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

 

 

Candle Lighting and Habdalah Times: https://www.chabad.org/calendar/candlelighting.htm

 

Roll of Honor:

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

 

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

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

His Honor Paqid Adon David ben Abraham

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

His Excellency Adon Luqas Nelson

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

Her Excellency Giberet Sarai bat Sarah & beloved family

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

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

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

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

 

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

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

 

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

 

 

A Prayer for our Beloved Hakhamim

 

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

 

Shabbat: “Miqets” - “at the end of”

Tammuz 26, 5783 – July 14/15, 2023

 

2nd Sabbath of Penitence

 

 

Contents of the Torah Seder

                                         ·        Pharaoh’s Dreams – Gen. 41:1-7

                                         ·        Wise-men and Magicians of Pharaoh unable to interpret – Gen. 41:8

                                         ·        Pharaoh’s Chief Butler Remembers Joseph – Gen. 41:9-13

                                         ·        Pharaoh Sends for Joseph and the dreams are interpreted – Gen 41:14-37

 

 

 

 

Rashi & Targum Pseudo Jonathan

for: B’resheet (Genesis) 41:1-37‎

 

Welcome to the World of P’shat Exegesis

 

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

 

The Seven Hermeneutic Laws of R. Hillel are as follows

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

 

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

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

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

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

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

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

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

 

 

 Welcome to the World of Remes Exegesis

 

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

 

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

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

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

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

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

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

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

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

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

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

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

12. Deduction from the context.

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

 

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

 

Reading Assignment:

 

 

 

Rashi’s Commentary for: ‎ B’resheet (Genesis) ‎‎41:1-37

 

1 It came to pass at the end: Heb. מִקֵץ . The Targum renders: מִסוֹף , at the end, and every expression of קֵץ means end.

 

by the Nile: Heb. עַל-הַיְאֽר , lit., by the canal. No other rivers are called יְאוֹרִים except the Nile, because the entire land is covered with many man-made canals (יְאוֹרִים) , and the Nile rises in their midst and waters them, for it does not usually rain in Egypt as it does in other countries.

 

2 of handsome appearance: This was a symbol of the days of plenty, when creatures appear handsome to one another, for no one envies his fellow.-[from Gen. Rabbah 89:4]

 

in the marshland: Heb. בָּאָחוּ , in the marsh, maresc in Old French, like “Can the reed-grass (אָחוּ) grow…” (Job 8:11).

 

3 and lean: of flesh Heb. וְדַקוֹת , tenves in Old French, a term meaning thin.

 

4 devoured: A sign that all the joy of the plenty will be forgotten during the days of the famine.

 

5 on one stalk: Heb. בְָּקָנֶה אֶחָד , tudel, tuiel, or tue(i)l, in Old French, stalk.

 

Healthy: Heb. בְּרִיאוֹת sains in French, healthy.

 

6 and beaten: Heb. וּשְׁדוּפוֹת . hasled(e)s in Old French, burnt up, parched; וּשְׁקִיפָן קִדּוּם [in Targum Onkelos], beaten, an expression similar to מַשְׁקוֹף , lintel, which is constantly beaten by the door, which knocks against it.

 

the east wind: Heb. קָדִים , the east wind, called Bise in French. (Early editions read: the southeast wind.)

 

7 healthy: Heb. בְּרִיאוֹת , sains in French, healthy.

 

and behold, a dream: And behold, a whole dream was completed before him, and it required interpreters.

 

8 that his spirit was troubled: Heb. וִַתִּפָּעֶם [Onkelos renders:] that his spirit was agitated, knocking within him like a bell (כְּפַעֲמוֹן) (Tanchuma Buber, Mikeitz 4). Concerning Nebuchadnezzar, however, Scripture says: “and his spirit was agitated (וַתִּתְפָּעֶם) “ (Dan. 2:1). There were two [reasons for this] agitation: forgetting the dream and ignorance of its interpretation.-[from Tanchuma Mikeitz 2]

 

the necromancers: Heb. חַרְטֻמֵי , those who would arouse themselves (נֶחֱרִים) with the bones (טִימֵי) of the dead, so that they would [be able to] inquire of the bones. ([The word] טִימֵי means “bones” in Aramaic. In the Mishnah (Oholoth 17:3), we find: A house that was full of “timia,” meaning “full of bones.”)

 

but no one interpreted them for Pharaoh: They did interpret them, but not for Pharaoh, for their voice did not reach his ears, and he had no satisfaction from their interpretation, for they said, “You will beget seven daughters, and you will bury seven daughters.”-[from Gen. Rabbah 89:6]

 

11 each one according to the interpretation of his dream: A dream fit for the interpretation that was interpreted for us and similar to it. [I.e., a dream for which the interpretation given was appropriate, and which was similar to that interpretation.]

 

12 a Hebrew lad, a slave: Cursed are the wicked, for their favors are incomplete. He mentions him with expressions of contempt: a lad-a fool, unfit for a high position;

 

a Hebrew:-he does not even understand our language;

 

a slave:-and in the statutes of Egypt it is written that a slave may neither reign nor wear princely raiment.-[from Gen. Rabbah 89:7]

 

[for] each [of us]…according to his dream: According to the dream and close to its contents.-[from Ber. 55b]

 

13 me he restored to my position: [“He” refers to] Pharaoh, mentioned above, as he said, “Pharaoh was angry with his servants” (verse 10). Hence, the verse is elliptical: it did not specify who restored, because it is not necessary to specify who restored, [for it could only be] the one who has the power to restore, namely Pharaoh. This is customary for all elliptical verses. Concerning the one who is to do [the thing], they leave the matter unspecified.

 

14 from the dungeon: Heb. מִן-הַבּוֹר , lit., from the pit. From the prison, which was made like a sort of pit, and so every [instance of] בּוֹר in the Scriptures is an expression of “pit.” Even if there is no water in it, it is called בּוֹר , fosse in Old French, a pit.

 

and he shaved: in honor of the throne.-[from Gen. Rabbah 89:9]

 

15 you understand a dream, to interpret it: Heb. תִּשְׁמַע . You listen to and understand a dream, to interpret it.

 

you understand:-Heb. תִּשְׁמַע . An expression of understanding and listening, similar to “Joseph understood (שֽׁמֵעַ) “ (Gen. 42:23); and “whose language you will not understand (תִּשְׁמַע) “ (Deut. 28:49), antandras in Old French, you understand.

 

16 Not I: Heb. בִּלְעָדָי . The wisdom is not mine, but God will answer. He will put an answer into my mouth that will bring peace to Pharaoh.-[from Targum Onkelos]

 

19 emaciated: Heb. דַלוֹת similar to “Why are you becoming so thin (דַל) “ (II Sam. 13:4), referring to Amnon.

 

and with meager flesh: Heb. וְרַקוֹת בַָּשַָׂר Every expression of רַקוֹת in Scripture means “lacking flesh,” and in Old French [it is] bloses, deprived (deficient).

 

23 hardened: Heb. צְנֻמוֹת . [The word] צוּנְמָא in Aramaic means “rock.” They were like wood, without moisture and hard as a rock. The Targum (Onkelos) renders: נָצָן לַקְיָן נָצָן means that nothing was left but the [withered] blossom (הַנֵץ) because they were emptied out of seed. [ לַקְיָן means “beaten.”]

 

26 seven years and…seven years: All of them are only [a single period of] seven. The reason the dream was repeated twice is that the matter [the good years] is ready, as he explained to him at the end. “And concerning the repetition of the dream to Pharaoh twice-that is because the matter is ready…” (verse 32). In connection with the seven good years it says, “He has told Pharaoh” (verse 25), because it was near, but in connection with the seven years of famine, it says, “He has shown Pharaoh” (verse 28). Since the matter was distant and far off, an expression of “showing a vision” is appropriate.

 

30 and all the plenty will be forgotten: This is the interpretation of the swallowing.

 

31 And the plenty will not be known: This is the interpretation of “but it was not known that they had gone inside them” (verse 21).

 

32 ready-: Heb. נָכוֹן , ready. 34 and prepare Heb. וְחִמֵשׁ , as the Targum renders: וִיזָרֵז , and he shall prepare, and similarly, “and prepared (וַחֲמוּשִׁים) “ (Exod. 13:18).

 

35 all the food: Heb. אֽכֶל . This is a noun; therefore, its accent is on the “aleph,” and it is vowelized with a “pattach katan,” but אוֹכֵל , which is a verb, e.g., “for whoever eats (אֽכֵל) fat” (Lev. 7:25), is accented on the final syllable, on the “chaff,” and is vowelized with a “kamatz katan.”

 

under Pharaoh’s hand: In his custody and in his storehouses.

 

36 Thus the food: The gathered [food] will be like any other reserve that is hidden away for the preservation of the land.

 

Ketubim:   Tehillim (Psalms) ‎‎‎35:1-18

                                                                         

 

Rashi’s Commentary on Tehillim (Psalms) ‎‎‎‎35:1-18

 

1O Lord, strive with those who strive against me: Make a quarrel with those who make quarrels with me.

 

Battle: Heb. לחם an expression of war (מלחמה) , and so לחמי , battle those who battle with me.

 

3 And arm Yourself with a spear: Heb. והרק . Arm Yourself, as (in Exod. 15:9) “I will arm myself (אריק) with my sword”; (Gen. 14:14), “And he armed (וירק) his trained men.”

 

and bar the way before my pursuers: Protect between me and them, as a barrier.

 

to my soul: A moi meme in French, to myself, as (in Jer. 18:20): “for they have dug a pit for me (לנפשי) .”

 

6 dark and slippery: Both together, so that their feet should slip on the slippery places and the darkness should not allow them to beware of the slippery places, as it is written (in Jer. 23:12): “Therefore, their way shall be for them like slippery places in the dark: ‘let them be thrust and fall therein.’ “

 

7 they have dug it for my soul: they have dug a pit into which I should fall.

 

8 darkness: Heb. שואה , darkness, broine in Old French, obscurity.

 

and his net that he hid: So is the custom to hide the net and to cover it with straw or with earth, in order that the one who passes over it should not notice it until he is trapped in it.

 

9 And my soul shall exult: when I see their downfall.

 

10 All my bones will praise: You for everything, for now...

 

11 False witnesses rise up: constantly against me, etc.

 

13 and may my prayer return upon my bosom: That is to say: If they say that I afflicted myself only for their detriment, that their illness should become more serious, may my prayer that I prayed for them return to me.

 

14 I walked about as though it were a friend or as though it were my own brother: As though it were my brother or my friend; I walked about depressed because of their distress.

 

as the mourning of a mother: As a son who mourns for his mother or as a mother who mourns for her son.

 

with gloom: Heb. קדר , an expression of blackness.

 

I was bowed: An expression of humility.

 

15 And, when I limped, they rejoiced and gathered: And when I limped because I suffered a fracture, they rejoiced and gathered [around me].

 

lame people gathered about me: Heb. נכים , lame people, as we translate “Pharaoh- neco,” חגירא , lame. Menachem (p. 122f.) associated it with (Isa. 16:7), נכאים , broken-hearted, amenuyze in Old French, crushed.

 

Were they to tear, they would not draw blood: Were they to tear my flesh, my blood would not flow to the ground when they embarrass me [lit. make my face white].

 

16 Because of the flattery of scorn for food, they gnash, etc.: Because of the flattery of scorn of eating and drinking, that they flatter Saul in order that he give them to eat and drink, they gnash their teeth against me.

 

Food: Heb. מעוג , an expression of eating, as (in I Kings 17: 12): “if I have food (מעוג) ,” written regarding Elijah, but Menachem (p. 130) interpreted it as an expression of a loaf of bread, and so “if I have a cake (מעוג) .”

 

17 how long will You look on?: How much patience do You have to look upon all these?

 

from their darkness: Heb. משאיהם , from their darkness.

 

my only one from young lions: This refers to “Return my soul.” Return my only one from young lions.

 

 

Meditation from the Psalms

Tehillim (Psalms) 35:1-18

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

 

The superscription of this psalm attributes authorship to David. David concluded the preceding psalm with the hopeful declaration of his belief that, HaShem redeems the soul of His servants. Now, he requests that this Divine attribute be put into practice, and he pleads with G-d to redeem him from the menace of his many enemies.^[1]

 

Radak comments that David composed this psalm while fleeing from Saul According to Sforno, these verses record David's pleas as he fled from his rebellious son, Absalom.^[2]

 

In v.6 David asks that HaShem make the way of the wicked “dark and exceedingly slippery”. This reminds me of something the Yalkut Shimoni^[3] said regarding the time for the destruction of the wicked,^[4] which we also read at the end of the haggada:

 

Of old, You performed many miracles by night. At the beginning of the first watch of this night.^[5]

 

To the righteous convert (Avraham) You gave victory when there was divided for him the night.^[6]

It came to pass at midnight.

 

You judged the king of Gerar (Abimelech with death) in a dream by night.^[7]

 

You frightened the Aramean (Laban) in the dark of night.^[8]

 

Israel (Jacob) fought with an angel and overcame him by night.^[9]

It came to pass at midnight.

 

The first-born children of the Egyptians You crushed at midnight.^[10]

 

They did not find their host when they arose at night.

 

You swept away the army of the prince of Charoshes (Sisera) with the stars of night.^[11]

It came to pass at midnight.

 

The blasphemer (Sanncherib) had planned to raise his hand against Jerusalem; You laid low his dead by night.^[12]

 

The idol Bel was overthrown, with its pedestal, in the darkness of the night.^[13]

 

To Daniel, in whom You delighted, the secret vision was revealed at night.

It came to pass at midnight.

 

He who caroused from the holy vessels (Belshazzar) was slain on that same night.

 

From the lions' den was rescued he who interpreted the meaning of the terrors of the night.

 

Haman bore hatred in his heart and wrote proscriptions at night.

It came to pass at midnight.

 

You began Your triumph over him when You disturbed the sleep of his king at night.

 

You will tread the wine-press to help those who ask the watchman, 'Ah, when will there be an end to the long night?'

 

He will exclaim, like a watchman and say” 'Morning will come after this night.'

It came to pass at midnight.

 

Bring near the day (with the coming of Mashiach), that is neither day nor night.

 

Show, Most High, that Yours is the day as well as the night.

 

Appoint watchmen to Your city (Jerusalem) by day and by night.

 

Illumine as with the light of day, the darkness of the night.

It came to pass at midnight.

 

Thus we understand that the wicked do their deeds at night and HaShem will deal mida-kneged-mida^[14] with them by inflicting their punishment at night.

 

Similarly, King David and the righteous arise at midnight for another purpose:

 

Tehillim (Psalms) 119:62 At midnight I will rise to give thanks unto thee because of thy righteous judgments.^[15]

 

II Luqas (Acts) 16:25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.

 

It is also well known that our redemption from Egypt began at midnight.

 

Shemot (Exodus) 12:29 And it came to pass, that at midnight HaShem smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. 30 And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. 31 And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve HaShem, as ye have said. 32 Also take your flocks and your herds, as ye have said, and be gone; and bless me also. 33 And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.

 

What makes this midnight redemption so intriguing is what the Prophet Micah said:

 

Micah 7:15 According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things.^[16]

 

Midrash Rabbah - Exodus XV:11 THIS MONTH SHALL BE UNTO YOU. It is written: Happy is the nation whose God is the Lord (Ps. XXXIII, 12). When God chose His world, He appointed New Moons [i.e. months] and years therein, and when He chose Jacob and his sons, He appointed for them a New Moon of redemption in which Israel were redeemed from Egypt and in which they are destined to be redeemed again, as it says: As in the days of thy coming forth out of the land of Egypt will I show unto him marvellous things (Micah 7:15).

 

Thus we understand that midnight is the designated hour of our redemption because it was the hour when we were redeemed in Egypt.^[17]

 

It was midnight, we are told, when Avraham reached northern Israel and battled the four kings. Avraham’s deliverance came at midnight, as we read in the haggada:

 

To the righteous convert (Avraham) You gave victory when there was divided for him the night.

 

The idea of midnight is the that this is a time for prayer to be heard and redemption to be accomplished.

 

The Rebbe^[18] quotes the Zohar which states that the foundation of creation is that first there is darkness, and then there is light. The Zohar further states that “There is no light other than that which emerges from darkness”. If we look back to the beginning of creation, at the conclusion of each of the first days of creation the Torah says, “And there was night, and there was day”.

 

The Rebbe explains that this pattern of night and day is still constantly occurring in the world, even in a spiritual sense. Every individual goes through the same process of darkness to light, as well. When we are first born, we enter into this world in a state of “darkness”, as our Sages teach us, since a child only has an evil inclination until he/she reaches adulthood. We start out in this world completely selfish and self-centered, impatient and temperamental (cute, however). But, as we mature, we emerge from the darkness and begin to bring more light into our lives, by “expanding our sense of self” and recognizing the needs of others. The Rebbe explains that this is the process of going from darkness to light, and it is a necessary process for every single person, at every time.

 

Similarly, explains the Rebbe, the exile of the Jewish People, on a national level, was a period of darkness, known as galut (exile). However, this darkness of exile was merely the infancy of the Jewish People. It was the birth of the Jewish People, and therefore needed to be in a way of “darkness”. Only from that darkness can come the greatest light, which was the redemption of the Jewish People, culminating with the receiving of the Holy Torah.

 

Therefore, explains the Rebbe, the final plague and the beginning of redemption needed to occur specifically at midnight, the darkest point of the night. Our Sages tell us that although we can’t see it, the night still draws from the light of the day that preceded it until midnight. After midnight, the light of the following morning has already seeped into the remaining hours of night. It is only precisely^[19] in the middle of the night that there is pure darkness. HaShem made the plague of the firstborn specifically then, at the time of pure darkness, to teach us that precisely from the depths of the darkness of exile is the light of redemption born.

 

We have another interesting picture of our redemption at midnight in Megillat Ruth. Ruth was sent by Naomi to the threshing floor where Boaz was sleeping. She uncovered his feet and lay down.

 

Ruth 3:8 And it came to pass at midnight that the man was startled and turned about; and behold,^[20] a woman was lying at his feet.

 

Our Sages note that the beginning of this verse marks the middle of the book of Ruth, symbolic of the fact that the epic event of Ruth’s redemption transpired at midnight. This is especially interesting because Ruth, by her actions, was implicitly requesting that Boaz make love with her, right then, in order for their marriage to take effect. Boaz’s reaction to her proposal tells how powerful her suggestion was:

 

Sanhedrin 19b R. Johanan said: Joseph's strong [temptation] was but a petty trial to Boaz; and that of Boaz was small in comparison with that of Palti son of Layish. ‘Joseph's strong temptation was but a petty trial to Boaz,’ as it is written, And it came to pass at mid-night and the man was startled, ‘vayilafeth’. What is the meaning of - vayilafeth? - Rab said: His flesh became [liftath - as hard] as turnip heads [in the intensity of his arousal].

 

Now the Zohar comes to teach us that the the physical world has been properly prepared. Ruth wants love-making and Boaz wants love-making. They are both ready.

 

According to the Zohar,^[21] at midnight HaShem visits the Tzaddikim in Gan Eden to enjoy Himself with them. Since He is, at midnight, in a very good disposition, it is considered a most propitious time to wake up to engage in prayer and Torah study. Hence, Boaz had trained himself to do exactly that every night. Thus, though he had worked hard that day and had feasted to celebrate his success and had given thanks to HaShem, he hastily woke up when midnight arrived. What makes this so fantastic is that our Rabbis have taught that the sensation, the SHARP sensation, of arrival is what we feel when we reach the climax of the act of marriage. It is the sensation that we have arrived at The Place, HaMakom, where we and HaShem are together with a sharp desire to stay forever.

 

Thus we understand that the end result of our redemption will be like the climax of the act of marriage. When we find ourselves walking with HaShem in Gan Eden – the threshing floor – the Holy of Holies. Boaz and Ruth had to delay that ecstatic moment, but only for a few hours. HaShem had given them a ‘taste’ of what redemption would be like at the very instant that they had agreed to redeem – at midnight!

 

Now the spiritual component, of the physical act, is consummated with the appropriate words.

 

Ruth 3:8-13 And it came to pass at midnight, that the man was startled, and turned himself; and, behold, a woman lay at his feet. 9 And he said: 'Who art thou?' And she answered: 'I am Ruth thine handmaid; spread therefore thy skirt over thy handmaid; for thou art a near kinsman.' 10 And he said: 'Blessed be thou of the HaShem, my daughter; thou hast shown more kindness in the end than at the beginning, inasmuch as thou didst not follow the young men, whether poor or rich. 11 And now, my daughter, fear not; I will do to thee all that thou sayest; for all the men in the gate of my people do know that thou art a virtuous woman. 12 And now it is true that I am a near kinsman; howbeit there is a kinsman nearer than I. 13 Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part; but if he be not willing to do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the HaShem liveth; lie down until the morning.'

 

Boaz says, “Yes!!!!, I will marry you!” He knows the outcome, yet he has a tikkun that he needs to perform to correct the incident of Tamar sleeping with Yehuda.^[22] He needs to give the proper redeemer a chance to bring redemption to the world. Never the less, with the following words Ruth’s redemption, and by extension our redemption – at midnight, had begun: then will I do the part of a kinsman to thee.

 

Ruth 3:8 At midnight the man was startled…

 

QUESTION: Instead of “the man” why doesn’t it say “Boaz” [was startled]”?^[23]

 

ANSWER: Naomi gave Ruth detailed instructions. At the conclusion she said “He will tell you what you are to do”.^[24] Commentaries^[25] take “hu”, “He”, to refer to HaShem. I.e., prophetically Naomi told Ruth that she could anticipate having a Divine revelation there and that HaShem would converse with her and instruct her accordingly.

 

Indeed, this is what happened. Between Ruth and HaShem there evolved a lengthy dialogue concerning the future of all Israel and the imminent Redemption. According to Kabbalists, the term Ish, A Royal Man, is a reference to HaShem, and Ishah, a royal woman, refers to all Israel’s receiving His benevolent revelations. Also, the galut, exile, is compared to night and redemption to day.

 

“In the middle of the night,” the darkest moment of exile The Man, HaShem, was startled, to see, behold “a woman” (all Israel) lying “at His feet”. This word can also be read as “bitter exiles”. Suddenly, HaShem asks “who are you?” She responds “I am Ruth Your handmaid”. This means “I am all Israel who have accepted Ruth’s,^[26]  additional 606 mitzvot at Sinai over the seven the entire world has”. The dialogue continues, “Spread Your wings over Your handmaid”, “take us out of exile and reunite with us”, “for You are a redeemer.”

 

A short conversation follows in which HaShem blesses and praises all Israel for their devotion to Him. Then, in response to her (all Israel’s) request, HaShem says, “While it is true that I am a redeemer, there is also a redeemer closer than I”.^[27] The Gemara^[28] explains that the prophesy regarding the redemption, “I am HaShem, in its time I will hasten it”^[29] means that there are two sorts of redemption. One is “be’itah” the redemption of the predestined time. The other is “achishenah”, an accelerated redemption which we must merit by our good deeds.

 

Thus, HaShem says, “Stay the night”, i.e. “remain [temporarily] in galut, exile, then in the morning [when your redemption time comes] if you have much ‘tov’, good deeds, to merit your redemption, be assured that an accelerated redemption will take place.”

 

Now, the Midrash^[30] says that the word “vehayah”, it will be, connotes joy and happiness. Thus, HaShem is telling her, “I will be very happy if the good deeds of all Israel merit them the speedier redemption. However, if G‑d forbid, you will not meet the standards required to merit such a redemption, [then be assured that the exile will not be eternal, for] as I live [HaShem], I promise that I personally will redeem you. Lie patiently in exile till your redemption, for it will surely come”. The verse continues, “so all Israel remained to lay in the bitter galut, which He imposed on them, until the morning”, eagerly anticipating the redemption.

 

Thus our redemption is clearly pictured in Megillat Ruth.

 

Finally, in line with a midrashic interpretation of our pasuk in Psalms, lets look at the Midrash of Matityahu:

 

Matityahu (Matthew) 25:1-13 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

 

Let us look for our redemption at midnight!

 

Ashlamatah: Yeshayahu (Isaiah) ‎‎‎‎29:8-14, 18-19‎

 

 Rashi’s Commentary for: Yeshayahu (Isaiah) 29:8-14, 18-19‎‎‎‎‎ ‎

 

1 Woe, Ariel: Jonathan renders: Altar of the Lord. Ezekiel, too, called it that, as it is said (43:16): “And the altar (וְהָאֲרִיאֵל) twelve [cubits] in length,” [because of the heavenly fire that lay like a lion atop the altar, as we learned in Tractate Yoma (21b)]. Our Sages, however, explained it in reference to the heichal (the Temple proper), which was narrow from the rear and wide in the front.

 

the city wherein David encamped: The altar that was built in the city wherein David encamped [from Jonathan].

 

add year to year: And always your sins are continuously increasing until your sacrifices are cut off (יִנְקֽפוּ) , an expression similar to (supra 17:6): “like the cutting (כְּנֽקֶּף) of an olive tree.”

 

2 and it shall be to Me like Ariel: It shall be surrounded by those slain by the sword, like the altar, which is surrounded by animal sacrifices.

 

3 in a circle like a row of surrounding troops: ([Other editions read:] In a row of surrounding troops.) ([Some manuscripts read:] An expression of the encampment of surrounding troops.)

 

a camp of siege: ( מֻצַּב , lit. stationed,) an expression of a camp of siege stationed against the towns.

 

siege works: (מְצֻרוֹת) an expression of מָצוֹר , a siege.

 

4 from the earth shall you speak: It shall appear as though the speech that comes out of your mouth comes from below the ground.

 

shall your speech chirp to supplicate to Me: and because of your supplication, My mercies shall be aroused. צִפְצוּף is an expression of a whispering (var. weak) voice like the voice of small birds.

 

5 And the multitude of your foreigners shall be like fine dust: The army of Sennacherib, which will be consumed by fire and will become dust.

 

and it shall be: this thing.

 

a sudden happening: (לְפֶתַע פִּתְאֽם) a sudden happening.

 

6 From the Lord of Hosts shall he be visited: And after you become humble and your speech chirps, Ariel shall be visited by Me to save them, with thunder and with earthquake, etc.

 

7 And shall be like a dream: that one imagines that he saw, yet he did not see, so will this multitude of all the nations contemplate to conquer, but they will not succeed.

 

those stationed around her: who set up against her a garrison and raiders called cenbel in O.F., as it is stated regarding Saul (I Sam. 14:15): “The garrison and the raiders trembled.”

 

8 yearns: (שׁוֹקֵקָה) desires. Comp. (Gen. 3:16) “And to your husband shall be your yearning (תְּשׁוּקָתֵךְ).”

 

So shall be, etc.: They shall not achieve their desire which they planned to do.

 

9 stop: Be patient to reflect [to think] about your deeds. and wonder And wonder about your corruption.

 

they became blind: (הִשְׁתַּעַשְׁעוּ) an expression related to (supra 6:10) “And his eyes are becoming sealed (הָשַׁע),” they were blind, not being able to see [lit., from seeing].

 

They were intoxicated: yourselves (sic) but not from wine. Why? ([Parshandatha claims that this reading is erroneous. The correct reading, according to all manuscripts is:] their wise men, but not from wine.)

 

10 For the Lord has poured upon you, etc.: (נָסַךְ) an expression of mixing wine. Comp. (Prov. 9:2) “She mixed (מָסְכָה) her wine.” It may also be an expression of princedom (נְסִיכוּת). He caused a spirit of deep sleep to overcome you, (lit., to rule over you). Concerning the transgressors of Israel he was prophesying, for they were stargazers and were experts in adjuring the heavenly princes, each one with the proper name for adjuring him. Therefore, they say, “Who will encamp upon us (Jer. 21:13)? If the enemy comes upon us, we can make for it a wall of fire around, ([Most manuscripts read:] If the enemy comes upon the city, we can make for it a wall of fire around,) or surround it with the Great Sea.” Said the Holy One, blessed be He, “I will change the heavenly princes; the one appointed over fire, is appointed over water. When he adjures the prince of fire to bring him fire, he will reply, “This is not mine,” And, likewise, the prince of water. And even the name by which you adjure him, he does not recognize. This is the closing of the eyes and the covering of the heads of the stargazers.

 

11 the vision of everything: All that you used to see in the constellations shall be concealed from you like the words of a letter sealed with wax, which, if they give to read one able to read a letter, he will say, “I cannot, for I see not what is inside, for it is sealed.”

 

12 And if the book is given: And when they take it from him and open its seal and give it to one who does not understand the language of the letter, and they say to him, “now read this,” he will say, “I cannot read.” Similarly, when you adjure the prince of fire, he will say, “I cannot, for the matter is sealed from me,” and when you adjure his colleague, he will say, “I do not recognize this name, by which you adjure me, for this is not my name.” This is what Jeremiah said (Jer. 21:4): “Behold I will turn around my implements of war that are in your hands.” This refers to the Explicit Name. In Midrash Tehillim (36:8).

 

13 Because this people has come near: Jonathan renders: Because this people has aggrandized itself. I.e., they have come near to raise themselves up to the heavens. They show themselves as though honoring Me with mouth and lip, but their heart they have drawn far away from Me.

 

and their fear of Me has become not wholehearted, but by the command of the people who teach them: they show themselves as humbled before Him in order to entice Him with your mouth.

 

14 Therefore, I will continue: I am He Who will continue to perform additional obscurity upon obscurity, concealment upon concealment, sealing upon sealing. And what is this obscurity upon obscurity? And the wisdom of their wise men shall be lost. The taking away of the sages of Israel is twice as hard as the destruction of the Temple and all the curses in Deuteronomy, for all of them are only one obscurity, as it is said (Deut. 28:59): “And the Lord shall make your plagues obscure (וְהִפְלָא) ,” whereas here are two obscurities.

 

15 to hide counsel: (לַסְתִּיר) equivalent to לְהַסְתִּיר .

 

16 Shall your perversion be regarded like the potter’s clay: (Heb. הָפְכְּכֶם ) Your perversions. Do you know this, that it is like the potter’s clay? Just as the clay cannot say of its maker, “He did not make me,” so you cannot say that I do not understand your deeds.

 

Shall...like the potter’s clay, etc.: This is an expression of a question, but there are questions to be answered in the affirmative.

 

of him who made it: ( לְעֽשֵׂהוּ , lit. to him who made it.) Like עַל עֽשֵׂהוּ . Comp. (Ex. 14:3) “And Pharaoh shall say of the children of Israel (וְלִבְנֵי יִשְׂרָאֵל) .” (Jud. 9:54) “Lest they say of me (לִי) , ‘A woman killed him.’”

 

and the impulse say concerning the One Who formed it, “He does not understand”?: Did he say concerning the One Who formed it, “He does not understand what is in my impulse”? Did He not build the hidden recesses, the inner chambers, and the thoughts?

 

17 Indeed, in a short time: In a few days, it is easy in My eyes, if you return to Me

 

the Lebanon shall be turned: The Lebanon, which is a forest of trees, shall be turned into a ‘karmel,’ a settlement of fields and vineyards.

 

and the fruitful field shall be regarded as a forest Jonathan renders: It shall be populated by large cities. And the Aggadah in Gen. Rabbah (24:1) explains it as forests of people, a settlement of cities and people, crowded and full, like this forest, which is full of trees.

 

18 And on that day...shall hear, etc.: And the curse stated above (v. 10 14): “For the Lord has poured upon you, etc....And the vision of everything has been to you, etc....And the wisdom of his wise men shall be lost,” shall be repealed.

 

19 And those who suffered: The suffering ones, who bore the yoke of the Holy One, blessed be He, and His decrees.

 

20 those eager to commit violence: Those who hurry and give thought how they will commit violence.

 

21 Those who cause man to sin by a word: They are the false prophets.

 

and him who reproves in the gate they trap: ( יְקשׁוּן . Jonathan renders:) And for the one who reproves them, they seek for him into a stumbling-block. ( יְקשׁוּן is) an expression related to מוֹקֵשׁ , a trap.

 

and they mislead the righteous through fraud: And they pervert with fraud the cause of the just [from Jonathan].

 

Special Ashlamatah:   Yirmiyahu (Jeremiah) 2:4-28 + 4:1-2

 

 

Rashi’s Commentary for: Yirmiyahu (Jeremiah) 2:4-28 + 4:1-2

 

6 And they did not say, Where is the Lord that we should follow other gods?

 

plains Heb. ערבה (planure in O.F.), related to pianoro in Old Italian, meaning ‘a plateau.’

 

and pits Heb. ושוחה (enfosses in O.F.), pitted.

 

waste Heb. ציה (degat in French).

 

and darkness Heb. וצלמות . An expression of darkness.

 

7 to a forest land To the land of Israel which is planted like כרמל , meaning: planted like a forest.

 

8 and those who hold onto the Torah The Sanhedrin.

 

and the rulers the kings.

 

prophesied by Baal In the name of Baal.

 

9 Therefore, I will still contend Before I bring misfortune upon you, I will still contend with you through My prophets, although I have already contended with you many days.

 

10 the isles of the Kittites To the isles of the Kittites. איי is (isles in French).

 

and send to Kedar And send to Kedar to see their custom.

 

and consider diligently And put your heart to it to consider the matter diligently.

 

whether Heb. הן , like אם , if. Whether either of those nations exchanged its god although they are no gods, yet My nation exchanged their glory, with which they were honored. The Kittites and the Kedarites were tent dwellers and cattle herders, who would travel, go, and wander from pasture to pasture and from desert to desert, and they carry their gods with them to the place where they encamp. But I carried you until I established you, yet you forsook Me. This is how Jonathan paraphrased it. Our Sages said however: The Kittites worshipped water and the Kedarites worshipped fire. And although they know that water quenches fire, they did not forsake their god.

 

11 for what does not avail For an idol that does not avail.

 

12 O heavens, be astonished Heb. שמו , an expression of astonishment, like השתוממוּ . It is the imperative form, with the same vowel points as (I Sam. 14:9): “If they say thus to us, “Wait (דּמּוּ) .” and storm Heb.ושערו , an expression of סער , a storm.

 

become very desolate As though you are becoming desolate because of the Temple that is destined to be destroyed.

 

13 two evils Had they exchanged their Deity [lit. their fear] for one His equal, it would be one evil, and now that they have forsaken Me, that I am a spring of living waters, to follow idols, which are like cisterns of stored up water, and they are broken and cracked, and their water is absorbed in their cracks, these are two evils.

 

to dig Heb. לחצב , lit. to hew.

 

that do not hold (Tendront in O.F.) their water, for the water will make their edge and their walls muddy, and they cave in.

 

14 Is he a home born slave? The son of a maidservant.

 

15 roar roar, a present tense.

 

young lions Symbolic of kings.

 

were burnt were burnt with fire.

 

16 Also the children of Noph and Tahpanhes They are the Egyptians upon whom you trust for aid.

 

will break your crown They will break your skull. ירעוּך is an expression of breaking (רציצה) , as we translate ורצוץ , “and crushed” (Deut. 28:33), וּרעיע .

 

17 Is not this caused to you Is not this misfortune and this retribution caused to you by the guilt and the iniquity that you have forsaken the Lord your God?

 

at the time He leads you by the way For He would teach you the good and the straight way.

 

18 what have you to do in the way of Egypt Why do you leave Me and trust in Egypt?

 

to drink the water of the Shihor For they drowned your male children in the Nile. Shihor is the Nile, as it is said: “From the Shihor which is before Egypt,” in the Book of Joshua (13:3).

 

and what have you to do to rebel against Me so that you should be exiled to the way of Assyria, to the other side of the Euphrates River?

 

19 Your evil will chastise you Eventually, your evil will bring suffering upon you.

 

and your backslidings, Heb. ומשבותיך , an expression related to “backsliding children (שובבים) “ (infra 3:22).

 

will reprove you Heb. תוכחך , an expression of reproof.

 

and the fear of Me was not My fear was not in your heart that you should fear Me.

 

20 I broke your yoke To the wooden yoke an expression of breaking applies, and to the yoke-bands which are of leather an expression of tearing open applies.

 

yoke-bands [ מוסרותיך are the] ropes used to shackle the yoke [to the animal].

 

and you said, “I will not transgress.” your words.

 

but on every lofty hill But you did not keep your promise, for on every lofty hill you recline (צעה) . This is an expression of a bed and a sheet (מצע) . [The word] כי serves as an expression of ‘but.’

 

21 I planted you a noble vine stock Heb. שורק is the branches of a good vine, that is to say the children of pious and righteous fathers. Its midrashic interpretation is: I planted you שורק . I added for you to the seven commandments of the children of Noah, six hundred and six, as is the numerical value of שורק .

 

degenerate Heb. סוּרי  (Destoultours in O.F).

 

wild vine that grows in the forests.

 

22 with natron A type of earth with which garments are cleansed and rubbed.

 

soap Heb. בּֽרִית , cleanliness. Comp. “And pure (וּבַר) of heart” (Ps. 24:4). Some explain בּֽרִית as savon in French, soap.

 

your iniquity is stained Jon. renders: Like the mark of a stain that is unclean, so have your sins increased before Me. כתם  is tka in O.F.

 

your iniquity This is said concerning the iniquity of the ‘Golden Calf,’ which remains in existence forever, as it is stated: “And on the day of My visitation, I will visit upon them their sin” (Exodus 32:34). All visitations that come upon Israel have part of the iniquity of the Golden Calf in them.

 

23 See your way in the valley See what you have done opposite Beth-Peor, and until now you adhere to that way like a swift she camel clinging to her ways.

 

young she-camel Heb. בכרה , a young female camel, that loves to wander. “The young camels (בכרי) of Midian” (Isa. 60:6) is translated “and they are young camels,” as we find in Sanhedrin 52a: There are many old camels laden with the skins of young camels (הוגני) .

 

clinging Adhering to the ways of her youth, an expression similar to: “it would have clung (מסריך סריך) “ (Chullin 51a). This may be associated with “a shoe thong (שרוך נעל) “ (Gen. 14:23). She binds the ways of her youth in her heart.

 

24 A wild donkey (salvatico in O.F.) wild, and some interpret it as poulain in O.F., a foal.

 

accustomed to the desert Accustomed to be in the deserts, so she loves to wander.

 

that snuffs up the wind She opens her mouth and snuffs up the wind, and he always returns to his place.

 

her tendency like the sea creatures, who can hinder her? That trait of the sea creatures that she has, for also the sea creature snuffs up the wind, as it is said: “They snuff up the wind like sea creatures” (infra 14:6). Who can hinder her from that trait? So it is with you who can return you from your evil way?

 

her tendency like a sea creature Son dagronemant in O.F.,

 

dragon nature. Jonathan rendered it in this manner, כערודה . Another explanation: It is an expression of wailing, comp. “moaning and wailing”

 

all who seek her will not weary For they will weary needlessly, for they will be unable to overtake her. What will her end be? In her month, they will find her. There is one month in the year that she sleeps for the whole month, and then she is captured. You, too, - one month (viz. Ab) was already prepared for you from the days of the spies, when your forefathers established it as a time of vain weeping, therein, you will be captured. (תּאניה ואניה) (Lam. 2:5). Another explanation: (sa contree in French,) her country, comp. Taanath Shiloh (Josh. 16:6).

 

25 Withhold your foot from going barefoot This your habit, like the wild donkey that loves to wander. My prophets say to you, “Withhold your foot from idolatry lest you go barefoot into exile and withhold your throat from dying of thirst.”

 

but you said concerning the words of the prophets.

 

I despair It is of no concern. I despair of your words. נואש is (nonkalajjr in O. F.) nonchalair in modern French.

 

26 when he is found out At the beginning, when he is found to be a thief, and he was presumed to be faithful. In this manner, Jonathan rendered it.

 

27 and at the time of their misfortune they say i. e., they say to Me, “Arise and save us.” Jonathan, too, translates in this manner: And at the time that misfortune befalls them, they deny their idols and confess before Me, and say. “Have mercy upon us and save us.”

 

28 as many as your cities were your gods In every city was another god.

 

Chapter 4

 

1 If you return, O Israel with this repentance, to Me, you will return to your original glory and greatness.

 

and if you remove your detestable things from My Presence Then you shall not wander to go out in exile.

 

2 And you will swear, “As the Lord lives,” in truth When you swear by My name, you will swear in truth, not as now, that it is written concerning you, “And if they say, ‘As the Lord lives,’ surely they swear falsely” (5:2).

 

nations will bless themselves with him If you do so, then nations will bless themselves with Israel. Every non-Jew will say to his son, “You shall be like So-and-so the Jew.”

 

boast Heb. יתהללו , they will recite your praise. Another explanation of is יתהללו : Whoever is able to cleave to Israel will boast about the matter (porvanter in French).

 

Verbal Tallies

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

& HH Giberet Dr. Elisheba bat Sarah

 

Beresheet (Genesis) Gen. 41:1-37,

Tehillim (Psalms) 35:1-18

Yeshayahu (Isaiah) 29:8-14, 18-19

Mk 3:19b-27, Lk 11:24-26

 

The verbal tallies between the Torah and the Psalm are:

Ill / Hurt - רע, Strong’s number 07451.

 

The verbal tallies between the Torah and the Ashlamata are:

Day / Full - ימים, Strong’s number 03117.

Dream - חלם, Strong’s number 02492.

 

Beresheet (Genesis) Gen. 41:1 And it came to pass at the end of two full <03117> years, that Pharaoh dreamed <02492> (8802): and, behold, he stood by the river …

3 And, behold, seven other kine came up after them out of the river, ill <07451> favoured and leanfleshed; and stood by the other kine upon the brink of the river.

 

Tehillim (Psalm) 35:4 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt <07451>.

 

Yeshayahu (Isaiah) 29:8 It shall even be as when an hungry man dreameth <02492> (8799), and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth <02492> (8799), and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.

Yeshayahu (Isaiah) 29:18 And in that day <03117> shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

 

Hebrew:

 

 

Greek:

 

 

PIRQE ABOT

Pereq Vav

Mishnah 6:12

Hakham Yitschaq (ben Moshe) Magriso

 

Rabbi Chanania ben Akashia said: God wanted to give Israel merit; He therefore gave them a large amount of Torah and commandments. It is thus written: “God desired to make [Israel] righteous, He made the Torah great and potent.” (Isaiah 42:21)

 

This Mishnah is not part of Aboth, but rather, the last Mishnah in the tract of Makkoth. It is the custom to rewrite it at the end of each chapter of Aboth because it teaches an important and beautiful lesson. Furthermore, the Kaddish can only be recited after a lesson is learned from the aggadat, the non-legalistic parts of the Talmud). Since this Mishnah is obviously part of the aggadah, it is recited after each chapter, so that the Kaddish can then be said.

 

The commandments are divided into three categories.

 

The first category are the logical commandments (sikhlJoth), Even if God had not given these commandments, they would be logical and morally imperative. A good example of such a commandment is the injunction to honor one's parents. It is logical that one give his parents respect, because they brought him into the world, nursed him, gave him clothes and shoes, and nourished and sustained him with much pain and suffering. Moral logic requires that no matter how much honor one gives his parents, he cannot repay even a small fraction of all that they have done for him.

 

Even though this is morally logical, God still gave it as a command­ment. He also gave many other commandment which would be logical­ly kept even if they had not been given.

 

The second category of commandments are the legal ones (mishpatioth). These are the laws involving the business world and tort. Although these laws are also logical. they are not morally imperative like the first.

 

The third category of commandments are those which are “heard” (shimioth). These are kept only because we heard that Cod com­manded us to do them. Otherwise. we never would have thought of keeping them. We do not know the reasons for such commandments. but only keep them because Cod commanded us to, realizing that He did so with good reason. Included among such commandments are the Red Heifer (Parar: Adumah) Numbers 19. and the prohibi­tions against eating milk and meat. or wearing a garment made of linen and wool (shuatnez). Leviticus 19:19.

 

The master now teaches us that Cod even gave us the morally imperative commandments. even though it may seem unnecessary, and would have been kept even without a specific commandment on the part of God. He gave them as commandments, however. to increase our reward.

 

The Talmud teaches that “one who is commanded and does is greater than one who is not commanded and does.” If a person does something that he is com­manded to do. he has greater reward than a person who does something which he is not commanded to do.

 

The reason for this is that the more the Evil Urge tries to prevent him from doing the good deed, the greater his reward should be. When a person is commanded to do something. the Evil Urge does everything in its power to prevent him doing it; therefore. if he overcome the Evil Urge. his reward is all the greater. When a person is not commanded to do something. the Evil Urge does not try to prevent it, and the person's reward is correspondingly less.

 

Because of the great love that Cod has for Israel, He wanted to in­crease their reward. He therefore gave them even the morally imperative rules as commandments. Since a person who is commanded to do something has a greater reward. by giving these rules as com­mandments, God increased the reward due His people.

 

Some authorities explain Rabbi Chanania ben Akahia's statement somewhat differently. A person may keep just one of the 613 com­mandments a it should be done. completely, with a good heart. for the sake of Heaven and out of love for Cod. without any ulterior motive. For that alone. he will be worthy of the World to Come.

 

Rabbi Hanania ben Akashia thus said that God wanted to grant Israel merit, so He gave His people a Torah with many commandments. Since there are so many commandments. it is impossible that a person not keep at least one as it should be done. Through this. he is worthy of life in the World to Come!

 

According to other authorities. Rabbi Chanania ben Akashia is giving a reason why there are more negative commandments than positive commandments in the Torah. The Torah contains 248 positive com­mandments and 365 negative commandments. [In the case of positive commandments, one must actually do something to receive reward. In the case of negative commandments, on the other hand. one receives reward merely for refraining from violating them.] God gave a larger number of negative commandments because He wanted His people to have reward even while they sit down and do nothing. Even though they are not actively keeping any positive commandment. they are still passively refraining from violating negative commandments. and they are rewarded accordingly.

 

Nazarean Talmud

Sidra Of B’resheet (Gen.) 41:1-37

“MiQetz” “at the end of”

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

 

School of Hakham Shaul Tosefta (Luke 11:24-26) Mishnah א:א

School of Hakham Tsefet Peshat (Mk 3:19b-27) Mishnah א:א

“When the unclean Shadé[31] (spirit) goes out of a man, it passes through waterless places seeking rest, and not finding any, it says,” “I will return to my house from which I came.” “And when it comes, it finds it swept and put in order.[32] Then it goes and takes along seven[33] other shedim (spirits) more evil than itself, and they go in and live there; and the last state of that man becomes worse than the first.”

And when he came home,[34] the congregation assembled again, to such an extent that they could not even eat a meal. When the people of his own Esnoga[35] heard of this, they went out to take custody of him; for they were saying, “He has lost his senses.” The soferim (scribes from the School of Shammai)[36] who came down from Yerushalayim, said, “He is possessed by Ba’al Zevul,” and “He casts out the shedim (demons) by the ruler of the shedim.” And he called them to himself and began speaking to them in comparative analogies, “How can HaSatan cast out HaSatan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house will not be able to stand. If HaSatan has risen up against himself and is divided, he cannot stand, but he is finished! But no one can enter the strong man's house and plunder his property unless he first binds the strong man, and then he plunders his house.”

 

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

 

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

Iyov (Job) 28:3. He made an end to darkness, and every end He fathoms a stone of darkness and the shadow of death.

 

קֵץ שָׂם לַחֹשֶׁךְ וּלְכָל־תַּכְלִית הוּא חוֹקֵר אֶבֶן אֹפֶל וְצַלְמָוֶת׃

 

Though not a part of our Torah Seder, the passage of Iyov is bound to this passage through verbal tally. The present pericope of Mordechai (Mark) verbally connecting to Iyov demonstrates Hakham Tsefet’s deep foundational awareness of the Torah. As we have taught before we understand that, the principle materials of Peshat prepare materials for all subsequent levels of hermeneutic. Hakham Tsefet accomplishes this through careful placement of refined vocabulary. Last week’s pericope brought us face to face with the Yetser HaRa. This week’s Peshat deals with accusations against Yeshua, suggesting that he was possessed with a Shade (demon). We opine that the Shammaite Soferim foster these charges.^[37] We have argued these points nominally in the footnotes above. We hope to develop these thought more fully here.

 

Zugot

 

We cite here only the parts of the Mishnah, which illustrate our point.

 

m. Abot 1:1 Moses received Torah at Sinai and handed it on to Joshua, Joshua to elders, and elders to prophets. And prophets handed it on to the men of the great assembly.

1:2 Simeon the Righteous was one of the last survivors of the great assembly.

1:3 Antigonos of Sokho received [the Torah] from Simeon the Righteous.

1:4 Yose b. Yoezer of Seredah (from the side of Chesed) and Yose b. Yohanan (from the side of Din) of Yerushalayim received [it] from them.

 

It is well known that during the life of Yeshua and his talmidim, there were two schools of P’rushim (Pharisees). The School of Hillel and the School of Shammai, flourished during the first century. Close to the end of the first century and beginning of the second century the Shammaite School disappeared. The rivalry of the two schools has played a very large role in establishing Jewish halakhah. It would appear from the writings of the Nazarean Codicil that the Shammaite School was initially more popular. We alluded to this in the previous pericope. We looked at Hakham Shaul from the Remes part of the Nazarean Talmud and determined that the Shammaite School of thought deeply persuaded him. The Shammaite School was legalistic and imbalanced. Following the pattern of the Zugot as projected in the Mishnah, we see that each of the “pairs” needed his counterpart. Each of the Zugot represents a collaborative government balanced between chesed and din. As long as these halves function collaboratively, the B’ne Yisrael was administrated properly. In similar manner the Nebi’im (prophets) kept the B’ne Yisrael in stability by balanced prophesy. When one side dominated, the balance was lost and the B’ne Yisrael suffered. According to the Mishnah this is exactly what happened in the early first century.

 

b. Shab. 17a And on that day Hillel sat submissive before Shammai, like one of the disciples, and it was as grievous to Israel as the day when the [golden] calf was made. Now, Shammai and Hillel enacted [this measure], but they would not accept it from them; but their disciples came and enacted it, and it was accepted from them

 

If a kingdom is divided against itself, that kingdom cannot stand.

 

Yeshua’s statement teaches us that the Hierarchy of the B’ne Yisrael cannot be divided. The Shammaite Soferim had resorted to name calling and insults because they were not able to withstand the Hokhmah of the Master. If we read the text carefully, we can see that Yeshua is telling us that there will be a final synthesis of the two schools. Yeshua, against all odds proved that the only thing that can stand is solid hermeneutic and balanced judgment.

 

m. Abot 1:1 Moses received Torah at Sinai and handed it on to Joshua, Joshua to elders, and elders to prophets. And prophets handed it on to the men of the great assembly. They said three things:

(1) “Be prudent in judgment.

(2) “Make many talmidim to Stand.

(3) “Make a fence for the Torah.”

 

The cycle of division had found its way into the Halakhic Schools of the first century in the same way that the Kingdom of Yisrael had divided in the period just after the death of King Shlomo (Solomon). This rivalry and contention divided the B’ne Yisrael dragging them into dispersion and exile. We are forced to believe that Hillel and Yeshua saw the coming of the Great Exile. They realized that a fractured kingdom could not withstand the exile that was approaching. The B’ne Yisrael could survive so long as there was a unified halakhic train of thought.

 

Two great religious forces exist in the world today. One promotes strict justice (if we can call it that) while the other heralds strict chesed. Neither of these schools of thought can effectively manage their citizens. When these two ideologies marry, the combination will be based on treachery. This is because neither has its basis in the legitimate Torah. The Luqan Tosefta clarifies what the Master was saying in the Peshat of Mordechai.

 

“When the unclean Shadé (spirit) goes out of a man, it passes through waterless places seeking rest, and not finding any, it says,” “I will return to my house from which I came.” “And when it comes, it finds it swept and put in order.”

 

When the goyim are delivered of the anarchic shedim, they must turn to Torah. The Torah (both Oral and Written) sets the house in order! Should the Gentle return to his previous behaviours it will be seven times more destructive than before? This was the case with the Galil during the time of Yeshua and his talmidim. This was most likely not the case with the more metropolitan city of Yerushalayim, but it was certainly true of the Galil.

 

Peroration

 

While the Oral Torah paints a bleak picture of the union between Shammai and Hillel, it would appear that Yeshua saw far enough into the future to call for the end of darkness by merging the two schools into one ideology through the Oral Torah. It was for this reason that the Master joined each Talmid with his appropriate counterpart. This is a living model of the words…

 

m. Avot 1:6 Joshua the son of Perachia and Nitai the Arbelite received from them. Joshua the son of Perachia would say: Find for yourself a Hakham, acquire for yourself a chaver, and judge every man to the side of merit.

 

 

Some Questions to Ponder:

 

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

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

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

 

 

Next Shabbat:

Shabbat: “HaNimtsá” - “Can we find”

Av 4, 5783 – July 21/22, 2023

3^rd Sabbath of Penitence

 

 

 

 

 

Hakham Dr. Yosef ben Haggai

Rabbi Dr. Hillel ben David

Rabbi Dr. Eliyahu ben Abraham

 

 

Edited by Paqid Ezra ben Abraham

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