Esnoga Bet Emunah

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Tebet 23, 5767 – January 12/13, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, Jan. 12, 2007 – Candles at: 5:37 PM Friday, Jan. 12, 2007 – Candles at: 6:30 PM

Saturday, Jan. 13, 2007 – Havdalah 6:34 PM Saturday, Jan. 13, 2007 – Havdalah 7:27 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Jan. 12, 2007 – Light Candles at 5:31 PM Friday, Jan. 12, 2007 – Candles at: 6:56 PM

Saturday, Jan. 13, 2007 – Havdalah 6:30 PM Saturday, Jan. 13, 2007 – Havdalah 7:48 PM

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

Next Shabbat: Rosh Chodesh Shebat (New Moon of the Hebrew month of Shebat)

Shabbat	Torah Reading:	Weekday Torah Reading:
קַח אֶת-אַהֲרֹן
“Qach Et-Aharon”	Reader 1 – Vayikra 8:1-9	Reader 1 – Vayikra 10:8-11
“Take Aaron”	Reader 2 – Vayikra 8:10-17	Reader 2 – Vayikra 10:12-14
“Toma á Aarón”	Reader 3 – Vayikra 8:18-29	Reader 3 – Vayikra 10:15-20
Vayikra (Lev.) 8:1 – 10:7 B’midbar (Numbers) 28:9-15	Reader 4 – Vayikra 8:30-36
Ashlamatah: Ezekiel 43:27-44:5, 28-30	Reader 5 – Vayikra 9:1-7
	Reader 6 – Vayikra 9:8-16	Reader 1 – Vayikra 10:8-11
Psalm 77	Reader 7 – Vayikra 9:17-24	Reader 2 – Vayikra 10:12-14
	Maftir – Vayikra 10:1-7 B’midbar 28:9-15	Reader 3 – Vayikra 10:15-20
N.C.: Matityahu 13:24-32	Ezekiel 43:27-44:5, 28-30

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.

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Rashi & Targum Pseudo Jonathan for: Vayikra (Leviticus) 8:1 – 10:7

RASHI	TARGUM PSEUDO JONATHAN
1 And Adonai spoke to Moshe, to say:	1 And the Lord spoke with Mosheh, saying:
2 Take Aharon, along with his sons, the garments, the anointing oil, the bull for the sin-offering, the two rams and a basket of matzos.	2 Bring near Aharon who is afar off on account of the work of the calf; and take the vestments that I commanded you, and the oil of consecration, and the bullock, and the two rams, with the basket of unleavened cakes.
3 Assemble the entire congregation at the entrance of the Tent of Meeting.	3 And let all the congregation gather together at the gate of the tabernacle of ordinance.
4 Moshe did that which Adonai commanded him and the congregation was assembled at the entrance of the Tent of Meeting.	4 And Mosheh did as the Lord commanded, and the congregation assembled on the twenty and third of the days of the month of Adar, at the gate of the tabernacle of ordinance.
5 Moshe said to the congregation, "This is the edict that Adonai commanded to do."	5 And Mosheh said to the congregation: This is the thing which the Lord has commanded to be done.
6 Moshe brought Aharon and his sons near and bathed them in water.	6 And Mosheh took Aharon and his sons, and washed them with water.
7 He placed the tunic on him, girded him with the sash, dressed him in the robe, placed the ephod on him girded him with the ephod-sash and tightened it for him.	7 And he set in order upon him the vestment, and girded him with the girdle, and clothed him with the mantle robe, and put upon him the ephod, and bound him with the band of the ephod, and ordained him therewith.
8 He put the breastplate on him and he placed in the breastplate the urim and the tumim.	8 And he set the breast plate upon him, and ordered in the breastplate the urim and the tumim.
9 He placed the turban on his head and he placed, on the front of the turban, the golden plate, the crown of holiness, just as Adonai commanded Moshe.	9 And, he put the mitre upon his head, and set upon the mitre over his forehead the plate of gold, the diadem of holiness, as the Lord commanded Mosheh.
10 Moshe took the anointing-oil and anointed the Tabernacle and everything inside it and sanctified them.	10 And Mosheh took the oil of consecration, and anointed the tabernacle, and sanctified it.
11 He sprinkled some of it on the altar seven times; he anointed the altar and all its utensils, the washing basin and its base, to sanctify them.	11 And he sprinkled upon the altar seven times, and sanctified the altar and all its vessels, and the laver and its foundation to sanctify them.
12 He poured some of the anointing-oil on Aharon's head and anointed him, to sanctify him.	12 And he poured of the oil of consecration upon Aharon's head, and anointed him after he had invested him, to sanctify him.
13 Moshe brought near the sons of Aharon and dressed them in tunics, girded them with sashes, and tied high turbans for them [to wear], just as Adonai commanded Moshe.	13 And Mosheh brought near Aharon and his sons, and clothed them with vestments, and girded them with girdles, and decked them with mitres, as the Lord commanded Mosheh.
14 He brought near the sin-offering bullock and Aharon and his sons laid their hands on the head of the sin-offering bullock.	14 And he brought the bullock for the sin offering, and Aharon and his sons laid their right hands upon the head of the bullock, for their sin offering.
15 He slaughtered it; and Moshe took the blood and put it atop the corners of the altar all around with his finger and he purified the altar. He poured the blood into the base of the altar and sanctified it, to atone upon it.	15 And Mosheh killed the bullock: and Mosheh took the blood and put it upon the horns of the altar round about with his finger, and anointed the altar (to expiate it) from all double‑mindedness, constraint, and force, from the youghts of his heart, should any one of the princes of the sons of Israel have taken his separation from his brethren by violence, and brought it for the work of the tabernacle, or lest any one was found among the children of Israel who had it not in his heart to bring for the work, but heard the voice of the crier, and was constrained, and brought wiyout willingness; therefore cleansed he it with the blood of the bullock, and poured the rest of the blood at the foot of the altar, and sanctified it to make atonement thereon..
16 He took all the fat on the innards, the lobe of the liver, the two kidneys and their fats and Moshe burned [them] on the altar.	16 And he took all the fat that was on the inwards, and the caul of the liver, and the two kidneys with their fat, and Mosheh burned them at the altar.
17 The bullock, its skin, its flesh and its waste [that are in its intestines], he burned in fire, beyond the encampment, just as Adonai commanded Moshe.	17 But the bullock, and the skin, and his flesh, and his offal, he burned in fire wiyout the camp, as the Lord commanded Mosheh
18 He brought the burnt-offering ram and Aharon and his sons laid their hands on the ram's head.	18 And he took the ram for the burnt offering, and Aharon and his sons laid their right hand upon the head of the ram.
19 He slaughtered it; and Moshe sprinkled the blood all around the altar.	19 And he killed the ram; and Mosheh sprinkled the blood upon the altar round about.
20 He severed the ram's limbs; and Moshe burned the head and the severed limbs and the fat.	20 And he divided the ram after its parts, and Mosheh burned the head and the parts and the fat.
21 He washed the innards and feet in water; and Moshe burned the entire ram on the altar. It is a burnt-offering; for a pleasing fragrance, a fire-offering to Adonai, just as Adonai commanded Moshe.	21 And the inwards and the feet he washed with water; and Mosheh burned the ram at the altar, a burnt sacrifice to be received with acceptance, an oblation before the Lord, as the Lord commanded Mosheh.
22 He brought the second ram, the ram for the installation-offering; and Aharon and his sons laid their hands on the ram's head.	22 And he brought the second ram, the ram of completion which completed all; and Aharon and his sons laid their hand upon the head of the ram.
23 He slaughtered it; and Moshe took some of its blood and he put it on Aharon's right earlobe, on the thumb of his right hand and the big toe of his right foot.	23 And he killed the ram, and Mosheh took of its blood, and put it upon the extremity of Aharon's ear, the middle cartilage of the right ear, and upon the middle joint of his right foot.
24 He brought the sons of Aharon; and Moshe put some blood on their right earlobes and on the thumbs of their right hands and on the big toes of their right feet. Moshe sprinkled the blood all around the altar.	24 And he brought the sons of Aharon, and Mosheh put of the blood upon the middle cartilage of their right ears, and upon the middle joint of their right feet, and Mosheh poured out all the remaining blood upon the altar round about.
25 He took the fat and the fat tail, all the fat on the innards, the lobe of the liver, the two kidneys and their fats and the right thigh.	25 And he took the fat, and the tail, and all the fat which was upon the inwards, and the caul of the liver, and the two kidneys, and their fat, and the right shoulder;
26 From the basket of matzos which [was] before Adonai he took one matzah loaf, one oil-bread and one wafer and he placed them on the fats and on the right thigh.	26 and from the basket of unleavened cakes which was before the Lord he took one unleavened cake of bread mixed with oil, and one wafer, and put it upon the fat and upon the right shoulder,
27 He put them all on Aharon's palms and on the palms of his sons and he waved them as a wave-offering before Adonai.	27 and laid the whole in order upon Aharon's hands, and upon the bands of his sons, and he lifted them up, an elevation before the Lord.
28 Moshe took them from their palms and he burned them on the altar in addition to the burnt-offering; they are installation-offerings for a pleasing fragrance, it is a fire-offering to Adonai.	28 And Mosheh took them from off their hands, and burned (them) upon the altar with the burnt sacrifice; a completing offering were they to complete all, to be received with acceptance before the Lord.
29 Moshe took the breast and waved it [as] a wave-offering before Adonai. From the ram for the installation-offering--- that was the portion of Moshe--- just as Adonai commanded Moshe.	29 And he took the breast, and uplifted it, an elevation before the Lord: of the oblation‑ram that was the separated portion of Mosheh, as the Lord commanded Mosheh.
30 Moshe took some anointing-oil and some blood that was on the altar and sprinkled it on Aharon, on his garments, and on his sons and on his sons' garments with him. He sanctified Aharon and his garments and his sons and his sons' garments with him.	30 And Mosheh took the consecrating oil, and of the blood which was upon the altar, and sprinkled upon Aharon, and upon his vestments, and on his sons, and on their vestments with him; and sanctified Aharon and his vestments, and his sons and their vestments with him.
31 Moshe said to Aharon and to his sons "Cook the flesh at the entrance of the Tent of Meeting and you will eat it there [with] the bread that is in the installation basket just as I commanded, saying; Aharon and his sons will eat them.	31 And Mosheh said to Aharon and to his sons, Boil the flesh of the oblations in pots at the door of the tabernacle of ordinance, and there will you eat it with the bread which is in the basket of oblation, according to the precept which was spoken; Aharon and his sons will eat it.
32 Whatever flesh and bread is left over, you will burn them in fire.	32 And what remains of the flesh, and of the bread, you will burn with fire.
33 From the entrance of the Tent of Meeting you will not go out for seven days until the time that your days of installation are complete, because for seven days your hands will be filled.	33 And from the door of the tabernacle you will not go forth seven days, until the day that your consecration be completed, (because in seven days is the tabernacle set up and taken in pieces,) and your oblation be offered. (So did he, and ordained the order of the oblations on that day.)
34 Just as you have done on this day, Adonai commanded him to do, to bring about atonement.	34 Likewise the Lord has commanded to be done by you after the days of consecration, to make atonement for you.
35 At the entrance of the Tent of Meeting you will sit day and night for seven days and keep the charge of Adonai and you will not die, because I have been thus commanded."	35 And at the door of the tabernacle of ordinance you will reside day and night seven days, and watch the vigils of the Word of the Lord, that you may not die, for thus it has been commanded.
36 Aharon and his sons fulfilled all the edicts that Adonai commanded through Moshe.	36 And Aharon and his sons did all the things which the Lord had commanded by the hand of Mosheh.

1 And it was on the eight day [that] Moshe called to Aharon and to his sons and to the elders of Israel.	1 On the eighth day of the anointing of Aharon and his sons, and the eighth day of that consecration, being the first day of the month of Nisan, when Mosheh had erected the tabernacle, he took it not down, neither ministered any longer at the altar; but Mosheh called Aharon and his sons, and the elders of the sanhedrin of Israel.
2 He said to Aharon, "Take, for yourself, a young calf, for a sin-offering and a ram---for a burnt-offering---unblemished ones, and bring them before Adonai.	2 And he said to Aharon, Take you a calf, the young of a bullock, for a sin offering, that Satan may not accuse you concerning the calf that you made at Horeb; and take a ram for the burnt sacrifice, that there may be a memorial for you of the righteousness/generosity of Izhak whom his father bound as a ram on the mountain of worship, both of them will be perfect, and bring them before the Lord.
3 To Bne Yisrael you will speak, saying, take a he-goat, for a sin-offering and a calf and a lamb, both one year old--- unblemished---for a burnt-offering,	3 And to the children of Israel spoke he, saying: Take for yourselves a kid of the goats, because Satana resembles him, lest he recount against you the accusation concerning the kid of the goats, which the sons (tribes) of Jakob killed, (Gen. xxxvii. 31,) and offer him for a sin offering; and a calf, because ye worshipped the calf, (Exod. xxxii. 4,) and a lamb of the year, that there may be for you a memorial of the righteousness/generosity of Izhak, whom his father did bind as a lamb, both of them perfect, for a burnt offering;
4 an ox and a ram for a peace-offering, to sacrifice before Adonai and a meal-offering mixed with oil, for today, Adonai will appear to you."	4 with a bullock and a lamb, for a hallowed oblation to sacrifice before the Lord, that He may be gracious to you; and a mincha mingled with oil of the olive. For this day will the glory of the Lord's Shekinah be revealed unto you.
5 They took that which Moshe commanded, before the Tent of Meeting; and the entire congregation approached and they stood before Adonai.	5 And Aharon and his sons, and all the sons of Israel, hastened and took what Mosheh commanded, and presented them in front of the tabernacle of ordinance; and the whole congregation drew near, and lifted up their heart fully before the Lord.
6 Moshe said: "This is what Adonai commanded you to do: and the glory of Adonai will appear to you."	6 And Mosheh said, This is the thing which you must do. Put away the imagination of evil from your hearts, and there will speedily (at once) be revealed to you the glory of the Shekinah of the Lord. But when Aharon saw at the corner of the altar the form of the calf, he was afraid to approach to its side.
7 Moshe said to Aharon: "Approach the altar and perform [the services of] your sin-offering and your burnt-offering and atone on your [own] behalf and on behalf of the people; and perform [the service of] the people's offering and atone on their behalf, just as Adonai commanded."	7 Mosheh, therefore, said to him, Take courage, and go near to the altar, fearing not, and offer thy sin offering, and make atonement for yourself and for the people, and perform the oblation of the people, and make atonement for them, as the Lord has commanded.
8 Aharon approached the altar and slaughtered the calf that he had for a sin-offering.	8 And Aharon approached to the altar with resolution, and slew the calf for his own sin offering.
9 Aharon's sons brought the blood to him and he dipped his finger into the blood and put it atop the corners of the altar and he poured the [remaining] blood into the base of the altar.	9 And the sons of Aharon brought the blood to him, and he dipped his finger in the blood of the young bullock, and put it upon the horns of the altar, and the rest of the blood he poured out at the foundation of the altar, and sanctified it for the making of atonement upon it.
10 The fat, kidneys and the lobe of the liver from the sin-offering, he burned on the altar, just as Adonai commanded Moshe.	10 And the fat, and the kidneys, with the caul of the liver of the sin offering, he burned at the altar, as the Lord had commanded Mosheh.
11 The flesh and the skin, he burned in a fire beyond the encampment.	11 But the flesh and the skin burned he with fire without the camp.
12 He slaughtered the burnt-offering; and Aharon's sons presented the blood to him, and he sprinkled it all around the altar.	12 And he killed the burnt offering, and the sons of Aharon brought the blood to him, and he sprinkled it upon the altar round about.
13 They presented the burnt-offering to him with its limbs severed and [with] the head, and he burned them on the altar.	13 And they brought the burnt offering to him by its divisions, and the bead, and he burned (them) upon the altar.
14 He washed the innards and the feet and burned them on the burnt-offering, on the altar.	14 And he washed the inwards and the fat, and burned the burnt offering, at the altar.
15 He brought the people's offering; he took the people's sin-offering-goat, and he slaughtered it and offered it as a sin-offering, in the same manner as the first one.	15 And they brought the oblation of the people. And he took the goat for the people's sin offering and killed it, and made atonement with the blood of the goat, as he had made atonement with the blood of the calf of the sin offering for himself, which he had offered before.
16 He brought the burnt-offering and he did it according to the rule.	16 And they brought the burnt offering, and he performed it after the rite of the burnt offering which he had offered for himself.
17 He brought the meal-offering; he filled his palm from it and burned it on the altar: aside from the burnt-offering [that was brought] in the morning.	17 And they brought the mincha, and he filled his hands there from, and took of it a portion for its memorial, and burned upon the altar, beside the morning sacrifice
18 He slaughtered the ox and the ram, the peace-offerings of the people; and Aharon's sons presented the blood to him and he sprinkled it all around the altar.	18 And he killed the bullock and the rain of the hallowed oblations (peace offering) of the people, and the sons of Aharon brought the blood to him, and he sprinkled it upon the altar round about:
19 The fats of the ox and of the ram; the fat-tail, the [fat] covering [the innards], the kidneys and the lobe of the liver.	19 and the fat of the bullock, and of the ram, the tail, and that which covers the inwards, and the two kidneys, and the caul of the liver;
20 They put the fats on top of the breasts and he burned the fats on the altar.	20 and he laid the fat upon the breast, and burned the fat upon the altar.
21 The breasts and the right thigh, Aharon waved [as] a wave-offering before Adonai, just as Moshe commanded.	21 But the breast and the right shoulder Aharon uplifted, an elevation before the Lord, as the Lord commanded Mosheh.
22 Aharon raised his hands toward the people and he blessed them. He descended [from the altar where he] had offered the sin-offering, the burnt-offering and the peace-offering.	22 And Aharon stretched out his hands towards the people and blessed them, and came down from the altar with joy, after he had finished to perform the sin offering and the burnt offering and the hallowed oblation. But when, after the oblations had been performed, the Shekinah did not reveal itself, Aharon was ashamed, and said to Mosheh, It may be that the Word of the Lord has no pleasure in the work of my hands.
23 And Moshe and Aharon went [in]to the Tent of Meeting and [then] they went outside and blessed the people, and the glory of Adonai appeared to the entire people.	23 Then went Mosheh and Aharon into the tabernacle of ordinance, and prayed for the people of the house of Israel, and came forth and blessed the people, and said, May the Word of the Lord receive your oblations with favor, and remit and forgive your sins. Then, instant, instantly the Glory of the Lord's Shekinah revealed itself to all the people:
24 A fire came forth from before Adonai and consumed what was on the altar; the burnt-offering and the fats. All the people saw and they raised their voices in praise, and they fell on their faces.	24 and the Fire came forth from the Presence of the Lord and consumed upon the altar the sacrifice and the fat. And all the people saw, and gave praise, and bowed in prayer upon their faces. [JERUSALEM. And bowed in prayer upon their faces.]

1 Nodav and Avihu, Aharon's sons, took, each of them his fire-pan, placed fire on it and then placed incense upon it and they brought before Adonai a strange fire, which He had not commanded them.	1 But the sons of Aharon, Nadab and Abihu, took each man his censer, and put fire therein, and laid sweet incense upon it, and offered before the Lord strange fire taken from (under) the hearth-pots, which had not been commanded them. [JERUSALEM. Outside fire.]
2 A fire came forth from before Adonai and consumed them, and they died in the presence of Adonai.	2 And a flame of fire came out from before the Lord (as) with anger, and divided itself into four streams, (or lines,) and penetrated their nostrils, and burned their lives (souls) without destroying their bodies; and they died before the Lord.
3 Moshe said to Aharon "It is as Adonai spoke, saying: 'through those that are near me I will be sanctified, and in the presence of the entire people I will be glorified' ", and Aharon was silent.	3 And Mosheh said, This is that which the Lord spoke with me in Sinai, saying: In them who come near before Me I will have the tabernacle to be sacred, that, if they be not heedful in the service of the oblations, I will burn them with flaming fire from before Me, that in the sight of all the people I may be glorified. And Aharon heard, and was silent; and he received a good reward for his silence.
4 Moshe called to Mishael and to Elzafan the sons of Uziel, Aharon's uncle, and said to them; "Come closer and carry your brothers from the presence of the Sanctuary, to beyond the encampment."	4 And Mosheh called unto Mishael and to Elzaphan, the sons of Uzziel the Levite, the relative of Aharon, and said to them, Take your brethren from the sanctuary, and carry them, without the camp.
5 They came closer and they carried them in their tunics to beyond the encampment, just as Moshe spoke.	5 And they came nigh, and carried them with hooks of iron in their garments, and buried them without the camp, as Mosheh had directed.
6 Moshe said to Aharon and to Elazar and Itamar, his sons: "Do not let your hair grow long and do not tear your garments so that you will not die and bring [Divine] anger on the entire congregation; your brothers, the entire House of Yisrael will weep over the conflagration that Adonai set ablaze.	6 And Mosheh said to Aharon, and to Elasar and to Ithamar, his sons, Unbare not your heads, neither rend your garments, lest you die by the burning fire, and there be wrath upon all the congregation; but be silent and justify the judgment upon you, and let all your brethren of the house of Israel bewail the burning which the Lord has kindled.
7 From the entrance of the Tent of Meeting you will not go forth lest you die; for the anointing oil of Adonai is on you" and they did as Moshe had said.	7 And from the door of the tabernacle of ordinance go not forth lest you die; for the oil of the Lord's consecration is upon you. And they did according to the word of Mosheh.

Midrash Tanchuma (S. Buber Recension) for Vayikra (Leviticus) 8:1 – 10:7

2.11 Leviticus 8:1 ff., Part I

(Lev. 8:1-2:) THEN THE LORD SPOKE <UNTO MOSES>...: TAKE AARON AND HIS SONS ALONG WITH HIM, THE VESTMENTS <....> This text is related (to Ps. 65:5 [4]): BLESSED IS THE ONE YOU CHOOSE AND BRING NEAR TO DWELL IN YOUR COURTS. Blessed is the one whom the Holy One has chosen, even though He has not brought him near. And Blessed is the one whom He has brought near, even though He did not choose him. Now which was this one whom He chose? This was Abraham. {However He did not bring him near; instead he brought himself near to Him.} It is so stated (in Neh. 9:7): YOU ARE THE LORD, THE GOD WHO CHOSE ABRAM.... [However He did not bring him near. Instead he brought himself near.] In the case of Jacob, the Holy One chose him, as stated (in Is. 41:8): JACOB, WHOM I HAVE CHOSEN. It also says (in Ps. 135:4): FOR THE LORD HAS CHOSEN JACOB FOR HIMSELF. But He did not bring him near. Instead he brought himself near. Thus it is stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN DWELLING IN TENTS. Moses he chose but did not bring near, as stated (in Ps. 106:23): <. . . ,> HAD NOT MOSES HIS CHOSEN ONE <STOOD IN THE BREACH> David He chose but did not bring near, as stated (in Ps. 78:70): HE CHOSE DAVID, HIS SERVANT. He also brought himself near, as stated (in Ps. 119:63): I AM A COMPANION TO ALL WHO FEAR YOU. Blessed are those whom the Holy One chose, even though He did not bring them near. Come and see Jethro. The Holy One brought him near, but he did not choose him. In the case of Rahab the harlot, He brought her near but did not choose her. Aaron was doubly blessed because <the Holy One> chose him and brought him near. Where is it shown that he chose him? Where it is stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST]. And where is it shown that He brought him near? Where it is stated (in Exod. 28:1): AND YOU SHALL BRING NEAR UNTO YOURSELF YOUR BROTHER AARON <AND HIS SONS ALONG WITH HIM, ... TO SERVE ME AS PRIESTS>. Therefore, David praised him (in Ps. 65:5 [4]): BLESSED IS THE ONE YOU CHOOSE AND BRING NEAR <TO DWELL IN YOUR COURTS>.

2.12 Leviticus 8:l ff., Part II

[(Lev. 8:2:) TAKE AARON AND HIS SONS.] It is written (in Prov. 3:35): THE WISE WILL INHERIT GLORY, [BUT FOOLS TAKE UP SHAME.] This verse functioned in the beginning of the world until now. THE WISE WILL INHERIT GLORY. This refers to Noah and his children. BUT FOOLS TAKE UP SHAME. This refers to the generation of the flood. There is also this interpretation (of Prov. 3:35): THE WISE WILL INHERIT GLORY. This refers to Shem of whom it is stated (in Gen. 9:26): BLESSED BE THE LORD, THE GOD OF SHEM. (Prov. 3:35, cont.): BUT FOOLS TAKE UP SHAME. This refers to Ham of whom it is stated (in Gen. 9:25): AND HE SAID: CURSED BE CANAAN (the son of Ham).

Another interpretation (of Prov. 3:35): THE WISE WILL INHERIT GLORY. This refers to Abraham. BUT FOOLS TAKE UP SHAME. This refers to the kings whom he smote (in Gen. 14:15). THE WISE WILL INHERIT GLORY. This refers to Isaac. BUT FOOLS TAKE UP SHAME These are the people of Gerar. THE WISE WILL INHERIT GLORY. This refers to Jacob. BUT FOOLS TAKE UP SHAME. This refers to Esau and his chiefs. THE WISE WILL INHERIT GLORY. This refers to Joshua. BUT FOOLS TAKE UP SHAME. These are the thirty-one kings whom he smote (according to Josh. 12:24). THE WISE WILL INHERIT GLORY. This refers to David. BUT FOOLS TAKE UP SHAME. This refers to Goliath. THE WISE WILL INHERIT GLORY. This refers to Eli. BUT FOOLS TAKE UP SHAME. These are his sons, of whom it is stated (in I Sam. 2:12): NOW ELI’S SONS WERE SCOUNDRELS. THE WISE WILL INHERIT GLORY. These are the sons of Aaron, of whom it is stated (in Lev. 8:2): TAKE AARON AND HIS SONS ... Why is TAKE mentioned here? The Holy One said to Moses: I am duty-bound to taking. You are to arise and magnify him through taking. And when did he take Aaron? When (in Numb. 17:11 [16:46]) WRATH HAS GONE FORTH upon those who hate Israel. Moses said to him (at the beginning of the verse): TAKE THE FIRE PAN, AND PUT FIRE <FROM THE ALTAR> ON IT. Aaron said to him: My Lord Moses, do you wish to kill me? Because my sons offered profane [Hedyotut, from the Gk.: idioteia, i.e., “uncouthness”] fire to the Holy One, they were destroyed by fire, [as stated (in Lev. 10:1—2): <NOW AARON’S SONS, NADAB AND ABIHU EACH TOOK HIS FIRE PAN ... ;> AND THEY OFFERED ALIEN FIRE BEFORE THE LORD ... . SO FIRE CAME FORTH FROM BEFORE THE LORD AND CONSUMED THEM.] Now you are saying: TAKE THE FIRE PAN! My sons brought in strange fire and were destroyed by fire. So should I bring forth holy fire outside? Then I would die or be destroyed by fire. Moses said to him: Go and act quickly; for as you are talking, they are dying. Rather (according to Numb. 17:11 [16:46], cont.) TAKE IT QUICKLY UNTO THE CONGREGATION AND MAKE ATONEMENT FOR THEM. When Aaron heard that, he said: If I die for Israel, am I not adequate? Immediately (in Numb. 17:12 [16:47]) AARON TOOK IT AS MOSES HAD SAID. Therefore, the Holy One said to Moses (in Lev. 8:2:) TAKE AARON. He magnified him through taking. Just as Aaron is going to save his children by taking, so you are to magnify him through taking. Ergo (in Lev. 8:2:) TAKE AARON.

2.13 Leviticus 8:l ff., Part III

[(Lev. 8:2:) TAKE AARON AND HIS SONS.] This text is related (to Prov. 20:7): THE ONE WHO WALKS IN HIS INTEGRITY IS RIGHTEOUS/GENEROUS; BLESSED ARE HIS CHILDREN AFTER HIM. This refers to Aaron and his children. If this interpretation is so, Moses also was righteous/generous, but his children were not like him. And Eli also was righteous/generous, but his children were not like him. And Samuel [was] righteous, but his children were not like him. (I Sam. 8:3:) BUT HIS SONS DID NOT WALK IN HIS WAYS. Why do you say <of Aaron> (in Prov. 20:7): THE ONE WHO WALKS IN HIS INTEGRITY IS RIGHTEOUS/GENEROUS; <BLESSED ARE HIS CHILDREN AFTER HIM>? Because during his lifetime he saw his sons after him serving in the High Priesthood. Therefore (in Lev. 8:2:) TAKE AARON AND HIS SONS ALONG WITH HIM.

2.14 Leviticus 8:l ff., Part IV

Another interpretation (of Lev. 8:2:) TAKE AARON. The Holy One said to him (i.e., to Moses): Entice him with words, because he is fleeing from the <priestly> office. TAKE can only be a word <implying> persuasion, for so did Nebuchadnezzar (sic) say to Nebuzaradan (concerning Jeremiah in Jer. 39:12): TAKE HIM AND LOOK AFTER HIM. So also it (i.e., Scripture) speaks of our mother Sarah (in Gen. 12:15): <SO PHARAOH’S COURTIERS SAW HER AND PRAISED HER TO PHARAOH,> AND THE WOMAN WAS TAKEN TO PHARAOH’S HOUSE. And also (here in Lev. 8:2), TAKE AARON is language <implying> persuasion because he was fleeing from the office.

2.15 Leviticus 8:l ff., Part V

(Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION. The Holy One said to Moses: Pay him honor in front of all Israel, in order that they may see him when he enters the High Priesthood. In addition, you are to warn them not to rebel against the priesthood like Korah and his crowd (in Numb. 16:1-35). For I know that Uzziah is going to arise and rebel against the Priesthood (in II Chron. 26:16-21). Thus it is stated (in Numb. 17:5 [16:40]): IT WAS TO BE A REMINDER TO THE CHILDREN OF ISRAEL THAT NO OUTSIDER <WHO WAS NOT OF AARON’S SEED> SHOULD DRAW NEAR <TO OFFER INCENSE BEFORE THE LORD>... . He (i.e., Uzziah) was not of Levi’s seed just as Korah was <not of Levi’s seed>. It (i.e., the altar covering of Numb. 17:4 [16:39]) gave him a reminder: What you did to Korah you would do to him. It said to him (ibid., cont.): LET HIM NOT BE LIKE KORAH AND HIS CROWD. He said to it: And how did you act toward him? It said to him (ibid., cont.): AS THE LORD SPOKE TO HIM THROUGH MOSES. He (the Holy One) said to him (Moses): Just as I did to your hand (in Exod. 4:6): AND WHEN HE WITHDREW IT {FROM HIS BOSOM}, BEHOLD IT WAS LEPROUS, <AS WHITE> AS SNOW; so will I do to him (in II Chron. 26:20-21). Therefore (in Lev. 8:3): AND ASSEMBLE THE WHOLE CONGREGATION.

2.16 Leviticus 8:l ff., Part VI

(Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION... . He said to him: Where? He said unto him: Unto the door of the Tent of Meeting. Moses our Master said to him: Sovereign of the World, <there are> sixty myriads of adults and sixty myriads of young people. How will I have them stand at the opening of the Tent of Meeting? <The area is> only the size of a field requiring of two seahs of seed; yet you are saying (in Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION. The Holy One said to him: Are you surprised about this command? Are the heavens not like a cataract on the eye? For I made them <to stretch> from one end of the world to the other, [as stated] (in Is. 40:22): WHO HAS STRETCHED OUT THE HEAVENS LIKE A CURTAIN [AND SPREAD THEM OUT LIKE A TENT TO DWELL IN]. And also in the world to come I will do likewise for Zion. How will all those populations from the first Adam until the dead rise <have room to> stand? Then they are going to say (in Is. 49:20): THE PLACE IS TOO CROWDED FOR ME; MAKE ROOM FOR ME TO DWELL. What will I do for them? I will enlarge it, as stated (in Is. 54:2): ENLARGE THE SITE OF YOUR TABERNACLE? From where do you learn so? From Mount Sinai. When the Holy One appeared upon it, what is written (in Ps. 68:18 [17])? THE CHARIOTS OF GOD ARE MYRIADS, THOUSANDS UPON THOUSANDS; <THE LORD IS AMONG THEM ON SINAI>... . R. Avdimi of Haifa said: I have learned in my Mishnah: When the Holy One appeared on Mount Sinai to give the Torah, twenty-two thousand chariots came down with him. R. Berekhyah [the Priest] said that the Holy One foresaw that none would remain in their teaching (literally: their water) except the tribe of Levi. He therefore came down <with a number> corresponding to the camp of the Levites (according to Numb. 22:39). R. Jannay said: If so, how is it that THE CHARIOTS (rt.: RKB) OF GOD ARE MYRIADS. It is simply that twenty-two thousand chariots came down with the Holy One, with each and every chariot like the chariot which Ezekiel ben Buzi saw (Ezek. 1:19—21); yet it (i.e., Mt. Sinai) contained them. Indeed the event was a miracle. The Holy One said: Become wider (rt.: RHB) and longer to receive my children, <who are> faithful children. And so you find in the world to come, that the Holy One will widen (rt.: RHB) Jerusalem, as stated (in Ezek. 41:7): AND IT BECAME {LONGER} [WIDER] (rt.: RHB) AS IT WOUND ABOUT HIGHER (LM’LH) ... , until it was rising to the heavens. Now, HIGHER (M’LH) can only mean “heaven” (ShMYM). Thus it is stated (in Ps. 108:5 [4]) FOR [YOUR FAITHFULNESS IS] GREAT, ABOVE (M’L) {THE HEAVENS (HshMYM)} [HEAVEN (shMYM). When it (i.e., Jerusalem) reaches the heavens, it says (in Is. 49:20): THE PLACE IS TOO CROWDED FOR ME … Nevertheless, the Holy One raises it up from the heavens to the firmament, from the second <heaven> to the third, from the third to the fourth, from the fourth to the fifth, from the fifth to the sixth, and from the sixth to the seventh. R. Eleazar ben Jacob said: <The elevation of Jerusalem continues> until it reaches the throne of glory. But how are they (the Israelites) to ascend? The Holy One will bring clouds and will have them fly. Thus it is stated (in Is. 60:8): WHO ARE THESE THAT FLY LIKE A CLOUD? Then each and every one of the righteous/generous will have a canopy (huppah) for himself. Thus it is stated (in Is. 4:5): FOR THE LORD WILL CREATE OVER THE [WHOLE] SITE OF MOUNT ZION AND OVER ITS ASSEMBLY [<A CLOUD AND SMOKE BY DAY AND THE BRIGHTNESS OF A FLAMING FIRE BY NIGHT>; FOR OVER <ALL> THE GLORY THERE WILL BE A CANOPY (huppah)]. When it reaches the throne of glory, the Holy One will say to them: I and you will walk through the world <together>, as stated (in Lev. 26:12): AND I WILL WALK AMONG YOU. The Holy One will dwell in the middle and the righteous/generous will <proudly> point him out. It is so stated (in Is. 25:9): IN THAT DAY THEY WILL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM, AND HE DELIVERED US. It also says (in Ps. 48:15 [14]): FOR THIS IS GOD, OUR GOD, FOR EVER AND EVER; HE WILL LEAD EVERMORE Because the nations say (in Deut. 32:37): AND HE WILL SAY: WHERE ARE THEIR GODS? Israel will therefore say (in Ps. 48:15 [14]): FOR THIS IS GOD, OUR GOD, FOR EVER AND EVER; HE WILL LEAD EVERMORE.

3.1 Leviticus 9:l ff, Part I

(Lev. 9:1) AND IT CAME TO PASS ON THE EIGHTH DAY... . This text is related (to Eccl. 8:5): WHOEVER OBSERVES A COMMANDMENT WILL NOT KNOW ANYTHING EVIL Who is this? Aaron, of whom it is said (in Lev. 8:33, 35): AND YOU (i.e., you and your sons) WILL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS <....> AND YOU WILL REMAIN AT THE DOOR OF THE TENT OF MEETING DAY AND NIGHT FOR SEVEN DAYS. Moses said to them: Observe mourning for seven days. (Ibid., cont.:) AND YOU WILL OBSERVE THE CHARGE OF THE LORD. Moses said to them: Observe THE CHARGE OF THE LORD, for so did the Holy One observe seven days of mourning before he brought the flood. Where is it shown that he mourned? Where it is stated (in Gen. 6:6): THEN THE LORD REGRETTED THAT HE HAD MADE HUMANITY ON THE EARTH, [AND HE WAS GRIEVING IN HIS HEART]. HE WAS GRIEVING can only mean “he mourned,” for so it says concerning David (in II Sam. 19:3): AND THE VICTORY [ON THAT DAY] WAS TURNED INTO MOURNING FOR ALL THE PEOPLE BECAUSE [ON THAT DAY THEY HEARD IT BEING SAID:] THE KING WAS GRIEVING OVER HIS SON. So also Ezra said to Israel, when they were weeping, each one for his brother and each one for his child (in Neh. 8:10): GO, EAT CHOICE FOODS AND DRINK SWEET DRINKS. ... DO NOT BE GRIEVING, FOR THE JOY OF THE LORD IS YOUR STRENGTH. It is therefore stated (in Gen. 6:6): AND HE WAS GRIEVING IN HIS HEART. At that time the Holy One observed the seven days of mourning, before he brought the flood. Thus it is stated (in Gen. 7:10): AND IT CAME TO PASS AFTER SEVEN DAYS [THAT THE WATERS OF THE FLOOD CAME UPON THE EARTH]. And so Moses was saying to Aaron the Priest and to his sons: Just as the Holy One mourned over his world before he brought the flood, so <you are to> observe the <required> mourning before he touches (i.e., harms) you. So they observed <the mourning>, but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) WHOEVER OBSERVES A COMMANDMENT WILL NOT KNOW ANYTHING EVIL; AND A WISE HEART WILL KNOW <THERE IS> A TIME OF JUDGMENT.

3.2 Leviticus 9:l ff, Part II

[(Eccl. 8:5:) WHOEVER OBSERVES A COMMANDMENT WILL NOT KNOW ANYTHING EVIL.] This is Moses, to whom the Holy One had already said (in Exod. 29:43): AND THERE I WILL MEET WITH THE CHILDREN OF ISRAEL, AND THERE SHALL BE SANCTIFICATION THROUGH MY GLORY. <In other words,> I (the Holy One) will be sanctified there THROUGH MY GLORY. Now Moses ministered during the seven days of priestly ordination but was afraid, saying: Perhaps divine judgment will strike him (i.e., Aaron). Thus it is stated (ibid.): AND THERE WILL BE SANCTIFICATION THROUGH MY GLORY. Still he did not act but said to Aaron: Observe seven days of mourning, for so the Holy One has told me (in Lev. 8:35): FOR SO I HAVE BEEN COMMANDED. When they had observed the seven days of mourning and <when> the eighth day had come, Nadab and Abihu went in to make an offering (rt.: QRB). Divine judgment struck them, and they were destroyed by fire. It is so stated (in Lev. 10:2): SO FIRE CAME FORTH FROM BEFORE THE LORD AND CONSUMED THEM, SO THAT THEY DIED BEFORE THE LORD. Moses came and said to Aaron (in Lev. 10:3): THIS IS WHAT THE LORD SPOKE: THROUGH THOSE WHO ARE NEAR (rt.: QRB) TO ME I WILL BE SANCTIFIED. Where did he speak? In the Sinai desert. (Exod. 29:43): AND THERE I WILL MEET WITH THE CHILDREN OF ISRAEL, AND THERE WILL BE SANCTIFICATION THROUGH MY GLORY. Ergo (in Eccl. 8:5:) WHOEVER OBSERVES A COMMANDMENT WILL NOT KNOW ANYTHING EVIL.

3.3 Leviticus 9:l ff, Part Ill

(Lev. 9:1:) AND IT CAME TO PASS ON THE EIGHTH DAY. ... This text is related (to Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY. ... What is the meaning of <the words>, I SAY TO THE MERRYMAKERS (rt.: HLL): DO NOT MAKE MERRY (THWLW, rt.: HLL)? <The verse refers> to whoever sings in a Mahanaim dance (MHWLH). And so it says (in Jud. 21:21): TO DANCE (LHWL) IN THE DANCES.

{Because no happiness endures for a mortal,} (Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY (rt.: HLL). Why? The one who is happy today will not be happy tomorrow; and the one who is depressed today will not be depressed tomorrow. And so it says (in Eccl. 2:2): OF LAUGHTER I SAID: IT IS MAD (rt.: HLL). ... Are you willing to understand that even the happiness of the Holy One did not endure? When? When the Holy One created his world. He was very happy, as stated (in Ps. 104:31): MAY THE LORD BE HAPPY IN HIS WORKS. It also says (in Gen. 1:31): THEN GOD SAW EVERYTHING WHICH HE HAD MADE; AND BEHOLD, IT WAS VERY GOOD. <These verses are> to teach you that the Holy One found pleasure in and took pride in his works. Then he gave the first Adam an easy commandment, but he did not fulfill it. Immediately he rendered him a verdict <of death>, as stated (in Gen. 3:19): FOR DUST YOU ARE, AND UNTO DUST YOU WILL RETURN. So he, as it were, did not remain in his happiness but said: I created everything only for the human, and now he dies. What pleasure is there for me? [Now surely if the Holy One] did not remain <happy>, how much the less will the children of Adam <remain happy>! [It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.]

How happy Abraham was! He was blessed in the world, magnified, slew some kings, and handed over heaven and earth to the Holy One. Also when the Holy One gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2): PLEASE TAKE YOUR SON, YOUR ONLY CHILD...., <AND GO UNTO THE LAND OF MORIAH,> AND OFFER HIM THERE AS A BURNT OFFERING. So he made a three-day journey, as stated (in Gen. 22:4): ON THE THIRD DAY ... When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the Righteous/Generous, how much the more is it the case with the rest of the children of Adam!

{Isaac did not remain in his happiness.} [In the case of Isaac also, how happy he was!] The Holy One saved him from the sword and from {burning} [the fire] {and from the men of Gerar}. He also delivered him from the men of Gerar and informed them [about who he was, so that they came to him]. Thus it is stated (in Gen. 26:26, 28): THEN ABIMELECH CAME UNTO HIM FROM GERAR [… AND THEY SAID: WE HAVE CLEARLY SEEN THAT THE LORD IS WITH YOU.] But he did not remain in his happiness. Rather (according to Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD AND HIS EYES WERE TOO WEAK TO SEE. So just as <this loss of happiness> happened in the case of Isaac, (according to Gen. 22:2) the burnt offering of the Holy One, how much the more does it happen in the case of the wicked/lawless! [It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.]

Jacob was the first-born of the Holy One, as stated (in Exod. 4:22): ISRAEL IS MY FIRST-BORN SON. How happy he was! He saw a ladder, and (according to Gen. 28:12) THE ANGELS OF GOD WERE ASCENDING AND DESCENDING, as they looked at him with the Holy One standing above it. It is so stated (in Gen. 28:13): AND BEHOLD, THE LORD STOOD UPON IT ... Then he went to Laban, fled from Esau, became Laban’s servant for twenty years, and in the end became wealthy, sired children, and returned in peace. He also met Esau, was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1): NOW DINAH <THE DAUGHTER WHOM LEAH HAD BORNE TO JACOB> WENT OUT ..., <and was raped>. There also came upon him the trouble over Joseph. Now surely if Jacob the Righteous/Generous, one to whom the Holy One had said: In whom I will be glorified, as stated (in is. 49:3): ISRAEL, IN WHOM I WILL BE GLORIFIED, did not remain in his happiness, how much the less will the wicked/lawless <so remain>! [It is therefore stated (in Ps. 75:5[4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.]

How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a <helping> hand and said (in Josh. 1:18): ANYONE WHO DISOBEYS YOUR COMMAND ... <WILL BE PUT TO DEATH>. <Such an honor was> something of which Moses our master was not worthy. Still he (i.e., Joshua) did not remain in his happiness but died childless. It is therefore stated (in Ps. 75:5 [41): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.

How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9): NOW ELI [THE PRIEST] WAS SITTING ON THE THRONE BY THE DOORPOST OF THE TEMPLE OF THE LORD. [NOW ELI THE PRIEST WAS SITTING ON THE THRONE, because he was king. <He was> BY THE DOORPOST OF THE TEMPLE OF THE LORD, because he was chief justice]. Still he did not remain in his happiness. Instead (according to I Sam. 4:18): AND IT CAME TO PASS THAT WHEN HE (i.e., a messenger) MENTIONED THE ARK OF {THE LORD} [OF GOD], HE (i.e., Eli) FELL BACKWARD FROM OFF THE THRONE. ... Moreover, his two sons, Hophni and Phinehas died. So just as this <shift in fortune> {happens with the righteous/generous ones} [happened with Eli the Righteous/Generous], how much the more <does it happen with> the wicked! It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.

You find neither man nor woman who saw joys like Elisheba bat Amminadab, [the wife of Aaron, as stated (in Exod. 6:23): AND AARON TOOK FOR A WIFE ELISHEBA BAT AMMINADAB.] She saw her husband become high priest serving in the high priesthood and prophet. In addition, Moses, her husband’s brother, was king and prophet. Moreover, her sons were deputies <to the high priest> in the priesthood, and her brother Nahshon was head of all of the tribes of Israel. Still she did not remain in her happiness. Rather, when two of her sons went in to offer sacrifice, (according to Lev. 10:2) FIRE CAME FORTH FROM BEFORE THE LORD AND CONSUMED THEM, SO THAT THEY DIED BEFORE THE LORD. It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.

And so Solomon said (in Eccl. 2:2): OF LAUGHTER I SAID: IT IS MAD. There is a story about one of the great Babylonian <scholars>, who married off his son, and made a great banquet for the sages. He said to his son: Go up and bring us a jar of such and such a wine from the attic. He went up to the attic. <There> a snake <from> among the jars bit him, and he died. His father remained with those who were reclining <at his table>. So he delayed and did not come. <Finally,> his father said: Let me go up and see what my son is doing. His father went up <and> found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said: You came to say a bridegrooms’ blessing over my son. Say a mourners’ blessing over him. You came to bring my son to the wedding canopy. Bring him to <his> grave. R. Zakkay of Kabul said (in the words of Eccl. 2:2): OF LAUGHTER I SAID IT IS MAD.

3.4 Leviticus 9:l ff, Part IV

(Lev. 9:1) AND IT CAME TO PASS ON THE EIGHTH DAY. This text is related (to Ps. 92:13 [12]): THE RIGHTEOUS/GENEROUS ONE WILL FLOURISH (rt.: PRH) LIKE THE PALM. This is Aaron, of whom it is stated (in Numb. 17:23 [8]): [AND THERE] THE STAFF OF AARON OF THE HOUSE OF LEVI HAD SPROUTED (rt.: PRH). In the case of all the <other> trees, one plants them and they grow up by themselves (as single trees); but in the case of the palm, one plants it and it sends up sprouts on all sides. So it was in the case of Aaron. He planted and sprouts came up. These were Aaron’s sons (i.e., according to I Chron. 6:35-36 [50-51]): HIS SON ELEAZAR, HIS SON PHINEHAS, HIS SON ABISHUA, <HIS SON BUKKI > (Ps. 92:13 [12]): THE RIGHTEOUS/GENEROUS ONE WILL FLOURISH (rt.: PRH) LIKE THE PALM. Where did he plant <them>? (Ps. 92:14 [13]): <THEY ARE> PLANTED IN THE HOUSE OF THE LORD. (Lev. 8:33): AND YOU WILL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING <FOR SEVEN DAYS>. It is therefore stated (in Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY.

3.5 Leviticus 9:l ff, Part V

(Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED <AARON AND HIS SONS> ... Our masters have said: All those days when Moses was in the thorn bush, the Holy One said to him: Go on My mission; but he was saying (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. By your life I am paying you back. Some day soon, when that Tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you: Call Aaron to serve. It is therefore stated (in Lev. 9:1): MOSES CALLED AARON AND HIS SONS. There is a calling which is for abundance [and there is a calling for famine. Where is it shown <that there is a calling> for abundance?] Where it is stated (in Ezek. 36:29): 1 WILL CALL FOR THE GRAIN AND INCREASE IT. And where is it shown <that there is a calling> for famine? [Where it is stated] (in II Kings 8:1): FOR THE LORD HAS CALLED FOR A FAMINE. <FOR SEVEN YEARS>. There is a calling for greatness, as stated (in Lev. 9:1): MOSES CALLED <AARON>. Moses said to him: the Holy One has told me to ordain you as high priest. Aaron said to him: You have labored on the Tabernacle; so will I be made high priest? He said to him: By your life, even though you are being made high priest, it is as if I were being made <high priest>; for just as you were glad for me in my greatness, so I am glad for you in your greatness. Now when was he glad for him? When the Holy One said to him (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH. The Holy One said to him: Go, keep this commandment. Moses said to him (in Exod. 4:10 & 13): PRAY (bi) LORD, you are doing me wrong (biya). My brother is older than I; yet I am going ahead of him. The Holy One said to him: [By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), WHEN HE SEES YOU HE WILL BE GLAD IN HIS HEART. R. Simeon ben Yohay said: The Holy One said to him: That heart which is glad for his brother’s greatness will have those precious stones (of Exod. 28:17-21) laid upon it. Therefore, all those seven days that Moses was busy in the Tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One said to them: What do you think? That you are high priest? Call your brother so that he may serve as high priest. Ergo (in Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED [AARON AND HIS SONS, AND THE ELDERS OF ISRAEL]. Why THE ELDERS OF ISRAEL? In order to promote him in the presence of the elders. The Holy One said to him: Call the elders and ordain him in their presence, lest Israel say that he became high priest on his own. Therefore (in Lev. 9:1): AND THE ELDERS OF ISRAEL.

3.6 Leviticus 9:l ff, Part VI

(Lev. 9:2:) THEN HE SAID UNTO AARON; TAKE A BULLOCK <OF THE HERD FOR A SIN OFFERING>. Why was it not told him <to take> a bull instead of a bullock? He said to him: Because through the bullock (of Exod. 32) the priesthood was shaken in your hand, through a bullock it is being established in your hand. And not only that, but lest Israel say there are sins <clinging> to them from the deed of the bullock, for that reason he said they should offer a bullock <for a sin offering>. Thus it is stated (in Lev. 9:3): AND YOU WILL SPEAK UNTO THE CHILDREN OF ISRAEL, SAYING: TAKE A MALE GOAT FOR A SIN OFFERING AND A BULLOCK. ... <These things were said> so that they would know that they had been forgiven for the deed of the calf. The Holy One said to them: In this world they have been forgiven through offerings, but in the world to come I will wipe away their sins without an offering. It is so stated (in Is. 43:25): I, EVEN I, WILL PARDON YOUR TRANSGRESSIONS FOR MY OWN SAKE AND WILL NOT REMEMBER YOUR SINS.

Ketubim Targum Psalm 77

1. For praise; composed by Jeduthun for Asaph; a psalm.

2. My voice is [raised] in the presence of the Lord, and I will complain; my voice is [raised] in the presence of God; hear my utterance!

3. In the day of my distress, I sought instruction from the presence of the Lord; the spirit of prophecy rested on me in the night; my eye ran with tears and will not stop; my soul refused to be comforted.

4. I will remember God and I will tremble in the presence of the Lord; I will speak, and my spirit will be weary forever.

5. You have shut the lids of my eyes; I am smitten, and I will not speak.

6. I have counted up the good days which were at the beginning, the good years of long ago.

7. I will remember my psalm in the night; I will speak with the thoughts of my heart, and the mind of my spirit will examine miracles.

8. Can the Lord be far off forever, and no longer show favor again?

9. Can He have cut off His favor forever? Is the decree of evil complete for all generations?

10. Can God have forgotten to have pity? Or has He gotten too angry to sustain His compassion forever?

11. And I said, “It is my sickness; they have forgotten the might of the right hand of the Most High.” Another Targum: And I said, “It is my petition, years that He shortened by days.”

12. I will remember the acts of God, for I will remember Your wonders from of old.

13. And I meditated on all Your good works, and I will speak of the intricacy of Your miracles.

14. O God, because Your ways are holy, what god is great like the God of Israel?

15. You are the God who works wonders; You have made known Your might among the peoples.

16. You have redeemed Your people with the strength of Your arm, the sons that Jacob sired and whom Joseph fed, forever.

17. They saw Your presence in the midst of the sea, O God; they saw Your might by the sea; the Gentiles trembled, even the deeps will be shaken.

18. The clouds of heaven made water descend, the heights gave voice; also comes the hail, Your arrows, and are ablaze.

19. The sound of Your outcry was heard in the sphere; lightning lit up the world, the earth rattled and shook.

20. In the sea of Suph [was] your path, and Your highway in the many waters; and the track of Your steps were not discerned.

21. You guided Your people as a flock, by the hand of Moses and Aaron.

Ketubim Midrash Psalm 77

I. For the leader; for Jeduthun. A Psalm of Asaph. I cried unto God with my voice, even unto God with my voice; and He gave ear unto me (Ps. 77:1-2). These words are to be considered in the light of what Scripture says elsewhere: O Lord, how long will I cry, and You wilt not hear! ... I will stand upon my watch, and set me upon the fenced place, and will watch to see what He will say unto me ... And the Lord answered me, and said (Hab. 1: 2:1-2). What did the prophet Habakkuk do? He drew a figure [of a circle] and stood in the middle of it, and said to the Holy One, blessed be He: “Master of the universe, I will not stir from this place until You declare to me how long You will continue to show forbearance to the wicked/lawless in this world?” The Holy One, blessed be He, replied: “You have cried out to Me, but have not doubted Me. As you live, I will answer you and cause you to understand: I show forbearance to the wicked/lawless in this world so that they may come back to Me in repentance, and their willful sins will then be reckoned as unwitting sins.” Whereupon Scripture goes on with what Habakkuk said: And the Lord answered me, and said, “Write the vision, and make it plain upon tables, that a man may read it swiftly” (Hab. 2:2). Then Habakkuk said further: Long since I proclaimed the end, but the time set has passed by. Is there another vision for an appointed time? (Hab. 2:3). God replied: “Even though I proclaimed the end to you and the time set for it has passed by, say not: ‘The end will not come.’ Wait for it.” As the verse concludes Though it tarry, wait for it, because it will surely come (ibid.).

Even so, when the Holy One, blessed be He, lets the righteous/generous envision the trials that are to come upon Israel, the righteous/generous stand up and protest to Him. Hence it is said for Jeduthun, that is, “for trials,” which the Holy One, blessed be He, showed the children of Israel as intended to overwhelm them. The righteous/generous envisioning the trials cry out before the Holy One, blessed be He, and lift up their voices, as is said I cried unto God with my voice, even unto God with my voice (Ps. 77:2), asking: Will God really give ear? Yes; when in the day of my trouble I seek the Lord (ibid. 77:3).

The verse goes on: My hand was shut up (niggèrah) in the night, and slackened not (ibid.). That is, because of my great pain, my hand was locked tight and clenched all through the night, and it would not slacken enough to open and relax. How can niggêrah be read as other than “locked tight,” since the Aramaic Targum renders the locks of the earth (Jonah 2:7) as naggérat? When he is in straits, a man clenches his hand in torment.

I seek the Lord (Ps. 77:3): In a time of trouble the children of Israel seek the Holy One, blessed be He. My soul refuses to be comforted (ibid.). Why does she refuse to be comforted? Because she does not know when the time of redemption is to come.

II. 1 remembered, God, and moaned (Ps. 77:4). I remembered the troubles which overwhelmed me, and I moaned. A parable of a man who was about to punish his son. He said: “You will be smitten with ten strokes of the lash!” After he struck him once, he said: “Nine more.” After he struck him a second time, he said: “Eight more.” Thus the son was comforted as the punishment went along. But when would the son not have been comforted? When his father would not have told him how many strokes he was yet to receive. So, too, the congregation of Israel said to the Holy One, blessed be He, My soul refuses to be comforted (Ps. 77:3) because she does not know the term of her punishment: Lord, make me to know my term (ibid. 39:5).

In a different exposition the verse is read I remembered God and was troubled (Ps. 77:4): When Israel bring God back to remembrance they are agitated and troubled, as is said My Beloved put in His hand by the hole of the door, and my heart was troubled for Him (Song 5:4); and when the Holy One, blessed be He, remembers the children of Israel, His heart is troubled for them, as is said is Ephraim a darling son unto Me? Is he a child that is dandled? For as often as I speak of him, I do earnestly remember him still; therefore My heart is troubled for him (Jer. 31 :20).

III. You hold mine eyes waking; I am troubled and can not speak (Ps. 77:5): I do not sleep, for all my vigils are at night, troubled as I am, more and more, by the greatness of my pain. I have pondered the days of [the man from the] east, the years of ancient times (Ps. 77:6)—that is, pondered the days of Abraham who came from the east, as Scripture refers to him in “Who has raised up a righteous/generous man from the east?” (Isa. 41:2); and also I have pondered ... the years of ancient times—that is, the years of the fathers of the world—pondered, but did not find [the answer].

I call to remembrance my song in the night (Ps. 77:7)—that is, the Sanhedrin’s intonation in their study of Torah that they occupied themselves with at night.

Is His mercy clean gone (‘afes) for ever? (Ps. 77:9). What is the literal meaning of ‘afes? It is the Greek word aphes, which means “let go.” And so, because with regard to mercy a verse in another Psalm says, The mercy of the Lord is from everlasting to everlasting upon them that fear Him (Ps. 103:17), the verse in this Psalm asks: “Has God now abandoned the children of Israel completely?”

Is His promise come to an end for evermore? (Ps. 77:9). When God said: “I have taken away My peace from this people … even mercy and compassion,” (Jer. 56:5) did He mean that His promise had come to an end? Has God forgotten to be gracious? Has He in anger shut up His compassions? (Ps. 77:10). I say: Yes, He has, because of my infirmity (ibid. 77:11). Mine, mine is the infirmity, as is said “Evil-doing is the infirmity” (Eccles. 5:12). Because of my infirmity the right hand of the Most High has sharpened (sénot) (Ps. 77:11): Because of my infirmity there comes sharp chastisement from the right hand of the Most High, .sènot having the same sense as in the verse “I sharpen (sannoti) my glittering sword” (Deut. 32:45).

In a different exposition the verse is read Because of my profanation, the right hand of the Most High has changed (Ps. 77:11). Mine, mine the profanation: Because I profaned my holiness, the right hand of the Most High has changed (nistaneh).

I will make mention of the deeds of the Lord (Ps. 77:12): He who took me out of Egypt, He who brought me across the Red Sea, He who led me by the hand of Moses and Aaron like a flock of sheep in the wilderness.

Ashlamatah: Ezekiel 43:27 – 44:5, 28-30

27. And when they have accomplished the days, {S} it will be that upon the eighth day, and forward, the priests will make your burnt-offerings upon the altar, and your peace-offerings; and I will accept you, says the Lord GOD.' {S}

1 Then he brought me back the way of the outer gate of the sanctuary, which looks toward the east; and it was shut.

2 And the LORD said unto me: 'This gate will be shut, it will not be opened, neither will any man enter in by it, for the LORD, the God of Israel, has entered in by it; therefore it will be shut.

3 As for the prince, being a prince, he will sit therein to eat bread before the LORD; he will enter by the way of the porch of the gate, and will go out by the way of the same.'

4 Then he brought me the way of the north gate before the house; and I looked, and, behold, the glory of the LORD filled the house of the LORD; and I fell upon my face.

5 And the LORD said unto me: 'Son of man, mark well, and behold with your eyes, and hear with your ears all that I say unto you concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.

6 And you will say to the rebellious, even to the house of Israel: Thus says the Lord GOD: O you house of Israel, let it suffice you of all your abominations,

7 in that you have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary, to profane it, even My house, when you offer My bread, the fat and the blood, and they have broken My covenant, to add unto all your abominations.

8 And you have not kept the charge of My holy things; but you have set keepers of My charge in My sanctuary to please yourselves. {S}

9 Thus says the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, will enter into My sanctuary, even any alien that is among the children of Israel.

10 But the Levites, that went far from Me, when Israel went astray, that went astray from Me after their idols, they will bear their iniquity/lawlessness;

11 and they will be ministers in My sanctuary, having charge at the gates of the house, and ministering in the house: they will slay the burnt-offering and the sacrifice for the people, and they will stand before them to minister unto them.

12 Because they ministered unto them before their idols, and became a stumbling-block of iniquity/lawlessness unto the house of Israel; therefore have I lifted up My hand against them, says the Lord GOD, and they will bear their iniquity.

13 And they will not come near unto Me, to minister unto Me in the priest's office, nor to come near to any of My holy things, unto the things that are most holy; but they will bear their shame, and their abominations which they have committed.

14 And I will make them keepers of the charge of the house, for all the service thereof, and for all that will be done therein. {P}

15 But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they will come near to Me to minister unto Me; and they will stand before Me to offer unto Me the fat and the blood, says the Lord GOD;

16 they will enter into My sanctuary, and they will come near to My table, to minister unto Me, and they will keep My charge.

17 And it will be that when they enter in at the gates of the inner court, they will be clothed with linen garments; and no wool will come upon them, while they minister in the gates of the inner court, and within.

18 They will have linen tires upon their heads, and will have linen breeches upon their loins; they will not gird themselves with any thing that causes sweat.

19 And when they go forth into the outer court, even into the outer court to the people, they will put off their garments wherein they minister, and lay them in the holy chambers, and they will put on other garments, that they sanctify not the people with their garments.

20 Neither will they shave their heads, nor suffer their locks to grow long; they will only poll their heads.

21 Neither will any priest drink wine, when they enter into the inner court.

22 Neither will they take for their wives a widow, nor her that is put away; but they will take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.

23 And they will teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean.

24 And in a controversy they will stand to judge; according to Mine ordinances will they judge it; and they will keep My laws and My statutes in all My appointed seasons, and they will hallow My Sabbaths. 25 And they will come near no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister that has had no husband, they may defile themselves.

26 And after he is cleansed, they will reckon unto him seven days.

27 And in the day that he goes into the sanctuary, into the inner court, to minister in the sanctuary, he will offer his sin-offering, says the Lord GOD.

28 And it will be unto them for an inheritance: I am their inheritance; and you will give them no possession in Israel: I am their possession.

29 The meal-offering, and the sin-offering, and the guilt-offering, they, even they, will eat; and every devoted thing in Israel will be theirs.

30 And the first of all the first-fruits of every thing, and every heave-offering of every thing, of all your offerings, will be for the priests; you will also give unto the priest the first of your dough, to cause a blessing to rest on your house.

31 The priests will not eat of any thing that dies of itself, or is torn, whether it be fowl or beast. {P}

Midrash of Matityahu (Matthew) 13:24-32

¶ Another parable He set forth before them, saying, The kingdom (government) of the heavens is like a man who sowed good seed in his field.
But while the men were sleeping, his enemy came and sowed hay-grass among the wheat, and went away.
So when the plants sprouted and formed grain, the hay-grass also appeared.
And the slaves of the master of the field having come near said to him, Sir, did you not sow good seed in your field? Then from where does the field have hay-grass?
The master responded to them, “My enemy did this.” The slaves said to him: we will uproot the hay-grass.
The master reported: “No, lest in the uprooting of the hay-grass you might uproot the wheat at the same time.
But let them remain together and grow up together until the harvest; and at harvest time I will say to the reapers, Gather the hay-grass first and bind it in bundles to be burned, but gather the wheat into my granary.”

¶ Another parable he set forth before them, saying: The kingdom (government) of the heavens is like a grain of mustard seed, which a man having taken, planted in his field.
The mustard seed is indeed the smallest of all the seeds, but when it has grown it is the largest of the garden herbs and becomes such a tree that (Psalm 104:12) “Upon them dwell the birds of the heavens, from among the branches they give their voice.”

The Rabbi’s Private Prophetic Study

In Midrash Sifra, Parashat Shemini Mekhilta deMiluim, Sermon XCIX:III, it is stated:

“. . .and he came down from offering the sin-offering and the burnt- offering and the peace-offerings”: When he had completed making his offerings, he came down from the altar in great joy.

“And Moses and Aaron went into the tent of meeting”: When Aaron realized that all of the offerings had been presented and all the rites had been carried out, yet the Presence of God had not yet come down to rest upon Israel, Aaron was standing in distress, saying, “I know that the Omnipresent is angry with me. It is on my account that the Presence of God has not come to rest upon Israel. This is what my brother Moses has done to me! I went in and was humiliated, for the Presence of God has not come to rest upon Israel.” Forthwith Moses came in with him and sought mercy, so that the Presence of God came to rest upon Israel. That is why Scripture says, “And Moses and Aaron went into the tent of meeting [and when the people came out, they blessed the people, and the glory of the Lord appeared to all the people].”

“And fire came forth from before the Lord [and consumed the burnt- offering and the fat upon the altar; and when all the people saw it, they shouted and fell on their faces]”: When they saw the new fire coming down from the highest heavens and licking at the burnt-offering and fat upon the altar, they opened their mouths and recited a song. Concerning that hour Scripture says, “Rejoice in the Lord, O you righteous/generous! Praise befits the upright/generous” (Ps. 33:1).

At that hour punishment overtook Nadab and Abihu. But some say that it was at Sinai that they got it, for they saw Moses and Aaron walking along ahead, while they were coming after them, and all Israel following. Nadab said to Abihu, “In yet a little while these two old men will die, and we shall lead the congregation.” Said the Holy One, blessed be He, “We shall see who will bury whom! They will bury you, and they will continue to lead the community.”

The sin of Nadab and Abihu which according to the Written Torah consisted in offering “strange fire” before Ha-Shem, is explained by this Midrash as being rooted in the desire by both Aminadab and Abihu of taking over the leadership from Mosheh our teacher, and Aharon. Rather than making the best of the occasion in serving and learning as much as possible from these two great teachers and prophets they squandered this golden opportunity misguided by a lust for power. Compare this statement of the Midrash with Mosheh’s statement: “Are you jealous for my sake? Oh that all of HaShem's people were prophets, that HaShem would put His Spirit on them!” (Numbers 11:29).

Lust for power, and the desire to take over one’s Torah teacher is perhaps one of the worst sins afflicting humanity. It is cancer that destroys the body, and value adds nothing to it. Good and genuine leadership is about service, whether to one’s Torah Teacher or to a community. And when service goes out the window then the lust for power takes over. Therefore, speaking in Midrashic terms, this “lust for power” is what is called euphemistically in the Scriptures “strange fire.” In other words, it is an inner fire that is not born from the Word of G-d, it is born out of a desire “to make a name for one self.” And this was the sin of the people of the tower of Babel who said: “And they said, Come, let us build a city and a tower with its head in the heavens, and make a name for ourselves” (Genesis 11:4).

If a leader is bent in “making a name for himself” he can’t be of service to G-d. And G-d, most blessed be He, who is zealous for His Word, at the appointed time makes a swift end to this kind of leadership. As Midrash Sifra, Parashat Shemini Mekhilta deMiluim, Sermon XCIX:II, states:

Another matter: When the sons of Aaron saw that all of the offerings had been presented and all the rites had been carried out, and yet the Presence of God had not come to rest upon Israel, said Nadab to Abihu, “Now can anyone cook without fire?” They forthwith took unholy fire and went in to the Holy of Holies, as it is said, “Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it.” Said to them the Holy One blessed be He, “I will honor you still more than you have honored Me. You have brought in before me unclean fire. I will burn you up with clean fire!”

The ministry of the Word of G-d is a very serious thing indeed, if one goes about dispensing of it for filthy lucre – i.e. “to make a name for oneself,” or as the outcome of “lust for power,” this same Word will sooner or later consume such person as it did with Nadab and Abihu. Yes, we do agree totally and completely with Mosheh Rabenu: “Oh that all of HaShem's people were prophets, that HaShem would put His Spirit on them!” But at the same time we must advice all leaders that service to one’s Torah Teacher and to the community must be devoid of “lust for power,” otherwise the consequences will be of tragic proportions! We can’t play with G-d’s Torah and get away without paying for the consequences. Anyone in leadership and/or teaching G-d’s Word should contemplate that a sharp sword hangs always over his head ready to seek retribution for the misuse of G-d’s most Holy Word.

This episode of Nadab and Abihu of our Torah Seder for this week is well alluded to in our section of the Midrash of Matityahu. The wheat planted are the true leaders and teacher of the Word being trained for service to the community. The enemy is the world with is many lusts – chiefly the lust for power and control, and which is represented by the hay-grass.

Notice what the slaves thought and said: “we will uproot the hay-grass.” In other words, let us make justice swiftly, let us excommunicate and extirpate this disease. But the wise master thought otherwise:

“No, lest in the uprooting of the hay-grass you might uproot the wheat at the same time. But let them remain together and grow up together until the harvest; and at harvest time I will say to the reapers, Gather the hay-grass first and bind it in bundles to be burned, but gather the wheat into my granary.”

Since an Esnoga is a public hall of worship we will always be open to people who can see an opportunity to fulfill their lusts for power and control. So the “wheat” must learn to live with these people around, learn to identify them and forbid them any reward that may satisfy their lusts. Soon these hay-grass kind of people, finding that their lusts are not satisfied will cease to come as the feel very uncomfortable in serving others without an immediate reward. And leaders must ensure carefully who they promote to leadership, because there is nothing more disastrous than a leader with a lust for power and control.

The parable, ends like the story of Nadab and Abihu, with fire that burn the hay-grass. And so, we can see where the root of this parable lies in the Torah. This parable is yet followed by another this week in the text of the Midrash of Matityahu – the parable of the mustard seed.

Many readers of this parable believe that it refers to numbers – a small Esnoga with good leadership will grow into a mega Esnoga. Yet this simplistic interpretation of the parable is far from the real interpretation of it. We are not speaking here of numerical increase, but more in terms of qualitative increase. Two hundred people ignorant of the Torah, are cumbersome and unproductive. But two hundred people in whom knowledge of the Torah and good deeds dwells abundance, is a totally different proposition altogether. The efficacy of the Torah, and not numbers of people what the mustard seed is all about. The Torah like the mustard seed insignificant as it may seem has the limitless power to produce greatness of royal, intellectual, and noble qualities rarely seen – and this is the abundant foliage spoken of in this parable. Contrast this with the hay grass that is worthless and destined to the burning.

The portion of the Prophets for this week deals with similar subjects as our Torah Seder but the environment is the Third Temple yet to be built. The Ashlamatah starts with the notion of the “east gate” reserved for the Messiah – “Then he brought me back the way of the outer gate of the sanctuary, which looks toward the east; and it was shut,” and concludes with the commandment: “you will also give unto the priest the first of your dough, to cause a blessing to rest on your house.”

This brings out and interesting proposition. Just as the entering of the Messiah through the Eastern Gate (now shut) will be for a great blessing to the House of Israel, likewise “the separation of the first of your dough (Chalah) causes a blessing to rest on your house.” Chalah which is also a “grain offering” makes both the tithe and the Minchah offering to become one, and as we said last week, this precept will always apply forever. Of course, the unrghteous/lawless will find this a total waste of time and moneys, but then they are but hay-grass!

For the righteous/generous this is a great source of blessing and power of wheat – i.e. the Torah flourishing in the human being that has a generous soul and has good will towards G-d and mankind!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai