Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

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 7, 5767 – June 22/23, 2007

Fifth Year of the Sh’mita Cycle

 

Candle Lighting and Havdalah Times

 

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

Friday, June 22, 2007 – Candles at: 8:19 PM                  Friday, June 22, 2007 – Candles at: 4:44 PM

Saturday, June 23, 2007 – Havdalah 9:18 PM                 Saturday, June 23, 2007 – Havdalah 5:40 PM

 

Atlanta, Georgia, U.S.                                                 Singapore, Singapore

Friday June 22, 2007 – Candles at 8:33 PM                    Friday, June 22, 2007 – Candles at: 6:54 PM

Saturday, June 23, 2007 – Havdalah 9:35 PM                 Saturday, June 23, 2007 – Havdalah 7:46 PM

 

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

 

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

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

 

Shabbat

Torah Reading:

Weekday Torah Reading:

וְכִי-תִמְכְּרוּ

 

 

“V’Khi Tim’Khru”

Reader 1 – Vayikra:25:14-16

Reader 1 – Vayikra 25:35-37

“And if you sell”

Reader 2 –  Vayikra:25:17-19

Reader 2 – Vayikra 25:36-38

“Y cuando vendiereis”

Reader 3 –  Vayikra:25:20-22

Reader 3 – Vayikra 25:35-38

Vayikra (Lev.) 25:14-34

Reader 4 –  Vayikra:25:22-24

 

Ashlamatah: Isaiah 24:2-8, 13-15

Reader 5 –  Vayikra:25:25-28

 

 

Reader 6 –  Vayikra:25:29-31

Reader 1 – Vayikra 25:39-41

Psalm 89:1-5

Reader 7 –  Vayikra:25:32-34

Reader 2 – Vayikra 25:42-46

 

      Maftir –  Vayikra:25:32-34

Reader 3 – Vayikra 25:39-46

N.C.: Matityahu 18:1-9

                   Isaiah 24:2-8, 13-15

 

 

 

Roll of Honor:

 

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

 

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

 

 

 

Rashi & Targum Pseudo Jonathan for:

Vayikra (Leviticus) 25:14-34

 

 

RASHI

TARGUM PSEUDO JONATHAN

14 If you sell anything to your neighbor, or purchase [something] from your neighbor, do not cheat one another.

14 And when you sell sales to your neighbors, or you buy disposable (or moveable) goods from the hand of your neighbors, it is not allowable for a man to defraud his neighbor.

15 According to the number of years after the jubilee you will purchase [land] from your neighbor; according to the number of produce years he will sell it to you.

15 Sons of Israel, My people, if you sell a field or a vineyard, according to the sum of the number of years after the Jubilee you will buy of your neighbor; according to the number of years for gathering the produce they will sell it to you;

16 Based on the abundance of years, you will increase its purchase price and based on the lack of years you will decrease its purchase price, since it is the number of produce-seasons that he is selling to you.

16 according to the greatness of the amount of the years will the price be enlarged; and according to the smallness of the amount of the years the price will be diminished, because he sells to you the amount of the fruitage to be ingathered.

17 You will not cheat one another, and you will fear your G-d for I am Adonai, your G-d.

17 And you will not overreach one man his neighbor by hard words, but fear your God: I am the Lord your God.

18 You will fulfill My statutes and keep My laws and fulfill them, and you will then live in the land in security.

18 And you will perform My statutes, and observe the order of My judgments and do them, that you may dwell upon the land securely.

19 The land will give forth its fruit and you will eat your fill, and you will live securely on it.

19 And the land will yield her produce, and you will eat and be satisfied, and dwell upon the land in security.

20 If you will say (ask) "What will we eat in the seventh year, for lo! we have not planted nor gathered our produce?"

20 But if you say, What will we eat in the seventh year; behold, we sow not, nor ingather even the after crop of our provision?

21 I will command (direct) My blessing to you in the sixth year and it will produce [enough] for three years.

21 I will command My blessing upon you from my treasures of goodness, which are in the heaven of My Presence, in the sixth year, and it will create produce that will suffice for three years.

22 You will plant in the eighth year but you will still be eating from the old produce until the ninth year; until the [new] produce arrives (ripens) you will eat [from] the old.

22 But you will sow in the eighth year, and eat of the old produce of the sixth year until the ninth year; until the time of the incoming of the new produce, will you eat of the old.

23 The land will not be sold in perpetuity, for the land is Mine, for, you are [merely as] foreigners and resident aliens before Me.

23 And the land of Israel will not be sold absolutely, for the land is Mine; for you are sojourners and guests with Me.

24 In all of your ancestral lands you will grant redemption to the land.

24 And in all the land of your possession you will let the ground have redemption.

25 If your brother becomes impoverished and sells some of his ancestral land, and a close relative comes and redeems that which his brother sold.

25 And if your brother has become poor and has sold his possession, his redeemer who is near of kin to him may come and redeem the sale of his brother.

26 [Or] if the man has no redeemer (close relative) but has acquired sufficient means and finds [it] enough to redeem it [himself],

26 But if a man have no one who is qualified to redeem that which he has sold, and it befall to his own hand to find the price of its redemption,

27 He will calculate the number of years for which he sold the land and return the remainder (excess) to the man to whom he had sold it, and he will return to his ancestral land.

27 then let him count the sum of the years of its sale, and give the amount to the man who bought it, and return to his possession.

28 Or if he does not have within his means enough to retrieve the land to himself, then that which he sold remains in the possession of the buyer until the jubilee year. It is then released by the jubilee and he [the seller] returns to his ancestral land.

28 But if his hand meet not with the price that he should give him, then the property sold will (remain) in the hand of him who bought it until the year of Jubilee, and will then go out without money, and he shall return to his possession.

29 If a man will sell a residential home [that is] within a walled city, the time allotted for its redemption will be until the end of one year after he sold it. He has the days [of a full year] in which to redeem it.

29 And if a man sell a dwelling-house, in a town surrounded by a wall, it may have redemption until the completing of the year from its sale: from time to time will be its redemption.

30 If he does not redeem it by the end of a full year, the house within the city that is surrounded by a wall will then remain in perpetuity to its purchaser for his generations (descendants.) It is not released by the jubilee.

30 But if it be not redeemed at the completing of the full year, the house that is in a walled town will be confirmed absolutely to him who bought it, unto his generations: it will not go out at the Jubilee.

31 The houses of open cities which are not surrounded by a wall will be considered as a field of the land. It will have a redemption and it is released by the jubilee.

31 But houses in villages which have no walls round about them, are to be accounted as tents which are spread upon the fields of the earth; they may be redeemed, and they will go out at the Jubilee.

32 The cities of the Levites the houses in the cities of their ancestral land, the Levites will have an eternal right of redemption.

32 But the cities of the Levites, the houses of the cities of their possession may be always redeemable by the Levites.

33 If anyone redeems [a house or field] from the Levites, then the house or his ancestral city will be released by the jubilee, for the houses of the Levitic cities are [considered] their ancestral lands among Bnei Yisroel.

33 And when one has purchased of the Levites the house that was sold in the cities of their possession, it will go out at the Jubilee; for the houses of the Levites are their inheritance among the children of Israel.

34 The field on the outskirts of their cities may not be sold for it is their perpetual ancestral land.

34 But a field in the suburbs of their cities will not be sold for it is an everlasting possession for them. [JERUSALEM. But a field in the suburbs of their cities shall not be sold, because they are an eternal possession].

 

 

 

 

 

Ketubim Targum Tehillim (Psalms) 89:1-5

 

JPS Translation

TARGUM

1. Maschil of Ethan the Ezrahite.

1. A good lesson uttered by Abraham, who came from the east.

2. I will sing of the mercies of the LORD for ever; to all generations will I make known Your faithfulness with my mouth.

2. I will praise the kindness of the LORD forever; from generation to generation I will make known Your truth with my mouth.

3. For I have said: ‘For ever is mercy built; in the very heavens You do establish Your faithfulness.

3. For I said, “The world will be built by kindness; You will establish Your truth in the heavens.”

4. I have made a covenant with My chosen, I have sworn unto David My servant:

4. I made a covenant with Abraham my chosen; I confirmed it with my servant David.

5. For ever will I establish your seed, and build up your throne to all generations.' Selah

5. I will establish your sons forever; and for every generation I will build your royal throne forever.

 

 

Ketubim Midrash Tehillim (Psalms) 89:1-5

 

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

 

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

 

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

 

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

 

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

 

 

 

 

Ashlamatah: Isaiah 24:2-8, 13-15

 

1. Behold, Ha-Shem empties the land and makes it bare, and distorts its face, and scatters those living in it.

2. And as it is with the people, so with the priest; as with the servant, so with the master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the creditor, so with the debtor.

3. The land will completely be emptied and utterly stripped, for Ha-Shem has spoken this Word.

4. The land mourns and languishes; the world droops and languishes; the proud people of the earth droop.

5. And the earth is profaned under those living in it, because they transgress laws and violate a statute, and break the everlasting covenant.

6. On account of this a curse has devoured the land; and they who live in it are held guilty. For this those living in the land are consumed, and few men are left.

7. The new wine has failed; the vine droops; all the merry-hearted sigh.

8. The exultation of timbrels ceases; the noise of those who revel ends; the exultation of the harp ceases.

9. They will not drink wine with a song; fermented drink will be bitter to those who drink it.

10. The city of shame is broken down; every house is shut, that no one may enter.

11. A crying over the wine is in the streets; all joy is darkened; the gladness in the land is exiled.

12. Desolation is remaining in the city, and a ruin; the gate is battered.

13. For it is thus in the midst of the land, among the peoples, it will be as the shaking of an olive tree, and as gleanings when the grape harvest is completed.

14. They lift up their voice; they sing for the majesty of Ha-Shem; they cry aloud from the sea.

15. On account of this, glorify Ha-Shem in the flames, the name of Ha-Shem God of Israel, in the coasts of the sea.

 

 

 

Midrash of Matityahu (Matthew) 18:1-9

 

1. At that time the Talmidim came near to Yeshuah saying, “Who then is the greatest in the kingdom (government) of the heavens?”

2. Having called a youth over, he set him in their midst, 

3. and said, “Amen, I tell you that unless you turn and become as the youths, in no will you come into the kingdom (government) of the heavens.

4. So whoever makes himself lowly like this youth, he is the greatest in the kingdom (government) of the heavens.

5. Whoever will receive one such youth in my name receives me.

6. Whoever will ensnare of these youths who adheres to me, it would be appropriate for him that a donkey-turned millstone should be hung around his neck and be sunk in the depths of the sea.

7. Woe to the world, because of the snares, for it is needful that snares come. But woe for the man by whom the snare comes.

8. If your hand or foot causes you to stumble, cut it out, and throw it away from you. Is it better for you to come into life crippled or maimed, or to be thrown into the fire the ages having two hands and two feet?

9. If your (evil) eye causes you to stumble, cut it out and cast it away from you. It is better for you to come into life one-eyed, or to be thrown into the fire of Gehinom?

 

 

 

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:9

 

 

Mishnah 9

 

Rabbi Yose ben Kisma said: “Once I was walking on the road when a certain man met me. He greeted me, ‘Shalom,’ and I returned his greeting, ‘Shalom.’

 

“He said to me, ‘Rabbi, from what place are you?’

 

“I said to him, ‘I am from a great city of scholars and Sages.’

 

“He said to me, ‘Rabbi, if you would be willing to live with us in our place, I would give you a million golden dinars, precious stones and pearls.’

 

“I replied, ‘Even if you were to give me all the silver and gold, precious stones, and pearls in the world, I would dwell nowhere but in a place of Torah.’”

 

And so it is written in the Book of Psalms by David, King of Israel: “The Torah of Your mouth is more precious to me than thousands of gold and silver [pieces].” Furthermore, at a time of a man's passing from this world, neither silver nor gold nor precious stones nor pearls accompany him, but only Torah [knowledge] and good deeds, as it is stated: “When you walk, it [the Torah] will guide you; when you lie down, it will watch over you; and when you awake, it will speak for you."

 

[This can be interpreted:] “When you walk, it will guide you” in this world; “when you lie down, it will watch over you” in the grave; “and when you awake, it will speak for you” in the World to Come.

 

And it [also] says: “Mine is the silver, and Mine is the gold, says G-d of hosts.”

 

“He said to me, ‘Rabbi, if you would be willing to live with us in our place, I would give you a million golden dinars, precious stones and pearls.’ I replied, ‘Even if you were to give me all the silver and gold, precious stones and pearls in the world, I would dwell nowhere but in a place of Torah.’” (6:9) QUESTION: Why didn't Rabbi Yose want to move away from the citadel of Torah learning to help a distant Jewish community?

 

ANSWER: The person offered Rabbi Yose, “I will give you a million golden dinars in addition to precious stones and pearls.” Rabbi Yose listened carefully to his words and wondered, “Why does he say ‘I will give you’ and not the community? It is not the individual that pays the Rabbi but the community? Moreover, no community in the world pays a Rabbi such a phenomenal salary. Why couldn't they get a Rabbi for much less? Obviously, this person is looking for someone to be his Rabbi, free him of his obligation to Torah and Mitzvoth (commandments), and certify everything he is doing as ‘kosher,’ and for such a sort of person he was ready to pay an enormous sum of money. To such a desire Rabbi Yose ben Kisma responded, “I would rather live in poverty in a place of Torah study than sell myself for money.”

 

A very modern liberal Rabbi once asked a famous but modest Orthodox Rabbi, “Why is it that in our congregations our rabbis are paid very handsomely and your rabbis, who claim to be the real rabbis, are compensated so little by their communities?" The Rabb wisely responded, “It is popular knowledge that people pay much more for a piece of art than for the true original thing from which it was copied.”

 

“I would dwell nowhere but in a place of Torah.” (6:9) QUESTION: How could the venerable Sage be so selfish and against outreach?

 

ANSWER: According to Seder Hadorot, in addition to the famous city of Rome, Capital of Italy, there was also a Roman city in Eretz Yisrael known as Romi. It was also named "Caesarea" after the Roman Emperors, popularly titled "Caesar." They and many Roman nobles had residences there and would come to enjoy the good air.

 

One of his proofs for this theory is from the Gemara (Megillah 6a) which says that Ekron, a city within the boundaries of Eretz Yisrael is the city known as Caesarea, and it was a metropolis of kings. Some say that kings were raised there and others say that kings were appointed from there.

 

This also explains the enigma how Rabbi (Rabbi Yehudah HaNasi) was raised together with the Roman Emporer Antoninus (Avodah Zarah 10b, Tosafot) and they were extremely close friends (ibid. 11a) though they supposedly lived far apart and separated by the ocean? Since the Antoninus family also had a residence in Caesarea and Rabbi's family lived in nearby Tzippori, they became acquainted to the extent that Rabbi's mother nursed Antoninus and in later years there was an underground tunnel between their home and he would come regularly to study Torah with Rabbi (ibid. 10b, Rashi).

 

Hence, while Rabbi Yosi originally lived in a large city of Torah scholars, he was offered to become the Rabbi of Caesarea and indeed accepted. However, the dialogue between him and the one who offered him the position was the following.

 

Rome of Israel (Caesarea) was an extremely wealthy community. It was inhabited with many prominent gentile dignitaries and also some affluent modern and somewhat alienated Jews. Not wanting to change the equilibrium that existed in the community between the gentiles and their Jewish neighbors, the Jews maintained very little active Yiddishkeit there. Thus, they sought to spend money on a prestigious Rabbi who would impress everyone, be amenable and accepted by all, and not make any religious demands. They wanted someone who would not make any Yeshivoth (Torah Academies) or other Torah-oriented institutions that would interfere with there secular lifestyle. They tried to impress their prospective Rabbis that “When in Rome, do as the Romans do.”

 

Rabbi Yosi rose to the challenge and indeed accepted the position. He told the man that he was not at all impressed by his material wealth, but rather concerned about their spiritual poverty which evidenced that Jewish continuity was not their agenda. He would dwell only in a place where a Torah atmosphere prevailed and that was his goal for their city. His message proclaimed to the congregants, “As much as you treasure your riches, and are concerned about your neighbors’ impressions, know that Torah is the precious inheritance of each Jew, and more meaningful than anything in the world.”

 

Ultimately, he succeeded in making Caesarea a makom (place of) Torah — a citadel of learning — and won the respect and admiration of the dignitaries and residents of the city. When he passed away, high Roman officials attended the funeral and eulogized him (Abodah Zarah 17a), and he was buried in the nearby city of Meron.

 

“If you would be willing to live with us in our place … ” (6:9) QUESTION: Why was Rabbi Yose so cold to his generous offer?

 

ANSWER: Rabbi Yose listened very carefully to his words and immediately realized a redundancy. Since he said “imanu” — “with us” — he did not have to say “bimekomenu” — “in our place.” Obviously, living with them meant living in their place.

 

Rabbi Yose therefore understood that the man wanted two things from him: Firstly, to live in his city, and secondly, “bimekomenu” — “in our place” — i.e. “You do all the mitzvoth (commandments) in place of us. We will live a life free of Torah and mitzvoth (commandments), and your observance will be in place of ours. We will be yotze — fulfill our obligations — with your study and observance of mitzvoth.”

 

To this he responded immediately, “There is no such thing. Everyone must do his own mitzvoth. One cannot buy someone with money, regardless of the amount, to keep Shabbat for him or put on tefillin on his behalf, etc. Each and every Jew, rich or poor, must personally be a Torah-observant Jew.”

 

“Even if you were to give me all the silver and gold, precious stones and pearls in the world, I would dwell nowhere but in a place of Torah.” (6:9) QUESTION: Bilaam told Balak's messengers who came to invite him to come to curse the Jews that “Even if Balak gives me his house full of silver and gold, I cannot transgress the word of Ha-Shem” (B’midbar 22:18). Rashi comments that from his words it is obvious that he was greedy.

 

Why isn't the same conclusion drawn that Rabbi Yose ben Kisma was greedy? ANSWER: Balak never offered to pay Bilaam for his services. He only said to him, "I shall honor you greatly" (ibid. 22:17). Even though there had been no talk of money, Bilaam referred to a large and specific quantity, so his excessive greed is evident. On the other hand, Rabbi Yose ben Kisma was offered a million gold pieces, plus precious stones and pearls. To this he replied, “Even if you were to give me all the silver and precious stones in the world, I would dwell nowhere but in a place of Torah.” This demonstrates his exceptional dedication and love for Torah and is not a sign of greed in any way.

 

Alternatively, Bilaam said to the servants of Balak, “Even if Balak gives me his house full of silver and gold, I cannot transgress the word of Ha-Shem” (B’midbar 22:18). Thus, he indicated that he would gladly take the money, but that he had a problem with Ha-Shem. He was forced to listen to Him, and he was not sure whether He would be happy if he took money to curse the Jewish people. Hence, his greed for money was obvious.

 

Rabbi Yose ben Kisma was offered a large sum of money and flatly refused it on his own. He clearly stated, “Money is of no consideration to me, and it will not sway me to go against my principles.”

 

“Furthermore, at the time of a man's passing from this world, neither silver nor gold ... accompany him, but only Torah knowledge and good deeds.” (6:9) QUESTION: How does this emphasize the that one's striving will be only for Torah knowledge and not material riches?

 

ANSWER: Usually, friends find it difficult to part from each other. The stronger the friendship the more difficult is the departure. The most difficult is to part with a friend who risked his life for you. To acquire riches, people often struggle day and night to the extent that they even risk their lives to obtain the dollar. One would imagine that the wealth for whom one struggled endlessly would be man's best friend. Nevertheless, when man passes on, the wealth feels no loss, it does not shed a tear and does not even bother to accompany his “best friend” who literally gave his life for him. The reason is that he considers the person a fool, and other fools are born every minute. Thus, why should he mourn the loss of “a friend” when he is confident that he will find many more “friends” who will risk their life for him — the dollar?

 

On the other hand, Torah studiers are a very small minority. When one passes on, Torah cries bitterly over the loss of a dear friend, and knows that it will not be easy to find another friend quickly. Therefore, Torah finds it excessively difficult to part with its “good friend” and accompanies him all the way when he leaves.

 

Rabbi Yose ben Kisma's message is that Torah is a real friend and wealth is not. It is wise for a person to strive only to acquire true good friends — Torah and good deeds.

 

 

 

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)

 

 

Leviticus Chapter 25 could be divided according to subject matter as:

 

vv. 1-7 – The Sabbatic Year; and

vv. 8-55 – The Jubilee Year

·       vv. 8-12 – The ordinance itself

·       vv. 13-28 – The laws of the Jubilee year in relation to property in land

·       vv. 29-34 – The laws of the Jubilee year in relation to property in houses

·       vv. 35-55 – The laws of the Jubilee year in relation to property in slaves

 

Two weeks ago we dealt with the Jubilee year itself, and this week we will deal with the Jubilee year in relation to property in land and in houses. Please observe that since the end of the month of Sivan to the Sabbath before the fast of the 17th of Tammuz, where we start a period of mourning up to the fast of the 9th of Ab, the Torah in this cycle is dealing with the laws of Shmitah (the Sabbatic year) and of the Yobel) the Jubilee year). It seems as if the Torah and the Septennial cycle of Torah reading is indicating that in part, this period of mourning has its roots in the violation of the laws of the Sabbatic years, and of the Jubilee years.

 

The Torah greatly favors the capitalist system of society, provided it is not let run wild, and certain legal correctives are put in place for the unfortunate and the poor to avoid exploitation and to recover from financial loss due to bad decision or unforeseen circumstances like accidents, disease, etc. No other nation in the world has ever had so effective legislation ensuring the welfare of all of its citizens. For Moses our teacher instructed Israel:

 

Deut. 4:5 Behold, I have taught you statutes and ordinances, as Ha-Shem my God has commanded me, to do them, in the midst of the land where you are going in, to possess it,

Deut. 4:6 and you will keep and do them, for it will be your wisdom and your understanding before the eyes of the Gentiles who hear all these statutes. And they will say, This great nation is a people wise and understanding.

Deut. 4:7 For who is a great nation whose God is coming near to them, as Ha-Shem your God is, in all our calling on Him?  

 

All other nations have tried one way or another apart from G-d to emulate our legal system, yet none have reached the state of social Justice and communal harmony that Israel relatively reached under Moses, Joshua, the Judges and King David and King Solomon.

 

The Psalmist takes note of the Torah Seder for this week and observes the mercy in G-d’s Laws and judgments. And so the Psalmist declares: “The world will be built by kindness; You will establish Your truth in the heavens.” We are therefore called to mimic G-d’s benevolence, kindness and mercy to all of His creatures, and to understand that there is no superior grace, nor any greatest mercy than the kindness of G-d’s Laws to humanity. Those who believe that the so called Gospel came to free us from the Laws of G-d, have indeed introduced humanity to the bondage of man-made laws that cause nothing but evil, violence, decadence and oppression. What a sad state of affairs indeed!

 

But we will continue abiding by G-d’s Laws to the best of our ability and praising G-d for His mercy in His laws does endure forever. Praised and exalted be G-d, Who in great mercy has revealed His Torah to Israel. Hallelujah! 

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai