Esnoga Bet Emunah

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Telephone: (210) 277 8649 - United States of America © 2007

E-Mail: gkilli@aol.com

 

Three and 1/2 year Lectionary Readings

Second Year of the Reading Cycle

Tammuz 21, 5767 – July 6/7, 2007

Fifth Year of the Sh’mita Cycle

 

Candle Lighting and Havdalah Times

 

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

Friday, July, 6, 2007 – Candles at: 8:19 PM                    Friday, July 6, 2007 – Candles at: 4:48 PM

Saturday, July 7, 2007 – Havdalah 9:18 PM                    Saturday, July 7, 2007 – Havdalah 5:44 PM

 

Atlanta, Georgia, U.S.                                                 Singapore, Singapore

Friday July 6, 2007 – Candles at 8:34 PM                      Friday, July 6, 2007 – Candles at: 6:57 PM

Saturday, July 7, 2007 – Havdalah 9:35 PM                    Saturday, July 7, 2007 – Havdalah 7:48 PM

 

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

 

Shabbat Dibré Yirmeyáhu – Sabbath of the Words of Jeremiah

 

Shabbat

Torah Reading:

Weekday Torah Reading:

אִם-בְּחֻקֹּתַי

 

 

“Im B’Chuqotai”

Reader 1 – Vayikra 26:3-5

Reader 1 – Vayikra 27:1-4

“If in My statutes”

Reader 2 –  Vayikra 26:6-10

Reader 2 – Vayikra 27:5-8

“Si en mis decretos”

Reader 3 –  Vayikra 26:11-13

Reader 3 – Vayikra 27:1-8

Vayikra (Lev.) 26:3-46

Reader 4 –  Vayikra 26:14-26

 

Ashlamatah: Is. 1:19-20, 24-28, 31+2:1,5

Reader 5 –  Vayikra 26:27-34

 

Special Ashlamatah: Jer 1:1 – 2:3

Reader 6 –  Vayikra 26:35-41

Reader 1 – Vayikra 27:1-4

Psalm 89:20-38

Reader 7 –  Vayikra 26:42-46

Reader 2 – Vayikra 27:5-8

 

      Maftir –  Vayikra 26:44-46

Reader 3 – Vayikra 27:1-8

N.C.: Matityahu 18:15-20

                   Jeremiah 1:1 – 2:3

 

 

 

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) 26:3-46

 

 

RASHI

TARGUM PSEUDO JONATHAN

3. If you follow My statutes and keep My commandments and you will fulfill them,

3. If you will go forward in the statutes of My law, and keep the orders of My judgments, and perform them,

4. I will provide your rains in their proper time. The earth will give forth its produce and the tree of the field will give forth its produce.

4. then will I give you the rains for your lands in your seasons, the early and the late, and the land will yield the fruits of increase, and the tree on the face of the field will be prosperous in its fruit.

5. [Because of the abundant produce] threshing will overtake the grape harvest and the grape harvest overtake the [time to] plant, and you will eat your bread to satiation and you will live securely in your land.

5. And with you the threshing will reach to the vintage, and the vintage unto the springing of the seed, and you will eat your bread and be satisfied, and dwell securely in your land.

6. I will grant peace in the land; you will lie down (sleep) without disturbance (fear). I will banish evil beasts from the land, and no sword will pass through your land.

6. And I will give peace in the land of Israel, that you may repose, and there be none to disturb; and I will make the power of the wild beast to cease from the land of Israel, and the unsheather of the sword will not pass through your land.

7. You will pursue your enemies and they will fall before you by the sword.

7. And you will chase your adversaries, and they will fall before you broken with the sword.

8. Five of you will pursue one hundred and one hundred of you will pursue ten thousand, and your enemies will fall before you by the sword.

8. And five of you will chase a hundred, and a hundred of you put a myriad to flight, and your adversaries will fall before you, broken with the sword.

9. I will turn to you and make you fruitful and multiply you, and establish My covenant with you.

9. For I will turn from the wages of the Gentiles, to fulfill to you the recompense of your good works, and I will strengthen you, and multiply you, and establish My covenant with you.

10. You will eat the old [store] long kept and the old [store] you will have to clear out because of the new.

10. And you will eat the old that is old without having the corn-worm, and the old from before the new produce will you turn out of your barns.

11. I will set My Sanctuary among you and My spirit will not loathe (reject) you.

11. And I will set the Shekinah of My Glory among you, and my Word will not abhor you,

12. I will walk among you and I will be a G-d for you, and you will be My people.

12. but the Glory of My Shekinah will dwell among you, and My Word will be to you for a redeeming God, and you will be unto My Name for a holy people.

13. I am Adonai your G-d who brought you out of the land of Egypt from where you were slaves, and I broke the bars of your yoke and led you forth standing upright.

13. I am the Lord your God, who brought you out redeemed from the land of Mizraim, that you should not be bondmen to them, and broke the yoke of their bondage from off you, and brought you out from among them, the children of liberty, and led you forth with an erect stature.

14. And if you will not listen to Me and you will not fulfill all of these commandments.

14. But if you will be unwilling to hear the instructions of the doctrine of My law, and to perform all these precepts with your free choice;

15. If you despise My statutes and your souls loathe My laws so as not to fulfill all My commandments, thereby breaking My covenant.

15. and if you despise My statutes, and hate in your soul the orders of My judgments, to do not all My precepts, but your purpose be to abolish My covenant;

16. Then I will do the same with you. I will impose terror upon you, [which causes] swelling and fever that consume the eyes and fill the soul with grief. You will plant [your seeds] in vain because your enemies will consume [your crops.]

16. this also will I do to you: I will draw out against you the smiting pestilence, the flame and the fever, to consume your eyes, and to exhaust life; and you will sow your seed in vain, for it will not spring up, and that which grows of itself will your enemies devour.

17. I will set my face against you and you will be defeated before your enemies; your foes will rule over you and you will flee [even] when no one is pursuing you.

17. And I will appoint a reverse to your affairs, and you will be broken before your foes, and they who hate you will rule over you; and you will flee when no one pursues you.

18. If after these [catastrophes] you still do not listen to Me, then I will increase your punishment sevenfold, as your sins.

18. And if after these chastisements you be not willing to obey the doctrines of My law, I will add to punish you with seven plagues, for the seven transgressions with which you have sinned before Me.

19. I will break the pride of your power. I will make your heavens like iron and your land like copper.

19. And I will break down the glory of the strength of your sanctuary, and will make the heavens above you obdurate as iron, to yield no moisture, nor send you dew or rain, and the ground beneath you to be like brass to put forth (only) to destroy its fruit.

20. Your strength will be exhausted in vain. Your land will not yield its produce and the tree[s] of the land will not give forth its produce.

20. And your strength will be consumed in vain, for your land will not yield what you bestow upon it, and the tree upon the face of the field will drop its fruit.

21. If you walk contrary to Me and have no desire to listen to Me, I will increase the blows upon you sevenfold, as your sins.

21. And if you still walk perversely with Me, and will not hearken to the doctrine of My law, I will add to bring upon you (yet) seven plagues, for the seven transgressions with which you have sinned before Me;

22. I will send among you wild animals of the field and they will make you bereft of children, destroy your cattle, reduce your [population] and make your roads into wasteland.

22. and I will send against you the strength of the wild beast, to make you childless, and to destroy your cattle without, and to diminish you within, and your highways will be desolate.

23. If after these [catastrophes] you have not been disciplined [to listen] to Me, and walk contrary to Me,

23. And if by these chastisements you will not be corrected before Me, but will walk before Me perversely,

24. [Then] I, too, will walk contrary to you; and I will also smite you seven fold, for your sins

24. I will Myself also remember you adversely in the world, and will destroy you, even I, with seven plagues, for seven transgressions with which you have sinned before Me.

25. I will bring an avenging sword upon you avenging the covenant You will be huddled [in your cities]. I will send pestilence among you and you will be given into the hand of the enemy.

25. And I will bring against you a people unsheathing the sword to take vengeance upon you, for that you will have abolished My covenant; and when you are gathered together from the wilderness into your cities, I will send the pestilence among you, or deliver you to die by the hand of your adversaries.

26. When I break the staff of your bread, ten women will bake your bread in one oven and they will return your bread by weight. You will eat but you will not be satiated.

26. And when I will have broken for you the staff of all the subsistence of food, then ten women may bake your bread in one oven on account of its scarcity, and measure and divide it to you diminished in weight, and you will eat and not be satisfied.

27. If [in spite] of this you [still] will not listen to Me, and you will walk contrary to Me,

27. But if by no one correction you will hearken to the instruction of My law, but will walk perversely before Me,

28. I will walk contrary to you in fury, and indeed I too will punish you sevenfold, for your sins.

28. I will also remember you adversely in the world, and will chastise you, even I, with seven plagues, for the seven transgressions with which you have sinned before Me.

29. You will eat the flesh of your sons and you will eat the flesh of your daughters.

29. And you will eat the flesh of your sons, and the flesh of your daughters. Mosheh the prophet has said, How heavy will have been the guilt, and how bitter those sins, that caused our fathers to eat the flesh of their sons, and the flesh of their daughters, because they kept not the commandments of the law! [JERUSALEM. How evil that guilt, and bow bitter those sins, which caused our fathers in Jerusalem to eat the flesh of their sons and their daughters!]

30. I will destroy your high places and I will smash your sun images. I will set your corpses upon the carcasses (remains) of your idols, and My soul will loathe you.

30. And I will destroy your high places, and overthrow your diviners and your enchanters, and your carcasses will I cast away with the carcasses of your idols, and My Word will abhor you.

31. I will turn your cities into ruins and bring your Sanctuaries into desolation. I will no longer scent (accept favorably) the fragrance of your offerings.

31. And I will make your cities desert places, and desolate your sanctuary; nor will I receive with acceptance the odor of your oblations.

32. I will make the land [so] desolate that your enemies who live on it will be astonished.

32. And I, even I, will lay your country waste, that the spirit of quietness may not be upon it; so that your enemies who will dwell in it will be confounded.

33. I will scatter you among the nations and unsheath the sword after you. Your land will be desolate and your cities will be in ruins.

33. And you will I disperse among the nations; for I will stir up against you a people who draw the sword, and your country will be devastated, and your cities be solitary.

34. The land will then be appeased for its Shabbatot [during] all the days of its desolation while you are in the land of your enemies. Then the land will rest and be appeased for its Shabbatot

34. Behold, then will the land enjoy the years of its Sabbaths all the days that it is forsaken of you, and you are wanderers in the land of your enemies.

35. All the days that it lies desolate it will have its rest--- the rest it did not have on your Shabbatot when you were living upon it.

35. All the days that it is forsaken by you it will rest, because it was not at rest in the years of the times for repose when you were dwellers upon it.

36. To those who survive among you, I will send timidity into their hearts [as they live] in the lands of their enemies. The sound of a blown leaf will put them to flight and they will flee as though fleeing from a sword; and they will fall with no one chasing them.

36. And unto those of you who remain will I bring brokenness of their hearts in the land of their enemies; and the sound of a leaf falling from the tree will put them to flight; and they will flee as those who flee from the sword, and fall, while no man pursues.

37. They will stumble over one other as though before a sword when there is no pursuer, and you will have no power to stand upright before your enemies.

37. And they will thrust each man his brother, as before them who draw the sword, though none pursue; and you will have no power of resistance to stand before your adversaries.

38. You will be lost among the nations and the land of your enemies will consume you.

38. And you will perish among the Gentiles, and be consumed with pestilence in the land of your enemies,

39. Those of you who survive will rot away in their iniquity in the land of your enemies, and also due to the iniquities of their ancestors which are [still] with them, [they] will they rot away.

39. And those who remain of you will fail (melt away) for their sins in the land of your enemies, and also for the evil sin of your fathers which they held fast in their hands: like them will they melt away.

40. They will [then] confess their iniquities and the iniquities of their ancestors in the unfaithfulness with which they were unfaithful to Me, and also for walking contrary to Me.

40. But (when) in the hour of their need they will confess their sins, and the sins of their fathers, with their falseness with which they have acted falsely against My Word; and that they have acted frowardly also with Me,

41. I, too, will go contrary to them and bring them into the land of their enemies. Or perhaps then will be humbled their uncircumcised (unyielding) heart and then their iniquities will be appeased (forgiven).

41. so that I have remembered them adversely in the world, and brought them into captivity in the land of their enemies; behold, then will their proud heart have been broken, and they will make confession of their sins,

42. I will [then] remember My covenant with Ya’aqob and also My covenant with Yitschaq and also My covenant with Abraham, I will remember and I will remember the land.

42. and I will remember in mercy the covenant which I confirmed with Jacob at Bethel, and the covenant which I covenanted with Yitshaq at Mount Moriah, and the covenant which I covenanted with Abraham, between the divided portions, I will remember, and the land of Israel will I remember in mercy.

43. The land, being bereft of them, will be appeased for its Shabbatot, during the time of its desolation from them and their iniquities/lawlessness will then be appeased (forgiven) since what certainly caused [this] is that they despised My laws and their soul loathed (rejected) My statutes.

43. But the land will (first) be relinquished and forsaken you; and enjoy the repose of her remissions all the days that it will be deserted by you. And they will receive retribution for their sins: curses instead of blessings will come upon them, measure for measure: because they shunned the orders of judgments, and their souls revolted from the covenant of My law. [JERUSALEM. And I will remember in mercy the covenant which I established with Jakob at Bethel; and the covenant which I confirmed with Izhak at Mount Moriah, and the covenant I confirmed with Abraham between the divided parts I will remember in mercy; and the land of Israel will I remember in mercy. Yet the land will be forsaken by you, and will enjoy the repose of her remission (times) all the days that she is deserted of you. And they will be broken for their sins; with measure for measure, and orders for orders, because they spurned the order of My judgments.]

44. All this not withstanding, even when they are in the land of their enemies I will not despise them and I will not loathe them to annihilate them, to break My covenant with them, for I am Adonai, their G-d.

44. Yet for all this I will have mercy upon them by My Word, when they are captives in the land of their enemies, I will not spurn them away in the kingdom of Babel; nor will My Word abhor them. in the kingdom of Madai, to destroy them in the kingdom of Javan, or to abolish My covenant with them in the kingdom of Edom; for I am the Lord in the days of Gog. [JERUSALEM: Yet for this, when dwellers in the land of their enemies, I will not spurn them away in the kingdom of Babel, nor abhor them in the kingdom of Madai, nor destroy them in the kingdom of Javan, (Greece,) to abolish My covenant with them in the kingdom of Edom; for He (will be) the Lord your God in the days of Gog.]

45. I will remember for them the covenant of their ancestors whom I brought out of the land of Egypt in sight of the nations to be a G-d for them, I am Adonai.

45. And I will remember with them the covenant which I confirmed before Me with their fathers in the time that I brought them out redeemed from the land of Mizraim; when all the nations beheld all the mighty acts which I wrought for them, that I might be their God; I, the Lord.

46. These are the statutes, the laws and the teachings that Adonai set between Himself and between B’ne Yisrael, on Mount Sinai, through the hand of Moshe.

46. These are the statutes and the orders of the judgments and decrees of the law, which the Lord appointed between His Word and the sons of Israel, in the mountain of Sinai, by the hand of Mosheh.

 

 

 

 

Midrash Tanhuma (Lev.) 26:3-46

 

10.1 Leviticus 26:3ff, Part I

 

(Lev. 26:3:) IF YOU WALK IN MY STATUTES (chuqim) ... This text is related (to Job 14:5): IF HIS DAYS ARE DETERMINED, [THE NUMBER OF HIS MONTHS IS WITH YOU; YOU HAVE SET LIMITS (chuqim) THAT HE WILL NOT TRANSGRESS]. What is the meaning of IF HIS DAYS ARE DETERMINED? When the Holy One created the worm, he determined the days of each and every one, as stated in (Gen. 1:14): AND LET THEM BE FOR SIGNS SEASONS, [DAYS, AND YEARS]. Now to whom did he give them? To Israel, as stated (in Ps. 147:19) HE DECLARES HIS WORDS TO JACOB, [HIS STATUTES (chuqim) AND HIS ORDINANCES TO ISRAEL]. (Job 14:5, cont.:) THE NUMBER OF HIS MONTHS IS WITH YOU; YOU HAVE SET HIS LIMITS (chuqim). The Ho[y One said to Israel: If you have carried out {His} [My] statutes (chuqim), the Adversary (Satan) will not touch you, although it is stated (of Death in Is. 28:19): AS OFTEN AS HE TRANSGRESSES, HE WILL SEIZE YOU [Buber has noted the amplified, more understandable parallel in Tanh, Lev. 10.1. The Holy One said to Israel. “II you have carried out my statutes (Chuqim), the Adversary will not touch you, as stated (In Job 145) THAT HE WILL. NOT TRANSGRESS But if you do not carry out my statutes (Chuqim), then the Adversary will touch you, as stated (in Is. 25:19): AS OFTEN AS HE TRANSGRSSES HE WILL SEIZE YOU In other words, Israel is safe from the death-dealing Adversary as long as the statutory limits (Chuqim) remain intact through Israel’s observance of them.] (Job 14:5, cont.:) YOU HAVE SET HIS LIMITS (Chuqim) THAT HE WILL NOT TRANSGRESS. I said so to Solomon, when he asked for wisdom. And what did I say to him? (I Kings 3:13:) I HAVE ALSO GRANTED YOU WHAT YOU DID NOT ASK, BOTH RICHES AND HONOR. So if you fulfill the Torah, the angel of death will not touch you, as stated to him (in I Kings 3:14): THEN I WILL LENGTHEN YOUR DAYS. (Job 14:5:) YOU HAVE SET LIMITS (Chuqim) THAT HE WILL NOT TRANSGRESS ... If the first Adam had observed the Torah, the ordinances that I gave him, he would not have died Therefore, it is written (in Lev. 26:3:) IF YOU WALK IN MY STATUTES (Chuqim).

 

 

10.2 Leviticus 26:3ff, Part II

 

[(Lev. 26:3:) IF YOU WALK IN MY STATUTES. ] This text is related (to Hos. 9:17): GOD WILL REJECT THEM BECAUSE THEY DID NOT HEED HIM. The Holy One said: I have said that you would be set in security as stated (in Amos 9:15): AND WHEN I PLANT THEM IN THEIR LAND, THEY WILL NEVER AGAIN BE UPROOTED] ... When? (Lev.: 26:3, 5:) IF YOU WALK IN MY STATUTES, … YOU WILL EAT YOUR FILL OF BREAD <AND DWELL SECURELY IN YOUR LAND>. I have so counseled, but you did not so act. Instead (according to II Kings 17:9): THE CHILDREN OF ISRAEL A1TRIBUTED THINGS WHICH WERE NOT RIGHT <TO THE LORD THEIR GOD: THEY BUILT THEMSELVES HIGH PLACES IN ALL THEIR CITIES> ... I have also set upon you things which I did not write in the Torah. It is so stated (in Deut. 28:61): MOREOVER <THE LORD WILL BRING UPON YOU> EVERY DISEASE AND EVERY PLAGUE WHICH IS NOT WRITTEN IN {THIS BOOK OF THE TORAH} [THE BOOK OF THIS TORAH]. Now surely [if] you have set [things] on Me which were not <right> by Me, just as Isaiah said (in Is. 1:4): THEY HAVE FORSAKEN THE LORD; do not say: THEY HAVE FORSAKEN (‘ZBW) <ME>, but: They, as it were, have made me worth forsaking (YZBW) (i.e., caused me to be cruel). Now I was called (in Exod. 34:6): A MERCIFUL AND GRACIOUS GOD, SLOW TO ANGER, but through their sins I have become cruel and changed my nature, as stated (in Lam. 2:5): THE LORD HAS BECOME LIKE AN ENEMY. It also says (in Is. 63:10): SO HE WAS TURNED INTO THEIR ENEMY. Therefore, Hosea says: Who has brought this about for you? <It was> because you did not heed Him, as stated (in Hos. 9:17): {GOD} [MY GOD] WILL REJECT THEM BECAUSE THEY DID NOT HEED HIM. [It is also written] (in Deut. 28:65): AND AMONG THOSE NATIONS YOU WILL FIND NO PEACE.

 

 

10.3 Leviticus 26:3ff, Part ifi

 

Another interpretation (of Lev. 26:3, 4, 14, 19:) IF YOU WALK IN MY STATUTES … THEN I WILL GIVE YOU YOUR RAINS IN THEIR SEASON. ... BUT IF YOU DO NOT HEED ME ... I WILL MAKE YOUR HEAVENS LIKE IRON. It also says so (in Hag. 1:10): FOR THAT REASON THE HEAVENS OVER YOU HAVE WITHHELD DEW, AND THE EARTH HAS WITHHELD ITS PRODUCE. Because of your sins, the Gentiles are also afflicted. R. Joshua ben Levi said: If the Gentiles had known that, when Israel sinned, they also would be afflicted, they would have raised two armies in order to keep each and every person of Israel [from sinning. However, it was not enough for the Gentiles that they were not watching over Israel, but in addition they stopped them from <fulfilling> the commandments. Thus because Israel sins, all the whole world is afflicted, as stated (in Hag. 1:10): FOR THAT REASON THE HEAVENS OVER YOU HAVE WITHHELD DEW. But if <the Israelites> do not sin, all the world is blessed on their account, as stated (in Gen. 26:4): AND THROUGH YOUR SEED WILL ALL THE NATIONS OF THE EARTH BE BLESSED. The Holy One said to Moses (in Exod. 20:19—20 [22—23]): YOU YOURSELVES HAVE SEEN THAT I SPOKE WITH YOU FROM THE HEAVENS. ALONG WITH ME YOU WILL NOT MAKE GODS OF SILVER, NOR WILL YOU MAKE FOR YOURSELVES GODS OF GOLD. So if you sin and pray to Me, I will not answer you, as stated (in Zech. 7:13): AND IT CAME TO PASS THAT, AS {I} [HE] CALLED, AND THEY DID NOT HEED; SO LET THEM CALL, AND I WILL NOT HEED, SAYS THE LORD OF HOSTS. Therefore (according to Exod. 20:20 [23]): ALONG WITH ME YOU WILL NOT MAKE GODS OF SILVER …]

 

 

10.4 Leviticus 26:3ff, Part IV

 

(Lev. 26:3:) IF YOU WALK IN MY STATUTES … This text is related (to Prov. 1:20): WISDOM SHOUTS FOR JOY IN THE STREET; IN THE SQUARES SHE RAISES HER VOICE. R. Samuel bar Nahman questioned R. Johanan ben Eleazar, when he was standing in the market. He said to him: recite one chapter (of Mishnah) for me. He said to him: Go to the house of study, and I will recite it for you there. He said to him: Rabbi, did you not teach me (Prov. 1:20): WISDOM SHOUTS FOR JOY IN THE STREET? He said to him: You do not know how to read (Scripture), nor you do know how to recite (Mishnah). What is the meaning of WISDOM SHOUTS FOR JOY IN THE STREET? IN THE STREET of Torah. In the case of a pearl, where is it sold? In the Street (under the daylight). Similarly Torah is IN THE STREET <of Torah>, where she (i.e., wisdom> was said to be. And what is the meaning of (Prov. 1:20, cont.:) IN THE SQUARES (rt.: RHB)? I the place where one amplifies (rt.: RHB) it. And where do they amplify it? In the synagogues and in the secondary schools (literally: in the houses of midrash). Therefore it is stated (in Prov. 1:20): IN THE SQUARES SHE PAISES HER VOICE.

 

(Prov. 1:21:) AT THE HEAD OF THE ROARING HOSTS SHE CALLS (rt.: QR’). [AT THE HEAD (R’Sh) OF THE ROARING HOSTS she is the one calling (rt.: QR’).

 

How so? From the beginning (rt.: R’Sh) of Torah how many hosts (crowds) does she destroy? The generation of the flood the generation of the dispersion (i.e., of the Tower of Babel), and the generation of Sodom. Ergo: AT THE HEAD OF THE ROARING HOSTS SHE CALLS.

 

Another interpretation (of Prov. 1:21): AT THE HEAD OF THE ROARING HOSTS (as if from MWT). SHE CALLS. AT THE HEAD of death (MWT) she is calling concerning the first Adam. What is written concerning him (in Gen. 2:17)? FOR ON THE DAY THAT YOU EAT FROM IT, YOU WILL SURELY DIE, Ergo (in Prov. 1:21):AT THE HEAD OF THE ROARING HOSTS (as from MWT) SHE CALLS.

 

(Prov. 1:2 1, cont.:) IN THE ENTRANCE OF THE CITY GATES SHE SPEAKS HER WORDS. In the beginning they have made synagogues on the heights of a city, to fulfill what was said (ibid.): IN THE ENTRANCE OF THE CITY GATES SHE SPEAKS HER WORDS [In the ancient world, it was the city heights that were enclosed in a wall and would therefore be entered through its gates.]. If you have spoken on matters of Torah, never say: I have already spoken; but speak again; for it is written (ibid.): SHE SPEAKS HER WORDS.

 

Another interpretation (of Prov. 1:21): SHE SPEAKS HER WORDS. R. Aha said: She speaks what is good and she speaks what is evil. If you do not heed me, (according to Deut. 28:24): THE LORD WILL MAKE THE RAINFALL OF YOUR LAND POWDER <AND DUST>. ... Here is the evil. She also speaks what is good (in Lev. 26:3): IF YOU WALK IN MY STATUTES. What is written there (in vs. 4)?

THEN I WILL GIVE YOU YOUR RAINS IN THEIR SEASON.]

 

 

10.5 Leviticus 26:3ff, Part V

 

[Another interpretation (of Lev. 26:3:) IF YOU WALK IN MY STATUTES. What is written there (in vs. 11)? THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST. If you fulfill my commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45): AND I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL. So they came forth from Egypt on this condition: That they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46): AND THEY WILL KNOW THAT I AM THE LORD THEIR GOD WHO BROUGHT THEM OUT FROM THE LAND OF EGYPT, SO THAT I MIGHT DWELL IN THEIR MIDST. Now if they have done My will, My Divine Presence will not move from their midst. Why? R. Samuel bar Abba said: The Holy One desired that, just as He has an abode above, so He would have an abode below, for so He said to the first Adam: If you are worthy, just as I am king over the heavenly beings, so I will make you king over the lower beings. It is so stated (in Gen. 2:15): THEN THE LORD GOD TOOK THE HUMAN BEING <AND PUT HIM IN THE GARDEN OF EDEN TO WORK IT AND PRESERVE IT>. Now the word TOOK can only be a word of exaltation, just as you say (in Gen. 12:15): AND THE WOMAN WAS TAKEN TO PHARAOH’S HOUSE. And it also says (in Esth. 2:16): SO ESTHER WAS TAKEN UNTO KING AHASUERUS, UNTO HIS ROYAL PALACE. But He (the Holy One) did not do so. Rather, when Adam sinned, He removed His Divine Presence from him. Then when Israel arose, the Holy One said to them: You will only go forth from Egypt on condition that you make a dwelling place for me, so that My Divine Presence may dwell among you, as stated (in Exod. 25:8): LET THEM MAKE ME A SANCTUARY <THAT I MAY DWELL AMONG THEM>. So also He said to Solomon (in I Kings 6:12—13): WITH REGARD TO THIS HOUSE WHICH YOU ARE BUILDING, IF YOU WALK IN MY TORAHS, {IF YOU} CARRY OUT MY ORDINANCES, AND OBSERVE ALL MY COMMANDMENTS TO WALK EN THEM, THEN I WILL {ESTABLISH YOU, AS} [TO FULFILL MY WORD WITH YOU, WHICH] I SPOKE UNTO YOUR FATHER DAVID. THEN I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL AND WILL NEVER ABANDON <MY PEOPLE ISRAEL>. (1 Kings 9:6:) IF YOU AND YOUR CHILDREN TURN AWAY FROM FOLLOWING ME ... , what will I do? (Vs. 7:) THEN I WILL CUT OFF ISRAEL FROM UPON [THE FACE OF] THE LAND WHICH I HAVE GIVEN THEM, AND I WILL CAST {THIS HOUSE} [THE HOUSE WHICH I HAVE CONSECRATED FOR MY NAME <FROM MY PRESENCE>. ... ] Why? <Because> those are <the> terms which are stated (in Lev. 26:3): IF YOU WALK IN MY STATUTES ... THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST ... (vs. 14:) BUT IF YOU DO NOT HEED ME, what is written there (in vs. 31)? THEN I WILL MAKE YOUR SANCTUARIES DESOLATE. What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4): NOW IT CAME TO PASS IN SOLOMON’S OLD AGE THAT HIS WIVES LED HIS HEART ASTRAY <AFTER OTHER GODS>. The Holy One said to him: I have given you the Torah <for you> to carry out its commandments, and you have seen the terms which I prescribed to you in it, as stated (in Ps. 72:1): TO SOLOMON. O GOD, GIVE YOUR ORDINANCES TO THE KING, AND YOUR RIGHTEOUSNESS/GENEROSITY TO THE KING’S SON. It is also written (in I Kings 11:11): BECAUSE THIS HAS BEEN WITH YOU, AND YOU DID NOT KEEP MY COVENANT AND MY STATUTES WHICH I COMMANDED YOU, I WILL SURELY REND THE {KINGDOMS} [KINGDOM] FROM YOU AND GIVE {THEM} [IT] TO YOUR SERVANT. So what do I do? (According to Is. 55:11) SO WILL MY WORD BE WHICH GOES FORTH FROM MY MOUTH: IT WILL NOT RETURN UNTO ME EMPTY. Manasseh arose to make the image and bring it into the Holy of Holies, as stated (in II Chron. 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE WHICH HE HAD MADE IN THE HOUSE OF GOD, OF WHICH GOD HAD SAID UNTO DAVID AND UNTO HIS SON SOLOMON: IN THIS HOUSE AND IN JERUSALEM, WHICH I HAVE CHOSEN OUT OF ALL THE TRIBES OF ISRAEL, I WILL SET MY NAME FOREVER Then the Holy One called unto Jeremiah and said to him (in Lam. 4:3): EVEN DRAGONS’ EXTEND A BREAST TO NURSE THEIR YOUNG; <THE DAUGHTER OF MY PEOPLE HAS BECOME CRUEL> When the dragon (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts, <if> covered, and would not nurse. Now my children do not act like this. Instead, when they saw Me entering the house, Manasseh came and brought in the image in order to force me out of it. [At first they made a single face, and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20): FOR THE COACH IS TOO SHORT FOR STRETCHING OUT, AND THE MOLTEN IMAGE TOO NARROW (tsar) FOR CURLING UP] Also, unlike the dragons (in Lam. 4:3) they did not EXTEND A BREAST TO NURSE THEIR YOUNG. The Holy One said: What am I doing here? (Hos. 5:15:) I AM GOING I WILL RETURN TO MY PLACE. “I will go and return” is not written here, but I AM GOING. I WILL RETURN. Now if it had been written: “I will go and return (to the heavenly abode)” there would have been no hope; however, the Holy One said: Although I am going, let him repent, and I will return. It is therefore written: I AM GOING. I WILL RETURN TO MY PLACE, UNTIL THEY ACKNOWLEDGE THEIR GUILT AND SEEK MY FACE. IN THEIR DISTRESS (tsar) THEY WILL SEARCH DILIGENTLY FOR ME. Out of the midst of distress, when it comes upon them, they will repent, and I will restore my Divine Presence. R. Eliezer says: If Israel repents, they will be redeemed; but if Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15): IN STILLNESS AND CALM YOU WILL BE SAVED; <IN QUIET AND CONFIDENCE WILL BE YOUR STRENGTH. BUT YOU WERE UNWILLING>. R. Joshua says: Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22): I THE LORD WILL HASTEN IT IN ITS TIME. R. Eleazar said: The Holy One will raise over them someone as evil as Haman. Then he will enslave them, and for that reason they will repent, since it is stated (in Is. 59:19): FOR DISTRESS WILL COME LIKE A STREAM, WITH THE WIND OF THE LORD DRIVING IT ONWARD. At that time (according to vs. 20): THEN A REDEEMER WILL COME TO ZION AND TO THOSE IN JACOB WHO TURN BACK FROM TRANSGRESSION, SAYS THE LORD … So did Tahuma Berabbi interpret.]

 

 

 

Ketubim Targum Tehillim (Psalms) 89:20-38

 

JPS Translation

TARGUM

20. Then You spoke in vision to Your godly ones, and said: ‘I have laid help upon one that is mighty; I have exalted one chosen out of the people. 

20. Then You spoke in a vision to your pious ones, and You said, “I have set up a helper for My people by the hand of one mighty in Torah; I have set apart a youth from among the people.”

21. I have found David My servant; with My holy oil have I anointed him;

21. I have found David My servant, with the holy oil I anointed him.

22. With whom My hand will be established; Mine arm also will strengthen him.

22. Whom My hands are ready to help; truly My arm will strengthen him.

23. The enemy will not exact from him; nor the son of wickedness/lawlessness afflict him.

23. The enemy will not make him go astray; the son of wickedness/lawlessness will not afflict him.

 

24. And I will beat to pieces his adversaries before him, and smite them that hate him.

24. And I will crush his oppressors before him, and I will smite his foes.

25. But My faithfulness and My mercy will be with him; and through My name will his horn be exalted.

25. And my truth and goodness are with him; in the name of My word his glory will be exalted.

26. I will set his hand also on the sea, and his right hand on the rivers.

26. And I will place his dominion at the harbors of the sea, and the might of his right hand on those who dwell by the rivers.

27. He will call unto Me: You are my Father, my God, and the rock of my salvation.

27. He will call to me, “You are my father (Abba), my God, and the strength of my redemption.”

28. I also will appoint him first-born, the highest of the kings of the earth.

28. Also I will make him first-born of the kings of the house of Judah, the highest of the kings of the earth.

29. For ever will I keep for him My mercy, and My covenant will stand fast with him.

29. I will preserve My goodness to him forever; and My covenant is constant for him.

30. His seed also will I make to endure for ever, and his throne as the days of heaven.

30. And I will set up his sons forever, and his throne for as many days as the heavens will last.

31. If his children forsake My law, and walk not in Mine ordinances;

31. If his sons abandon my Torah, and do not walk in my judgments,

32. If they profane My statutes, and keep not My commandments;

32. If they violate my covenant, and do not keep my commandments,

 

33. Then will I visit their transgression with the rod, and their iniquity/lawlessness with strokes.

33. Then I will punish their rebellions by means of the rod of the wicked/lawless, and their iniquities/lawlessness by the demons that plague them.

34. But My mercy will I not break off from him, nor will I be false to My faithfulness.

34. But my goodness I will not revoke from him, and I will not be false to My faithfulness.

35. My covenant will I not profane, nor alter that which is gone out of My lips.

35. I will not violate My covenant, and the utterance of My lips I will not change.

36. Once have I sworn by My holiness: Surely I will not be false unto David;

36. Once I have sworn by My holy name: “I will not lie to David.”

37. His seed will endure for ever, and his throne as the sun before Me.

37. His sons will exist forever, and his throne is bright as the sun before Me.

38. It will be established for ever as the moon; and be steadfast as a witness in the sky.' Selah

38. Like the moon that is set for an eternal sign, and a faithful witness in the sky forever.

 

 

 

 

 

The Bible Psalms with The Jerusalem Commentary

(By: R. Amos Hakham, Jerusalem: Mosad HaRav Kook, 2003, pp. 326-

 

Note: Comments indented an preceded and closed by square brackets – [ … ], as well as preceded by R. Haggai are mine.

 

v. 20. Then. In the day’s of old. We find a similar use of “az,” “then,” in Psalm 93:2: “Your throne is established of old [Me’az].”

 

You spoke in a vision of Your allies. You spoke in a vision regarding Your allies, David and his sons after him, to whom God swore an oath and with whom He forged a covenant. (The word “Chasid,” is usually translated as a “pious one,” can in biblical Hebrew mean an ally, as in Psalm 50:5: “Gather My pious ones [Chasidai] to Me, those who have made a covenant with Me upon a sacrifice.”) Here the psalmist calls David and his descendants “allies,” because throughout the psalm he mentions the, “Chesed,” “loving-kindness” or “loyalty,” and the oath that God swore to David. The vision mentioned here is the one by Nathan the Prophet regarding the Davidic kingdom, in II Samuel 7:4-17, and the clause: “You spoke in a vision,” hints at the wording in II Samuel 7:17: “According to all these words, and according to all this vision, so did Nathan speak to David.”

 

[R. Haggai: – This also means that as David was “faithful and loyal” to G-d, so will David’s descendants (whether by natural birth or conversion) be characterized by the traits of faithfulness, loyalty and loving-kindness to G-d and to all men, particularly those of the household of Israel.]

 

And You said. This is a continuation of “You spoke” — “You spoke ... and You said” and is a poetic alternative to “Dibbarta Lemor,” – “You spoke, saying.” From this point the psalm moves on to the main part of what God said in the vision, and in this section He is described as speaking in the first person.

 

I have laid victory upon one who is mighty. I have given him the strength and the might to defeat his enemies. The word “E’ezer” – “mighty,” here is not from the root meaning “help,” but from another root meaning “might and valor,” and it has a parallel in Ugaritic and in Arabic. Another interpretation of this verse is this: I have laid help and assistance upon one who is mighty In other words, I have promised always to help him, and it is as if My assistance is laid upon him. The “mighty one” is David, who even before being anointed king was already famous as a mighty warrior (I Samuel 16:18).

 

[R. Haggai: – Perhaps there is a parallel here to “El Gibor” – “Mighty God (Judge)” of Isaiah 9:6. In other words, the phrase “El Gibor” of Isaiah 9:6 needs to be interpreted in the light of “E’ezer Al-Gibor” – “help on a mighty one” of Psalm 89:20.]

 

I have exalted a chosen one from the people. From among the people I have exalted the man whom I have chosen. The expression, “I have exalted,” has a number of meanings here: (1) I have raised him from his lowliness to rule over the whole people [Before David was anointed king, he said about himself (in I Samuel 18:23): “I am a poor man and insignificant.”]; (2) I have set him apart from the people and sanctified him like a “T’rumah”, “a holy offering.” “Bachur,” is a passive participle meaning “the chosen one.” It may also contain the veiled connotation of “a young man with strength,” so that it would then parallel “Gibbor,” “mighty one,” in the earlier part of the verse.

 

[R. Haggai: First of all, in the expression “I have exalted a chosen one from the people,” the term “people” refers exclusively to the people of Israel, i.e. the Jewish people. And one must never forget that King Yeshuah the Messiah was born a Jew and remains a Jew forever! Second, בָּחוּר bachur “youth” means “the best young man,” or “the chosen young man” (in Amos 8:13 bachur is in parallel with “beautiful young women” betulot yaphot; in 4:10 in association with military service, and at 2:11 they are appointed Nazarites). The term “Yeshivah Bachur” has come to mean a disciple studying for the Rabbinate. Therefore this clause can also be read: “I have exalted a young student for the Rabbinate from the people (of Israel).” This implies that the Messiah will not only be a great King but also a great Rabbi.]

 

v. 21. I have found David My servant. In other words, I have searched throughout all Israel and I have found David is the person worthy to be anointed king. This accords with the psalmist conclusion that follows:

 

With My holy oil I have anointed him. As Nathan said to David in God’s name (II Samuel 12:7): “I anointed you king over Israel.” David was anointed three times. On he first occasion, Samuel anointed him at Bethlehem (I Samuel 16:13). On the second occasion the men of Judah anointed him king over them (II Samuel 2:4). On the third occasion, all the elders of Israel anointed him king over Israel (II Samuel 5:3). It is likely that the psalmist is alluding here in particular to the first anointing by Samuel. regarding which there was an explicit command from God (I Samuel 16:12): “Arise anoint him, for this is he.” The expression “with holy oil” alludes to God’s command to Samuel (I Samuel 16:1): “Fill your horn with oil.” The psalmist calls (the anointing oil “holy oil” because the oil with which the king is anointed bestows upon him a special holiness like the “holy anointing oil” (Exodus 30:31) with which the priests are anointed. [According to a midrashic interpretation, the oil with which David was anointed was the same anointing oil with which the priests were anointed, but the oil with which the other kings of Israel were anointed was a different oil — persimmon oil (see Rambam, Hilkhot Melakhim 1:7,10).].

 

[R. Haggai: This is so, because to Messiah King David, was prophesied that he would be a priest after the order of Mal’khi Tsedeq – “Ha-Shem has sworn, and does not repent, “You are a priest forever, According to the order of Melchizedek [Mal’khi Tsedeq]” (Psalm 110:4). Melchizedek was the title given to Shem who was both King and Priest of the Most High and had a Yeshivah (Rabbinic Academy) in Salem, what is today Jerusalem, and where Abraham, Isaac and Jacob studied at the feet of Shem. The same of course applies to the last Messiah – i.e. His Majesty King Yeshuah – cf. Bereans (Hebrews) 5:5 ff.]

 

v. 22 That My hand will be ready with him. In other I have anointed him as a sign of his being guaranteed that My hand, My assistance, will be available to be him. The verb “tikkon,” “will be ready,” contains an allusion to the noun “ken,” “a base,” as if to say: David will always lean on Me, and it will be My hand that supports his kingdom.

 

[R. Haggai: - See Bereans (Hebrews) 5:8-10: “though being a son, he learned obedience from what he suffered and having been perfected, he came to be the Author of eternal salvation to all the ones obeying him, having been called out by God as a High Priest according to the order of Melchizedek.”]

 

v. 23 My arm, too, will strengthen him. In other words, My might, too, will give him strength. The parallelism between “hand” and “arm” here hints at the parallelism in verse 14: “You have an arm and might. Your hand is strong, Your right hand is high.” The meaning is that God bestowed on the kingdom of David something akin to the might of the kingdom of heaven.

 

[R. Haggai – Please underline and meditate upon the last sentence above, for it describes well the government (kingdom) of His Majesty King Yeshuah the Messiah of Israel.]

 

v. 23. The enemy will not destroy him. The verb “yashi,” “will destroy,” resembles “sho’ah,” which means “destruction.” Although these words come from different roots, we have already (Psalms 73:18, 74:3) drawn attention to “mashu’ot,” which according to its vocalization comes from the root NSh’A, “to lead astray,” but which in context has the connotation “sho’ah.” Another interpretation: The enemy will not subjugate him like the creditor, “nosheh,” who subjugates the debtor, as in II Kings 4:1: “The creditor  “HaNosheh” has come to take to him my two sons as slaves.” It is the practice of conquering nations to lend money to the nations they have defeated in order to subjugate them more effectively, as we find in the admonition delivered by Moses to the Children of Israel (Deuteronomy 28:44): “He will lend to you, but you will not lend to him. He will be the head, and you will be the tail.” The opposite of this is even more explicit in the blessing of Deuteronomy 15:6: “You will lend to many nations, but you will not borrow. You will reign over many nations, but they will not reign over you.”

 

[R. Haggai: - And thus we read in Matityahu 4:1-11 that the Master from Nazareth was successful in the testing of HaSatan when he went on a fast for 40 days in the dessert. And he was also risen from the dead because of his obedience to G-d even unto death.]

 

Nor will the son of wickedness/lawlessness afflict him. The wicked man will not afflict, suppress, or crush him. The word “ben-a’av’lah,” “son of wickedness/lawlessness,” is a poetic expression for a wicked/lawless man who perpetrates “a’av’lah,” “injustice,” as in II Samuel 3:34: “You fell as a man falls before the wicked [B’ne A’av’lah],” “Oyev,” “the enemy,” and “Ben-A’av’lah,” are both singular forms referring to a collective group, the enemies and the wicked/lawless. The use of such forms in a negative sentence may possibly convey stress and emphasis: Not even one enemy or wicked/lawless man. The expression: “Nor will the son of wickedness/lawlessness afflict him,” is an allusion to Nathan’s vision in II Samuel 7:10: “Nor will the sons of wickedness/lawlessness [B’ne-A’av’lah] torment them anymore.”

 

[R. Haggai: - Concerning this phrase we read in II Thessalonians 2:3 – “Do not let anyone deceive you in any way, because that Day will not come unless first comes the falling away [Greek: APOSTASIA – “apostasy”], and the man of sin [Greek: ANTHROPOS TIS ANOMIAS – “man of anomie (lawlessness)”] is revealed, the son of destruction.” It seems to me that this “Anthropos Tis Anomias” is the Greek rendition for the Hebrew: “Ben A’av’lah” – “son of wickedness/lawlessness” of this Psalm, and may well be behind Hakham Shaul’s words in II Thes. 2:3. This verse in II Thess. Is followed by: “the one opposing and exalting himself over everything being called God, or object of worship, so as for him “to sit in the temple of God” as God, setting forth himself, that he is God (Dan. 11:36; Eze. 28:2).”]

 

v. 24. And I will crush his foes out of his sight. I will shatter his foes so that they will no longer be near him, alludes to Nathan’s vision in II Samuel 7:9: “I have cut off all your enemies our of your sight.”

 

And I will strike down those who hate him. “Eggof,” means: “I will strike down in war,” as in Numbers 14:42: “So that you may nor be struck down [tinnag’fu] before your enemies.” “M’San’av,” “those who hate him,” means “his enemies” and parallels “tzarav,” “his foes,” in the first half of the verse, as in Deuteronomy 32:41: “I will render vengeance to my enemies [tzarai] and I will punish those who hate Me [M’San’ai].”

 

[R. Haggai: - This verse is also alluded in II Thessalonians 2:8, where we read:  “And then the lawless one (Greek: “O ANOMOS”] will be revealed, whom the Master will consume with the breath of his mouth and annul/destroy by the appearance of his coming (Isa. 11:4).”]

 

v. 25. But My faithfulness and My loving-kindness will be with him. My faithful protection will be with him. This is a noun clause referring to the future. “Ve’emunati V’Chasdi,” literally, “My faithfulness and my loving-kindness,” is a combination of two nouns, “My faithful loving-kindness,’ or “My loving faithfulness.” The phrase thus means: “My faithful protection,” and it alludes to verse 15: “Loving-kindness and truth go before You.” The meaning is that the traits of loving-kindness and truth, which serve before the celestial throne of glory are also delegated to the earthly throne of the House of David.

 

[R. Haggai: - This also means that all the true and genuine disciples (Talmidim) and adherents of the Master of Nazareth – King Messiah, will also possess the qualities of “faithful loving-kindness” and “loving faithfulness,” that is, the traits of “truth” and “loving-kindness.” These two distinctives ought to be the flag and essence of all the Talmidim (disciples) of the Master from Nazareth. If they do not exhibit these in abundance one knows that they are not of the Master’s fold, for “unfaithfulness” and “cruelty” will characterize their inner core.]  

 

And through My name his stature will be exalted. Through My strength, David will overcome and defeat his enemies. This recalls Psalm 44:6: “Through You we have smitten our enemies. Through Your name we have trampled on those who rose up against us.” Our verse refers back to verse 18: “And by Your will our stature is exalted,” and implies that by exalting the stature of the House of David we exalt the stature of Israel.

 

v. 26. And I will set his hand on the sea. In other words, I will give him mastery over the sea. “Yado,” literally, “his hand,” here means “his strength” or “his rule.” The meaning may be that he will have ships that cross the seas, as King Solomon had, or that the borders of his rule will reach the sea.

 

And his right hand on the rivers. And I will set his right hand on the rivers. “His right hand,” meaning his rule,” parallels “his hand” in the first half of the verse, and “rivers” parallels “the sea.” Here, too, the meaning may be that he will have ships that sail upon the rivers, or that the borders of his rule will reach the rivers. Combined with the parallel clause, “I will set his hand on the sea,” the second half of the verse may mean that the borders of his rule will stretch from the Mediterranean Sea to the Euphrates River. And this may be why the psalmist used the plural “rivers” [N’harot], to include the Euphrates and its tributaries. [See Psalm 72:8: “And may he rule from sea to sea, and from the river to the ends of the earth.”]. The parallelism between ‘hand” and right hand” refers back to verse 14: “Your hand is strong, Your right hand is high.” And the clause, “I will set his hand on the sea,” refers back to verse 10: “You rule over the swelling of the sea.” The purpose of the psalmist (as we have already explained) is to hint that the Davidic kingdom will be given might akin to the might of Heaven.

 

v. 27. He will call me: “You are my Father.” He will sense My closeness and Will love Me as a son loves his father, and he will trust in My mercy as a son trusts in his father’s mercy.

 

“My God, and the Rock of my salvation.” The full meaning of this is: He will call me “my God and the Rock of my salvation.” In other words, he will take upon himself My divinity and will recognize that it is I who gives him salvation. “Tzur,” “Rock,” is one of God’s names, because God constitutes a shelter and a fortress for those who fear Him, just as a large rock can serve as a defense and a refuge from the enemy (see Psalm 62:3, and many other places). In the first half of the verse the psalmist says: “You are my Father,” and here he makes it clear that God is not like a mortal father, but is a deity who has the power to provide salvation. [In the prophecies of Jeremiah it is said (Jeremiah 3:4): “Will you not from this time cry to Me, ‘My Father! You are the guide of my youth’?” and (Jeremiah 3:19): “I said: You will call Me ‘my Father,’ and you will not turn away from Me.” V/hat emerges from these verses is that the expression “my Father” was commonly used in all Jewish communities when they begged God for mercy (just as in our prayers today we use such expressions as “our Father, our King,” and “our merciful Father). The psalmist is saying here that it is especially appropriate far a king to pray to God using this language, because he is especially beloved by God.]

 

[R. Haggai: - This passage also reminds one of the passage in Exodus 23:20-21, “Behold, I send an angel (messenger/minister) before you, to keep you by the way, and to bring you into the place which I have prepared. Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him.”]

 

v. 28. I, too, will make him firstborn. The word “Af,” “too” serves here to indicate poetic justice: He will consider me a father, and I will treat him as a father treats his firstborn son. “Et’nehu,” here means: “I will make him.” Just like a father placing his firstborn son in charge of his estate, so will God place David in charge of the Jewish people, the Land of Israel, and the whole world.

 

[R. Haggai: - Thus Hakham Shaul states in Colossians 1:12-19 – “Giving thanks to the Father, the One having qualified us for the portion of [or, to share in] the inheritance of the holy ones in the light, Who rescued us out of the dominion of the darkness and transferred [us] into the kingdom of the son of His loving-kindness, in whom we have redemption, the forgiveness of sins, who is [the] image of the invisible God [Hebrew: “En Sof”], first-born of [fig., existing before] all creation, because by him all [things] consist, the [ones] in the heavens and the [ones] on the earth, the visible [things] and the invisible [things], whether thrones or dominions or rulers or authorities; all such things have been created through him and for him, and he is before all [things] and all [things] are held together by him. And he is the head of the body, the Assembly; who is [the] beginning, [the] first-born from the dead, so that he will be having preeminence in all [things], because in him all the fullness was pleased to dwell.” And speaking of the Master’s Talmidim (disciples), again Hakham Shaul states in Romans 8:29 – “because whom He (G-d) did foreknow, He (G-d) also did fore-appoint, conformed to the image of His son (Messiah King David), that he might be the first-born among many brethren.”]

 

Supreme over the kings of the earth. I will make him supreme in relation to the kings of the earth. In other words, David will be superior to and stronger than all of the world kings. The verse may also mean that all the kings of the earth will accept David as supreme king over themselves, and that they will reign as kings subordinate to him. The words, “He will call Me: ‘You are my Father’.... I, too, will make him firstborn,” hint at the vision of Nathan (11 Samuel 7:14): “I will be his Father and he will be My son.”

 

[R. Haggai: - Hakham Shaul conveys this thought when he writes: “And so God highly exalted him [or, put him in the most important position] and gave to him a name [fig. for authority], the [Name] above every name, so that at the name of Yeshuah every knee will bow, of heavenly [ones] and of earthly [ones] and of [ones] under the earth, and every tongue [fig., person] will confess that Yeshuah the Messiah [is] Lord to [the] glory of God [the] Father! [cf. Isaiah 45:23].” (Philippians 2:9-11)]

 

v. 29. I will keep My loving-kindness with him forever. I will keep My oath and promise of loving-kindness with him (David) forever, as well as with his descendants after him, as is stated in the verse that follows.

 

[R. Haggai: - “his descendants after him” are to be understood not only in the literal sense, but more important in the metaphorical sense of the Midrash, that is, all of his true and genuine Talmidim (disciples), for the disciples of a Rabbi are indeed considered as his true descendants. And so a true and genuine Talmid (Rabbinic student) of King Messiah, i.e. the Master from Nazareth is indeed a son and descendant of his. Therefore, this promise is not only for the Messiah but also for his descendants – his Talmidim!]

 

And My covenant will be faithful to him. The full meaning of this is: “And my covenant will be faithful to him for ever.” In other words, My covenant will be fulfilled for him (David) forever. “B’rit,” “covenant,” parallels “Chesed,” “loving-kindness,” and “Ne’emenet,” “faithful,” parallels the three main words in the other half of the verse: It parallels “L’Olam,” “forever,” as in verse 38 below: “It will endure forever [‘olam] like the moon, and the witness in the sky will be steadfast [Ne’eman].” It parallels “Eshmor-Lo,” “I will keep with him,” as in Deuteronomy 7:9: “The faithful [Ne’eman] God, who keeps [Shomer] covenant and loving-kindness.” It also parallels “Chasdi,” “My loving-kindness,” like the regular combination “Chescd V’Emet, “loving- kindness and truth.”

 

[R. Haggai: - ibid. as above.]

 

v. 30. And I will make his seed endure forever. V’sam’ti,” usually: “I will put” or “I will place,’ here means “I will cause to endure.” “Zar’o,” “his seed” refers to the chain of succession of David’s descendants.

 

[R. Haggai: - ibid. as above]

 

And his throne as the days of the heavens. And will make his throne like the days of the heavens, so that as long as the heavens exist the throne of David’s kingdom will also exist. From the combination of the two halves of the verse the promise emerges that as long as the heavens exist a king descended from David will occupy his throne. This verse is a repetition (in different words) of verse 5: “I will establish your seed forever, and I will build your throne for all generations,” and it is an indication that the psalmist has here concluded the explanation of the first half of His promise to David, alluded to at the beginning of the psalm. From here onward, he will explain the rest of the conditions not alluded to before. Those conditions are ostensibly puzzling, and it is upon them that the psalmist bases his distress, his complaint, and his entreaty.

 

[R. Haggai: - This is a most interesting and puzzling passage. Since it says: “I will make his seed endure forever, and his throne as the days of the heavens”; and since the destruction of the Temple to this very day the throne of King Messiah is not with us, this of course is strong evidence that Yeshuah is King Messiah and that the writings of the Nazarean Codicil provides us with the best plausible explanation for the statements made in this verse. This does not mean that we interpret the contents of the Nazarean Codicil as Christians do.]  

 

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31. If his children forsake My Torah. In other words, if his children cease to keep My Torah. This usage is similar to that found in Deuteronomy 29:24: “Because they have forsaken the covenant of the Lord.”

 

[R. Haggai: - Now the expression: “his children” are primarily the children of King David the Messiah, as well as the Talmidim (Rabbinic Students) of the Master of Nazareth! If these forsake G-d’s Torah given to Israel and as interpreted by our Sages. Concerning this phrase we read in II Thessalonians 2:3 – “Do not let anyone deceive you in any way, because that day will not come unless first comes the falling away [Greek: APOSTASIA – “apostasy”], and the man of sin [Greek: ANTHROPOS TIS ANOMIAS – “man of anomie (lawlessness)”] is revealed, the son of destruction.”]

 

And they do not walk in My judgments. And if they do nor walk in My judgments. In other words, if they do not conduct themselves according to My judgments, according to My instructions. “Yelekhun,” “they will walk,” is the form this verb takes when it appears at the end of a sentence as a future-tense with an additional final nun. The word “Im,” “if,” at the beginning of the verse introduces a conditional clause, and the corresponding main clause is in verse 33.

 

[R. Haggai: - And this word” Yelekhun comes from the verb “Kalakh,” “to walk,” and from which we derive such word as “Halakha” (“Jewish Law” or “the Jewish walk”).]   

 

v. 32. If they profane My statutes. In other words, if they break My laws, “Y’chalelu,” “they will profane,” indicates that God’s “Chuqot,” “statutes,” are holy, and that whoever violates them profanes something holy. This verse parallels the one that precedes it.

 

And they do not keep My commandments. And if they do nor keep My commandments. In these two verses, the psalmist uses four names for God’s commandments (Torah, Mishpatim, Chuqot, and Mitzvoth), and four expressions for violating them, two of them positive (Ya’azvu, “they forsake,” and Y’chalelu, “they profane”) and two of them negative (Lo’Yelekhun, “they do not walk,” and Lo’Yishmoru, “they do not keep”). The language of these verses is somewhat similar to the language used in Moses’ admonition (Tokhechah) of the people In Leviticus 26:14-15: “But if you do nor hearken to Me, and you do nor do all these commandments [Mitzvoth]; and if you despise My statues [Chuqotai], and if your soul abhors My judgments [Mishpatai], so that you do not do all My commandments, but you break My covenant.”

 

[R. Haggai: - This is also a summary of the Torah Seder in the Sabbatical/Septennial cycle of Leviticus 26:3-46, and which is certainly behind this section of Psalm 89.]

 

33. Then I will punish their transgression with the rod. The “vav” of “Ufaqad’ti,” “then I will punish,” introduces the main clause of the conditional sentence which began with “Im,” “if,” at the beginning of verse 31: “If his children forsake My Torah …, then I will punish their transgression with the rod.” In other words, I will punish them for their sins by smiting them with a rod. “Shevet,” means a rod with which one punishes wayward children (Proverbs 23:13-14, and elsewhere). Here the verse is hinting that even if the kings of the House of David sin, they will continue to be God’s sons, and their punishment will be like the punishment meted out to sons. What constitutes the smiting of God’s rod will be clarified in the second half of the verse:

 

And their iniquity/lawlessness with plagues. And I will punish their iniquity/lawlessness with plagues. “N’ga’im,” “plagues,” in the Bible are sicknesses like leprosy or boils, whose symptoms are cuts and bruises on the person’s body In the poetic imagery of the Bible, these wounds are the mark left by the blow from the rod in God’s hand. “A’avon,” “transgression” and “Pesha,” “iniquity/lawlessness,” are two Hebrew words meaning sin, and they often come together as parallel expressions (see Psalm 32).

 

[R. Haggai: - But it also means in the metaphorical Midrashic sense, that those Talmidim [Rabbinic Students] of the Master of Nazareth who become apostate will be visited by plagues like spiritual delusion – cf. II Thessalonians 2:8-11 – “And then the lawless [one] will be revealed, whom the Master will consume with the breath of His mouth and will annul/destroy by the appearance of his coming, of whom is his [i.e., the lawless one's] arrival according to [the] supernatural working of HaSatan, in all power and signs and wonders of deceit [fig., counterfeit miracles], and in all deception of the unrighteousness [injustices] among the ones perishing, because they did not receive the love of the truth [i.e. of the Torah/G-d’s Law – cf. Psalm 119:142] for them to be saved. And for this reason God will send to them a strong/supernatural working of delusion/deception, for them to believe the lie.”]   

 

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v. 34 But I will not annul My loving-kindness from him. I will not annul My covenant with him and will not remove My protection from him. The “vav” of “V’Chasdi,” “My loving-kindness” which usually means “and,” here functions as “but” or “nevertheless.” “Me’imo,” “from him,” refers to David, although in the preceding verses the psalmist spoke about David’s sons because the loving-kindness promised to David was due to his own merit and not to the merit of his sons. The expression: “to annul loving-kindness from someone” is found nowhere else in the Bible. It can be explained in terms of the double meaning of “Chesed” — (1) a covenant, and (2) the loving protection promised in the covenant. In connection with covenants the Bible sometimes makes use of forms of “Hafarah,” “nullification,” and in connection with the removal of protection we sometimes find “Me’imo,” “from him.”

 

And will not be false to My faithfulness. I will not violate My faithful promise. Another instance of this use of the root ShKR, is found in Psalm 44 18. “Nor have we been false [Shiqarnu] to Your covenant.”

 

[R. Haggai: - Nevertheless, despite the apostasy of the majority, G-d will always have a faithful Jewish Nazarean remnant on earth since the death of the first Talmidim of the Master up to this very day, even though human history has failed to trace this faithful remnant for nearly over two millennia. This, because “G-d will not annul His loving-kindness from King Messiah nor be false to His faithfulness.”] 

 

v. 35 1 will not profane My covenant. In other words, I will not break My covenant. The expression “Lo-Achalel,” “I will not profane,” indicates that the covenant is something possessed of holiness. The psalmist says: “I will not profane My covenant,” to correspond to verse 32 “If they profane My statutes,” as if to say: Even if they profane, I will not profane.

 

And I will not alter that which has issued from My lips. The words that have issued from My lips I will fulfill, and there will be no difference between My word and My deeds. A similar idea is expressed in Psalm 154 “He swears to His detriment and does not change.” That which has issued from My lips” means God’s vow and oath, as in Deuteronomy 23.24. “That which leaves your lip [Motza Sh’fatekha] you will keep and perform, as you have vowed of your own freewill to the Lord your God.” The words of verses 31-35 allude to then vision of Nathan (II Samuel 7:14-15). “If he commit iniquity/lawlessness, I will chastise him with the rod of men, and with such plagues as befall the sons of man. But My loving-kindness will not depart from him.”

 

v. 36 I have sworn one thing by My holiness. I have taken an oath by My holiness that has one meaning

alone, The word “Achat,” “one thing,” serves here either as a cognate accusative or as an adverb preceding the verb for emphasis and paralleling “I will not alter” at the end of the previous verse, to indicate: Not two but one. In other words, the oath God swore to David cannot be interpreted in two ways, but only in one way. “B’Qod’shi,” literally, “by My holiness” means “By My very self, for I am ‘the Holy One of Israel’” (verse 19, above). Another instance of this usage is found in Amos 4:2 “The Lord God has sworn by His holiness.” Alternatively, the expression may mean “By My holy name,” or “by the Holy Temple,” and the verse was merely using everyday language. In any event, “B’Qod’shi,” refers back to verse 21 “With My holy oil I have anointed him,” for anointing with oil indicated an oath.

 

That I will not lie to David. In other words, I took an oath that I would not he to him. An oath not to do something begins in Hebrew with the word “IM,” “if,” and an oath to do something begins with “IM LO.” The intention is thus as follows: If I do (or do not do) such-and-such, then such-and-such an evil will befall me. Those taking oaths refrain from spelling out the curse that they are making upon themselves if they violate the oath. In the Hebrew the psalmist placed the object “L’David, before the verb “Akhazev” for the purpose of emphasis, as if to ay “Under no circumstances will I lie to David.” “Kazav,” means a lie as in Isaiah 28 15. “For we have made lies [Khazav] our refuge, and we have hidden ourselves under falsehood.” The oath mentioned in our verse is an oath regarding an oath. First, in verse 5, God swore to David that He would establish his seed forever, and then He swore that He would not violate His oath “I have sworn one thing by My holiness, that I will not lie to David.”

 

v. 37 His seed will exist forever. David’s seed will continue to exist forever In other words, the chain of generations of the House of David will never cease. This verse and the next elucidate what was said earlier in verses 33-35: “I will punish their transgression with the rod … But I will not annul My loving-kindness from him …” In other words, plagues may strike the kings of the House of David, but it is impossible that their kingdom will cease For this reason, the psalmist here repeats for a third time what he said for the first time in verse 5 and for the second time in verse 30.

 

[R. Haggai: - See comments under v. 34 above.]

 

And his throne will be like the sun before Me. In other words God will cause David’s throne to endure and will watch over it as long as He causes the sun to endure and watches over it that it will shed light upon the earth. In the prophecy of Jeremiah (33:20-21) we find a similar thought. “If you can break My covenant with the day and My covenant with the night, such that there will not be day and night in their season, then also My covenant will be broken with David My servant, that he will not have a son to reign upon his throne.” “Negdi,” which often means “against me,” here means “before Me.” A similar instance is found m Isaiah 49:16. “Behold I have graven you upon the palms of My hands Your walls are always before Me “[Negdi].” The words, “and his throne will be like the sun before Me,” contain a hint that the Davidic kingdom is a light to the world, just as the sun is a light to the world.

 

[R. Haggai: - Even though “Christianity” with its apostasy from the Jewish faith, still can be credited with being a great force of bringing light and the Scriptures to all corners of the world. Imagine what would have been if there would have been no apostasy in the first place! Torah would rule supreme in most of the world, and great blessing would be where this be so! Nevertheless, those of us who are Nazarean Jews have much yet to accomplish and repair and restore. May G-d grant us of His strength, favor, and wisdom to do so, amen ve amen!]

 

v. 38 It will endure forever like the moon. Just as the moon exists and endures forever so will the seed of David endure forever. “Yikon Olam,” “it will endure forever,” serves a double function. It modifies both “the moon” as well as “his seed” in the previous verse. When “Yikon,” “it will endure,” is applied to “his seed,” it has a future connotation, but when it is applied to “the moon” it is a future-tense verb with a present meaning. These words also constitute a poetic form of relative clause, so that “Yikon,” literally, “it will endure,” is also used to mean “which endures.” In the previous verse, the noun “Shemesh,” “sun” takes the definite article “Khashemesh,” whereas m our verse “Yareah,” “moon,” which parallels “Khashemesh,” is without an article because it is in a relative clause.

 

And the witness in the sky will be steadfast. The moon in the sky (Shachaq) is a steadfast (Ne’eman) witness of the oath that David’s throne will remain steadfast (Ne’eman). The word “Ne’eman” serves a double function, like “Yikon Olam” in the first half of the verse. The verse uses the language of human beings who reinforce their oaths by taking as witnesses objects that endure over many years, as in Genesis 3l:52 “Let this heap be a witness, and let this pillar be a witness,” and Deuteronomy 31:28. “And I will call heaven and earth to witness against them.” “Shachaq,” is a poetic synonym for “Shamayim,” “heaven.” Another interpretation of these words is. “And I have a witness in the sky” In other words, the sky itself is the witness. Still another interpretation: “Everything in the sky is a witness.”

 

Selah. See Psalm 3:3.

 

 

 

Ashlamatah: Isaiah 1:19-20, 24-28, 31 + 2:1,5

 

19 If you are willing and hear, you will eat the good of the land.

20 But if you refuse and rebel, you will be devoured with the sword; for the mouth of Adonai has spoken. {P}

 

21 Oh how the faithful city has become a harlot! She was full of justice; righteousness/generosity lodged in it. But now, murderers!

22 Your silver has become dross; your wine is diluted with water.

23 Your princes are rebellious and companions of thieves. Everyone loves a bribe, and is pursuing rewards. They do not judge the orphan, nor does the cause of the widow come to them, {S}

 

24 and says the Lord, Adonai of Hosts, the mighty One of Israel, Alas! I will be eased of My foes, and avenge Myself of My enemies.

25 And I will return My hand on you, and refine your dross, as with lye, and turn aside all your alloy.

26 And I will return your judges as at the first; and your advisors, as at the beginning; then you will be called the city of righteousness/generosity, a faithful city.

27 Zion will be redeemed with justice, and her returning ones with righteousness/generosity.

28 And the ruin of the transgressors and of the sinners will be together. And those who forsake Adonai will be consumed.

29 For they will be ashamed of the trees which you lusted after; and you will be ashamed of the gardens that you have chosen.

30 For you will be like a tree whose leaf fades, and like a garden that has no water in it.

31 And the strong will be for tow, and his work for a spark; and they will burn both together; and no one will quench them. {P}

 

1 The Word that Isaiah the son of Amoz saw concerning Judah and Jerusalem:

2 And it will be in the last days, the mountain of the house of Adonai will be established in the top of the mountains, and will be exalted above the hills; and all Gentiles will flow into it.

3 And many people will go and say, Come and let us go up to the mount of Adonai, to the house of the God of Jacob. And He will teach from His ways, and we will walk in His paths. For out of Zion the Law will go forth, and the Word of Adonai from Jerusalem.

4 And He will judge among the Gentiles and will rebuke many people. And they will beat their swords into plowshares, and their spears into pruning hooks. Nation will not lift up sword against nation, nor will they learn war any more. {P}

 

5 Oh house of Jacob, come and let us walk in the light of Adonai.

 

 

 

Special Ashlamatah: Jeremiah 1:1 – 2:3

 

1 The words of Jeremiah the son of Hilkiah, one of the priests who resided in Anathoth in the land of Benjamin,

2 to whom the Word of Adonai came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign.

3 It also came in the days of Jehoiakim, the son of Josiah, king of Judah, to the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, to the exile of Jerusalem in the fifth month. {P}

 

4 Then the Word of Adonai was to me, saying,

5 I knew you before I formed you in the belly; and before you came out of the womb, I consecrated you. I appointed you a prophet to the Gentiles.

6 Then I said, Ah, Lord Adonai! Behold, I do not know how to speak for I am a boy. {S}

 

7 But Adonai said to me, Do not say, I am a boy; for you will go to all that I will send you. And whatever I command you, you will speak.

8 Do not be afraid of their faces, for I am with you to deliver you, says Adonai.

9 Then Adonai put out His hand and touched my mouth. And Adonai said to me, Behold, I have put My Words in your mouth.

10 Behold, I have today appointed you over the Gentiles and over the kingdoms, to root out, and to tear down, and to destroy, and to throw down, to build, and to plant. {P}

 

11 And the Word of Adonai was to me, saying, Jeremiah, what do you see? And I said, I see an almond rod.

12 Then Adonai said to me, You have seen well; for I will watch over My Word to perform it. {S}

 

13 And the Word of Adonai came to me the second time, saying, What do you see? And I said, I see a boiling pot; and its face is from the face of the north.

14 And Adonai said to me, Out of the north, evil will be set loose on all those living in the land.

15 For, behold, I will call all the families of the kingdoms of the north, declares Adonai. And they will come, and they will give to each his throne at the entrance of the gates of Jerusalem, and against its walls all around, and against the cities of Judah.

16 And I will speak My judgments against them regarding all their evil, those who have forsaken Me and have burned incense to other gods, and have worshiped the works of their hands.

17 And you must gird up your loins, and rise up and speak to them all that I command you. Do not be terrified before their faces, that I not prostrate you before them.

18 For, behold, today I have made you a fortified city, and an iron pillar, and bronze walls against the whole land, against the kings of Judah, against her princes, against her priests, and to the people of the land.

19 And they will fight against you; but they will not overcome you. For I am with you to deliver you, declares Adonai. {P}

 

1 And was the Word of Adonai to me, saying,

2 Go and cry in the ears of Jerusalem, saying, So says Adonai, I remember you, the kindness of your youth, the love of your espousals, your going after Me in the wilderness, in a land not sown.

3 Israel was holy to Adonai, the first-fruits of His increase. All that devour him become guilty; evil will come on them, declares Adonai. {P}

 

 

 

 

Midrash of Matityahu (Matthew) 18:15-20

 

  1. At that time Yeshuah said to Shimon, called Tsefet: If your brother sins against you, go innocuously and show him his fault between you and him privately. If he will hear you, you have won back your brother.
  2. But if he will not hear you, take along one or two more brothers with you, so that (Deut. 19:15) “according to two witnesses, or according to three witnesses, the matter will stand.” Because, by two or three witnesses a thing will be established.
  3. If by every oath he does not listen to these two or three, tell it to the congregation; and if he refuses to listen even to the congregation, consider him as ostracized, an enemy, and cruel.
  4. Amen I tell you, whatever you declare to be ASUR [improper and unlawful] in the land will be made ASUR in the heavens. Whatever you will cause to be M’PHATUAKH [permitted and declared lawful] on the land will be M’PHATUAKH in the heavens.
  5. Again I tell you, if two from among you will concur in the land regarding any practice, whatever they may ask, it will come to pass and be done for them by My Father Who is in the heavens. 
  6. For wherever two or three [Hakhamim] are gathered (drawn together as my followers) in my name (authority), I am there in the midst of them.

 

 

 

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:11

 

Mishnah 11

 

All that the Holy One, blessed be He, created in His world, He created solely for His glory, as it is stated: “All that is called by My Name — indeed, it is for My glory that I have created it, formed it, and made it” (Isaiah 43:7); and it says: “G-d will reign forever and ever” (Exodus 15:18).

 

 

“All that the Holy One, blessed be He, created in His world, He created solely for His glory, as it is stated, ‘All that is called by My name, indeed, it is for My glory that I have created it, formed it, and made it.’” (6:11) QUESTION: Why does the pasuq (verse) use multiple terms to describe Ha-Shem's creation of the world?

 

ANSWER: In order for Ha-Shem who is Ein Sof — infinite — to create this world, a process known as tzimtzum — concealment and occultation — was necessary. Through a process of gradual descent and a downward gradation by means of various contractions (tzimtzumim) the created entities can receive their life and existence from Ha-Shem, without losing their identity.

During this process four spiritual worlds were created, each one lower than the other, and ultimately the physical world came into existence. They are known as

 

Atzilut — The World of Emanation. The term is derived from the root “etzel” — “near” — i.e. nearest to the source of creation, hence still in a state of infinity.

 

Beri'ah — The World of Creation.

 

Yetzirah — The World of Formation.

 

Asiyah — The World of Action — the final stage in the creative process.

 

The pasuq (verse) quoted in this Baraita mentions the three lower worlds explicitly, and refers to the highest world of Atzilut as “Shemi” — “My Name” (i.e. My Authority). A name is very closely associated with the life force of the person. Therefore, when a person has fainted, he will respond when his name is called. Likewise, Atzilut is extremely near to Him — the Ein Sof — Infinite One, blessed be He [cf. Colossians 1:15 where the “Ein Sof” is described as “the invisible G-d”].

 

The message of the Baraita is that people should realize that the purpose of one's existence is to add to His glory and to utilize everything in the world, including for instance, new developments in technology and communications, as a means to express Ha-Shem's glory.

 

 

“G-d will reign forever and ever.” (6:11) QUESTION: Why was this pasuq (verse) mentioned here, and what period is this referring to?

 

ANSWER: This pasuq (verse) refers to “Yemot Ha-Mashiach” — the days of King Messiah, the Era of Redemption. The ultimate goal of all the Mili DeChassiduta — words of piety — conveyed in Pirqe Abot is to usher in the era in which Ha-Shem's glory will be revealed in the most consummate manner. Though currently it may appear that much of what happens in the world around us detracts from Ha-Shem's honor, in the era of Messiah, the Kingship of Ha-Shem will be absolute and clear to all.

 

 

“And it says, ‘G-d will reign forever and ever’.” (6:11) QUESTION: How is this additional proof that all that Ha-Shem created in His world, He created solely for His glory?

 

ANSWER: This pasuq (verse) is not intended as an additional proof. It is quoted here to serve as an answer for obvious questions one may ask:

 

If Ha-Shem really created the world for His glory, how does He permit the Gentiles to be the dominating powers in it and torture His beloved children — the Jewish people? Why are they able to treat the Jews so miserably and aggrieve them saying “Their G-d is asleep and has forsaken them”? If the world was created for His glory, aren't they defacing His glory with their behavior?

 

On the pasuq (verse) “For I have set in Heaven the place of My Divine Presence and I will say: and I will live forever” (Deuteronomy 32:40) Rashi wrote in the name of Rabbi Nechemia, “I do not hurry to take My due from them, and I have the ability to take My due from the dead and the living. A king of flesh and blood, who is going to die rushes his vengeance to take his due during his lifetime for either he or his enemy (against whom he wishes to take vengeance) might die, and thus, his desire for vengeance will not be realized. But I live forever, and even if they will die and I do not take My due during their lifetimes, I will take My due after their death.”

 

Hence, the Baraita is teaching that indeed all that Ha-Shem created in His world is solely for His glory. Don't be surprised, however, that He permits the nations of the world to roam wild against the Jewish people. Since, “Ha-Shem will reign forever,” be assured that eventually they will all pay dearly for the impairment they caused His glory by hurting His most cherished possession in the world — His beloved people.

 

 

“G-d will reign forever and ever… All Israel have a share in the World to Come” QUESTION: Torah is never ending. It is like a circle which goes around and around and has no beginning or end. The end is joined to the beginning, and the beginning to the end. What connection is there between the end and beginning of Pirqe Abot?

 

ANSWER: Traditionally, the learning of Pirqe Abot is preceded with the Mishnah of “Kol Yisrael Yesh Lahem Chelek Le'Olam Haba” — “All Israel have a share in the World to Come.” Olam Haba is the period of the Resurrection which will take place after the coming of Messiah. It will follow the rebuilding of the Bet HaMiqdash (the Holy Temple – i.e. the body of Messiah) and Kibbutz Galiot — the ingathering of the exiles. Thus, at the outset we are told that by carefully learning and following the Mili DeChassiduta — words of piety — of Pirqe Abot, we will merit reward in the Olam Haba, and at the end we are told that our proper behavior will cause the revelation of Messiah and then we will come to the period when all Israel will enjoy the World to Come.

 

 

 

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)

 

 

If you look at the structure of this week’s Torah Seder, perhaps you will notice the following:

 

v.3 – “If you follow My statutes and keep My commandments and you will fulfill them,”

 

v.10 – “You will eat the old [store] long kept and the old [store] you will have to clear out because of the new.”

 

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14. “And if you will not listen to Me and you will not fulfill all of these commandments.

15. If you despise My statutes and your souls loathe My laws so as not to fulfill all My commandments, thereby breaking My covenant.”

 

34. “The land will then be appeased for its Shabbatot [during] all the days of its desolation while you are in the land of your enemies. Then the land will rest and be appeased for its Shabbatot

35. All the days that it lies desolate it will have its rest--- the rest it did not have on your Shabbatot when you were living upon it.”

 

43. “The land, being bereft of them, will be appeased for its Shabbatot, during the time of its desolation from them and their iniquities/lawlessness will then be appeased (forgiven) since what certainly caused [this] is that they despised My laws and their soul loathed (rejected) My statutes.”

 

It looks like that the statement “My statutes and My commandments” not only apply to all of the statutes and commandments but also more precisely to “the statutes and commandments” related to the Sabbatical years and the Jubilee years. In fact the harsh punishments mentioned in this Chapter of the Book of Leviticus seem to hinge particularly on these Laws. Why, may we ask?

 

As I have indicated previously, the whole Torah is like an eco-system, and it appears that this eco-system hinges on Israel and any person of good will from among the Gentiles accepting fully the Sovereignty of G-d and His Torah, as well as observing all of His statutes and commandments and in particular those connected with the Sabbatical year and the Jubilee.

 

True, Maimonides says that we no longer know with certainty when the Jubilee year is and that when Messiah comes he will tell us when it is, nevertheless we know when the Sabbatical year is. In Israel, slowly we are starting to observe the Sabbatical year. Here in the Diaspora our small community is trying to revive the Sabbatical cycle of Torah reading. This we do because of what we can learn from the Torah Seder for this week.

 

The Psalmist, the Levite Ethan the Ezrahite, a descendant from Merari, or as the Talmud has it, our Patriarch Abraham himself, and nevertheless collected under the authority of His Majesty King David the Messiah of Israel, has meditated fully on our Seder (cf. Psalm 89, vv. 31-33, which verse, are a brief summary of our Torah Seder of Leviticus 26:3-46). Here, the psalmist emphasizes that “Loyalty” and “Faithfulness” to G-d through King Messiah and to the Torah are two inseparable virtues that would characterize all those claiming to be Talmidim (Rabbinic students) of the Master from Nazareth. This is because “faithful loving-kindness,” or “loving faithfulness” – that is, “loving-kindness” and “truth” dwell fully in their hearts and minds. The opposite, i.e. “unfaithfulness,” “disloyalty,” and “cruelty” are the hallmarks of Messiah’s and G-d’s enemies.

 

As we enter this first Sabbath of Penitence, let us reflect on our walk before G-d and His Messiah, whether there be any root of “unfaithfulness,” “disloyalty,” and “cruelty” towards G-d, His Messiah, His Torah, and our brethren that t may be leading us to become cold in our “faithful obedience” and walk before G-d, or G-d forbid, become an apostate from His Truth. May G-d grant us the courage and the humility to become true and effective servants of G-d whether as Hakhamim or supporters of their enterprise, together with all of our most noble people Yisrael, Amen ve amen!

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai