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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Tebet 26, 5772 – Jan. 20/21, 2012	Fourth Year of the Shmita Cycle

Candle Lighting and Habdalah Times:

Conroe & Austin, TX, U.S. Fri. Jan 20 2012 – Candles at 5:39 PM Sat. Jan 21 2012 – Havdalah 6:36 PM	Brisbane, Australia Fri. Jan 20 2012 – Candles at 6:29 PM Sat. Jan 21 2012 – Havdalah 7:25 PM	Bucharest, Romania Fri. Jan 20 2012 – Candles at 4:49 PM Sat. Jan 21 2012 – Havdalah 5:56 PM
Chattanooga, & Cleveland, TN, U.S. Fri. Jan 20 2012 – Candles at 5:39 PM Sat. Jan 21 2012 – Havdalah 6:38 PM	Jakarta, Indonesia Fri. Jan 20 2012 – Candles at 5:59 PM Sat. Jan 21 2012 – Havdalah 6:50 PM	Manila & Cebu, Philippines Fri. Jan 20 2012 – Candles at 5:31 PM Sat. Jan 21 2012 – Havdalah 6:23 PM
Miami, FL, U.S. Fri. Jan 20 2012 – Candles at 5:37 PM Sat. Jan 21 2012 – Havdalah 6:32 PM	Olympia, WA, U.S. Fri. Jan 20 2012 – Candles at 4:38 PM Sat. Jan 21 2012 – Havdalah 5:47 PM	Murray, KY, & Paris, TN. U.S. Fri. Jan 20 2012 – Candles at 4:48 PM Sat. Jan 21 2012 – Havdalah 5:48 PM
Sheboygan & Manitowoc, WI, US Fri. Jan 20 2012 – Candles at 4:27 PM Sat. Jan 21 2012 – Havdalah 5:33 PM	Singapore, Singapore Fri. Jan 20 2012 – Candles at 6:59 PM Sat. Jan 21 2012 – Havdalah 7:50 PM	St. Louis, MO, U.S. Fri. Jan 20 2012 – Candles at 4:50 PM Sat. Jan 21 2012 – Havdalah 5:52 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat Sarah

Her Excellency Giberet Laurie Taylor

His Honor Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

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 and her Torah Scholars, amen ve amen!

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

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 benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

“Shabbat Ki Tetse Machaneh”

(“When you go forth in camp”)

& Shabbat Mevar’chim HaChodesh Shebat

(Proclamation of the Nee Moon for the Month of Shebat)

Tuesday Evening Jan 24 – Wednesday Evening Jan. 25, 2012

Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי-תֵצֵא מַחֲנֶה
“Ki Tetse Machaneh”	Reader 1 – D’barim 23:10-15	Reader 1 – D’barim 24:19-21
“When you go forth in camp”	Reader 2 – D’barim 23:16-19	Reader 2 – D’barim 24:20-22
“Cuando salieres á campaña”	Reader 3 – D’barim 23:20-26	Reader 3 – D’barim 24:19-22
	Reader 4 – D’barim 24:1-4
D’barim (Deut.) 23:10 - 24:18 Numbers 28:9-15	Reader 5 – D’barim 24:5-9
Ashlamatah: Isaiah 1:16-26 Special: I Sam. 20:18,42	Reader 6 – D’barim 24:10-13	Reader 1 – D’barim 24:19-21
Psalm 133 - 135	Reader 7 – D’barim 24:14-18	Reader 2 – D’barim 24:20-22
	Maftir: D’barim 24:16-18	Reader 3 – D’barim 24:19-22
	Isaiah 1:16-26 I Sam. 20:18,42
N.C.: Mark 15:40-41

Blessings Before Torah Study

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

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

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

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

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

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

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

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

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

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

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 18: Deuteronomy – IV – Laws And Warnings

By: Rabbi Shmuel Yerushalmi, Translated by: Rabbi Eliyahu Touger

Published by: Moznaim Publishing Corp. (New York, 1991)

Vol. 17 – “Deuteronomy – IV – Laws & Warnings,” pp. 57-84.

Contents of the Torah Seder

· Holiness In The Camp – Deut. 23:10-15

· Fugitive Slaves – Deut. 23:16-17

· Immorality – Deut. 23:18-19

· Interest – Deut. 23:20-21

· Vows – Deut. 23:22-24

· In a Neighbour’s Field and Vineyard – Deut. 23:25-26

· Divorce – Deut. 24:1-4

· Exemption From War – Deut 24:5

· Millstone Not To Be Taken In Pledge – Deut. 24:6

· Man Stealing – Deut. 24:7

· Leprosy – Deut. 24:8-9

· Taking And Restoring A Pledge – Deut. 24:10-13

· Treatment Of Workmen – Deut. 24:14-15

· Individual Responsibility – Deut. 24:16

· Injustice to the Stranger, Orphan and Widow – Deut. 24:17-18

Rashi & Targum Pseudo Jonathan

for: D’barim (Deut.) 23:10 – 24:18

Rashi	Targum Pseudo-Jonathan
10. When a camp goes out against your enemies, you shall beware of everything evil.	10. When you go forth in hosts against your enemies, beware of every evil thing, of strange worship, the, exposure of the shame, and the shedding of innocent blood.
11. If there is among you a man who is unclean because of a nocturnal emission, he shall go outside the camp. He shall not come within the camp.	11. Should there be a man among you who is unclean from accidents of the night, let him go without the camp, and come not among the tents. But at evening time let him wash with water, and on the going down of the sun he may come within the camp.
12. And it shall be, towards evening, he shall bathe in water, and when the sun sets, he may come within the camp.	12. ---- JERUSALEM: And at evening let him bathe with water.
13. And you shall have a designated place outside the camp, so that you can go out there [to use it as a privy].	13. Let a place be prepared for you without the camp where you may shed the water of your feet,
14. And you shall keep a stake in addition to your weapons; and it shall be, when you sit down outside [to relieve yourself], you shall dig with it, and you shall return and cover your excrement.	14. and insert a spade with your weapon in the place oil which you bind your swords, and in your sitting without you will dig with it, and do what you need there, and turn and cover it.
15. For the Lord, your God, goes along in the midst of your camp, to rescue you and to deliver your enemies before you. [Therefore,] your camp shall be holy, so that He should not see anything unseemly among you and would turn away from you.	15. For the Shekinah of the LORD your God walks in the midst of your camp to save you, and to deliver your enemies into your hands; therefore will the place of your camps be holy, and nothing impure be seen in it, that His Shekinah go not up from you.
16. You shall not deliver a slave to his master if he seeks refuge with you from his master.	16. You will not deliver up a stranger into the hand of the worshipper of idols; (the sojourner) who has escaped to be among you will be under the protection of My Shekinah; for therefore he has fled from his idolatry.
17. [Rather,] he shall [be allowed to] reside among you, wherever he chooses within any of your cities, where it is good for him. You shall not oppress him.	17. Let him dwell with you, and observe the commandments among you; teach him the Law, and put him in a school in the place that he chooses in one of your cities: employ (or, have business with) him, that he may do well, and trouble him not by words.
18. There shall not be a prostitute of the daughters of Israel, and there shall not be a male prostitute of the sons of Israel.	18. You will not profane your daughters to make them harlots; nor will any man of Israel debase himself by fornication.
19. You shall not bring a prostitute's fee or the price of a dog, to the House of the Lord, your God, for any vow, because both of them are an abomination to the Lord, your God.	19. You will not bring a gift of the hire of an harlot, nor the price of a dog to offer it in the sanctuary of the LORD your God for any vow, much less as any of the oblations; for they are abominable, both of them, before the LORD your God. JERUSALEM: There will not be a harlot among the daughters of the house of Israel, nor a whoremonger among the sons of Israel. You will not bring the hire of an harlot, nor the price of a dog.
20. You shall not give interest to your brother, [whether it be] interest on money, interest on food or interest on any [other] item for which interest is [normally] taken.	20. You will not make usury of that which is yours from your neighbor upon the loan which you lend, either of money, or food, or anything by which you may make usury.
21. You may [however,] give interest to a gentile, but to your brother you shall not give interest, in order that the Lord, your God, shall bless you in every one of your endeavors on the land to which you are coming to possess.	21. To a son of the Gentiles you may lend for usury, but to your brother you will not lend for usury; that the LORD your God may bless you in all that you put your hand unto, in the land into which you are entering to possess it.
22. When you make a vow to the Lord, your God, you shall not delay in paying it, for the Lord, your God, will demand it of you, and it will be [counted as] a sin for you.	22. When you vow a vow before the LORD your God, delay not to fulfill it in (one of) the three festivals; for the LORD your God requiring will require it. And in the oblation there will not be any fault or blemish, for in the prescription of the LORD of the world it is so ordained. And you will not be guilty of keeping back (delaying) your vow:
23. But if you shall refrain from making vows, you will have no sin.	23. though, if you refrain from vowing, it will not be sin in you,
24. Observe and do what is emitted from your lips just as you have pledged to the Lord, your God, as a donation, which you have spoken with your mouth.	24. the oath which goes from your lips you will confirm. The precepts of integrity you will verily perform, but that which is not right to do you will not do; and according as you have vowed will you fulfill; sin offerings, trespass offerings, burnt sacrifices, and consecrated victims will you present before the LORD your God, and bring the libations and the gifts of the sanctuary of which you have spoken (in promises), and alms for the poor which your lips have declared.
25. When you enter your neighbor's vineyard, you may eat as many grapes as you desire, until you are sated, but you shall not put [any] into your vessel.	25. When you have come for hire into your neighbour's vineyard, you may eat there as you wilt, till you are satisfied; but you may not put any into your basket.
26. When you enter your neighbor's standing grain, you may pick the ears with your hand, but you shall not lift a sickle upon your neighbor's standing grain.	26. When you go to work for hire in the field of your neighbour, you may gather with your hands, but you are not to put forth the sickle upon your neighbour's grain (for yourself).
1. When a man takes a wife and is intimate with her, and it happens that she does not find favor in his eyes because he discovers in her an unseemly [moral] matter, and he writes for her a bill of divorce and places it into her hand, and sends her away from his house,	1. When a man has taken a wife and gone unto her, if she has not favour in his eyes because he finds the thing that is wrong in her, then he may write her a bill of divorce before the court of justice, and put it into her power, and send her away from his house.
2. and she leaves his house and goes and marries another man,	2. And departing from his house she may go and marry another man.
3. if the latter husband hates her and writes her a bill of divorce, and places it into her hand and sends her away from his house, or if the latter husband who took her as a wife, dies	3. But should they proclaim from the heavens about her that the latter husband will dislike her, and write her a bill of divorce, and put it into her power to go from his house; or should they proclaim about him that lie the latter husband will die:
4. her first husband, who had sent her away, may not take her again to be his wife, since she was defiled [to him], for that is an abomination before the Lord, and you shall not bring sin to the land the Lord, your God, gives you for an inheritance.	4. it will not be in the power of the first husband who dismissed her at the beginning to return and take her to be with him as his wife, after that she has been defiled; for that is an abomination before the LORD: for the children whom she might bear should not be made abominable, or the land which the LORD your God gives you to inherit become obnoxious to the plague.
5. When a man takes a new wife, he shall not go out in the army, nor shall he be subjected to anything associated with it. He shall remain free for his home for one year and delight his wife, whom he has taken.	5. When a man has taken a new wife a virgin he will not go forth with the army, lest anything evil befall him; he will be at leisure in his house one year, and rejoice with his wife whom he has taken.
6. One shall not take the lower or the upper millstone as security [for a loan], because he is taking a life as security.	6. A man will not take the millstones, lower or upper, as a pledge; for they are necessary in making food for everyone. Neither will a man join bridegrooms and brides by magical incantations; for what would be born of such would perish. JERUSALEM: You will not take the upper and lower millstones for a pledge; for the pledge is a necessity of life. Nor will there be unlawful conjoinments of bridegrooms and brides; for what such produce is denied the life of the world to come.
7. If a man is discovered kidnapping any person from among his brothers, of the children of Israel, and treats him as a slave and sells him that thief shall die, so that you shall clear out the evil from among you.	7. When a man is found stealing a person of his brethren of the sons of Israel, making merchandise of him, and selling him, that man will die by strangulation with the napkin; and you will put away the evil doer from among you.
8. Be cautious regarding the lesion of tzara'ath, to observe meticulously and you shall according to all that the Levite priests instruct you; as I have commanded them, [so shall you] observe to do.	8. Take heed that you cut not into flesh in which there is an ulcer; but make careful distinction between the plague of leprosy and ulceration; between the unclean and clean, according to all that the priests of the tribe of Levi will teach you: whatever, they prescribe to you be observant to perform.
9. Remember what the Lord, your God, did to Miriam on the way, when you went out of Egypt.	9. Be mindful that no one contemn his neighbour, lest he be smitten: remember that which the LORD your God did to Miriam, who contemned Mosheh for that which was not in him, when she was smitten with leprosy, and you were delayed in the way when coming out of Mizraim.
10. When you lend your fellow [Jew] any item, you shall not enter his home to take his security.	10. When a man has lent anything to his neighbour upon a pledge, he will not enter into his house to take his pledge;
11. You shall stand outside, and the man to whom you are extending the loan shall bring the security to you outside.	11. he will stand in the street, and the man to whom you have made the loan will bring out the pledge to you into the street.
12. And if he is a poor man, you shall not lie down [to sleep] with his security.	12. If the man be poor, you will not have his pledge all night with you;
13. You shall return the security to him by sunset, so that he may lie down [to sleep] in his garment, and he will bless you, and it will be counted for you as merit before the Lord, your God.	13. as the sun goes down, you will return the pledge, that he may lie in his garment and may bless you; and to you it will be righteousness/ generosity, for the sun will bear the witness of you before the LORD your God. JERUSALEM: You will certainly return the pledge to him as the sun goes down, that he may sleep in his garment, and may bless you and to you it will be righteousness/generosity before the LORD your God.
14. You shall not withhold the wages of a poor or destitute hired worker, of your brothers or of your strangers who are in your land within your cities.	14. You will not be hard upon your neighbours, or shift (or decrease) the wages of the needy and poor hireling of your brethren, or of the strangers who sojourn in your land, in your cities. JERUSALEM: You will not wilfully keep back the wages of the poor and needy of your brethren.
15. You shall give him his wage on his day and not let the sun set over it, for he is poor, and he risks his life for it, so that he should not cry out to the Lord against you, so that there should be sin upon you.	15. In his day you will pay him his hire. Nor let the sun go down upon it; because he is poor, and he hopes (for that hire) to sustain his life: lest he appeal against you before the LORD, and it be guilt in you. JERUSALEM: In his day you will pay his wages, nor let the sun go down upon them; for he is poor, and by means of his hire he sustains his life: that he may not cry against you before the LORD: so beware that it become not guilt in you.
16. Fathers shall not be put to death because of sons, nor shall sons be put to death because of fathers; each man shall be put to death for his own transgression.	16. Fathers will not die either by the testimony or for the sin of the children, and children will not die either by the testimony or for the sin of the fathers: every one will die, by proper witnesses, for his own sin.
17. You shall not pervert the judgment of a stranger or an orphan, and you shall not take a widow's garment as security [for a loan] .	17. You will not warp the judgment of the stranger, the orphan, or the widow, nor will any one of you take the garment of the widow for a pledge, that evil neighbours rise not and bring out a bad report against her when you return her pledge unto her.
18. You shall remember that you were a slave in Egypt, and the Lord, your God, redeemed you from there; therefore, I command you to do this thing.	18. And remember that you were bondservants in the land of Mizraim, and that the Word of the LORD your God delivered you from thence; therefore have I commanded you to observe this thing.

Rashi & Targum Pseudo Jonathan for: B’midbar (Numbers) 28:9-15

Rashi	Targum Pseudo Jonathan
9 On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	9 but on the day of Shabbat two lambs of the year without blemish, and two tenths of flour mixed with olive oil for the mincha and its libation.
10 This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	10 On the Sabbath you will make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.
11 At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	11 And at the beginning of your months you will offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;
12 And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	12 and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;
13 And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	13 and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the Lord.
14 Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	14 And for their libation to be offered with them, the half of a hin for a bullock, the third of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice will be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;
15 And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	15 and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice will you perform with its libation.

Rashi’s Commentary on D’barim (Deut.) 23:10 – 24:18

10 When a camp goes forth [against your enemies], you shall beware for Satan accuses in time of danger [thus extra care must be taken in time of war, when danger prevails].-[Yerushalmi Shab. 2:6; Tanchuma, Vayiggash 1]

11 [If there is among you a man who is unclean] because of a nocturnal emission Scripture is speaking here in terms of that which usually occurs. [Emissions usually occur at night. However, the law applies equally if it occurs during the day.]-[Sifrei 23:120]

he shall go outside the camp This is a positive commandment;

He shall not come within the camp This is a negative commandment. He is forbidden to come within the camp of the Levites, and all the more so, to the camp of the Shechinah, [comprised by the Mishkan and its courtyard].-[Sifrei 23:120, Pes. 68a]

12 And it will be, towards evening He should immerse [in the mikvah] close to sunset, since he does not become clean without the sunset.- [Sifrei 23:121]

13 And you shall have a designated place Heb. יָד , as the Targum [Onkelos] renders: [ וַאֲתַר , a place], like “each man in his place (יָדוֹ) ” (Num. 2:17).

outside the camp [I.e.,] outside the cloud [which surrounded the camp].

14 in addition to your weapons Heb. עַל־אֲזֵנֶךָ . [I.e.,] besides your other items of equipment.

your weapons Heb. אֲזֵנֶךָ , like כְּלֵי זַיְנְךָ , your weapons.

15 so that He will not see [That is,] the Holy One, Blessed is He, [will not see] anything unseemly.

16 You shall not deliver a slave As the Targum [Onkelos] renders it [ עֲבַד עַמְמִין , a Jewish servant who had been sold to a gentile] (Gittin 45a). Another explanation: even a Canaanite servant of an Israelite who fled from outside the land to the Land of Israel.-[Gittin 45a]

18 There shall not be a prostitute Heb. קְדֵשָׁה , one who is unbridled, prepared (מְקֻדֶּשֶׁת) , and ready for prostitution.

and there shall not be a male prostitute Heb. קָדֵשׁ , one [i.e., a male] ready for homosexual relations. -[Kid. 68b] Onkelos, however, renders: “A woman of the daughters of Israel shall not become a wife to a slave.” [Nevertheless, Onkelos 's explanation does not contradict that given above, for] such [a woman] is also susceptible to illicit relations, since this sort of marriage [between a Jewess and a slave] is not legally binding. For [slaves] are compared to donkeys, as it says, “Stay here with the donkey (עִם־הַחֲמוֹר) ” (Gen. 22:5). [The choice of the word] עִם [rather אֶת [denotes] those compared to a donkey. -[Kid. 68a] [Abraham said this to his lads when he left them to take Isaac to offer him as a sacrifice. The lads were both slaves, both Eliezer and Ishmael, the son of his handmaid, Hagar. Similarly, the second half of the verse is rendered by Onkelos as follows:] “And no Israelite man shall take a maidservant as a wife,” since he too, becomes a קָדֵשׁ ["one reserved for illicit relations"] through her, because every time he cohabits with her, it is considered prostitution, since his marriage to her is not binding.-[See Pes. 88b]

19 a prostitute’s fee [For example,] if one gave her a lamb as her fee, it is unfit to be offered up as a sacrifice.-[Sifrei 23:127]

the price of a dog If one exchanged a dog for a lamb [this lamb is unfit for a sacrifice].-[Sifrei 23:127; Temurah 29a]

because both of them [are an abomination to the Lord, your God] Heb. גַּם הֵם . [The extra word גַּם , lit. “also,” comes] to include [a prostitute’s fee or the price of a dog, which has been] converted [to another form]. For example, wheat, which he (sic) made into flour.-[Temurah 30b] [Sefer Yereim ch. 207 reads: which she made into flour.]

20 You shall not give interest Heb. לֹא־תַשִּׁיךְ . This is an admonition to the borrower that he should not pay interest to the lender. Afterwards is the admonition to the lender, [in the verse:] “You shall not give him your money with interest” (Lev. 25:37). -[See Sifrei 23:128] [In some editions, the word “afterwards,” is omitted, because that verse does not appear after this one, but in Leviticus (Leket Bahir).

21 You may [however,] give interest to a gentile But not to your brother. A negative commandment that is derived by inference from a positive commandment [such as this,] is considered a positive commandment. [Thus, in this passage we have the positive commandment (born out of the inference: “to a gentile,” i. e., but not to your brother, plus two negative commandments: 1) “You shall not give interest to your brother” (verse 20), and 2) “but to your brother you shall not give interest” (verse 21). Hence, one who borrows from a Jew with interest] transgresses two negative commandments and one positive commandment.-[B.M. 70b]

22 [When you make a vow...] you shall not delay in paying it for three Festivals. Our Rabbis learned this from a Scriptural verse [see Deut. 16:16].-[R.H. 4b]

24 Observe [and do] what is emitted from your lips This adds a positive commandment [i. e., to pay one’s vows in time,] to the [aforementioned] negative commandment [expressed in verse 22, namely, “you shall not delay in paying it”].

25 When you enter your neighbor’s vineyard Scripture is speaking of a worker [who enters his employer’s vineyard to work there].-[B.M. 87b]

as you desire As many as you wish.

until you are sated But not excessive eating.-[B.M. 87b]

you shall not place [any] into your vessel From here [we learn that] Scripture is referring only to the period of the vintage, when you place [grapes] into the owner’s vessel (B.M. 87b). However, if the worker is entering [the vineyard] in order to hoe or or cover the exposed roots [with earth], he may not eat [any of the grapes].-[B.M. 89b]

26 When you enter your neighbor’s standing grain This [verse] too, is speaking of a worker [who enters his employer’s grain field, to work there].-[B.M. 87b]

Chapter 24

1 [When a man takes a wife... that she does not find favor in his eyes] because he discovers in her an unseemly [moral] matter [In this case] he has an obligation to divorce her, lest she find favor in his eyes [and he might consequently wish to keep her, which he must not do, since she had committed an act of impropriety].-[Gittin 90b]

2 [and goes and marries] another man who differs from her first husband, for that one sent the evil woman out of his home, whereas this [man] has taken her in[to his home].-[Gittin 90b]

3 if the latter husband hates her Scripture informs him that eventually he will [come to] despise her, and if not, she will bury him, for it says, "or if the latter husband... dies."-[Sifrei 24:135]

4 since she was defiled [to him] [This unusual expression comes] to include a sotah [a woman suspected of adultery] because she secluded herself [with another man]. [Until her trial ceremony takes place (see Num. 5:11-31) and it is yet unknown whether she has indeed committed adultery, he may not have relations with her.] -[Sifrei 24:136]

5 [When a man takes] a new wife [i.e., one] who is new to him, even if she is a widow [i.e., she was previously married to someone else], but this excludes [a man who] remarries his divorcee.- [Sotah 44a]

nor shall he be subjected lit., nor shall it pass over him, [referring to] the order of the army.

to anything associated with it that is required by the army: [For instance,] he must not supply water and food or repair the roads [for the army]. However, men who return from the battlefield by the order of the kohen because they either built a house but did not yet dedicate it, or betrothed a woman but did not yet take her [as a wife] [see Deut. 20:5-7], are required to supply water and food and repair the roads [for the army].-[Sotah 43a]

He shall remain [free] for his home Heb. לְבֵיתוֹ , lit., “for his house,” [meaning] also for his house. If he built a new house and dedicated it, or if he planted a vineyard (see Deut. 20:6) and redeemed it [i.e., he just began to partake of its fruits in the fourth year by redeeming them and eating their value in Jerusalem], he does not move from his home for the needs of war.

for his home Heb. לְבֵיתוֹ . This refers to his house [as explained above].

must remain Heb. יִהְיֶה . [This] comes to include his vineyard [as explained above].

and delight Heb. וְשִׂמַּח . [The word אֶת in this phrase, וְשִׂמַּח אֶת־אִשְׁתּוֹ , can mean “with,” or it can introduce the direct object, namely, “his wife.” Thus, this phrase can either mean “he shall rejoice with his wife,” or it could mean “he shall delight his wife.” Here, Rashi decides that the meaning is] “He shall delight his wife” [that is, the verb is in the piel (intensive causative) conjugation]. Thus, the [correct] rendering is as it appears in the Targum [Onkelos]: וְיַחְדֵי יַת אִיתְּתֵהּ , “and he shall make his wife happy.” One who renders: אִיתְּתֵהּ וְיֶחְדֵי יַת , “he shall rejoice with his wife,” is mistaken, for this is not the translation of וְשִׂמַּח [in the piel, causative conjugation], but [the translation] of וְשָׂמַח , [the kal, simple intransitive conjugation].

6 One shall not take the lower or the upper millstone as security [for a loan] If [a creditor] comes to the court to demand security for a debt [for which no security had previously been required], he may not take as security articles used in the preparation of food.-[B.M. 115a]

the lower millstone Heb. רֵחַיִם . This is the lower [millstone].

the upper millstone Heb. וָרָכֶב . This is the upper [millstone].

7 If [a man] is discovered By witnesses, and after he was warned [not to kidnap] (Sifrei 24:139). Likewise, every [instance of] יִמָּצֵא , “[if someone is] discovered,” in the Torah. -[Mechilta 21:63]

and treats him as a slave The perpetrator is not liable [to the death penalty] until he uses [his victim as a slave].- [Sifrei 24:139, San. 85b]

8 Be cautious regarding the lesion of tzara’ath that you do not remove any of the signs of uncleanness [e.g., by peeling off the skin], and that you do not cut off a bahereth, bright spot.-[Sifrei 24:140, Mak. 22a]

according to all that [the Levite kohanim] instruct you whether to quarantine [the person with tzara’ath], whether to make a decisive diagnosis [of tzara’ath], or whether to declare him clean. 9

Remember what the Lord, your God, did to Miriam If you wish to take precautions against being stricken with tzara’ath, then do not speak לָשׁוֹן הָרַע [slander, derogatory remarks]. Remember what was done to Miriam, who spoke against her brother [Moses] and was stricken with lesions [of tzara’ath] (see Num. 12:1-16). -[Sifrei 24:141]

10 When you lend your fellow [Jew] Heb. כִּי־תַשֶּׁה , lit., when you obligate your friend.

any item Heb. מַשַּׁאת מְאוּמָה , lit., a debt involving anything.

12 you shall not lie down [to sleep] with his security You shall not lie down [to sleep] while you have his security in your possession.-[Sifrei 24:144, B.M. 114b]

13 [You shall return the security to him] by sunset if it is a garment worn at night. And if it is a garment worn by day, return it in the morning. This has already been written in parshath Mishpatim, where the verse says, “ until sunset you shall return it to him” (Exod. 22:25), meaning that you shall return it to him for the entire day, and when the sun sets, you may take it [back].-[B.M. 114b]

and he will bless you And if he does not bless you, it will nevertheless “be counted for you as merit.”-[Sifrei 24:144]

14 You shall not withhold the wages of a [poor or destitute] hired worker But has this not already been written [in the verse, “You shall not withhold what is due your fellow [Jew]” (Lev. 19:13)]? However, this [negative commandment] is [repeated here] to [make one] transgress two negative commandments for [withholding the pay due] a destitute person: [First, here,] not to withhold the wages of a worker who is poor or destitute, and [secondly,] concerning [even] the well-to-do worker, one was already admonished (Lev. 19:13)], “You shall not [unjustly] withhold what is due your fellow [Jew, which includes the destitute as well].”-[B.M. 61a] [See Chavel and Yosef Hallel, who quote the Reggio edition, which is more correct.] destitute Heb. אֶבְיוֹן , one who longs for everything [because he has nothing. The word for longing (תאב) resembles the word for destitute (אֶבְיוֹן) ]. -[See Midrash Prov. 22:22]

of your strangers This [refers to] a righteous proselyte [who converts to Judaism out of genuine conviction and pure motives].-[Sifrei 24:145]

within your cities This [expression refers to] a convert who [has undertaken not to practice idolatry, but] eats animals that have not been ritually slaughtered.-[Sifrei 24:145]

who are in your land This [expression] comes to include the hire of animals or utensils.-[Sifrei 24:145, B.M. 111b]

15 and he risks his life for it For this wage he risks his life. [For instance,] he climbed up a ramp or suspended himself from a tree.-[B. M. 112a]

so that there should be sin upon you in any case, [even if he does not cry out to the Lord against you]. However, punishment is meted out faster by virtue of one who cries out.-[Sifrei 24:146]

16 Fathers shall not be put to death because of sons [I.e.,] by the testimony of [their] sons. But, if you say [that it means that fathers shall not be put to death] because of the sins of their sons, it has already been stated, “each man shall be put to death for his own transgression.” However, one who is not yet a man may die on account of his father’s transgressions. [Therefore,] minors may die at the hands of Heaven on account of their parents’ sins.-[Sifrei 24:147, Shab. 32b]

17 You shall not pervert the judgment of a stranger or an orphan And concerning a wealthy person, [meaning anyone, not necessarily poor], one has already been warned, “You shall not pervert justice” (Deut. 16:19). However, [Scripture] repeats this prohibition here in reference to the poor man to [make one] transgress two negative commandments [for perverting the justice due a poor man]. Since it is easier to pervert the judgment of a poor man than that of a rich man, [Scripture] admonishes and then repeats [the admonition].

and you shall not take a widow’s garment as security [for a loan] not at the time of the loan, [but when the debtor has defaulted].

18 You shall remember [that you were a slave in Egypt, and the Lord, your God, redeemed you from there] [God says:] On that condition I redeemed you, [namely, on the condition] that you observe My statutes, even if you incur monetary loss in the matter.

Ketubim: Tehillim (Psalms) 133:1-3, 134:1-3, & 135:1-21

RASHI	TARGUM
1. A song of ascents of David. Behold how good and how pleasant it is for brothers also to dwell together!	1. A song that was uttered on the ascents of the abyss. Behold, how good and how pleasant is the dwelling of Zion and Jerusalem, together indeed like two brothers.
2. As the good oil on the head runs down upon the beard, the beard of Aaron, which runs down on the mouth of his garments.	2. Like the fine oil that is poured on the head, coming down on the beard, the beard of Aaron, that comes down to the hem of his garments.
3. As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever.	3. Like the dew of Hermon that comes down on the mountains of Zion; for there the LORD has commanded the blessing, life forevermore.
1. A song of ascents. Behold, bless the Lord, all servants of the Lord who stand in the house of the Lord at night.	1. A song that was uttered on the ascents of the abyss. Behold, bless the LORD, all servants of the LORD who stand on watch in the sanctuary of the LORD and sing praise at night.
2. Lift your hands in the holy place and bless the Lord.	2. Lift up your hands, O priests, on the holy dais, and bless the LORD.
3. May the Lord bless you from Zion, He Who made heaven and earth.	3. The LORD will bless you from Zion, He who made heaven and earth.
1. Hallelujah, praise the name of the Lord, praise, you servants of the Lord,	1. Hallelujah! Praise the name of the LORD, praise, O servants of the LORD!
2. Who stand in the house of the Lord, in the courts of the house of our God.	2. Who stand in the sanctuary of the LORD, in the courts of the house of our God.
3. Praise God for the Lord is good; sing to His name because it is pleasant.	3. Hallelujah! For the LORD is good; sing to his name, for it is pleasant.
4. For God chose Jacob for Himself, Israel for His treasure.	4. For the house of Jacob the LORD chose for Himself, Israel, for His beloved.
5. For I know that God is great, and our Lord is more than all powers.	5. For I know, for great is the LORD, and our Master over all gods.
6. All that the Lord wished, He did in the heavens and on the earth, in the seas and all the depths.	6. All that the LORD desires, He has done in heaven and on earth, in the seas and all the deeps.
7. He raises the clouds from the edge of the earth; He made lightning for the rain; He finds wind [to send] out of His treasuries.	7. Who brings up clouds from the ends of the earth; He made lightning for the fall of rain, He who brings forth the storm from His storehouses.
8. He struck down the firstborn of Egypt, from man to beast.	8. Who slew the firstborn of Egypt, from man to beast.
9. He sent signs and wonders in the midst of Egypt, upon Pharaoh and upon all his servants.	9. He sent signs and wonders into your midst, O Egypt, against Pharaoh and all his servants.
10. He struck down great nations and slew mighty kings.	10. Who smote many Gentiles and slew mighty kings.
11. Sihon the king of the Amorites and Og the king of the Bashan, and all the kingdoms of Canaan.	11. Namely, Sihon the Amorite king, and Og, the king of Mathnan, and all the kingdoms of Canaan.
12. And He gave their land as an inheritance, an inheritance to Israel His people.	12. And gave their land as an inheritance, an inheritance for Israel His people.
13. O Lord, Your name is eternal; O Lord, Your remembrance is throughout all generations.	13. O LORD, Your name is forever; O LORD, Your memorial is for all generations.
14. For the Lord will judge His people and relent for His servants.	14. For the LORD by His Word will judge the case of His people, and will turn in His compassion to all His righteous/generous servants.
15. The idols of the nations are silver and gold, the handiwork of man.	15. The idols of the Gentiles are silver and gold, the work of the hands of a son of man.
16. They have a mouth but do not speak; they have eyes but do not see.	16. They have a mouth, but do not speak; eyes they have, but do not see.
17. They have ears but do not listen; neither is there any breath in their mouth.	17. They have ears, but do not hear; nostrils, but there is no breath of life in their mouth.
18. Like them will be those who make them, all who trust in them.	18. Their makers will be like them, all who put their trust in them.
19. The house of Israel, bless the Lord; the house of Aaron, bless the Lord.	19. House of Israel, bless the LORD! House of Aaron, bless the LORD!
20. The house of the Levites, bless the Lord; those who fear the Lord, bless the Lord.	20. House of Levites, bless the LORD! You who fear the LORD, bless the LORD!
21. Blessed is the Lord from Zion, He Who dwells in Jerusalem. Hallelujah!	21. Blessed is the LORD from Zion, who has made His presence abide in Jerusalem. Hallelujah!

Rashi’s Commentary on Tehillim (Psalms) 133:1-3, 134:1-3, & 135:1-21

Chapter 133

1 Behold how good and how pleasant it is for brothers also to dwell together When the Holy One, blessed be He, will dwell in the Temple with Israel, who are called brothers and friends, and He too will be together with them.

2 As the good oil with which Aaron the priest was anointed.

which runs down from his head to his beard, to the mouth of his tunic, for the beard rests on the mouth of the tunic. So is the dew of Hermon, which is high, pleasant on the mountains of Zion. Just as the anointing oil is for greatness, so is the dew of Zion for glory and distinction for Israel. Just as the good oil is so, so is the dew of Hermon. Like this, so is that, like (Isa. 24:2): “as with the people, so with the priest.” Our Rabbis explained “for brothers to dwell” as cmemeoncerning Moses and Aaron, regarding unlawful use of the anointment oil, in tractate Horioth (12a) the entire psalm. But [there is], in words of Torah and post- Mosaic Scriptures, an allegory and a figure, and [in the] words of the wise and their riddles, but the primary meaning of the song of ascents is that it was said regarding the Temple.

Chapter 135

1 Hallelujah, praise, etc. 7 He made lightning for the rain They are the flashes in the sky, that flash and lighten before the rain; esloyde, esluyde, esludes, esloisdes, aleydonz in Old French.

He finds Heb. מוצא , an expression of finding. i.e., He prepared a treasury for the wind, and there they are accessible to Him to send them on His mission.

9 in the midst Heb. בתוככי , like בתוךְ in the midst.

13 O Lord, Your name is eternal Like Your greatness and Your authority then, so is it also now, and You have the power to judge and to avenge us.

14 For the Lord will judge His people He will judge their judgment from their enemies.

and relent He will have another thought.

17 neither is there any breath in their mouth There is not even any breath in their mouth like an animal. Now, since they have no breath [in the mouth], he need not explain [that they do not have] the breath of the nose. This אף is vowelized with a “pattah,” whereas (115:6): “they have a nose (אף) but they do not smell,” is vowelized with a “kamatz.” (This is not found in all editions.)

20 those who fear the Lord These are the proselytes (I found this).

Meditation from the Psalms

Psalms 133:1-3, 134:1-3, & 135:1-21

By: HH Rosh Paqid Adon Hillel ben David

Psalms 133 and 134 continue the Psalms of ascent that the Talmud[1] ascribes to King David. Psalm 135 was written by an anonymous author.

Our verbal tally, with the Torah, for these three psalms are “Night - ” and “Go / bring - יצא ן”.

With Psalm 133 the Levitical choir moves up to the fourteenth step. The “ascents”^[2] of this psalm are:

1. Good.

2. Like the good oil… the beard… that descends.

3. Like… that descends upon.

This Psalm clearly expresses the effect of following the Torah of our parasha which contains a number of mitzvot who’s violation will bring much friction to the individuals of a community. On the other hand, if we follow the Torah’s good advice, then it will be like oil the negates the friction that occurs when brothers dwell together. This suggests that when King David penned this psalm that he had gotten past his exile and the problems he had with King Shaul. After all those years of strife, clearly he was enjoying the unity of dwelling in shalom.

Radak explains that both the king and the High Priest are anointed with oil, which is a symbol of the smooth and pleasant. [Oil is a lubricant that prevents friction.] In the future, the King Messiah will live in total harmony with the High Priest of His day. The prophet Zechariah stated that such a relationship existed between the king and the High Priest who reigned in the beginning of the era of the Second Temple, saying: And the counsel of peace shall be between them both (Zechariah 6:13).[3] As we shall see at the end of this commentary, King Alexander the Great and the High Priest, Shimon HaTzaddik, were a perfect example of a king and a High Priest who lived in harmony and their relationship was frictionless, like machinery immersed in oil.

With Psalm 134 the Levitical choir moves up to the fifteenth, and last, step. The “ascents” ^[4] of this psalm are:

1. Bless the Lord… the Lord… the Lord.

2. And bless the Lord.

3. May the Lord… bless you.

This three verse psalm represents the final ascent. The Levitical choir has reached the top step of the 15 steps that separates the courtyard of the women from the courtyard of Israel, in the Temple.

This psalm contains one of our verbal tallies: Night - . In the psalm we see those who stand in the court yard every night or during the hours of the night.[5] This stands as the tikkun, correction, to the problem outlined in our Torah portion who experiences a nocturnal emission.

D’barim (Deuteronomy) 23:10-11 If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night <03915>, then shall he go abroad out of the camp, he shall not come within the camp:

This issue can only occur when one is asleep (usually at night), whereas the ones in the Temple, in this psalm, are standing and never sleep. In v.15 we see an additional connection in the reason for cleanness in the camp: The Shekinah of HaShem in in the camp in the same way that the Shekinah was in the Beit HaMikdash.

Psalm 135: This Psalm is not a Psalm of ascent. That said, Psalms 135 and 136 stand as a single unit that is called “The Great Hallel”. Psalms 135 and 136 constitute a single unit that parallels the Egyptian Hallel (Psalms 113-118). According to Rabbi Yohanan (Jerusalem Talmud Pesachim 5:7, Ta'anit 3:11), this unit is the Great Hallel mentioned in the tractate Ta'anit 3:9 and Pesachim 118a. ^[6]

Pesachim 118a What comprises the great Hallel? Rab Judah said: From ‘O give thanks’ until ‘the rivers of Babylon.’^[7] While R. Johanan said: From ‘A song of ascents’ until ‘the rivers of Babylon.’^[8] R. Aha b. Jacob said: From ‘for the Lord hath chosen Jacob unto himself’^[9] until ‘the rivers of Babylon.’ And why is it called the great Hallel? — Said R. Johanan: Because the Holy One, blessed be He, sits in the heights of the universe and distributes food to all creatures.^[10]

Berachoth 4b R. Eleazar b. Abina says: Whoever recites [the psalm] Praise of David^[11] three times daily, is sure to inherit^[12] the world to come. What is the reason? Shall I say it is because it has an alphabetical arrangement? Then let him recite, Happy are they that are upright in the way,^[13] which has an eightfold alphabetical arrangement. Again, is it because it contains [the verse], Thou openest Thy hand [and satisfiest every living thing with favour]?^[14] Then let him recite the great Hallel,^[15] where it is written: Who giveth food to all flesh!^[16] — Rather, [the reason is] because it contains both.^[17]

In this psalm, the Psalmist singles out notable events of Jewish history, and he calls upon all segments of the Jewish people to join together in this climatic Messianic hymn.

This psalm contains two of our verbal tallies: Within / midst / into - תוך and Go / bring - יצא. As in our Psalm 134, the verbal tallies contain the positive elements that stand in contrast to the negative elements in the Torah portion. “Midst / within” is used in:

Tehillim (Psalms) 135:9 Who sent tokens and wonders into the midst <08432> of thee, O Egypt, upon Pharaoh, and upon all his servants.

This stands in contrast to the Torah portion where we see:

D’barim (Deuteronomy) 23:10-11 If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go <03318> (8804) abroad out of the camp, he shall not come within <08432> the camp: 11 But it shall be, when evening cometh on, he shall himself with water: and when the sun is down, he shall come into <08432> the camp again.

In the Torah the one who is unclean to go outside the camp whereas the the Psalmist speaks of the wonders and tokens that HaShem sent into the midst of Israel.

We are reading these Psalms on Tebet 26. On Tebet 28 the following events occurred:

R. Shimon b. Shetach reorganized the Sanhedrin, eliminating its Sadducean members on this date.[18] This day is also known as Yom Har Gerizim because on this day the Samaritans asked Alexander the Great to destroy the Beit HaMikdash. He agreed. Shimon HaTzadik put on his Bigdei Kehunah (the garments of the High Priest) and went out to greet him. Alexander came down from his chariot and bowed before him, saying that he saw a vision of him before every battle. He agreed not to destroy the Beit HaMikdash and allowed the Jews to do to the Samaritans as they wished.[19]

These events stand in testimony to our psalms which were meant to be sung in the Beit HaMikdash by the Levites. These psalms also formed the ‘campfire’ songs sung by the pilgrims who went up to Jerusalem to celebrate the three pilgrimage festivals (Pesach, Shavuot, and Succoth).[20]

Aslamatah: Isaiah 1:16-26

RASHI	TARGUM
10. ¶ Hear the word of the Lord, O rulers of Sodom; give ear to the law of our God, O people of Gomorrah!	10. Listen to the word of the LORD, you rulers whose deeds are [as] evil as [those] of the rulers of Sodom! Give ear to the Law of our God, you people whose deeds resemble [those of] the people of Gomorrah!
11. Of what use are your many sacrifices to Me? says the Lord. I am sated with the burnt-offerings of rams and the fat of fattened cattle; and the blood of bulls and sheep and hegoats I do not want.	11. There is no pleasure before Me in the multitude of your holy sacrifices, says the LORD. Enough of burnt offerings of rams and fat of fed beasts and blood of bulls or lambs or kids; in such things there is no pleasure before Me.
12. When you come to appear before Me, who requested this of you, to trample My courts?	12. When you come to be seen before Me, who requires this from your hand, that you should come? Do not trample my courts!
13. You shall no longer bring vain meal-offerings, it is smoke of abomination to Me; New Moons and Sabbaths, calling convocations, I cannot [bear] iniquity with assembly.	13. Do not continue to bring an offering which is stolen; it is a despised oblation before Me. At new moons and Sabbaths you gather in assembly without forsaking your sins, so that your prayers might be accepted in the time of your assemblies.
14. Your New Moons and your appointed seasons My soul hates, they are a burden to Me; I am weary of bearing [them].	14. Your new moons and your appointed feasts My Memra despises; they are before Me as something despicable; I have forgiven much.
15. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood.	15. And when the priests spread forth their hands to pray for you, I take up the face of my Shekhinah from you; even though you pray much.
16. Wash, cleanse yourselves, remove the evil of your deeds from before My eyes, cease to do evil.	16. Return to the Law; make yourselves clean from your sins; remove the evil of your deeds from before My Memra; cease to do evil.
17. Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, plead the case of the widow. {S}	17. Learn to do good; seek judgment, acquit him that is robbed, judge the case .of the fatherless, act on the complaint of the widow.
18. Come now, let us debate, says the Lord. If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.	18. Then, when you return to the Law, you will beseech before Me, and I will carry out your request, says the LORD: though your sins are scarlet like dyed cloth, they will be white like snow: though they are red like crimson, they will become like pure wool.
19. If you be willing and obey, you shall eat the best of the land.	19. If you are willing and attend to My Memra, you will eat of the good of the land;
20. But if you refuse and rebel, you shall be devoured by the sword, for the mouth of the Lord spoke. {P}	20. but if you refuse and do not attend to My Memra, by the adversary's sword you will be killed; for by the Memra of the LORD it has been so decreed.
21. ¶ How has she become a harlot, a faithful city; full of justice, in which righteousness would lodge, but now murderers.	21. How the faithful city's deeds have turned to become as [those of] a harlot, she that was full of those who perform judgment! Truth was done in her, and now they are killers of souls.
22. Your silver has become dross; your wine is diluted with water.	22. Your silver has become dross, your wine mixed with water.
23. Your princes are rebellious and companions of thieves; everyone loves bribes and runs after payments; the orphan they do not judge, and the quarrel of the widow does not come to them. {S}	23. Your princes are rebellious and companions of thieves. All of them love to accept a bribe, saying-a man to his neighbor - assist me in my case, so that I will repay you in your case. They do not defend the fatherless and the complaint of the widow does not come before them.
24. "Therefore," says the Master, the Lord of Hosts, the Mighty One of Israel, "Oh, I will console Myself from My adversaries, and I will avenge Myself of My foes.	24. Therefore the LORD of the world says, the LORD of hosts, the Strong One of Israel: "The city of Jerusalem I am about to comfort, but woe to the wicked when I am revealed to take just retribution from the enemies of the people, and I will return vengeance to the adversary.
25. And I will return My hand upon you and purge away your dross as with lye, and remove all your tin.	25. And I will turn the stroke of my might upon you and I will separate, as those who purify with lye, all your wicked and I will remove all your sinners. 1.26
26. And I will restore your judges as at first and your counsellors as in the beginning; afterwards you shall be called City of Righteousness, Faithful City.	26. And I will appoint in you true judges, steadfast as at the first, and your counselors as at the beginning. Afterward you will be called the city of truth, the faithful city.
27. Zion shall be redeemed through justice and her penitent through righteousness.	27. Zion will be redeemed when judgment is performed in her, and the ones who have performed the Law will return to her in righteousness/generosity.
28. And destruction shall come over rebels and sinners together, and those who forsake the Lord shall perish.	28. But rebels and sinners will be shattered together, and those who have forsaken the Law of the LORD will be consumed.
29. For they shall be ashamed of the elms that you desired, and you shall be humiliated because of the gardens that you chose.	29. For you will be ashamed of the oaks of the idols in which you delighted; and you will be humiliated for your gardens of the idols in which you assemble.
30. For you shall be like an elm whose leaves are wilting, and like a garden that has no water.	30. For you will be like a terebinth when its leaves fall, and like a channeled garden without water.
31. And the[ir] strength shall become as tow, and its perpetrator as a spark, and both of them shall burn together, with no one to extinguish [the fire]. {P}	31. And the strength of the wicked will become as a tow of flax, and the deed of their hands as a spark of fire; as when they are brought near to each other and both of them burn together, so will the wicked come to an end, they and their wicked deeds, and there will be no pity for them.

Special Ashlamatah: I Samuel 20:18,42

Rashi	Targum
18. And Jonathan said to him, "Tomorrow is the new moon, and you will be remembered, for your seat will be vacant.	18. And Jonathan said to him: “Tomorrow is the (new) moon, and you will be sought out, for your dining place will be empty.”
42. And Jonathan said to David, "Go in peace! (And bear in mind) that we have sworn both of us in the name of the Lord, saying, 'May the Lord be between me and you, and between my descendants and your descendants forever.'" And he arose and went away; and Jonathan came to the city.	42. And Jonathan said to David: “Go in peace, for the two of us have sworn by the name of the LORD saying, ‘May the Memra of the LORD be a witness between me and you, and between my sons and your sons forever.’” And he arose and went, and Jonathan entered the city.

Rashi’s Commentary on Isaiah 1:16-26

10 rulers of Sodom Princes whose deeds are like those of Sodom. From here, [the Rabbis] deduced that a person should not open his mouth to Satan.

11 I am sated with the burnt-offerings of rams This is similar to: “Lest he have too much of you and hate you,” (Proverbs 25:18).

fattened cattle Fattened cattle and sheep.

I do not want Since you transgress My Torah, the sacrifice of the wicked is an abomination [from Prov. 21:27].

12 who requested this of you, to trample My courts to trample [the preposition is absent in the Hebrew] My courts, since your heart is not whole with Me.

13 You shall bring no more vain meal-offerings I warn you, you shall not bring Me your vain meal-offering, for the smoke that rises from it is smoke of abomination to Me, and not for My satisfaction.

New moons and Sabbaths, calling, convocations, I cannot... and [sic, does not appear in Parshandatha] to call convocations, i.e., New Moons and Sabbaths when you gather to call a convocation and an assembly on them, I cannot bear the iniquity in your hearts that is inclined to paganism, and the convocation with it, for these two things are incompatible: to call a convocation to gather before Me, and the iniquity that is in your hearts for paganism, and you do not take it out of your hearts.

15 And when you spread out your hands, I will hide My eyes from you because your hands are full of blood.

blood Murder.

16 Wash, cleanse yourselves Voweled with a ‘patach,’ the imperative form, since it is derived from רְחַץ , but רָחֲצוּ , [in the past tense, is voweled with a ‘kamatz’ because it is derived from רָחַץ ].

Wash, cleanse yourselves, remove, learn, seek, strengthen, perform justice, plead, go Ten exhortations of the expression of repentance are [listed] here, corresponding to the Ten Days of Penitence and to the ten verses of Kingship, Remembrances, and Shofaroth [in the musaf service of Rosh Hashanah].

cease to do evil Desist from your evil deeds.

to do evil Heb. הרע , like לְהָרֵעַ , to do evil. [Rashi explains this because the preposition is absent in Hebrew.] Scripture does not have to write מֵהָרֵעַ , desist from doing evil, for so does the Biblical language treat the expression of חֲדָלָה , stopping, [e.g.,] “and he failed to make (לַעֲשׂוֹת) the Pesach” (Num. 9:13); “until he stopped counting (לִסְפּֽר) ” (Gen. 41:49). That is to say, the counting stopped, the making failed, here too, stop the evildoing.

17 Learn It is punctuated ‘raphe,’ weak, without a dagesh. This is from the form לָמֽד , learn to do good. One who teaches himself is of the ‘kal’ form. Therefore, its imperative plural is voweled with a ‘chirik’ like אִמְרוּ , שִׁמְעוּ , but one who teaches others is of the form of the ‘heavy conjugation’ (pi’el) with a ‘dagesh,’ and if one comes to command a number of people, the word is voweled לַמְּדוּ . And so, דִּרְשׁוּ , from the form דְרשׁ , but אַשְּׁרוּ in which the ‘shin’ has a ‘dagesh,’ is from the ‘heavy conjugation,’ and from the form אַשֵּׁר ; therefore, the imperative plural is voweled with a ‘patach’ like בַּשְּׂרוּ , סַפְּרוּ , דַּבְּרוּ .

strengthen the robbed Heb. חָמוֹץ אַשְּׁרוּ . This is a Mishnaic term, אֲשַׁרְנוּהִי , “we have verified it” (Ketuboth 21a); “if I had strength (אֲיַשֵּׁר) ” (Gittin 30b); “May your strength be strengthened (יִישַׁר) ” (Shabbath 87a). Another explanation is: Lead him in the path of truth to acquire what rightfully belongs to him. An expression of: (Job 23:11) “My foot held its path (בֲּאֲשׁוּרוֹ) ”; (Prov. 23:19) “And go (וְאַשֵׁר) in the way of your heart.”

(perform justice So-and-so is innocent and so-and-so is guilty.

plead the case of the widow Endeavor in their quarrel to plead for her, for she cannot go out to pursue her opponents.)

the robbed Heb. חָמוֹץ , similar to (Ps. 71:4) “from the hand of the unrighteous and the robber (וּמְחַמֵּץ) .”

18 Come now, let us debate together, I and you, and we will know who offended whom, and if you offended Me, I still give you hope to repent.

If your sins prove to be like crimson Stained before Me like crimson red, I will make them as white as snow.

says the Lord [The verb is in the future form to denote that] He always says this to you, like: (Num. 9:20) “By the word of the Lord they would camp (יַחֲנוּ) ,” also a future form. Another explanation is: Come now, let us debate. What is written above this? “Cease to do evil; learn to do good.” And after you return to Me, come now, and let us debate together, to notify Me, “We have done what is incumbent upon us; You do what is incumbent upon You;” and I say, “If your sins prove to be like crimson, they will become white as snow...”

as crimson dye Heb. תּוֹלָע , lit. a worm. Dye with which they dye fabrics red. They are kernels, each one of which has a worm inside it. Hence the name תּוֹלָע .

20 for the mouth of the Lord spoke Where did He speak? (Lev. 26:25) “And I will bring upon you a sword.”

21 a harlot Astray from her God.

city which was faithful and full of justice, and righteousness would lodge therein, but now murderers.

full of justice Heb. מְלֵאֲתִי מִשְׁפָּט [equivalent to מְלֵאַתמִשְׁפָּט , the ‘yud’ being superfluous,] as in (Lamentations 1:1) רַבָּתִי עָם , “great in population” [equivalent to רַבַּתעָם ].

in which righteousness would lodge The daily dawn sacrifice would atone for the sins [committed] at night, and the daily afternoon [sacrifice] would atone for those of the day. Another explanation is that they would allow capital cases to rest overnight when they could find no merit for him, [i.e., for the defendant;] they would not conclude his verdict until the morrow, perhaps they would find a merit for him, and now they have become murderers. [We find in] Pesikta [d’Rav Kahana p. 121a]: Rabbi Menahem bar Oshia [according to Parshandatha,] Rabbi Phinehas in the name of Rabbi Oshia said: Four hundred eighty-one synagogues were in Jerusalem, corresponding to the numerical value of מְלֵאֲתִי .

and now murderers They killed Uriah; they killed Zechariah.

22 Your silver has become dross They would make copper coins and plate them with silver, in order to cheat with them.

your wine is diluted with water Your drinks are mixed with water, as is stated in Pesikta (122b). [The word] means ‘mixed,’ although there is no similar word in Scripture to prove it, but the Midrash Aggadah explains (Ecc. 2:2): “Of laughter I said, it makes one mad (מְהוֹלָל) ” to mean that it is confused, or mixed up.

23 rebellious Deviating from the straight path.

and runs after payments This word is similar to the Talmudic תַּשְׁלוּמִין . Jonathan paraphrases: One man says to another, Do me a favor in my case, and I will repay you in your case. This refers to a judge who was a robber, and the robbery victim complains about him before another judge. This one says to him, Declare me innocent today, and I will repay you when they complain about you before me. This is the meaning of running after payments.

and the quarrel of the widow does not come to them The widow comes to complain, and the orphan is coming out, when this one meets him and asks him, What did you accomplish in your case? He replies, All day long I toiled at work, but I did not accomplish anything. And this one turns around and says, If this one, who is a man, did not accomplish anything, surely I will not. This is the meaning of, “the orphan they do not judge, and the quarrel of the widow does not come to them” at all.

24 says the Master Who possesses everything, and in Whose power it is to uproot you from your land and to settle others in it.

the Mighty One of Israel the strength of Israel.

Oh Heb. הוי . An expression of preparation and announcement, and similar to this is (Zech. 2:10): “Ho, ho, (הוי הוי) flee from the land of the north.” And let all know that I will console Myself of My adversaries, who angered Me with their deeds.

25 And I will return My hand upon you One blow after another, until the transgressors have been completely destroyed.

as with lye This is an expression meaning soap [sbon in O.F., savon (in modern French)]. Its deviation is an expression of cleanliness, similar to (Ps. 24:4): “and pure (בַּר) of heart,” since it cleanses the garment of its stains.

your dross mentioned above, as: “Your silver has become dross”; a mixture of silver with copper is called dross. Here too, a mixture of the wicked with the righteous. I will destroy the transgressors, who are all dross.

all your tin The tin mixed with silver, that is to say, the wicked among you. בְדִיל is called estejjn [etain] in O.F. [tin].

26 as at first I will appoint for you pious judges.

City of Righteousness As in the beginning, righteousness will lodge therein.

27 shall be redeemed through justice Since there will be in it people who practice justice.

shall be redeemed from her iniquities.

and her penitent those penitent among them.

(through righteousness through those who make themselves righteousthrough justice and through righteousnessthat are in her midst [or,] among them.)

28 And destruction shall come upon rebels... For with all these expressions he reproved them above: and they rebelled against Me (verse 2), sinful nation; they forsook the Lord (verse 4).

rebels Rebels and sectarians and those who worship idols.

and sinners Apostates guilty of other sins.

29 of the elms Heb. מֵאֵלִים , an expression derived from אֵלָה , a species of tree called olme in O.F. [orme in modern French, an elm].

that you desired to worship idols under them, similar to what is stated (Hosea 4:13): “Under the oak and the aspen, and the elm, for its shade is good.”

because of the gardens There they would worship idols, as it is stated (infra 66:17): “Those who prepare themselves and purify themselves for the gardens.”

30 whose leaves wilt Its leaf ([Other editions read:] whose leaf) wilts, becomes wilted [flatisant in O.F.]. When heat or cold comes upon it, it wilts and its moisture is lost and destroyed. [The word] נבל is not an expression of decay like בלה , for no ‘nun’ is found in that expression, but נבל [is an expression of something that becomes fatigued and its strength is curtailed, from the root of] נָבֽל תִּבּֽל (Exod. 18: 18), which Onkelos renders: You will surely be exhausted.

that has no water to water its seeds; to the thing with which they sin, he compares their punishment.

31 the[ir] strength with which they take from the poor by force and rob them and strengthen themselves with the money. That money will become as tow, which is shaken out of the flax, which is light and easily ignited.

and its perpetrator The one who amasses this power will become as a spark of fire, and they will burn, one with the other.

as a spark Heb. וּפֽעֲלוֹ לְנִיצוֹץ , estencele in O.F. [etincelle in modern French], a spark. Jonathan renders וְעוֹבַד יְדֵיהוֹן , and the work of their hands. This does not follow the Hebrew, however, for, were it so, it would have to be voweled וּפָעֳלוּ with a ‘kamatz-chatuf,’ a hurried ‘kamatz,’ and it would be explained as an expression of work. Now, that it is voweled with a ‘cholam,’ it is an expression of a worker, or perpetrator.

with no one to extinguish Jonathan renders: And no one will pity them.

In The School of the Prophets

Isaiah 1:16-26

By: Hakham Dr. Yosef ben Haggai

As usual, our Prophetic Lesson for this Sabbath in the Hebrew text extends along two Petuchot (Closed Paragraphs) – the first starting in Isaiah 1:10 and concluding at Isaiah 1:20 (with an intermediate section at 1:17), the second Petucha (Closed Paragraph) starts in Isaiah 1:21 until verse 31 (with an intermediate section Isaiah 1:23). However, our Sages full of compassion for the congregation stipulated that for public reading from the Teba (pulpit) we should only read from the Prophets ten verses (Isaiah 1:16-26). This of course, does not limit the preacher to refer or use in the course of his homily (sermon) from Isaiah 1:10 through to Isaiah 1:31.

The verbal tally between our Torah Seder and Ashlamatah (Lesson from the Prophets) is as follows:

Deuteronomy 23:10 –

י כִּי-תֵצֵא מַחֲנֶה, עַל-אֹיְבֶיךָ:  וְנִשְׁמַרְתָּ--מִכֹּל, דָּבָר רָע.

10 When you go forth in camp against your enemies, then you will keep yourself from every evil thing.

Isaiah 1:16 -

טז רַחֲצוּ, הִזַּכּוּ--הָסִירוּ רֹעַ מַעַלְלֵיכֶם, מִנֶּגֶד עֵינָי:  חִדְלוּ, הָרֵעַ.

16 Wash you, make you clean, put away the evil of your doings from before My eyes, cease to do evil;

Thus the Ashlamatah refers to “putting away the evil of our doings” and “ceasing to do evil” whilst the initial verse of the Torah Seder commands that when going to war against our enemies there is an absolute obligation to behave with the utmost ethical care among ourselves and also with our enemies – i.e “you will keep yourself from every evil thing.”

There are only two reason for Israel to go to war, as His Excellency Adon Barth Lindemann observed on last week’s Torah Seder. These are: wars for the sake of recovering all of the promised land to us, and wars as a consequence of enemy attacks. I concur, and these two categories determine if we are fighting a so called “just war,” at least from Israel’s perspective. Please note, that whilst we reserve the right to declare war based upon any of these two categories, wisdom in the end determines when it is appropriate to declare such wars, and thus “keeping ourselves from every evil thing.”

On another note, many use the word “evil” to mean many things, specially conduct that is really bad, injurious, and deplorable. Prof. G. Herbert Livingston[21] in his article on the Hebrew word רָעַע and its derivatives explains this term thusly:

The essential meaning of the root cam be seen in its frequent juxtaposition with the root TOB. Thus Moses concluded, “See I set before you today life and what is good (TOB), death and what is evil/bad (RA’A) – cf. Micah 3:2. Frequently they occur in the merism that one distinguishes “good and evil/bad” (II Sam 14:17; 19:35 [H 36]; I Kgs 3:9; Isa 7:15; cf. here “tree of good and evil,” (Gen 2:9, 17).

Since the decision that something is bad depends subjectively on one’s taste, the root frequently occurs with the formula “in the eyes of.” Thus Isaiah threatens those whose moral judgments are distorted: “Woe to those who call evil good and good evil.” Because the LORD’s judgment stands as a moral absolute, however, one can speak of objective evil, of sin (as the transgression of God’s Law). The formula “ASA HARA’A BE’ENE HASHEM” – “To do evil in the LORD’s eyes” occurs frequently in the Hebrew Scriptures.

The root can have either a passive or active connotation: “misfortune, calamity,” and “wickedness” respectively. It can occur in profane contexts, “bad” “repulsive,” and moral contexts, “evil” “wickedness.”

The denominative verb, occurring seventy-five times with meanings ranging from “displeasing, injurious,” to be “bad or evil” inherits from its noun a dual meaning of being wrong in regard to God’s original and ongoing intention and detrimental in terms of its effects on man. In some instances it may refer only to its injurious effects on man, either as physical or emotional harm to the person or as painfully unpleasant experiences. There are practically no philosophical or metaphysical connotations that bear upon theodicy and cosmology. The verbal forms of the root are basically descriptive of the interrelations between God and man, and between man and man.

RA’A designates experiences which entail physical pain (Num 16:15; I Chr 16:22; Ps 105:15), or emotional pain (Gen 46:3; Num 11:10-11), in the case of Naomi the loss of family (Ruth 1:21; cf. I Kigs 17:20).

In the moral and religious realm of meaning, the verb denotes activity that is contrary to God’s will. Bildad alludes to this aspect of meaning in Job 8:20, and the prophets Isaiah (31:2) and Zephaniah (1:12) state it more strongly. A phrase which highlights God’s evaluation of action is “in His sight” which appears three times in relation to the verb (Num 22:34; Prov 24:18; Micah 3:4). Another way is to contrast RA’A activity with God’s good acts (Josh 24:15) or with good people. The latter uses a participial form and is confined to the Psalms (26:5; 37:9; 92:11 [H 12]).

The range of activity associated with RA’A begins with rejection of God (Isa 1:4; 9:17; Jer 7:26; 16:12), particularly in the practice of idolatry (I Kgs 14:9; 16:25; II Kgs 21:11; Jer 25:6) and once the destruction of His Holy Place (Ps 74:3). Abuse of people and exploitation of their property is common. This includes causing physical pain (Num 16:15; Ps 22:16 [H 17]); harsh slavery in Egypt (Ex 5:22-23; Num 20:15; Deut 26:6), dishonesty (Gen 31:7; 44:5; Deut 15:9), demand for immoral relations (Gen 19:7; Jud 19:23), verbal abuse (Ps. 27:2), and efforts to murder (I Sam 25:34; 26:21; Jer 38:9). In one case it involves a harsh oath (Lev 5:4).

The biblical writers take RA’A back into the sources of the acts. The people who do it lack understanding (Jer 4:22) of the true nature of their acts and implications, yet go ahead and deliberately plan to hurt others (Prov 24:8). In fact it becomes a habit (Jer 13:23). More seriously, it becomes a compulsion (Gen 19:9; Prov 4:16; 17:4). Part of their lack of understanding is their failure to realize till too late the injury they cause themselves in the first place (I Sam 12:25; Ps 44:2 [H 3]; Jer 13:23).

Now, according to Dayan Dr. I. Grunfeld,[22] the first Law of the Torah was a Dietary Law. He explains:

“It was rightly pointed out by Hirsch[23] that the Law given to the first man not to eat of the tree of knowledge of good and evil is a prototype of all future divine legislation. The first Law belongs to the category of Chuqim, that is, of such laws whose aim is the character training of man. Chief among the Chuqim are the dietary laws and the laws on sexual immorality. The first Law of the Torah which is a dietary Law is, as Hirsch expressed it, a Choq - חוק – in optima forma. Those laws which refer to our social relationship and are called Mishpatim are easily understandable to the human mind because we can put ourselves readily into the frame of mind of our fellow creatures. ... There is, however, no doubt that the first Law in the Torah which was a dietary Law has all the characteristics of the Chuqim. The obedience to it could only be based on the fact that God willed it and that the divine imperative is its own self-sufficient motive. From the point of view of human sensuality everything spoke in favour of eating the fruit; its outward appearance and its appeal to the sensual imagination of the mind – all must have pushed man in the direction of breaking this Law. “And when the woman saw that the tree was good for food and that it was tempting to the sight and appealing to the understanding, she took of its fruit and did eat and gave also to her husband with her and he did eat. Then the eyes of both of them were opened and they knew – that they were naked.”[24] As long as man stands completely in the service of his God, he has no reason to be ashamed of any part of his/her body. Even physical attractions are pure and godly as long as they are submitted to the Law of God as a means for God’s holy purposes. Only when these conditions of obedience to the Will of God are no longer there, should we be ashamed of physical desires. This shame awakens the voice of conscience within us and reminds us that we are not meant to be animals. The Tree of Knowledge of Good and Evil was crucial for the knowledge of what is permitted and forbidden, good and evil, life and death. Man relying on him/herself only can never know what is good or bad. “He has told you O man what is good.”[25] Obedience to the Voice of God as expressed in the divine law is the only measuring rod for what is good and evil. This is the basis of Judaism as the religion of Law.

Thus Hakham Shaul armed with the fore-knowledge of what Hakham Hirsch and Hakham Grunfelf would write circa 1900 years later, in his Remes commentary to our Sidra for this week Ki Tetse Machaneh” (“When you go forth in camp”), deals with this very concept of “good” vs. “evil” in terms of the dietary laws:

So then we pursue the things, which make for shalom (wholeness - unity) and the building up of one another. Do not tear down the work of God for the sake of [unfit] food. Everything clean, [is acceptable] but [it is] evil for the man who eats [unfit things] and [things which] give offense. It is good not to eat [forbidden] meat or to drink [forbidden] wine, or [to do anything] by which your brother stumbles. The faithful obedience which you have, have as your [own conviction] before God. Happy is he who does not condemn himself in what he examines [to determine if it is fit]. But he who through judgment is condemned if he eats [that which is unfit], because [his is] not [eating] from faithful obedience; and whatever is not from faithful obedience is sin.

Equally the Psalmist starts this week by exclaiming: “Behold how good and how pleasant it is for brothers also to dwell together in unity!” (Psalm 133:1).

Regarding this verse, Dr. A Cohen[26] makes the following critical comments:

Good – Fine and beneficial, making for social happiness and national vitality.

Dwell together in unity – Lt. “the dwelling of brethren also together.” What is advocated is not concord but co-habitation. The members of the restored nation should not be scattered but live together as a compact body.

Why then we ask, should the members of the restored nation of Israel live together in a compact body/community? Because it is said: “All the days wherein the plague will be in him he will be defiled; he is unclean: he will dwell alone; without the camp will his habitation be” (Lev. 13:46), and echoing the statement of Deuteronomy 23:11

In the present Sidra – “If there is among you a man who is unclean because of a nocturnal emission, he will go outside the camp. He will not come within the camp."

By mere simple logic, we could also read Psalm 133:1 as “Behold how evil and how un-pleasant it is for brothers also to dwell apart in disunity!” And thus bringing to the fore the contrast between good vs evil in the communities of those that love and practice Torah.

Verbal Tallies

By: HH Rosh Paqid Adon Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

Debarim (Deuteronomy) 23:10-24:18

Tehillim (Psalms) 133-135

Yeshayahu (Isaiah) 1:16-26

Mordechai (Mark) 15:40-41

The verbal tallies between the Torah and the Ashlamatah are:

Come / down - בוא, Strong’s number 0935.

Wash - רחץ, Strong’s number 07364.

Water - מים, Strong’s number 04325.

The verbal tallies between the Torah and the Psalms are:

Night - , Strong’s number 03915.

Go / bring - יצא, Strong’s number 03318.

Within / midst / into - תוך, Strong’s number 06432.

Debarim (Deuteronomy) 23:10-11 If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night <03915>, then shall he go <03318> (8804) abroad out of the camp, he shall not come <0935> (8799) within <08432> the camp: 11 But it shall be, when evening cometh on, he shall wash <07364> (8799) himself with water <04325>: and when the sun is down <0935> (8800), he shall come <0935> (8799) into <08432> the camp again.

Yeshayahu (Isaiah) 1:16 Wash <07364> (8798) you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

Yeshayahu (Isaiah) 1:22 Thy silver is become dross, thy wine mixed with water <04325>:

Yeshayahu (Isaiah) 1:23 Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come <0935> (8799) unto them.

Tehillim (Psalms) 134:1 « A Song of degrees. » Behold, bless ye the LORD, all ye servants of the LORD, which by night <03915> stand in the house of the LORD.

Tehillim (Psalms) 135:9 Who sent tokens and wonders into the midst <08432> of thee, O Egypt, upon Pharaoh, and upon all his servants.

Tehillim (Psalms) 135:7 He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth <03318> (8688) the wind out of his treasuries.

Hebrew:

HEBREW	English	Torah Seder Deu 23:10 – 24:18	S. Torah Seder Nu 28:9-15	Psalms Psa 133 - 135	Ashlamatah Isa 1:16-26	S. Ash 1 Sa 20:18,42
yn"doa]	LORD			Ps 135:5	Isa 1:24
xa'	countrymen, brothers	Deut 23:19 Deut 23:20 Deut 24:7 Deut 24:14		Ps 133:1
dx'a,	one	Deut 23:16 Deut 24:5	Num 28:11 Num 28:12 Num 28:13 Num 28:15
by"a'	enemies	Deut 23:14			Isa 1:24
lk;a'	eat	Deut 23:24			Isa 1:19 Isa 1:20
la,	outside, before	Deut 23:10			Isa 1:23
~yhil{a/	GOD	Deut 23:14 Deut 23:18 Deut 23:20 Deut 23:21 Deut 23:23 Deut 24:4 Deut 24:9 Deut 24:13 Deut 24:18		Ps 135:2 Ps 135:5
hn"m'l.a;	widow	Deut 24:17			Isa 1:17 Isa 1:23
rm;a'	said, says				Isa 1:18	1 Sam 20:18 1 Sam 20:42
#r,a,	land, earth	Deut 23:20 Deut 24:4 Deut 24:14		Ps 134:3 Ps 135:6 Ps 135:7 Ps 135:12	Isa 1:19
aAB	reenter, bring, enter, goes, sets	Deut 23:10 Deut 23:11 Deut 23:18 Deut 23:20 Deut 23:24 Deut 23:25 Deut 24:10 Deut 24:13 Deut 24:15			Isa 1:23	1 Sam 20:42
rx;B'	choose, chosen	Deut 23:16		Ps 135:4
tyIB;	house	Deut 23:18 Deut 24:1 Deut 24:2 Deut 24:3 Deut 24:5 Deut 24:10		Ps 134:1 Ps 135:2 Ps 135:19 Ps 135:20
!Be	old	Deut 23:17 Deut 24:7 Deut 24:16	Num 28:9 Num 28:11
%r'B'	bless	Deut 23:20 Deut 24:13		Ps 134:1 Ps 134:2 Ps 134:3 Ps 135:19 Ps 135:20 Ps 135:21
bN"G"	thief	Deut 24:7			Isa 1:23
rb;D'	promised, speak,	Deut 23:23		Ps 135:16	Isa 1:20
vr'D'	surely, seek	Deut 23:21			Isa 1:17
%l;h'	Walks	Deut 23:14 Deut 24:2			Isa 1:18	1 Sam 20:42
hn"z"	harlot	Deut 23:18			Isa 1:21
ld'x'	refrain, cease	Deut 23:22			Isa 1:16
vd,xo	months		Num 28:11 Num 28:14			1 Sam 20:18
aj.xe	sin	Deut 23:21 Deut 23:22 Deut 24:15 Deut 24:16			Isa 1:18
dy"	place, hand, undertake,	Deut 23:12 Deut 23:20 Deut 23:25 Deut 24:1 Deut 24:3		Ps 134:2 Ps 135:15	Isa 1:25
~Ay	day	Deut 24:15	Num 28:9
ac'y"	go, leaves, came bring	Deut 23:10 Deut 23:12 Deut 24:2 Deut 24:5 Deut 24:9 Deut 24:11		Ps 135:7
bv;y"	sit, live, dwell	Deut 23:13 Deut 23:16		Ps 133:1
laer'f.yI	Israel	Deut 23:17 Deut 24:7		Ps 135:4 Ps 135:12 Ps 135:19	Isa 1:24
~Aty"	orphan	Deut 24:17			Isa 1:17 Isa 1:23
lKo	any, all	Deut 23:18 Deut 23:19 Deut 23:20 Deut 24:5 Deut 24:8		Ps 134:1 Ps 135:5 Ps 135:6 Ps 135:9 Ps 135:11 Ps 135:18	Isa 1:23 Isa 1:25
@s,K,	money	Deut 23:19		Ps 135:15	Isa 1:22
aol	unclean, none, nor	Deut 23:10 Deut 23:17 Deut 24:1 Deut 24:5 Deut 24:6 Deut 24:16 Deut 24:17			Isa 1:23
lyIl;	nocturnal, night	Deut 23:10		Ps 134:1
~yIm;	water	Deut 23:11			Isa 1:22
!mi	because, outside, above	Deut 23:10 Deut 23:12 Deut 23:17 Deut 24:14		Ps 135:5 Ps 135:8
~yIr'c.mi	Egypt	Deut 24:9 Deut 24:18		Ps 135:8 Ps 135:9
jP'v.mi	justice	Deut 24:17			Isa 1:17 Isa 1:21
hl'x]n"	inheritance	Deut 24:4		Ps 135:12
~x;n"	have compassion			Ps 135:14	Isa 1:24
af'n"	sets, lift	Deut 24:15		Ps 134:2
!t;n"	defeat, give, gave, put	Deut 23:14 Deut 23:24 Deut 24:1 Deut 24:3 Deut 24:4 Deut 24:15		Ps 135:12
db,[,	slave, servant	Deut 23:15 Deut 24:18		Ps 134:1 Ps 135:1 Ps 135:9 Ps 135:14
d[;	forever			Ps 133:3		1 Sam 20:42
~l'A[	forever, everlasting			Ps 133:3 Ps 135:13		1 Sam 20:42
!yI[;	eyes	Deut 24:1		Ps 135:16	Isa 1:16
l[;	addition, among, against,	Deut 23:13 Deut 24:15 Deut 24:18	Num 28:10 Num 28:15		Isa 1:25
dm;['	remain, serve, stand	Deut 24:11		Ps 134:1 Ps 135:2
hP,	edge, mouth			Ps 133:2 Ps 135:16 Ps 135:17	Isa 1:20
ab'c'	army, hosts	Deut 24:5			Isa 1:24
hw"c'	commanded	Deut 24:8 Deut 24:18		Ps 133:3
ar'q'	cry	Deut 24:15			Isa 1:26
ha'r'	see	Deut 23:14		Ps 135:16
vaor	beginning, head		Num 28:11	Ps 133:2
!AvarI	former, first	Deut 24:4			Isa 1:26
#x;r'	bathe, wash	Deut 23:11			Isa 1:16
bWv	turn, restore	Deut 23:13 Deut 23:14 Deut 24:4 Deut 24:13			Isa 1:25 Isa 1:26
xl;v'	sends, sent	Deut 24:1 Deut 24:3 Deut 24:4		Ps 135:9
~v'	out there	Deut 23:12 Deut 24:18		Ps 133:3
~ve	name			Ps 135:1 Ps 135:3 Ps 135:13		1 Sam 20:42
m,v,	oil		Num 28:9 Num 28:12 Num 28:13	Ps 133:2
hn"v'	year	Deut 24:5	Num 28:9 Num 28:11 Num 28:14
~yIn"v.	two	Deut 23:18	Num 28:9 Num 28:11 Num 28:12			1 Sam 20:42
%w<T'	midst, re-enter	Deut 23:10 Deut 23:11		Ps 135:9
bAj	pleases, precious, good	Deut 23:16		Ps 133:1 Ps 133:2 Ps 135:3
hf'['	offered, perform, do	Deut 23:23 Deut 24:8 Deut 24:9 Deut 24:18	Num 28:15	Ps 134:3 Ps 135:6 Ps 135:7 Ps 135:18
ry[i	city				Isa 1:26	1 Sam 20:42

Greek:

Greek	English	Torah Seder	Psalms	Ashlamatah	NC
γυνή	woman, wife, women	Deu 24:1 Deu 24:3 Deu 24:4 Deu 24:5			Mar 15:40
πολύς / πολλός	many		Psa 135:10		Mar 15:41

NAZAREAN TALMUD

Sidra Of Debarim (Deuteronomy) 23:10-24:18

Ki Tetse Machaneh” ((“When you go forth in camp”)

By: Paqid Dr. Adon Eliyahu ben Abraham &

Hakham Dr. Yosef ben Haggai

School of Hakham Shaul

Tosefta

(Luke 23:49)

Mishnah א

And all his (Yeshua’s) companions and the women who [served as the deaconesses for Yeshua];[27] followed him (Yeshua) from Galil were standing at a distance, watching these things.

School of Hakham Shaul

Remes

(Rom. 14:10-23)

Pereq א

But why do you pass judgment (on) your brother[28] [without hearing the judgment of the Jewish Bet Din]? Or, why do you despise your brother? For [we will] all stand before the judgment seat of God. For it is written:

"By Myself have I sworn, the word is gone forth from My mouth in righteousness / generosity, and will not come back, that unto Me every knee will bow, every tongue will swear” (Isa 45:23).

So then each one of us will give an account of himself to God. Therefore let us no longer [pass] judgment [on] another brother [without first going before the Jewish Bet Din], but rather determine this -- not to put a hindrance or obstacle in a brother's way [by eating that which is forbidden].

I know and [am] convinced in the master, Yeshua that no one is intrinsically unclean;[29] but to him who thinks anyone to be unclean, to him, such is unclean. If your brother is upset [by you eating that which is unfit], you are no longer walking together in love (unity). Do not ruin that for which Messiah died [by eating that which is unfit].

Therefore, do not let what is a good thing for you [the life you received in Messiah], becoming partakers of the covenants of promise (Eph. 2:12) be spoken of as evil [by not following the dietary laws]; for the kingdom (governance) of God is not eating and drinking, but righteousness/generosity [conduct according to the Torah and acts of generosity] and shalom (peace) and glad acceptance of the Ruach HaKodesh (Holy Spirit) [i.e. Oral Torah]. For the servant of Messiah is acceptable to God [because he follows the Written and Oral Torah] and is approved by [Jewish] men [of nobility - Royal Anashim].

So then we pursue the things, which make for shalom (wholeness - unity) and the building up of one another. Do not tear down the work of God for the sake of [unfit] food. Everything clean, [is acceptable] but [it is] evil for the man who eats [unfit things] and [things which] give offense. It is good not to eat [forbidden] meat or to drink [forbidden] wine, or [to do anything] by which your brother stumbles. The faithful obedience which you have, have as your [own conviction] before God. Happy is he who does not condemn himself in what he examines [to determine if it is fit]. But he who through judgment is condemned if he eats [that which is unfit], because [his is] not [eating] from faithful obedience; and whatever is not from faithful obedience is sin.[30]

Commentary on The Peshat Of Mk. 15:40-41

Adam, Where Are You?

Gen 3:7-10 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles (to camouflage themselves in the Garden).

⁸ And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the Adam and his wife (Hava) hid themselves amongst the trees of the garden from the presence of the LORD God.

⁹ And the LORD God called unto the man, and said unto him: “Where are you?”

¹⁰ And he said: “I heard Your voice in the garden, and I was afraid, because I was naked; and I hid myself.”

This question is neither ambiguous nor cursory. This question strikes at the very core of our Torah reading and associated materials including the Nazarean Codicil. Adam and Hava, having eaten from the tree of knowledge of good and evil, used the leaves of the trees to try to camouflage themselves from the Presence of G-d while hiding among the trees of the Garden.

Hakham Tsefet’s shift in topic from the last pericope is expeditious and highly noticeable. This sandwich mechanism is designed to capture attention. While Bultmann[31] and others would suggest that, this piece, was added later, and that it is a piece of “isolated tradition,” I must affirm that this piece of text is vital to the continuous flow of materials related to the Torah Seder, as I will here now show. Mordechai’s (Mark) present pericope is staged with five characters.

· Miriam Migdalah

· Miriam the Mother of Ya’aqov and Yosi

· Ya’aqov the small

· Yosi (little Yoseph)

· Shlomit

While the mention of the men, Ya’akov and Yosi are undoubtedly important to the materials at hand, however, Hakham Tsefet, through his Sofer (scribe) Mordechai (Mark) makes the focal point of the present pericope the women. Of course, the million-dollar question is why?

Butler[32] points out three characteristics from the present materials

1. loyalty

2. labor

3. leaders

I will add that they were also “followers” of Yeshua. The Greek word ἠκολούθουν (ἀκολουθέω akoloutheo) in present context means to follow the halakhic norms taught by Yeshua and the House of Hillel.[33] Donahue notes that the more formal use of this word is “disciple” (talmid).[34] Therefore, the ‘women” are not just “women.” These women are a part of Yeshua’s talmidim, be it perhaps, less “formal” for a woman to be considered a talmid. Nevertheless, this would make sense because halakhic teachings affect the whole household.

Names Places and Titles

Contemporary scholars fumble over the materials suggesting addition and manipulation.[35] Furthermore, they are perplexed as to why the text mentions ONLY specific women. This approach to Markan text is so amazing that I am puzzled.

When a piece of text, such as our present pericope is stripped of appropriate hermeneutic the next best hermeneutic is conjecture. While I am certain that a “conjectured hermeneutic” is not a legitimate hermeneutic, when reading these “scholars” I end up with more conjecture than fact. Simple context and logic serves to tell these “scholars” that they should be trying to locate the “missing link.” So long as the “missing link” (Triennial Torah Reading Lectionary and four levels of Rabbinic hermeneutics) remains hidden to them, they will NEVER see the real Yeshua.

Mordechai (Mark) makes a double mention of the name “Miriam” (Mary).[36]

Mar 15:⁴⁰ Now there were also (some) women watching from a distance, among whom were Miriam Migdalah, and Miriam the mother of…

This red flag tells me that when I read the Torah Seder and related materials that I should be looking for Miriam (Mary). And, low-and-behold here she is:

D’barim 24:8 Be cautious regarding the lesion of tzara'ath, to observe meticulously and you shall according to all that the Levite priests instruct you; as I have commanded them, [so shall you] observe to do. ⁹ Remember what the Lord, your God, did to Miriam on the way, when you went out of Egypt.

This solves the question of “later additions” and “isolated traditions.” Furthermore, the present little pericope of Mordechai (Mark) demands connection with the present Torah Seder. Or, should I say that this little parenthetical pericope teaches us that the materials of the Nazarean Codicil MUST be read within the framework of the Triennial Torah Lectionary.[37] The confused Scholars relegate these women to a role that they cannot occupy during Biblical times. They make the women “witnesses” to the events, which took place at various stages of Yeshua’s life. Unfortunately, this type of scholarship has its root in replacement or displacement theology. Women were never “witnesses” within Jewish circles. This is not to misplace trust or say that women were not trustworthy. G-d forbid that anyone should believe that such a thing were the case! Rather, women served in other aspects of “ministry” without risking to be exposed as an inaccurate witness and its consequent associated shame and possible punishment. This is one of the greatest acts of betrayal committed against the women of our present era.

If the women are not diminished to the role of witnesses, why does Mark mention these women? Again, the answer lays in the mention of Miriam.

Miriam

Mordechai’s (Mark) mention of Miriam is rooted in the fact that she is mentioned parenthetically in the present Torah Portion as noted above. However, we must ask the question, what relationship do the two women named Miriam in our present pericope have in common with Miriam the sister of Moshe Rabbenu?

The above-cited passage from D’barim 24:8-9 tells us, “be cautious regarding the lesion of tzara'ath.” In the next sentence we are told, “Remember what the Lord, your God, did to Miriam on the way, when you went out of Egypt.” What is it that we are to remember about Miriam when we went out of Egypt?

Numbers 12:1-2 And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. ² And they said: 'Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?' And the LORD heard it. ^JPS

I will not rehearse the entire story here for the sake of time and space. “Miriam spoke against Moses.” The Sages have reviewed these materials and determined that Miriam technically did not speak Lashon Hara. Her crime is in elevating herself to the same level of prophecy with Moshe her brother. Miriam failed to recognize that her brother Moshe had ascended to the highest level of prophecy. Miriam also being a prophetess, failed to realize that her level could never match the level of Moshe Rabbenu. Consequently, we see a form of negative speech resulting in G-d’s punishment of Miriam with the skin disease of “tzara'ath.”

Moshe prayed for the healing of his sister Miriam as recorded…

Num 12:13-15 And Moses cried unto the LORD, saying: “Heal her now, O God, I beseech Thee.” ¹⁴ And the LORD said unto Moses: “If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she will be brought in again.” ¹⁵ And Miriam was shut up without the camp seven days; and the people journeyed not until Miriam was brought in again.

Miriam paralyzed the B’ne Yisrael until she served her penance. However, in similar fashion the “spies” sent to spy out Eretz Yisrael brought back an evil report. Again, this “evil report” a form of lashon hara paralyzed the B’ne Yisrael. The B’ne Yisrael was doomed to wander in the wilderness for 40 years. The Sages tell us that the report of the spies occurred on the 9^th of Av.[38] These events set in motion the subsequent chain of events that has plagued the B’ne Yisrael to this day.

However, we are told that the B’ne Yisrael waited for Miriam. Why were the B’ne Yisrael subjected to this period of immobility?

Exodus 2:1-4 And there went a man of the house of Levi, and took to wife a daughter of Levi. ² And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months. ³ And when she could no longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river's brink. ⁴ And his sister (Miriam) stood afar off, to know what would be done to him.

Even though G-d punished Miriam for her speech against Moshe, she merited the delay of the B’ne Yisrael. This is because she waited and watched to make sure that her infant brother Moshe would be safe when he was placed in the river Nile. She, like Adam, camouflaged herself in the reeds of the river to assure the safety of her brother Moshe Rabbenu. While Adam hides because of sin, Miriam hides for the sake of Heaven. Herein we have the parallels between the Torah Seder and Mordechai (Mark).

Mar 15:⁴⁰ Now there were also (some) women watching from a distance, among whom were Miriam Migdalah, and Miriam the mother of…

Exodus 2:4 And his sister (Miriam) stood afar off, to know what would be done to him.

Midrash Rabbah Shemot I:22 AND HIS SISTER STOOD AFAR OFF (II. 4). Why did Miriam stand afar off? R. Amram in the name of Rab said: Because Miriam prophesied, “My mother is destined to give birth to a son who will save Israel;”

Peroration

Therefore, the present pericope is NOT about women witnesses or any such silliness. It is about remembering Miriam, the sister of Moshe. Likewise, we draw the context for Mordechai (Mark) from the Torah Seder. In the previous pericope, Hakham Tsefet through his Sofer (scribe) Mordechai (Mark) teaches us to speak positively when speaking about a Tsaddiq.[39] The statement is reinforced here with the reflection of Miriam. The Ramban sees this “remembrance” as a positive mitzvah (commandment).[40] By making this mitzvah a positive one we are forced to “remember Miriam” in a way that teaches us the extreme importance of NOT speaking Lashon Hara (evil, slanderous speech) especially against a Tsaddiq (Hakham).

Without delving in to Remes, we can easily see the connection of Hakham Shaul’s Letter to the Congregation at Rome and it’s connections to Mordechai (Mark) and the Torah Seder.

Commentary on The Remes Of Romans 14:10–23

Mishnah: Now there were also (some) women watching from a distance, among whom were Miriam Migdalah…

Hakham Shaul notes the connection to the Torah Seder through the Mishnah of Mordechai (Mark). Therefore, Hakham Shaul reads this Mishnah as a reference to Miriam, the sister of Moshe Rabbenu[41] who watched “from afar” as a guarantee that Moshe Rabbenu would be safe fater being placed in the river Nile.

Shemot (Exodus) 2:4 And his sister (Miriam) stood afar off, to know what would be done to him.

Miriam’s hiding among the reeds of the river Nile can be seen as the initiation of a tikun for the sin of Adam. Adam’s hiding in the trees of the Garden revealed his sin of eating the forbidden fruit (food). Miriam’s hiding revealed her care for the redeemer of the B’ne Yisrael.

…and Miriam the mother of Ya’aqov the younger and Yosi

The mention of Miriam again alerts Hakham Shaul to the deeper mention of Miriam. Perhaps Hakham Shaul plays on the same idea forwarded by the Ramban.

The Ramban sees this “remembrance” as a positive mitzvah (commandment).[42] By making this mitzvah a positive Mitzvah we are forced to “remember Miriam” in a way that teaches us the extreme importance of NOT speaking Lashon Hara (evil, slanderous speech) especially against a Tsaddiq (Hakham).

Remembering Miriam requires recital of the story of her “lashon hara” against her brother Moshe.

B’Midbar (Numbers) 12:1-2 And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. ² And they said: 'Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?' And the LORD heard it. ^JPS

How does Hakham Shaul read the incident of Miriam? Hakham Shaul derived the halakhah that we may not speak evil against a Hakham and further extends the mitzvah (commandment) to include our brothers.

Romans 14:¹⁰ But why do you pass judgment (on) your brother[43] [without hearing the judgments of the Jewish Bet Din]? Or, why do you despise your brother? For [we will] all stand before the judgment seat of God. ¹¹ For it is written, "By Myself have I sworn, the word is gone forth from My mouth in righteousness / generosity, and will not come back, that unto Me every knee will bow, every tongue will swear. (Isa 45:23)

¹² So then each one of us will give an account of himself to God. ¹³ Therefore let us no longer (pass) judgment (on) another brother [without first going before the Jewish Bet Din], but rather determine this -- not to put a hindrance or obstacle in a brother's way [by eating that which is forbidden].

Hakham Shaul correctly makes a connection between judgment and Miriam as noted above. However, Hakham Shaul is drawing on a wealth of information connected to the present materials. Hakham Shaul’s allegory is seated in the passage from B’Midbar (Numbers) cited above. However, Miriam’s crime of “lashon hara” was rooted in sense perception. Therefore, her level of prophecy could not measure up to that of Moshe Rabbenu who superseded this level of prophecy. Consequently, Hakham Shaul is addressing those (in the Roman congregation) who do not have their senses trained to discern between good and evil.

Heb 5:14 But solid food (meat) is for the mature, who because of (habitual) practice have their senses trained to discern good and evil.

It is true enough that we will be judged by G-d for the deeds we have done. However, the true message of Hakham Shaul is for each talmid (disciple) to master his senses perception and judge himself.

And Miriam and Aaron spoke against Moses because of the Kushite woman whom he had married;

The second mention of Miriam alerts Hakham Shaul to the statement in B’Midbar cited above. The mention of the “Kushite Woman” (“Black Woman”) interpreted allegorically means that the senses have been tried with fire.[44]

Philo Leg. All. 2:67 For the external sense, being really shameless and impudent, though considered as nothing by God the father, in comparison of him who was faithful in all his house, to whom God himself united the Ethiopian woman, that is to say, unchangeable and well-satisfied opinion, dared to speak against Moses and to accuse him, for the very actions for which he deserved to be praised; for this is his greatest praise, that he received the Ethiopian woman, the unchangeable nature, tried in the fire and found honest; for as in the eye, the part which sees is black, so also the part of the soul which sees is what is meant by the Ethiopian woman.

Moshe Rabbenu married the Kushite (Black) woman demonstrating that he had mastered the sensual nature of his soul. Here the halakhic message of Hakham Shaul is to follow that example. Hakham Shaul’s hermeneutic shows us Yeshua a man who like Moshe had mastered his senses’ perception. By way of two witnesses, Hakham Shaul teaches us that our part is to master the senses’ perceptions. The message deepens when we see that the imagery of the Kushite woman is allegory for being “tried by fire.”

However, being “tried by fire” is also allegory for the reception of the Torah.

Shemot (Exodus) 19:18-19 Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. ¹⁹ And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.

Rom. 14:17 for the kingdom (governance) of God is not eating and drinking, but righteousness/generosity [conduct according to the Torah and acts of generosity] and shalom (peace) and glad acceptance of the Ruach HaKodesh (Holy Spirit) [i.e. Oral Torah].

The governance of G-d is allegory for the understanding of the Oral Torah as pictured in Miriam. While Moshe Rabbenu is the Torah itself, the Oral Torah is pictured in the compassionate person of Miriam. The present story of Miriam demonstrates what happens when men become legalistic. When the Torah is not balanced by the Oral Torah, men become legalistic. Furthermore, when the Oral Torah is not rooted in the Torah we have a breakdown of the balanced Torah of G-d.

Peroration

Now there were also (some) women watching from a distance, among whom were Miriam Migdalah…

Shemot (Exodus) 2:4 And his sister (Miriam) stood afar off, to know what would be done to him.

The accumulated materials teach us a powerful lesson. The lesson of “remembering” Miriam as taught by the Ramban is a positive mitzvah (commandment). Positive mitzvot are the tools for repairing this broken world. We have discussed the reparation of the world through acts of tikun over the past several pericopes. The resounding message of the “governance of G-d” and Miriam as allegory for the Oral Torah has one resounding implication. That message is found in the words “afar off” or “from a distance.” Hakham Tsefet’s message is that, the Jewish people of the first century needed to fully prepare themselves for the coming Diaspora, pictured in Miriam’s actions and mirrored in the report of the Spies. Miriam “from a distance” is Diaspora. Hakham Shaul furthers the Mishnah of Hakham Tsefet by teaching the vital importance of the Oral Torah as the tool, which would be the guiding light to carry the Jewish people through the night of the Diaspora alluded to in the prayer of the evening Shema in the previous pericope. In this age of darkness we must, in the words of Hakham Shaul be men of nobility, Royal Anashim.[45]

Connections Between the Readings for this Shabbat

Torah Seder

The Nazarean Codicil (Mark 15:40-41) is connected verbally to D’barim 24:8-9 with the mention of Miriam

The Nazarean Codicil of Romans is connected to the Torah through the word “unclean” D’barim 23:10

Psalm

The Nazarean Codicil of Romans is connected to the Psalm in the 133^rd Psalm and its opening pasuk by the word “Unity.” The “women” of Mordechai (Mark) standing [together] afar off are also connected to this Psalm

Ashlamatah

The Nazarean Codicil of Mark is connected to the Ashlamatah through the word “Jerusalem” Mark 15:41 alluded to in Isa. 1:21

Romans is connected to the Ashlamatah through the verbal tally of “judgment” Rom 14:10 / Isa 1:26

Mitzvot

Torah Address	M#	Mitzvah (Commandment)	Oral Torah
D’barim 23:11	565	That a ritually unclean person should not enter the camp of the Levites	m. Pes. Kelim 1:8 t. Kel 1:12
D’barim 23:13	566	The precept of preparing a place of easement outside the camp
D’barim 23:14	567	The precept of preparing a boring stick, spade for easement
D’barim 23:16	568	Not to return a slave who fled from his master abroad, into the land of Israel	m. Git.
D’barim 23:17	569	Not to oppress the salve who flees abroad from his master
D’barim 23:18	570	There should be no harlot in Jewery	m. Ket.
D’barim 23:19	571	Not to bring the wage of a harlot or the exchange-price of a dog as a holy offering	m. T’murah
D’barim 23:20	572	Not to borrow at interest from an Israelite	m. B.M.
D’barim 23:21	573	The precept of lending to a heathen at interest	m. B.M.
D’barim 23:22	574	Not to be tardy with vowed offerings	m. R.H.
D’barim 23:24	575	Religious duty of fulfilling whatever goes out of ones lips	m. R.H.
D’barim 23:25	576	The duty to allow a hired worked to eat certain things while under hire	m. B.M
D’barim 23:25	577	That a hired man should not raise a sickle to his fellow man’s standing grain	m. Hul.
D’barim 23:26	578	The hired hand is forbidden to eat from his employers crops during work	m. Mak
D’barim 24:1	579	The precept of a proper Ketubah	m. Ket
D’barim 24:4	580	A Divorced man may not take back his ex-wife	m. Yev.
D’barim 24:5	581	The bridegroom is not to be taken from his home for the first year of marriage	m. Sot
D’barim 24:5	582	The precept of the bridegroom rejoicing for the first year with his wife	m. Kid
D’barim 24:6	583	Not to take a pledge from any foods which are life sustaining	m. B.M
D’barim 24:8	584	Not to pluck out signs of Tzara’at	m. Neg 3:4
D’barim 24:10	585	Not to take an object in pledge from a debtor by force	m. B.M.
D’barim 24:12	586	Not to withhold a pawned object from an owner when he needs it
D’barim 24:13	587	the religious duty of returning a pledged object to its owner when he needs it	m. Mak. B.M.
D’barim 24:15	588	The precept of giving a hired man his wage at the end of the day	m. B.M.
D’barim 24:16	589	That a relative should not give testimony in court	m. San.
D’barim 24:17	590	Not to pervert justice in regard to a proselyte or orphan	m. B.M
D’barim 24:17	591	Not to take anything in pledge from a widow	m. B.M

Some Questions to Ponder:

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

2. What question/s were asked of Rashi regarding Deut. 23:10?

3. What question/s were asked of Rashi regarding Deut. 23:11?

4. What question/s were asked of Rashi regarding Deut. 23:18?

5. What question/s were asked of Rashi regarding Deut. 23:25?

6. What question/s were asked of Rashi regarding Deut. 24:5?

7. What question/s were asked of Rashi regarding Deut. 24:8?

8. What question/s were asked of Rashi regarding Deut. 24:10?

9. What question/s were asked of Rashi regarding Deut. 24:13?

10. What question/s were asked of Rashi regarding Deut. 24:14?

11. What question/s were asked of Rashi regarding Deut. 24:15?

12. What question/s were asked of Rashi regarding Deut. 24:17?

13. What question/s were asked of Rashi regarding Deut. 24:18?

14. What in the Torah Seder this week fired the imagination of the Psalmist as he penned Psalms 133-135?

15. What in the Torah Seder this week fired the imagination of the prophet in the Ashlamatah of Isiah 1:16-26?

16. Why is Psalm 133 so important to a disciple of His Majesty King Yeshua the Messiah of Israel?

17. What in the Torah Seder, Psalm and Prophetic Lesson for this week fired the imagination of Hakham Tsefet as his scribe penned Mark 15:40-41?

18. In your opinion what key message/s did Hakham Tsefet try to convey in Mark 15:40-41?

19. What important Halakhic principles can be learned from Mark (Mordechai) 15:40-41, and from Romans 14:10-23?

20. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message (the idea that encapsulates all the Scripture passages read) for this week?

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

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

Next Sabbath:

“Shabbat Ki Tiq’tsor”

(“When you reap”)

Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי תִקְצֹר
“Ki Tiq’tsor”	Reader 1 – D’barim 24:19-22	Reader 1 – D’barim 28:1-5
“When you reap”	Reader 2 – D’barim 25:1-10	Reader 2 – D’barim 28:6-10
“Cuando siegues”	Reader 3 – D’barim 25:11-19	Reader 3 – D’barim 28:11-14
	Reader 4 – D’barim 26:1-11
D’barim (Deut.) 24:19 - 27:26	Reader 5 – D’barim 26:12-19
Ashlamatah: Zech 7:8 – 8:3	Reader 6 – D’barim 27:1-14	Reader 1 – D’barim 28:1-5
Psalm 136 - 139	Reader 7 – D’barim 27:15-26	Reader 2 – D’barim 28:6-10
	Maftir: D’barim 27:24-26	Reader 3 – D’barim 28:11-14
	Zech 7:8 – 8:3
N.C.: Mark 15:42-47 + 16:1-8

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

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[1] The Bible – Psalms with the Jerusalem Commentary, volume three. By Amos Hakham.

[2] Ibid.

[3] The ArtScroll Tanach Series, Tehillim, A new translation with a commentary anthologized from Talmudic, Midrashic, and rabbinic sources. Commentary by Rabbi Avrohom Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in collaboration with Rabbi Nosson Scherman, on verse 119:73.

[4] The Bible – Psalms with the Jerusalem Commentary, volume three. By Amos Hakham.

[5] Ibid.

[6] Ibid.

[7] Psalm 137:1

[8] Psalms 120-134 all bear the superscription ‘A song of ascents.’ Hence he probably means Psalms 120-136.

[9] Psalm 135:4

[10] The subject matter of Psalm 136:25-26. Which is a great thing indeed, and for that He is praised by the reciting of the great Hallel.

[11] Psalm 145

[12] Lit., ‘that he is a son of’.

[13] Psalm 119

[14] Psalm 145:16

[15] Psalm 136.

[16] Psalm 136:25

[17] The alphabetical arrangement and the sixteenth verse, dealing with God's merciful provision for all living things.

[18] Megillat Ta’anit 10

[19] Yoma 69a 3448 [313 BCE]

[20] The Bible – Psalms with the Jerusalem Commentary, volume three. By Amos Hakham.

[21] Harris, R.L., Archer, G.L., & Waltke, B.K. (1980), Theological Wordbook Of The Old Testament, Chicago: Moody Press, Vol. II, pp. 854-856.

[22] Gunfeld, I. (1972), The Jewish Dietary Laws, London: The Soncino Press, Vol. I, p.38ff.

[23] Commentary on Gen 2:16.

[24] Gen 3:6

[25] Micah 6:8

[26] Cohen, A. (1965), Soncino Books of the Bible: The Psalms, London: The Soncino Press, p. 439.

[27] Yesod (Foundation) – Violet Virtue: Emet (Truth/Honesty) Ministry: Parnas [Pastor] (Female – hidden). Here we have the women who serve in the Pastoral office of the Ten men of the Congregation. These women were not simple table waiters. They served to carry out the administrative duties associated with the woman’s role in the Esnoga (Synagogue).

[28] Here Hakham Shaul is speaking to Converts who are judging their Torah observant brothers. This “judgment” is most likely by those who, in their zeal of fresh conversion to Judaism became so zealous for the Torah that they bordered “legalism.” I am most certain that in some cases they were in fact legalistic. This problem in the Synagogue created considerable near insurmountable barriers. Furthermore, many scholars make these issues the difference between the “strong” and the “weak.” I find here no such case. My findings concur with the teachings of my mentor Rabbi Dr. Yoseph ben Haggai in that these “legalists” are judging other by extreme standards, which were neither reasonable nor applicable.

[29] The phrase and term “unclean” does not indicate sinfulness. When used with regard to foods the food that is “unclean” refers to that which is unfit to eat because it lacks those criteria for being “kosher.” However, in many other uses the term unclean means ritual impurity. As our Torah Seder, points out this may be from various reasons. Therefore, the appropriate measure must be taken to keep holiness (the Shekinah – D’barim 23:10) within the camp.

[30] Cf. Gunfeld, I. (1972), The Jewish Dietary Laws, London: The Soncino Press, Vol. I, p.38ff.

[31] Collins, A. Y. (2007). Mark, A Commentary (Hermeneia, A Critical and Historical Commentary on the Bible ed., Vol. Mark). (H. W. Attridge, Ed.) Fortress Press. p. 773

[32] Butler, J. G. (2008). Analytical Bible Expositor, Matthew to Mark (Vol. 10). Clinton, Iowa: LBC Publications. p. 763

[33] We must maintain that Yeshua followed and contributed to the teachings of the House (School) of Hillel. Therefore, we assert that Yeshua’s followers (talmidim, talmidot in this case) conducted themselves according to the halakhic norms of Hillel. And, we must acknowledge the fact that these practices are located in the Nazarean Codicil and the Oral teachings of the Mishnah and Gemarah.

[34] Donahue, J. R. (Ed.). (n.d.). The Gospel of Mark, Pagina Sacra (Vol. 2). Collegeville, Minnesota: The Liturgical Press. p. 449

[35] Collins, A. Y. (2007). Mark, A Commentary (Hermeneia, A Critical and Historical Commentary on the Bible ed., Vol. Mark). (H. W. Attridge, Ed.) Fortress Press. p. 773

[36] While there are those scholars that do not believe that the title Mary should be translated into the Hebrew, “Miriam” the Greek New Testament uses the transliteration Μαριάμ Mariam for Mary. Cf. Luk. 1:30

[37] I have stated “Triennial Torah Lectionary” because even if the reading cycle was only annual, we would still have this piece of Mark connected with this piece of the Torah reading cycle. However, I believe that the present pericope is one of those pericopes that offers strong evidence for the Triennial Torah reading cycle.

[38] m. Taanit 4:6

[39] Cf. Mark 15:39

[40] Ramban. (2008). The Torah; with Ramban’s Commentary Translated, Annotated, and Elucidated, (Vol.5 Sefer D’barim). Artscroll Series, Mesorah Publications ltd. p. 613

[41] Cf. Shemot (Exodus) 2:4

[42] Ramban. (2008). The Torah; with Ramban’s Commentary Translated, Annotated, and Elucidated, (Vol.5 Sefer D’barim). Artscroll Series, Mesorah Publications ltd. p. 613

[43] Here Hakham Shaul is speaking to Converts who are judging their Torah observant brothers. This “judgment” is most likely by those who, in their zeal of fresh conversion to Judaism became so zealous for the Torah that they bordered “legalism.” I am most certain that in some cases they were in fact legalistic. This problem in the Synagogue created considerable near insurmountable barriers.

Furthermore, many scholars make these issues the difference between the “strong” and the “weak.” I find here no such case. My findings concur with the teachings of my mentor Rabbi Dr. Yoseph ben Haggai in that these “legalists” are judging other by extreme standards, which were neither reasonable nor applicable.

[44] Philo Leg. All. 2:42 It is also worthwhile to consider why Adam added the word "now," for he says, "This now is bone of my bone." The explanation is, external sensation exists now, having its existence solely with reference to the present moment. For the mind touches three separate points of time; for it perceives present circumstances, and it remembers past events, and it anticipates the future.

[45] Cf. Romans 14:18 cited above