” In amazement the father asked how can two students be your “ben yachid” — “only son”?

The Rosh Yeshivah replied with a chuckle in his eyes, “I love every student of my yeshivah and cherish him as though he were a “ben yachid” — my “only son.”

Ha-Shem too, cherishes each of these five possessions as though it would be His one and only most significant possessions.

“The Torah is one possession; heaven and earth are one possession; Avraham is one possession;” (6:10) QUESTION: Ha-Shem gave the Jews Torah 2448 years after He created heavens and earth and 500 years after Avraham was born. Shouldn't Torah be listed third?

ANSWER: Torah, the first possession, preceded the creation of the world by two thousand years (Midrash Schochar Tov 90:4). In fact, it was the blueprint, so to speak, which He used to create the world (Zohar, Shemot 161:b). Then came the actual creation of heavens and earth. This was followed by Avraham, who was the first Jew, for whose sake the world was created. On the pasuk (verse) “These are the products of the heavens and the earth “behibaram” — “when they were created” (Beresheet 2:4) the Midrash (see Rabbenu Bachya) says, "Read not “behibaram” – “when they were created” — but “be'Avraham” – “for the sake of Avraham” — Ha-Shem created the world.” It was Avraham who achieved Ha-Shem's purpose for the universe. Until him humanity failed to realize the existence of Ha-Shem, and he was the first to propagate this knowledge and make humanity recognize it as well.

Through him the Jewish people ultimately developed. Then the Bet HaMiqdash was built, which was His abode in this world. Until the present day we have in our midst the Kotel Ma'aravi — Western Wall, and the Midrash Rabbah (Shemot 2:2) says, “Never did the Shechinah — His Divine Presence — move away from the Western Wall.”

From where do we know this concerning heaven and earth? Since it is written: "Thus says G-d: 'The heaven is My throne, and the earth is My footstool'... And it [also] says: "How manifold are Your works, O G-d! You have made them all with wisdom; the earth is full of Your acquisitions.” (6:10) QUESTION: Why isn't the first pasuk (verse) sufficient proof that heavens and earth are His “kinyan” — “possession”?

ANSWER: A throne is the supreme symbol of royalty, as Pharaoh said to Yosef, “Only by the throne shall I outrank you” (Beresheet 41:40). Since Ha-Shem chose heaven as His throne, it is obvious that heaven is indeed a cherished possession of His. However, it is not sufficient proof that the same also applies to earth, since a footstool is insignificant and perhaps superfluous. Therefore, the second pasuk (verse) is needed to prove that the earth is also His kinyan — possession.

However, it may be asked, the pasuk (verse) does not refer to earth specifically as His kinyan: rather it asserts that all His doings were made with His infinite wisdom, as it says, “the earth is full of Your possessions” (in plural)?

Had the word kinyanekha — meant “Your possessions in plural, it would have been written with a yud after each nun. Since there is no yud between the nun and final khaf, it is singular and not plural. The pasuk (verse) is thus saying that all Your works, fill the earth which is kinyanekha — Your possession.

From where do we know this concerning the people Israel? Since it is written: “Until Your people pass over, O G-d, until this people You have acquired pass over,” and it [also] says: “To the holy people who are in the earth, they are the noble ones through whom is all My desire done.” (6:10) QUESTION: What is lacking in the first proof that necessitates the second pasuk (verse)?

ANSWER: To dispel the notion that Jews are His kinyan — possession — only when conducting themselves as “amkha” — “Your people” — i.e. observing Torah and mitzvoth (commandments), the second pasuk (verse) is brought in to state that we are His possession not because of our righteousness/ generosity, but because of our holy fathers (Avraham, Yitzchak and Yaaqov) who are now buried in the earth. Due to the desire He had in them, we too are His possessions, regardless of our status. (This is also evident in Torah (Devarim 10:15): “Only your forefathers did Ha-Shem cherish to love them, and He chose their offspring — you — after them.

The people of Israel are “Your people” because they have accepted without any reservation “Your Torah” to live by it and fulfill its precepts. G-d has shown how important they are by acquiring the Jewish people unto Himself. “To the holy people who are in the earth, they are the noble ones through whom is all My desire done.” These are the individuals within the community of Israel who, in their lifetime, were/are committed to Torah ideals and were/are the active agents for bringing G-d’s message into the world serving as a model community which implements the Torah personally and societally.

The Rabbi’s Private Prophetic Study

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

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

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

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

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

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

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

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

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

§ Laws about clean and unclean animals (Leviticus 11)

§ Laws concerning ritual cleanliness after childbirth (Leviticus 12)

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

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

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

o Holiness Code (Leviticus 17-26)

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

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

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

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

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

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

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

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

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

o Laws concerning the commutation of vows (Leviticus 27)

What a most wonderful lesson on “Redemption” we have for this great Shabbat before we enter the period of mourning between Fast of the month of Tammuz and the Fast of the month of Ab! Redemption is a great subject, particularly since because of the principle of “Imitatio Dei” (imitation of G-d) we not only enjoy G-d’s redemption of the sons of Israel, but also that like G-d we are called to redeem our brethren and all persons of good will! We are called to imitate G-d, who is always ready to redeem the sons of Israel, we are called to imitate our Master His Majesty King Yeshuah Messiah of Israel who went so far as to give his own very life for the redemption of all men and women of good will amongst the Gentiles. We too are called to redeem. Starting with the redemption of time, as Hakham Shaul says: “Therefore, be watching how carefully you are walking about [fig., conducting yourselves], not as unwise but as wise, redeeming [fig., making the best use of] the time, because the days are evil (Eph. 5:15-16), and, “Be walking about [fig., Be conducting yourselves] with wisdom toward the [ones] outside, redeeming [or, making the best use of] the time” (Col. 4:5).

Redemption, also does not forget about the poor Torah Scholar [in fact, one of the names given to the Talmidim of the Master of Nazareth EBIONIM (the poor ones) since the great majority of them were great Torah Scholars]. Thus we should read our first pasuk (verse) of our Torah Seder: “If your brother becomes impoverished and his hand (assets) become shaky among you, you must support him” but instead read: “If your brother becomes impoverished [because of his dedication to the study and teaching of Torah] and his hand (assets) become shaky among you, you must support him.”

Supporting Torah Scholars and Torah Scholarship is one of the greatest acts of righteousness/generosity, justice and mercy, and of this we read in our Psalm for this Shabbat: “Righteousness/generosity and justice are the foundation of Your throne; mercy and truth go before You” (Psalm 89:15).

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai