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Esnoga Bet El 102 Broken Arrow Dr. Paris TN 38242 United States of America © 2024 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
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Three and 1/2 year Lectionary Readings |
Third Year of the Triennial Reading Cycle |
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Tishri 24, 5785 – October 25/26, 2024 |
Third Year of the Shmita Cycle |
Candle Lighting and Habdalah Times: https://www.chabad.org/calendar/candlelighting.htm
Roll of Honor:
His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah
His Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah
His Honor Paqid Adon David ben Abraham
His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet Karmela bat Sarah,
His Honor Paqid Adon Tzuriel ben Abraham and beloved wife HH Giberet Gibora bat Sarah
Her Excellency Giberet Sarai bat Sarah & beloved family
His Excellency Adon Barth Lindemann & beloved family
His Excellency Adon John Batchelor & beloved wife
Her Excellency Giberet Leah bat Sarah & beloved mother
His Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut bat Sarah
His Excellency Adon Michael ben Yosef and beloved wife HE Giberet Sheba bat Sarah
Her Excellency Giberet Prof. Dr. Emunah bat Sarah & beloved family
His Excellency Adon Robert Dick & beloved wife HE Giberet Cobena Dick
His Excellency Adon Ovadya ben Abraham and beloved wife HE Giberet Mirit bat Sarah
His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill
His Excellency Adon Shlomoh ben Abraham
His Excellency Adon Ya’aqob ben David
His Excellency Adon Bill Haynes and beloved wife HE Giberet Diane Haynes
For their regular and sacrificial giving, providing the best oil for the lamps, we pray that GOD’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!
Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.
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 gkilli@aol.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Baruch Dayan HaEmet - Hakham Dr. Yosef ben Haggai.
We pray for her Excellency Giberet Miriam bat Sarah, Mi Shebeirach… He Who blessed our holy and pure Matriarchs, Sarah, Ribkah, Rachel and Leah, may he bless and heal Giberet Miriam bat Sarah and may He send her a complete recovery to her 248 organs and her 365 sinews. Please heal her, please heal her, please heal her and strengthen her and return her to her original strength. May He send her a complete recovery of her body and her soul from the heavens among the other sick of Yisrael, and we will say Amen ve amen!
A Prayer for Israel
Our Father in Heaven, Rock, and Redeemer of Israel, bless the State of Israel, the first manifestation of the approach of our redemption. Shield it with Your lovingkindness, envelop it in Your peace, and bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel. Strengthen the hands of those who defend our holy land, grant them deliverance, and adorn them in a mantle of victory. Ordain peace in the land and grant its inhabitants eternal happiness.
Lead them, swiftly and upright, to Your city Zion and to Jerusalem, the abode of Your Name, as is written in the Torah of Your servant Moses: “Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you. And the Lord your God will bring you to the land that your fathers possessed, and you shall possess it, and He will make you more prosperous and more numerous than your fathers.” Draw our hearts together to revere and venerate Your name and to observe all the precepts of Your Torah, and send us quickly the Messiah son of David, agent of Your vindication, to redeem those who await Your deliverance.
Reading Assignment
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The Torah Anthology: Yalkut Me’Am Lo’Ez By: Rabbi Yitzchok Magriso, Translated by: Rabbi Aryeh Kaplan Published by: Moznaim Publishing Corp. (New York, 1989) Leviticus – I-Vol. 11– “The Divine Service” pp. 315-325 |
Ramban: Leviticus Commentary on the Torah
Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1974) pp. 206-209 |
Welcome to the World of Pshat Exegesis
In order to understand the finished work of the Pshat mode of interpretation of the Torah, one needs to take into account that the Pshat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.
The Seven Hermeneutic Laws of R. Hillel are as follows
[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.
2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.
3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.
4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.
5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.
6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.
7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.
Welcome to the World of Remes Exegesis
Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of the Torah and for making halakic deductions from it. They are, strictly speaking, mere amplifications of the seven Rules of Hillel, and are collected in the Baraita of R. Ishmael, forming the introduction to the Sifra and reading as follows:
1. Ḳal wa-ḥomer: Identical with the first rule of Hillel.
2. Gezerah shawah: Identical with the second rule of Hillel.
3. Binyan ab: Rules deduced from a single passage of Scripture and rules deduced from two passages. This rule is a combination of the third and fourth rules of Hillel.
4. Kelal u-Peraṭ: The general and the particular.
5. u-Peraṭ u-kelal: The particular and the general.
6. Kelal u-Peraṭ u-kelal: The general, the particular, and the general.
7. The general which requires elucidation by the particular, and the particular which requires elucidation by the general.
8. The particular implied in the general and excepted from it for pedagogic purposes elucidates the general as well as the particular.
9. The particular implied in the general and excepted from it on account of the special regulation which corresponds in concept to the general, is thus isolated to decrease rather than to increase the rigidity of its application.
10. The particular implied in the general and excepted from it on account of some other special regulation which does not correspond in concept to the general, is thus isolated either to decrease or to increase the rigidity of its application.
11. The particular implied in the general and excepted from it on account of a new and reversed decision can be referred to the general only in case the passage under consideration makes an explicit reference to it.
12. Deduction from the context.
13. When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage.
Rules seven to eleven are formed by a subdivision of the fifth rule of Hillel; rule twelve corresponds to the seventh rule of Hillel, but is amplified in certain particulars; rule thirteen does not occur in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by Ishmael. With regard to the rules and their application in general. These rules are found also on the morning prayers of any Jewish Orthodox Siddur.
Blessings Before Torah Study
Blessed are You, Ha-Shem our GOD, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!
Please Ha-Shem, our GOD, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our GOD, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. – Amen!
This way, the priests will link My Name with the Israelites, and I will bless them."
These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when 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: Honoring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!
Shabbat: “Ish Ish Ki” – “When any man”
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Shabbat Mevarchim HaChodesh - Proclamation of New moon of Cheshvan:
Rosh Chodesh Cheshvan – November 1-2, 2024
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Shabbat |
Torah Reading: |
Weekday Torah Reading: |
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אִישׁ אִישׁ, כִּי |
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Saturday Afternoon |
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‘Ish Ish Ki” |
Reader 1 – Vayikra 15:1-4 |
Reader 1 – Vayikra 15:25-27 |
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“When any man” |
Reader 2 – Vayikra 15:5-8 |
Reader 2 – Vayikra 15:28-30 |
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“Cuando cualquier hombre” |
Reader 3 – Vayikra 15:9-12 |
Reader 3 – Vayikra 15:31-33 |
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Vayikra (Leviticus) 15:1-24 |
Reader 4 – Vayikra 15:13-15 |
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Ashlamata: Hoshea (Hosea) 6:1-11 |
Reader 5 – Vayikra 15:16-18 |
Monday & Thursday Mornings |
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Special Ashlamata: Shmuel alef (1 Samuel) 20:18-42 |
Reader 6 – Vayikra 15:19-21 |
Reader 1 – Vayikra 15:25-27 |
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Tehillim (Psalms) 80:1-7 |
Reader 7 – Vayikra 15:22-24 |
Reader 2 – Vayikra 15:28-30 |
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Maftir – Vayikra 15:22-24 |
Reader 3 – Vayikra 15:31-33 |
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N.C.: 1 Pet 2:21-25; Lk 11:27-28 |
Ashlamata: Hosea 6:1-11 |
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Contents of the Torah Seder
· Impurity of Issues – Leviticus 15:1-24
Rashi & Targum Pseudo Jonathan for: Vayikra (Leviticus) 15:1-24
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JPS |
Targum Pseudo Jonathan |
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1. And the LORD spoke to Moses and to Aaron, saying, |
1. And the LORD spoke with Mosheh and with Aharon, saying: |
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2. Speak to the children of Israel, and say to them, if any man has a discharge from his flesh, his discharge is unclean. |
2. Speak with the sons of Israel, and say to them: A man, whether young or old, who has a discharge from his flesh, when he has seen it three times, is unclean. |
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3. And this shall be [the nature of] his uncleanness due to his discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged up by his discharge, that is his uncleanness. |
3. And this will be his uncleanness, the appearance of the color of white in his discharge inflaming, the discharge of his flesh; or when his flesh has stopped from his discharge, it is his uncleanness. |
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4. Any bedding upon which the man with the discharge will lie, shall become unclean, and any object upon which he will sit, shall become unclean. |
4. Every bed on which one who has such discharge lies will be unclean; and everything on which such an one sits will be unclean. |
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5. And a man who touches his bedding, shall immerse his garments, and immerse himself in water and he remain unclean until evening. |
5. And the man who touches his bed will wash his clothes, and wash himself in forty seahs of water, and will be unclean until evening. |
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6. And anyone who sits on an object, upon which the man with the discharge will sit, shall immerse his garments, and immerse himself in water, and he shall remain unclean until evening. |
6. And whoever may sit upon a thing whereon such an one who has an issue has sat, let him wash his clothes, and bathe in forty seahs of water, and be unclean until evening. |
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7. And anyone who touches the flesh of the man with a discharge, shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. |
7. And whoever may touch the flesh of one having an issue, let him wash his clothes, and bathe in forty seahs of water, and be unclean until evening. |
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8. And if the man with the discharge spits upon a clean person, [that person] shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. |
8. And if he who has an issue spit upon anyone who is clean, let him wash his clothes, and bathe in forty seahs of water, and be unclean until evening. |
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9. Any riding gear upon which the man with the discharge will ride, becomes unclean. |
9. And every girdle or saddle upon which he who has an issue rides will be unclean. |
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10. And whoever touches anything what will be under him, becomes unclean until evening. And whoever lifts them up shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. |
10. And whoever touches anything that has been under him will be unclean until evening; and he who carries them will wash his clothes, and bathe in forty seahs of water, and be unclean until evening. |
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11. And whomever the man with the discharge touches, without [the latter] having rinsed his hands, shall immerse his garments, and immerse himself in the waters, and he shall remain unclean until evening. |
11. And whoever touches him who has the issue, and washes not his hands in water, will be unclean; if he be a man, he will wash his clothes, and bathe in forty seahs of water, and be unclean until the evening. |
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12. And an earthenware vessel which the man with the discharge will touch, shall be broken. And any wooden vessel shall be rinsed in water. |
12. And any vessel of earthenware whose inside may have been touched by him who has the issue will be broken; and any vessel of wood will be washed in water. |
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13. When the man with the discharge is cleansed of his discharge, he shall count seven days for himself for his purification, and then immerse his garments and immerse his flesh in spring water, and he shall be clean. |
13. But if he who has had the issue will have ceased from it, he will number to himself seven days for his purification, and wash his clothes, and bathe his flesh in spring water, to be clean. |
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14. And on the eighth day, he shall take for himself two turtle doves or two young doves, and come before the Lord, to the entrance of the Tent of Meeting, and give them to the kohen. |
14. And on the eighth day let him take for himself two large turtle doves, or two young pigeons, and bring them before the LORD at the gate of the tabernacle of ordinance and deliver them to the priest. |
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15. And the kohen shall make them: one into a sin offering and one into a burnt offering, and the kohen shall effect atonement for him from his discharge, before the Lord. |
15. And the priest will make one a sin offering and one a burnt offering, and the priest will atone for him before the LORD, and he will be cleansed from his issue. |
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16. A man from whom there is a discharge of semen, shall immerse all his flesh in water, and he shall remain unclean until evening. |
16. But if a man sin through ignorance and seed goes from him, let him wash all his flesh in forty seahs of water, and be unclean until evening. |
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17. And any garment or any leather [object] which has semen on it, shall be immersed in water, and shall remain unclean until evening. |
17. And any garment or skin on which seed may be will be washed in water, and be unclean until evening; |
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18. A woman with whom a man cohabits, whereby there was [a discharge of] semen, they shall immerse in water, and they shall remain unclean until evening. |
18. and secondly, a woman with whom a man lies will wash in forty seahs of water and be unclean until evening. |
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19. If a woman has a discharge, her flesh discharging blood, she shall remain in her state of menstrual separation for seven days, and whoever touches her shall become unclean until evening. |
19. And if a woman has an issue of blood, red or dark, yellow as saffron, or water of clay, or as red wine mixed with two parts of water, she has an uncleanness of blood in her flesh; she will dwell apart seven days; anyone who touches her will be unclean until evening. |
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20. And whatever she lies on during her menstrual separation, shall become unclean, and whatever she sits on, shall become unclean. |
20. Whatever such an one will lie upon during the time of her separation will be unclean; and whatever such an one sits upon during the time of her separation will be unclean. |
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21. And anyone who touches her bedding, shall immerse his garments, and immerse [himself] in water, and he shall remain unclean until evening. |
21. And whoever touches her bed will wash his clothes, and bathe himself with forty seahs of water, and be unclean until evening. |
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22. And anyone who touches any object upon which she will sit, shall immerse his garments, and immerse himself in water, and he shall remain unclean until evening. |
22. And whoever touches anything upon which such an one has sat will wash his clothes, and bathe in forty seahs of water, and be unclean until evening. |
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23. And if he is on the bedding or on the object, upon which she is sitting, when he touches it, he becomes unclean until evening. |
23. And if the effusion of her body be upon her bed, or on a thing upon any part of which she sits, what time anyone touches it, he will be unclean until evening. |
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24. If a man cohabits with her, [the uncleanness of] her menstruation shall be upon him, and he shall be unclean for seven days, and any bedding he lies upon, shall become unclean. |
24. If a man lies with her in the time of her separation, he will be unclean seven days; and any bed upon which he lies will be unclean. |
Rashi’s Commentary for: Vayikra (Leviticus) 15:1 – 24
2 If [any man] has a discharge One might think that if he had a discharge from any place [in the body], he becomes unclean. Scripture, therefore, says: “from his flesh,” meaning not all his flesh. Since Scripture made a distinction between flesh and flesh, I am entitled to reason: [Scripture] renders unclean a man who has a discharge, and it renders unclean a woman who has a discharge. Just as with a woman who has a discharge, from the very place [in her body] from which she becomes unclean with a minor degree of uncleanness, namely, נִדָּה, “menstrual uncleanness,” she becomes unclean with a major degree of uncleanness, namely, זִיבָה, a flow outside the menstrual period, likewise, in the case of a man who has a discharge, from the very place [in his body] from which he becomes unclean with a minor degree of uncleanness, namely, קֶרִי, a seminal emission, he becomes unclean with a major degree of uncleanness, namely, זִיבָה , an abnormal discharge.-[Torath Kohanim 15:122] [Menstruation and seminal emission both cause a minor degree of uncleanness, one that does not require seven clean days before purification, as opposed to the uncleanness of a discharge of a zav or zavah (gedolah), which do require this and are thus referred to as a major degree of uncleanness.]
his discharge is unclean [Apart from the discharge rendering the man unclean,] this teaches us that [the discharge itself is also unclean, i.e., that even] one drop defiles [other people, and vessels] (Torath Kohanim 15:123; Niddah 55a). [What is the difference between discharge and semen?] A [male] discharge resembles the moisture [that separates itself from and appears on] barley dough, and is a thin liquid, resembling the white of an unfertilized (מוּזֶרֶת) egg, whereas semen is thick, like the white of an egg which is מוּזֶרֶת [i. e., which has been fertilized by a male.]. - [Niddah 35b]
3 runs Heb. רָר, an expression related to רִיר, saliva, which flows from his flesh.
with his discharge like saliva, which comes out clear.
or [his flesh is] plugged up that the discharge comes out thick, and thus seals up (חוֹתָם) the orifice of the member, so that his flesh is plugged up on account of a drop of his discharge. This is its simple meaning. The midrashic explanation, however, [is as follows]: The first verse (verse 2) counts two perceptions [of a discharge] and calls him unclean, as it says, “a discharge from his flesh, his discharge is unclean.” Then, the second verse (verse 3) counts out three perceptions [of a discharge] and calls him unclean, as it says, "And this shall be [the nature of] his uncleanness due to his discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged up by his discharge, that is his uncleanness." Now, how is this so? Two are for uncleanness, and the third requires him to [bring] a sacrifice. - [Meg. 8a; Niddah 43b]
4 Any bedding Heb. כָּל־הַמִּשְׁכָּב, anything fit for bedding. One might think [that this would include] even if it is designated for another purpose. Scripture, therefore, says, “upon which [the man...] will lie”; it does not say, “upon which [the man...] lay” [in the past tense,] but rather, [in the future tense,] “will lie,” which is always designated for this. It excludes this [object], about which they say to him, “Get up and let us do our work [for which purpose it was designated]!”- [Torath Kohanim 15:128]
[And any object upon which] he will sit [Just like the case above of the bedding,] It does not say “[upon which] he sat,” but, “upon which he will sit,” [thus referring to an article] that is always designated for this. -[Torath Kohanim 15:128; Shab. 59a]
5 And a man who touches his bedding This teaches us that the [uncleanness of] bedding is more stringent than [the uncleanness caused by] touching [an object], insofar as this [a bedding or a seat] becomes an אַב הַטֻּמְאָה [a major source of uncleanness], which can defile a person to render his garments unclean, whereas, touching an object which is not bedding, this [object] becomes only a וְלַד הַטֻּמְאָה[a secondary source of uncleanness, i.e., a degree less than אַב הַטֻּמְאָה], and it can defile only food and drink [but not people or objects].
6 And anyone who sits on an object Even if he did not touch it, even if there were ten objects one on top of the other [and the man with the discharge had sat on the top one]—they all [even the bottom seat] become defiled because of מוֹשָׁב [the law of uncleanness concerning seats. Thus, just as the man with the discharge defiles the bottom seat of the pile without touching it, so too, a clean man can become defiled by that bottom seat without touching it]. And the same [applies] to מִשְׁכָּב [defilement of beds]. - [Torath Kohanim 15:134]
8 And if the man with the discharge spits upon a clean person and he touches it or lifts it up [without touching it, for saliva defiles if lifted up [even without direct contact]. - [Niddah 55b]
9 Any riding gear Although he did not sit on it, for example, the saddlebow, called arcon [in French. It] becomes unclean because of מֶרְכָּב [riding gear]. [However], the saddle itself, called alves [in Old French], a board connecting the two uprights of a saddle, (according to Gukovitzki, or) saddle-girth, bellyband, (according to Greenberg,) becomes unclean because of מוֹשָׁב [a seat]. - [Eruvin 27a]
10 And whoever touches anything that will be under him [i.e.,] [under] the man with the discharge (Torath Kohanim 15:139). [This verse] comes to teach us about riding. gear, that anyone touching it becomes unclean; he is [however,] not required to immerse his garments. This is a feature of the stringency of מִשְׁכָּב as opposed to מֶרְכָּב
And whoever lifts them up [I.e.,] any of the items mentioned above in this passage discussing [the laws of] a man with a discharge, [namely:] his discharge, his saliva, his semen, his urine, the bedding, riding gear, [or seat (Reggio ed.)] [defiled by the man with the discharge]—if any of these items is lifted, it defiles the person [who lifted it, together] with his garments.-[Torath Kohanim 15:140]
11 [And whomever the man with the discharge touches,] without [the latter] having rinsed his hands While [the man with the discharge] has not yet immersed himself from his uncleanness. And even if the discharge has ceased, and the man counts seven [days], as long as he has not yet immersed himself [in a mikvah,] he defiles with all [the aspects] of his uncleanness. And the reason Scripture expresses the immersion of a man with a discharge as “rinsing hands,” is to teach you that the hidden parts of the body [e.g., the mouth,] are not required to be immersed, only the uncovered parts of the body, like the hands. - [Torath Kohanim 15:142]
12 And an earthenware vessel which the man with the discharge will touch One might think that even if he touches it from the outside [of the vessel, “it will also become unclean....” [However, the conclusion of the Midrash is that an earthenware vessel can become defiled only by the entry of an unclean object into its inner space], as is taught in Torath Kohanim (15:143), [where the passage there continues: “So if the verse indeed is referring to entry into the inner space of an earthenware vessel, why does it use the expression of touching?” And this passage] concludes: “Well, what touching is referred to here? When he touches the whole vessel. [And what does this mean?] When he moves it.” [I.e., in addition to the case of entry into the inner space, if a man with a discharge moves a vessel, it becomes unclean].
13 When...is cleansed [I.e.,] when [the discharge] ceases. - [Torath Kohanim 15: 146; Meg. 8a]
seven days...for his purification Seven clean days free of the uncleanness of a discharge, i.e., he must not see any discharge [during these seven days]. And all of them [must be] consecutive [i.e., without any interruption of a discharge during these seven days]. - [Torath Kohanim 15:150; Niddah 33b]
18 [Both of] these must immerse in water It is the Divine King’s decree that the woman becomes defiled through cohabitation, and the reason is not that she came into contact with semen, for this constitutes contact with hidden parts of the body [which does not defile]. - [Niddah 41b]
19 [If a woman] has a discharge One might think that this means from any of her organs. Scripture, therefore, says “and she revealed the fountain of her blood” (Lev. 20:18). [Scripture here teaches us that] the only blood that defiles is what comes from her “fountain” [i.e., her womb]. -[Torath Kohanim 15:169]
her flesh discharging blood A woman’s discharge is not called a defiling discharge unless it is red.-[Niddah19a]
in her state of menstrual separation Heb. נִדָּתָהּ, like, “and chase him (יְנִדֻּהוּ) from the world” (Job 18:18), for she is separated (מְנֻדָּה) from contact with any man.
she shall remain in her state of menstrual separation Even if she saw only the first sighting. - [Torath Kohanim 15:171]
23 And if he is on the bedding [I.e.,] someone who lies or sits upon her bedding or upon her seat, even if he does not touch it [if he sits on a seat that is on that seat - see Rashi on verse 6], this person is nevertheless also included in the law of uncleanness stated in the previous verse, and he requires immersion of his garments [in a mikvah]. - [Torath Kohanim 15:134]
or on the object [This comes] to include riding gear. - [Torath Kohanim 15:176]
when he touches it, he becomes unclean [This clause] refers exclusively to riding gear, which is included by [the words] “or object.”
when he touches it, he becomes unclean, but he does not require immersion of garments, for touching unclean riding gear does not defile people to defile their garments. - [Keilim 23:3]
24 [the uncleanness of] her menstruation shall be upon him One might think that he follows in her footsteps, [i.e.,] if he had relations with her on the fifth day of her menstruation, he, too, will be unclean only for three days, like her. Scripture, therefore, continues, “and he shall be unclean for seven days.” So, what does this clause here, “then [the uncleanness of] her menstruation shall be upon him,” come to teach us? [It means that the same laws of her uncleanness apply, insofar as] just as she defiles people and earthenware vessels, so does he defile people and earthenware vessels. - [Torath Kohanim 15:180; Niddah 33a]
Ketubim: Tehillim (Psalms) 80:1-7
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Rashi |
Targum |
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1. For the conductor, to the roses, a testimony, of Asaph a song. |
1. For praise; concerning those who sit in the Sanhedrin who occupy themselves with the testimony of the Torah; composed by Asaph; a psalm. |
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2. O Shepherd of Israel, hearken, He Who leads Joseph like flocks, He Who dwells between the cherubim, appear. |
2. Caretaker of Israel, hear; you who guide the coffin of Joseph like a flock; You whose presence abides between the cherubim, shine forth. |
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3. Before Ephraim, Benjamin, and Manasseh arouse Your might, and it is for You to save us. |
3. Before Ephraim and Benjamin and Manasseh, stir up Your mighty power for us; and it is right for You to redeem us. |
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4. O God, return us; cause Your countenance to shine and we shall be saved. |
4. O God, bring us back from our exile, and shine the splendor of your countenance upon us, and we will be redeemed. |
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5. O Lord God of Hosts, how long have You been wroth at Your people's prayer? |
5. O LORD God Sabaoth, how long have You not accepted the prayer of Your people! |
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6. You have fed them bread of tears, and You have given them to drink tears in large measure. |
6. You fed them bread soaked in tears, and You made them drink the wine of tears in triple measure. |
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7. You have made us the target of strife to our neighbors, and our enemies mock themselves. |
7. You made us a source of contention for our neighbors, and our enemies will jeer at them. |
Rashi’s Commentary for: Tehillim (Psalms) 80:1-7
1 to the roses To Israel.
a testimony, of Asaph, a song A song of testimony in which he alluded to the three exiles and prayed about them. For it is mentioned in this psalm three times: “Return us, cause Your countenance to shine, and we shall be saved,” and in it, he alluded to the troubles that were destined to befall them in the days of the house of Jehu, from the kings of Aram. For it is stated (II Kings 13:7): “for the king of Aram had destroyed them and made them like dust to trample.”
2 O Shepherd of Israel Their leader and supporter.
Joseph All Israel are called by the name Joseph because he sustained and supported them in time of famine.
He Who dwells between the cherubim As it is said (Exod. 25:22): “There I shall meet with you at appointed times, etc.”
appear Demonstrate Your might.
3 Before Ephraim, Benjamin, and Manasseh when they need Your salvation. Although they are wicked and undeserving, arouse Your might for them. But why? Because it is for You to save us. It is fitting for You and it is incumbent upon You to save, whether guilty or innocent, as it was said to Moses in Egypt (Exod. 3:7): “I have seen the affliction of My people.” Why is the word for seeing repeated? I see that they are destined to provoke Me. Nevertheless, I have seen their affliction, because of the oath that I swore to Abraham, Isaac, and Jacob.
Ephraim in the war with Aram, when he besieged Samaria and sent emissaries to Ahab (I Kings 20:3): “Your silver and gold are mine; your beautiful wives and children are mine.”
Manasseh in the days of Jehoash the son of Jehoahaz, as it is said (II Kings 13:4, 7): “for He saw Israel’s oppression, etc., for the king of Aram had destroyed them and made them like dust to trample.” And he beat him in war three times, as it is said (II Kings 13: 25): “Joash overcame him three times and recovered the cities of Israel.”
Benjamin in the time of Ahasuerus, when Mordechai and Esther were in danger, and all Israel depended on them.
and it is for You to save us Heb. ולכה. This is not an expression of going, but is like לְךָ, and so it is in the Masorah of (Gen. 27:37): “and for you (ולכה) then,” of Jacob; (II Sam. 18:22) “since for you (ולכה) there is no [reward] given for news”; (Isa. 3:6), “You have (לכה) a garment; be an officer to us, etc.”
4 return us from the Babylonian exile, where Mordechai was.
5 how long have You been wroth [This refers to] the troubles brought about by the Greek kings, who harmed Israel considerably.
6 You have fed them bread of tears in Egypt.
and You have given them to drink tears in large measure Heb. שליש. In Babylon, where they were for seventy years, a third (שליש) of the two hundred and ten of Egypt. I learned this from the work of Rabbi Moshe Hadarshan. It may also be interpreted as regards the kingdom of Greece, which represents the third trouble. If you ask, is that [not] the fourth, because Persia and Media came before, all the seventy years of the Babylonian exile are only one exile. Menachem (p. 175) interprets שליש as the name of a drinking vessel. So, he explained (Isa. 40:12): “and He measured with a ‘shalish’ the dust of the earth.” Our Sages explained it (Mid. Ps. 80:4) as referring to the three tears that Esau shed, concerning whom it is said (Gen. 27: 34): “and he cried a cry.” That is one. “A great one.” That is two. “And a bitter one.” That is three. Because of them, he merited to live by his sword, as it is said (Gen. 27:40): “and it will come to pass when you complain, etc.”
7 You have made us the target of strife You have made us the target of strife to all our neighbors, for the Greeks have quarreled with us.
Meditation from the Psalms
Tehillim (Psalms) 80:1-7
Hakham Dr. Hillel ben David
Hirsch explains that this psalm is dedicated to the generations of exiled Jews who have called upon HaShem to end the agonies of captivity and exile. Their suffering, he maintains, is described in three degrees of intensity corresponding to the circumstances and significance of three distinct eras of exile.
Hirsch’s analysis is structured around three similar verses (verses 4, 8, and 20) all of which are pleas for HaShem to lead us back to the Holy Land. He notes that the three verses are almost identical, except that in each successive verse an additional Divine Name is invoked.
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Location |
Hebrew Name |
English Name |
Attribute |
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In v.4, HaShem is addressed as: |
אֱלֹהִים |
HaShem |
Justice or Judgement |
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In v.8, HaShem is addressed as: |
אֱלֹהִים צְבָאוֹת |
HaShem of Legions |
Sovereign of Justice |
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In v.20, HaShem is beseeched as: |
יְהוָה אֱלֹהִים צְבָאוֹת |
HaShem, God of Legions |
Sovereign of Loving-Kindness with Justice |
Hirsch contends that:
verse 4 alludes to the exile of the Ten Tribes of Israel,[1]
verse 8 refers to the Babylonian exile, and
verse 20 alludes to the present Roman exile.
Thus, Hirsch’s interpretation speaks of the three physical exiles from the Land. This should not be confused with the Four Monarchies: Babylon, Persia, Greece and Rome, which subjugated Israel from the time when the Monarchy of Judah first fell into decline. The exile of the Ten Tribes is not commonly reckoned among the exiles because they are regarded as a rebellious offshoot, rather than as the essential part of the nation. Our psalm, however, clearly alludes to them. Rashi however, sees our psalm as three pleas for salvation as referring to the Babylonian Exile, the Greek subjugation, and the Roman Exile.
Hirsch divides the psalm into three sections: Verses 2-4 constitute the pleas which the Ten Tribes direct to HaShem. (When they were dispersed and lost, a major portion of the Jewish people vanished from history. Nevertheless, the Temple still stood.)
Verses 5-8 contain the Babylonian exiles’ petition for Divine salvation. The Babylonians destroyed the First Temple and exiled the remaining tribes of Judah and Benjamin, leaving the land a desolate ruin. Nevertheless, the exiles returned after seventy years, and the Temple was rebuilt.
Verses 9-20 express the cry of those exiled by the Romans, who destroyed the Second Temple and scattered Israel to the four corners of the earth. This exile has been the longest of all, it continues today, and its end is unknown. In each of these tragic eras, Israel beseeches HaShem, ‘Return us, and set Your face aglow that we may be saved!’[2]
This chapter of Psalms ascribes authorship to Assaf, the son of Korach.[3]
The divine name Tzebaot does not appear in the Five Books of Moses. From the day HaShem created the world, says the Talmud, no one called Him by the name Tzebaot until the barren Hannah, mother of Shmuel the prophet, came along and called Him so.[4] “Said HaShem to Hannah: Your son (Shmuel) is destined to begin his prophecies with this name.”[5]
This name never appears alone. It is always prefaced by another name, as in HaShem Tzebaot, the Master of Legions. Torah Law follows the opinion that it is one of seven sacred names of HaShem and must not be erased if written down.
Tzebaot refers to HaShem as He is manifest in the lower worlds, the worlds of Separateness. Tzebaot contains the word tzava, meaning “army” or “host”, and ot, meaning “sign”. This name, then, refers to HaShem, the Sign, as He is manifest in the myriad hosts of creatures of the lower worlds.
צבאות אלהים (HaShem of Legions - HaShem of Armies); this title depicts the revelation of omniscience and oneness in the world of separation itself. This idea of an army leads to another visualization provided by our chapter of Psalms:
Tehillim (Psalms) 80:2 Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that art enthroned upon the krubim,[6] shine forth.
What does it mean to be “enthroned upon the krubim”.[7] To understand this phrase, lets first try to understand something about these awesome creatures. We first find these creatures in the Gan Eden.
Bereshit (Genesis) 3:24 So he drove out the man; and he placed at the east of the garden of Eden Krubims, and a flaming sword which turned every way, to keep the way of the tree of life.
The Tree of Life, in the middle of the garden, is more than just an ordinary tree. HaShem said that the one who eats from this tree will live forever:
Bereshit (Genesis) 3:22 And HaShem said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.”
HaShem wanted to prevent fallen man from eating from this tree, so He put a special guard at the tree:
Bereshit (Genesis) 3:24 After he drove the man out, he placed on the east side of the Garden of Eden krubim and a flaming sword flashing back and forth to guard the way to the tree of life.
Our Sages understand that the krubim protect the tree so that we can eat of it at the proper time. Krubim, in the above passage, appear to have the role as protectors. They guarded the way to the Tree of Life so that it will be available when we are ready to eat of it, may that day come quickly!
The next time we see them, is on the mercy seat, where HaShem communes with us from between them.
Shemot (Exodus) 25:18 And thou shalt make two krubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat. 19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the krubims on the two ends thereof. 20 And the krubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the krubims be. 21 And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two krubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
In the same context, we see them in the Tabernacle curtains and veil.
Shemot (Exodus) 26:1 Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with krubims of cunning work shalt thou make them.
Shemot (Exodus) 26:31 And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with krubims shall it be made:
What lies in the holy of holies, on top of the ark? Two krubim, golden images, spreading their wings across the covering of the ark! This is perhaps the most shocking image found in the Scripture! One of the most basic themes of Torah is its opposition to idolatry. The second of the ten commandments instructs, “You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below ...”.[8] Yet, in HaShem’s very own abode, we find sculptured images. Our sages acknowledge the singularity of this commandment in the following interpretation in the Mekhilta of Rabbi Yishmael:[9]
“‘You shall not make any gods of silver, nor shall you make for yourselves any gods of gold’[10] - ‘Why was this verse stated?’ Since it is written ‘you shall make two krubim of gold’,[11] one might say, ‘I will make four krubim,’ states the Torah ‘[you shall not make...] gods of gold’ - If you make more than two [krubim] they are like gods of gold ... ‘nor shall you make FOR YOURSELVES’ - In order that one not think that since the Torah permitted to [make the krubim] in the Temple he will also make [sculptured images] in synagogues and in houses of study, the Torah states ‘nor shall you make FOR YOURSELVES.’”[12]
Our Sages question why it was at all necessary to explicitly forbid the making of gods of silver and gold. This could have been understood from the general prohibition against making sculptured images. The Sages answer that this verse is a response to the commandment to make the krubim. The krubim are an exception to the rule. One may not conclude from the commandment regarding the krubim that golden images are permissible. It is forbidden to add a krub in the Mishkan, and they are prohibited in any location outside of the Mishkan. This is inferred from the verse’s specification “nor shall you make FOR YOURSELVES.” HaShem states, while I permit it in My temple, I prohibit you from making it for yourselves.
The Rambam also weighed in on this delicate subject:
“The fundamental belief in prophecy precedes the belief in the Law, for without the belief in prophecy there can be no belief in the Law. But a prophet only receives divine inspiration through the agency of an angel. Comp. ‘The angel of the Lord called’;[13] ‘The angel of the Lord said unto her’;[14] and other innumerable instances. Even Moses our Teacher received his first prophecy through an angel: ‘And an angel of the Lord appeared to him in the flame of fire’.[15] It is therefore clear that the belief in the existence of angels precedes the belief in prophecy, and the latter precedes the belief in the Law ...
In order to firmly establish this creed, HaShem commanded [the Israelites] to make over the ark the form of two angels. The belief in the existence of angels is thus inculcated into the minds of the people, and this belief is in importance next to the belief in HaShem’s Existence; it leads us to believe in Prophecy and in the Law, and opposes idolatry. If there had only been one figure of a krub, the people would have been misled and would have mistaken it for HaShem’s image which was to be worshipped, in the fashion of the heathen; or they might have assumed that the angel [represented by the figure] was also a deity, and would thus have adopted a Dualism. By making two krubim and distinctly declaring ‘the Lord is our HaShem, the Lord is One’, Moses clearly proclaimed the theory of the existence of a number of angels; he left no room for the error of considering those figures as deities, since [he declared that] HaShem is one, and that He is the Creator of the angels, who are more than one.”[16]
It is evident from this interpretation that the krubim are an exception. They are problematic in that they may result in idolatry, in forbidden imitations. According to our Sages, the purpose of the verse prohibiting golden gods is to prevent any misconception which might result from the krubim.
From the context of the above passages, it appears that that the krubim were also protecting the way to the Tablets of the Torah, which is also called the tree of Life. (This connects us back to the krubim in the Garden of Eden.) We proclaim this as we return the Torah scroll to the ark.
Mishlei (Proverbs) 3:13-20 Blessed is the man who finds wisdom, the man who gains understanding, For she is more profitable than silver and yields better returns than gold. She is more precious than rubies; nothing you desire can compare with her. Long life is in her right hand; in her left hand are riches and honor. Her ways are pleasant ways, and all her paths are peace. She is a tree of life to those who embrace her; those who lay hold of her will be blessed. By wisdom HaShem laid the earth’s foundations, by understanding he set the heavens in place; By his knowledge, the deeps were divided, and the clouds let drop the dew.
The Krubim[17] - We find this term in the Torah[18] and in the prophets.[19] The Perush interprets the word krub as meaning “king”. That text also explains that on the cover for the holy ark, these angels are depicted with a childlike face.[20] Our Sages[21] explain that the Hebrew word for cherub, krub, is from Aramaic and means “as a baby”. The krubim had baby faces. A baby face represents innocence.
For the Rambam, the krubim represent a species of the angelic hosts. In Maimonides’ scheme there are ten grades of angels, and the krubim belong to the ninth degree. Angels are seen by Maimonides as the various spiritual forces HaShem uses for the control of the universe. The angels adjacent to the Ark represent the operation of these spiritual forces in the revelation of the Torah and are a symbolic representation of the understanding that the Torah is from heaven. It is perhaps significant that while the liturgy contains references to other forms of angels, the ophanim and seraphim, for example, there is no reference to the krubim anywhere in the liturgy.
All we know is that they are made of gold, and they have wings, and they face each other. In Shemot 25, they face each other. In the book of Chronicles, chapter 3, we read that when the Temple was built, the krubim faced the Temple, not each other.
Given these two disparate descriptions, our sages decided that the krubim had a mystical ability to move in imitation of us. When we in the community follow the mitzvot and treat each other lovingly, then the krubim face each other in I/Thou relationship, as do we. When we reject the mitzvot and treat each other dishonorably, then the krubim turn away from each other, as we have turned away from each other and from HaShem. The krubim become our mirror.
This leads to the conclusion that their spiritual level was low, similar to the ishim, who communicate with man. In the Guide for the Perplexed,[22] the Rambam describes the krubim as being on a higher spiritual plane:
CHAPTER III WHEN Ezekiel recalled to memory the form of the Chariot, which he described in the beginning of the book, the same vision presented itself to him a second time; in this vision he was borne to Jerusalem. He explains in describing it things which have not been made clear at first, e.g., he substitutes the term” krubim” for Hayyoth, whereby he expresses that the Hayyoth of the first vision are likewise angels like the krubim. He says, therefore. “Where the krubims went, the Ophanim went by them, and when the krubims lifted up their wings to mount up from the earth, the same Ophanim also turned not from beside them” (x. 16). By these words he shows how closely connected the two motions are [viz., that of the Hayyoth and that of the Ophanim]. The prophet adds, “This is the Hayyah that I saw under the HaShem of Israel by the river of Chebar, and I knew that they were krubims”.[23] He thus describes the same forms and the same motions, and states that the Hayyoth and the krubim are identical.
In Solomon’s Temple the two gilded krubim were not attached to the Ark, as in the Tabernacle, but were placed as figures each 10 cubits high in front of the Ark.
Melachim alef (I Kings) 6:23-29 And in the Sanctuary, he made two krubim of olivewood, each ten cubits high. 24 And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub; from the uttermost part of the one wing unto the uttermost part of the other were ten cubits. 25 And the other cherub was ten cubits; both the krubim were of one measure and one form. 26 The height of the one cherub was ten cubits, and so was it of the other cherub. 27 And he set the krubim within the inner house; and the wings of the krubim were stretched forth, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house. 28 And he overlaid the krubim with gold. 29 And he carved all the walls of the house roundabout with carved figures of krubim and palm-trees and open flowers, within and without.
Elsewhere in the Tanach,[24] HaShem is described very anthropomorphically as riding on a cherub.
Tehillim (Psalms) 18:11 And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind.
The idea of HaShem riding on a cherup connects us back to our chapter of Psalms:
Tehillim (Psalms) 80:2 Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that art enthroned upon the krubim,[25] shine forth.
Krubim, correspond to the Sefirah[26] of yesod.[27] They represent the spiritual power of union between man and wife, and symbolize the union between HaShem and Israel. We can see this in the Talmud’s description.
Yoma 54a Rabbi Kahana said: When the Israelites would go up to the pilgrimage festivals, they would pull back the curtain and show them the cherubs, who would be intertwined with one another, and they would say: Look, your love before HaShem is like the love of a man and a woman.
The Abarbanel[28] offers the following explanation: “The krubim in the Mishkan resembled two little unblemished children who never tasted sin. One had the appearance of a male and the other of a female hinting that every man and woman of the nation of Israel should, from childhood, consistently spend their time learning the divine Torah and delve in it day and night either by reading it or by practicing its commandments. Only through this will they achieve perfection and happiness”.
The child-like krubim urge the people of Israel to adhere to the Torah from infancy and announce that he who does so from a very young age and consistently throughout his life, will inculcate the ways of the Torah and, thus, like the krubim, merit dwelling in the House of HaShem. The Abarbanel maintains that the krubim were of different genders. The source for this novel idea is the interpretation of our Sages:
“Rabbi Katina said: Whenever Israel came up [to the Temple] for the festival, the curtain [of the sanctuary] would be removed for them and the krubim, whose bodies were intertwined, were shown to them. Then [the onlookers] would be thus addressed: Look! You are beloved before HaShem as the love between man and woman”.[29]
The male and female krubim symbolize the fervent love between HaShem and the people of Israel. The krubim, located at the point of juncture between HaShem and Israel, the place from which the voice of HaShem speaks to His people, express the love connecting the Almighty and the nation.
Now, we have the suggestion of naked human figures in the midst of an intimate exchange. Wow! There are precedents in Jewish tradition for using sensual human imagery as a metaphor for love of the Divine. Most notably, of course, there is the Song of Songs, a book of Tanach which reads like an erotic love poem, but has been traditionally interpreted as a celebration of Israel’s sacred relationship with HaShem. In fact, its content was so provocative that there was some debate over whether or not to include it in the canon. Rabbi Akiva famously came to its defense when he said:
Mishna Yadayim 3:6 All of the scriptures are holy, but the Song of Songs is the Holy of Holies.
Abraham Ibn Ezra defines the word krub as formless matter that can assume any form whatsoever. This is the exact property of the krubim, who can assume the form of fearful angels and also of consummate lovers. Ibn Ezra bases his definition of a krub as a formless being on the workings of the chariot in the first chapter of Ezekiel. The prophet initially describes four figures: a lion, an ox, an eagle, and a man. Later, Ezekiel replaces the ox with a description of a krub. Subsequently, Ezekiel describes all the forms as krubim. The Ibn Ezra concludes from this that the krub is an amorphous state that can assume any form.[30]
We have seen that when the krubim are intertwined like a man and woman in love, then we know that HaShem loves us. This begs a question: Why then, were they intertwined at the time of the destruction of the Beit HaMikdash and our subsequent exile?
Yoma 54b Resh Lakish said: When the heathens entered the Temple and saw the Krubim whose bodies were intertwisted with one another, they carried them out and said: These Israelites, whose blessing is a blessing, and whose curse is a curse, occupy themselves with such things!
The answer is that the greatest love a parent can give to their children is when they discipline them. Thus, when HaShem was disciplining us, then was His love the strongest!
We will conclude with Rabbi Hirsch’s[31] inspiring explanation of the krubim and the symbolism behind them: We find krubim in the Holy Scriptures having two definite meanings:
a) As watchers and protectors.
b) As bearers of the Glory of HaShem.
c) Krubim were appointed as watchers and protectors of the way to the Tree of Life.[32]
With no less uncertainty do we find their meaning ‘bearers of the Glory of HaShem’. Borne by a krub, HaShem hurries, world-shatteringly to the rescue of His servant David.[33] In Ezekiel chapters 9 and 10, krubim are described as the bearers of HaShem’s glory.
Here, too, the krubim appear quite clearly in this double function of protectors and bearers. The very description of the attitude they are to be given, implies this. ‘The krubim are to have their wings spread upwards covering the ark, their faces directed one to the other; “toward the cover are the faces of the krubim to be directed”. The function of protecting and guarding is quite explicit. The covering of the ark with their wings and their faces being directed downwards onto the cover, clearly express this. But the other function, too, the bearing of the Glory of HaShem, seems to be expressed in the wings spread upward. Their wings are to be spread upwards to bear Something from above. The wings spread protecting above the cover and also upwards fulfilled simultaneously the double function. They protected the cover and bore the Glory of HaShem.
Now the krubim are not described as being direct guardians and protectors of the Tablets themselves but of the covering of the ark. The krubim wings cover the covering of the ark and they face down toward the covering. Both their mental concentration (facing) and their actual material protection (wings) are directed to the covering. But, on the other hand, as the krubim are nothing separate from the covering but are parts of the cover itself, which, after it has completed the actual protection of the Tablets rises up above itself, and becomes its own krubim which protect ITSELF and become bearers of the Glory of HaShem, the following idea is strikingly expressed: By guarding and taking care of HaShem's Torah, one becomes a krub for oneself, and for HaShem. The protection one gives to HaShem's Torah becomes one's own protection, and at the same time makes one become a bearer of the Glory of HaShem on earth.
With every effort Israel makes to carry out and protect HaShem's Torah, they achieve their own preservation, and further their own well-being and happiness, and prepare themselves to be the home of the Glory of HaShem on earth. Israel, using their powers of intelligence and conscientiousness in the fulfillment of the Torah, become krubim who protect themselves, and allow the Glory of HaShem to rest upon Israel."[34]
Ashlamata: Hoshea (Hosea) 6:1-11
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Rashi |
Targum |
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1. Come and let us return to the Lord, for He has torn, and He shall heal us; He smites, and He will bind us up. |
1. They will say, "Come let us return to the worship of the LORD: for He who struck us will heal us; He who brought destruction upon us will relieve us.' |
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2. He will revive us from the two days, on the third day He will set us up, and we will live before Him. |
2. He will give us life in the days of consolations that will come; on the day of the resurrection of the dead He will raise us up and we shall live before Him. |
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3. And let us know, let us strive to know the Lord: like the dawn whose going forth is sure, and He will come to us like rain, like the latter rain which satisfies the earth. |
3. And we shall learn and strive to know the fear of the LORD. Like the light of the morning which shoots forth when it comes out, so He will bring blessings to us like strong rain; and like the latter rain that saturates the earth." |
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4. What shall I do for you, Ephraim? What shall I do for you, Judah? For your loving-kindness is like a morning cloud and like the dew that passes away early. |
4. In the face of' true judgement what can I do for you, O house of Ephraim, what can I do for you, O house of Judah, when your goodness is like morning cloud(s), and like dew which vanishes quickly. |
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5. Because I have hewed by the prophets, I have put them to death because of the words of My mouth; now will your verdicts come out to the light? |
5. Because I warned them through the mission of My prophets and they did not repent, I have brought killers against them, for they transgressed the Memra of My will. And My judgment will go forth as the light. |
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6. For I desire loving-kindness, and not sacrifices, and knowledge of God more than burnt offerings. |
6. For those who do acts of kindness are more desirable before Me than he that sacrifices, and those who carry out the law of the LORD more than those that offer up burnt offerings. |
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7. But they, like Adam, transgressed the covenant; there they betrayed Me. |
7. But they, like the former generations, have transgressed My covenant. In the good land which I gave them to carry out My will, there they have been false to My Memra. |
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8. Gilead is a city of workers of them that work iniquity, who lurk to shed blood. |
8. Gilead is a city of oppressors. They shed innocent blood with cunning. |
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9. And as a man gathers fish, so do bands; a gang of priests murder on the way in one group, for they devised a plot. |
9. They and their priests unite in the same path, killing people with one accord. For they have carried out the counsel of sinners. |
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10. In the house of Israel I have seen a horrible thing: there, harlotry [is found] in Ephraim; Israel has become defiled. |
10. In the house of Israel I have seen a horrible thing: they have changed the covenant which was made with them that they should not worship idols. They have gone astray again after the calves in Bethel. There the house of Ephraim has gone astray; the house of Israel has been defiled. |
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11. Judah, too, there is a harvest appointed to you, when I will return the backsliding of My people. |
11. The people of the house of Judah also have begun to increase their guilt, and also to them will come an end when I bring back the exiles of My people. |
Rashi’s Commentary to: Hoshea (Hosea) 6:1-11
1 Come and let us return They will say, “Come and let us return etc.”
He smites, and He will bind us up Heb. יַךְ. It is a present tense. He smites us, and He will bind us up.
2 He will revive us from the two days He will strengthen us from the two retributions which have passed over us from the two sanctuaries that were destroyed.
on the third day With the construction of the third Temple, He will set us up.
from the two days From the two times that have passed over us.
on the third day In the third time.
3 to know the Lord truly and wholeheartedly, as sure as the dawn, whose going forth is sure.
and He will come to us like rain Like rain which comes to be life for the world, for then He will come to teach life that will come to us.
which satisfies the earth Heb. יוֹרֶה אֶרֶץ.
4 What shall I do for you because of the Divine Standard of Justice; how can I bring out your verdicts to the light?
For your loving-kindness is like a morning cloud All your goodness and your righteousness is naught.
5 Because I have hewed by the prophets Heb. עַל-כֵּן. Because I hewed My words upon them through the prophets, but they did not take heed, therefore...
I have put them to death because of the words of My mouth Because of the words of My mouth. So did Jonathan translate it.
Because Heb. עַל-כֵּן. Like אֲשֶׁר עַל, because of that which. Comp. (Gen. 33:10) “Because (כִּי עַל-כֵּן) I saw your face”; (ibid. 27:36) “because (כִּי עַל-כֵּן) I did not give her to Shelah my son.”
now will your verdicts come out to the light? This is a question. Now how will I be able to show you favoritism before the Divine Standard of Justice? This is a continuation of “What will I do for you?”
6 and knowledge of God I desire more than burnt offerings.
7 like Adam Heb. כְּאַדָם, like the first man.
there they betrayed Me In a good land where I settled them, there they betrayed Me, like Adam, whom I brought into the Garden of Eden, and he transgressed My commandment. [from Gen. Rabbah 19:9]
8 who lurk to shed blood Heb. עֲקֻבָּה. Full of people who lurk to murder. Comp. (Jos. 8:13) “and their lyers in wait (עֲקֵבוֹ) ”; (Gen. 27:36) “and he deceived me (וַיַּעְקְבֵנִי).
9 And as a man gathers fish, so do bands Heb. וּכְחַכֵּי. And as a fisherman gathers fish, who gathers them with a fishhook together, so do bands gather. Companies of their priests, who gather to go on the road, will all murder there in one group.
for they devised a plot For this is a plot which they plotted prior to their gathering, to which place they would go to murder and to loot. וּכְחַכֵּי means ajjmedours in O.F, fishermen. And also, in mishnaic Hebrew, חַכֵּי is an expression of joining. The Gemara states (Baba Kamma 119b): “And he shall not put into it more than three חַכִּין.” Those are the stitches with which the comber joins together both ends of the garment when he beats it with sticks. This [following] interpretation is mine, and it seems appropriate, and this is the explanation: And when there is a group of five men gathering together, it is a company of priests to murder. The first one is that of Rabbi Meir Sheliach Zibbur o.b.m.
in one group Heb. שֶׁכְמָה an expression of one group.
10 a horrible thing Heb. שַׁעֲרוּרִיָה. Jonathan renders this as an expression of change, for they changed their way, and so: (Jer. 5:20) “an appalling and horrible thing (שֲעֲרוּרָה)
11 Judah, too Since they sinned.
appointed Heb. שָׁת. The appointer appointed a time for retribution for her.
when I will return the backsliding of My people When I admonish them to return from their backsliding.
harvest The time of her leaving and her exile. Comp. “A little more time and the time of harvest shall come to her,” in reference to the retribution of Babylon, in the Book of Jeremiah (51:33).
the backsliding of My people Heb. שְׁבוּת, an expression of the straying of youth and childhood, anwejjsdoure in O.F. Comp. (Jer. 3:14) “backsliding children (שוֹבָבִים)”; (ibid. 31:21) “backsliding daughter (הַבַּתהַשׁוֹבֵבָה).”
Commentary on the Ashlamata of Hoshea(Hosea) 6:1-11
By: H.Ex. Adon Shlomoh Ben Abraham
Hoshea was a prophet to the northern kingdom of Israel also called Ephraim. In the book of Hosea God’s holiness is contrasted with Israels corruption and apostacy. Of all the statements concerning the sins of Israel, over half deal with Israel’s idolatry. There was never a good and righteous king in Israel-the ten northern tribes. This chapter is a continuation of the previous chapter which Hashem says. I will go, I will return to my place until they acknowledge their guilt. And seek my face. In their distress, they will seek me. 4:1 O people of Israel; the Lord has an indictment against the inhabitants of the land. There is no faithfulness אֱמֶת emeṯ or loyalty, חֶסֶד ḥeseḏ and no knowledge דַּעַת daʿaṯ of God in the land. Swearing, lying, murder, stealing and adultery break out; bloodshed follows bloodshed. 4:6 My people are destroyed for lack of knowledge; because you have rejected מָאַס māʾas: A verb meaning to reject, to despise, to abhor, and to refuse. The primary meaning of this word is to reject or treat as loathsome. It designates people’s actions in refusing to heed God or accept His authority and knowledge, and since you have forgotten the law (torah, instruction, teaching in a general way) of your God, I also will forget your children.[35]
Malbim says, the (ten tribes) will either recognize their guilt on their own and repent or else they will encounter misfortune after misfortune until they're forced by the plagues and calamities to return to God. One day the nation of Israel will recognize that they cannot depend upon the Nations, and they must rely solely On the Almighty.[36] Historically this is speaking of the ten tribes, today not knowing where these ten tribes are located, one would have to think they are still where they were sent, which is into all the nations. Now we pray that all of Israel should wake up and repent and return to their God, regardless of where they find themselves inside or outside their religious houses of worship.
Come, let us return to the Lord; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him.
The verbs revive us (1 Sam. 2:6) and raise us up (Isa. 26:19) are frequent expressions for resuscitation and resurrection. Such language anticipates the clearer accounts of national resurrection after death in exile[37] When you compare this with an eye on the present or even the future to v.15 of the preceding chapter, it implies that the destruction there predicted has already become an accomplished fact. “He has smitten us, and he will bind us up”. The language is figurative and borrowed from medical terminology. Exodus.25:26 says I am the Lord, the heals thee. I kill and I make alive. I wound and I heal. In Deuteronomy 32:39. Iben Ezra commented on an ancient medical practice where a wound would need to be lanced, opened up, pressed out, bound up. Then afterwards soften with oil. In three days, healing and improvement comes to the wound. After two days he'll revive us, and then on the third day he will raise us up and we shall live in his sight.v.2. Upon first look at this, you get the idea that it's going to be a relatively short period of time, less than 72 hours. That Israel's revival will be speedily. But as we know, history has been long. So, another way to read this, each day is 1000 years and we're coming up on 2700 years or more now since the first temple was destroyed, as we are headed to the third day. In biblical language, we find, Two, sometimes is used in a way to represent a few. Isa.17:6, A small number is spoken of as two or three and in Luke 13:32, Behold, I cast out devils, I do cures today and tomorrow, and the third day I shall be perfected or finish my work. These three days have been understood in many ways by commentators over the years. Kimchi explained it as the prophet saying that our sickness lasts for two days and yet he will heal us of our sickness and on the third day he will raise us up and we shall live before him. Although, our afflictions have continued for a long time, the two days are just a figure. In a short time, He will bring us His salvation and on the third day, which is figurative. Afterwards refers to two days as the two captivities of the people, that in Egypt and that in Babylon. While the third day denotes the third or present Roman captivity, out of which he will raise us up and restore us. [38]
Let us press on to know Hashem. And his appearance is as sure as the dawn.v.3. When you look at the Hebrew in this passage one comes away with the idea that it's teaching there is an emphatic affirmation, which is urging us to an active zealous effort and a steady perseverance in obtaining the knowledge of God. Iben Ezra understands this as the intellectual knowledge of Hashem through the study of Torah. To know Hashem is the secret of all wisdom to know God one should learned many teachings of wisdom from the sages which are, as it were, a ladder for one to mount up to a higher level of knowledge and understanding of Hashem. Kimchi agrees with Iben Ezra, but says let us pursue to know Hashem in exercising justice and righteousness. The last part of the verse, if we make the effort to pursue after Hashem, He will come to us like the showers, like the spring rains that water the earth. Here we have a figure of the morning dawn, the general rain that soaks the earth and the idea that God is represented as the Sun that slowly comes from darkness and rises upon the earth. The root of the word, which is applied to the sunrise in Gen.19:23., Psa.19:7. In a parallel passage in Isa.58:8. Which says, then shall thy light break forth as the morning dawned? And thy health shall spring forth speedily.
If one wanted to become a world class body builder, it’s not enough to just show up at the gym 3 to 5 times a week. We must put in the hard work to achieve our spiritual goal. If God said, my people are destroyed for a lack of knowledge. What other conclusions are we to gather from this passage? From my perspective, one of the biggest problems with religious people, they love God, they just don’t have any time to get to know him. No wonder they are headed for divorce as soon as they leave the altar.
If we do the spiritual work Isa.60.2 says, the Lord shall rise upon thee, his glory shall be seen upon thee. The Bible speaks of the early rain and the latter rain. The plentiful rain גֶּשֶׁם geshem that falls on Israel after the sowing of the seed in October (Tishre) the beginning of the Hebrew year and in the following months the spring rain, מַלְקוֹשׁ malqôš which falls in March to the middle of April around Pasach (Passover), it proceeds and promotes the harvest. Kimchi explains, if we follow on to know the Lord, then He will be to us as the morning dawn, of which the going forth is fixed. As though He will cause His light and His goodness to shine over us. He goes on to say that He will come to us as plentiful rain, and the plentiful rain which revives the dead plants. When Deliverance comes it is as if he(we) was revived out of his(our) dead state. I believe God's changing our climate, because Israel will need more rain. Currently, Israel receives about 20 - 30 inches of rainfall a year on average. I believe it's got to double or triple per year to turn Israel into the green place that is promised to eventually become.
Hashem now asks, what shall I do with you, Ephraim? What shall I do with you, O Judah? Your love is like a morning cloud, like the dew that goes away early.v.4 It’s as if God is at wits end as to what to do with Judah and the 10 tribes of Ephraim, Israel his children. As a wayward son, why should you be stricken anymore? You will just revolt more and more. Isaiah 5:4 asks the question, what could have been done more to my vineyard than I've already done? Hosea in the opening verses refers to real repentance, now he's referring to Israel from his position in Judah both parts of the nation are headed for trouble, Israel is just ahead of Judah. By way of contrast, Israel was not able to maintain their righteous behavior and like the morning cloud, it vanished quickly as the sun came up, the dew went away, and their righteousness they weren't able to maintain.
One of the commentators used Hezekiah as an example of this passage, as a righteous king, but his son Manasseh who succeeded him did much wickedness in Israel. And then the kings of Judah in the days of Josiah did that which was right in the eyes of the Lord, and then they began to turn away in the days of their sons and their grandsons. And all through the Scripture we see a righteous king come along, and then their sons fall away. And this affected both the House of Judah and the House of Ephriam, Israel. Let this be a warning for each of us, each of us must pursue God daily if not, we like the morning dew will fade away rapidly. Even today we see examples of the same generation after generation.
God says he's hewed the people by the prophets, he's killed them by the words of his mouth, and his judgment goes forward as the light. For I have desired steadfast love and not sacrifice. The knowledge of God rather than burnt offerings.v.5-6. Their outward service and the sacrifice brought to the temple could not take care of their sin without proper heart intent and attitude, before God. The word translated as “hewn” speaks of wood having been chiseled and the shaping of it into a required form. It also is used to quarry or the cutting out a cistern in rock as in Deut. 6:11 And that's what God is trying to do, shape Israel and each of us, so that they would correspond to his image and character as a holy people. God says, I desire, steadfast love, kindness, mercy all words that translate חֶסֶד ḥeseḏ: and the knowledge דַּעַת daʿaṯ: of God more than burnt offerings. Your temple offerings will not suffice to ward off retribution for your deeds. I see kindness in your dealings with each other, as well as knowledge of me and fidelity to my statues, not merely the ritual acts of bringing offerings.
Abarbanel and Malbim agree, the point of offerings is that they inspire a person to rededicate himself to serving Hashem and they interpret the knowledge of Hashem as following His ways.[39] The same ideas are expressed in 1 Sam.15:22, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? To obey is better than sacrifice.Isa.1:11-17, Psa.40:6–8. David responded to the truth by yielding his life to do God’s will. He willingly presented himself to Hashem, received direction from the Torah and expressed his desire to walk out the will of God in his life. These verses present a marvelous example of what is involved in dedicating oneself to God’s will. In Micah 6: 8 He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, מִשְׁפָּט mishpāṭ: and to love kindness, חֶסֶד ḥeseḏ and to walk humbly with your God?
In the Nazarene codicil. Mark. 12:33 We see this same idea put forth, where love of God and to one's neighbor is declared to be the better than whole burnt offerings and sacrifices. And we know that when sacrifices were offered at the proper time and place. As expressions of repentant hearts and pure hands, they were accepted. We also know that God himself had appointed them. But when man brought sacrifices and they were offered while the person was still deep in their sin, there was no way that God could accept them, and this takes us back to our first verse. Which Says come and let us return to the Lord, and He will heal us. He will revive us. That we may live before him. In its simplest form, the message is to simply return to God and do his will and seek knowledge of him and the more you do, the more you do!
The reason for such severe discipline is reiterated: God’s people had failed to understand His true desire. He longed for devotion (ḥeseḏ, mercy) and loyalty (acknowledgment of God; cf. 2:20; 4:1, 6) expressed through allegiance to the covenant demands. Unless offered in the context of obedience, sacrifices were meaningless and even offensive (cf. 1 Sam. 15:22; Isa. 1:11–20; Amos 5:21–24; Micah 6:6–8).[40] Our passage goes on to say, Like Adam, they have transgressed the covenant, and they have dealt treacherously against me. Some have thought that this means they Judah and Israel. Others interpret it to refer to just the rest of mankind that they, were like Adam, having transgressed the covenant? Which simply is pointing to disobedience. Israel, like Adam, was settled in the land and the same condition applied to them that applied to Adam. Which was obedience, choose this day, life or death. This same idea is expressed by rabbi Saul (Paul) in Rom.1, all of mankind is like Adam, breaking the covenant made with them and in disobedience dealing faithlessly with Hashem. They have the same choice life or death.
Gilead is the city of evildoers tracked with blood robbers.v.8 Gilead is A city, and a hilly territory of the Transjordan occupied by the tribes of Manasseh, Gad, and Reuben. Moses counts a person, and a clan named “Gilead” among the descendants of Joseph through Manasseh in a census. Num.26. In Num.32, it recounts the agreement the tribes of Reuben, Gad, and Manasseh made with Israel to give military assistance in exchange for possession of Gilead. Num.36. Gilead is known for its fertility and often served as a place of refuge. It looks like in these verses the Prophet is bringing forth proofs of complete, Faithlessness. When you look at the things the people are being accused of here and being judged for, it’s as if they have fallen to a level where they're not even keeping the Seven Laws of Noah.
Gilead sometimes is referred to as a specific place, sometimes a mountain range. The mountain range east of Jordan stretches from the South end of the Sea of the Galilee to the northern end of the Dead Sea. It measures about 60 miles in length and 20 miles wide. The Nazarene codicil speaks of this aera under the names of Berea or beyond Jordan and sometimes the whole of the Transjordan territory belonging to Israel called Gilead. If you draw line straight down from the Galilee Lake to the Dead Sea following the Jordan river, to the east of that line, starting parallel with the dead sea is Reuben, north is Gad, north of Gad is Manasseh (the eastern inheritance) the area west of the Galilee is Naphtali, then south is Issachar and then Manasseh (western inheritance). As you come south toward Jerusalem you come to Ephraim, then Benjamin and Judah. This area between the Galilee and the Dead Sea both the east and west side of the Jordan is the area in our text. It is the area that both Elijah and Elisha worked in, and it seems to be the area where most of the ministry of Yeshua takes place.
The men of Gilead are represented as an unrighteous people in Scripture and not only barbarous and wicked, but murderous and infamous for their homicidal actions. As recorded in 2Kings 25:25, This area was full of people who laid in wait to ambush. Kimchi agrees and adds that they're a city of evil doers who are crafty to murder men, they lay in wait, they planned their crimes. What is interesting here, Kimchi and Rabbi Ebenezer both agree that the robber troops that wait for man to pass along so they can plunder him, they're saying or comparing them as a company of priest. I guess the robbers are robbing and plundering the people one way and the priests are robbing and plundering the people another way, but the result is the same. If one thinks about it, all the unrighteous deeds done in this chapter of Hoshea are the same unrighteous deeds we have to contend with in our day and the religious leaders are still robbing the people. Another interesting point “we find only two occasions when prophets were killed. In the days of Elijah, when Jezebel killed the true prophets, all of them disciples of Elijah. 1 Kings.17:11, 18:4. Also, what happened in the days of Jeroboam, son of Nebat, after he was crowned King in Shechem, he set up the golden calves. No doubt the true prophets rebuked him for his actions, and He killed them. Hoshea thus equates here two places, Gilead and Shechem, v.8-9 with corresponding events whereby Israel was defiled by its harlotry”.[41]
This passage of v.9 speaks of murder on the road to Shechem, this city is said to have laid on the main route from the north down to Jerusalem. This would have been where the people traveled on their annual feast, down to Jerusalem to worship. It says they committed monstrous crimes; The word here is זִמָּה zimmāh: A noun meaning plan, purpose, counsel, wickedness, lewdness, sin. The word refers to the plans and purposes of the mind which give rise to one’s actions. The word rarely pertains to good intentions. It is used in reference to the evil plotting of the wicked (Isa. 32:7); the thoughts of foolish people (Prov. 24:9); and mischievous motivations (Ps. 119:150). Moreover, it relates to sexual sins that spring from lustful intentions, such as incest (Lev. 18:17); prostitution (Lev. 19:29); adultery (Job 31:11); and rape (Judg. 20:6). Figuratively, the word represents the wickedness of the people of Israel in their idolatry, calling to mind the connection with adultery (Jer. 13:27; Ezek. 16:27).[42]
The above is one heavy accusation against the people made by the Prophet. Some translators say the word means unnatural wickedness, others said, it means just a general designation of wickedness and abominations in general. Kimchi says it means an evil and abominable work of every kind. He goes on to say, they have thoughts in their hearts they have devised a plot, and so have they acted? None of the rabbinical commentors ignore the fact that the verse’s speak of Priest. Although Hosea was speaking of his day and looking to the future, we can see looking back that this plotting of the religious leaders is exactly what transpired in the 2sd. thru the 5th century and all those travelers who resisted on their way to worship where robbed and killed. Rashi, when describing these robbers, gangs who lie in wait said they are like groups of priests, fishermen who gather at the riverbanks to gather fish on their fishhooks.[43]
And the House of Israel, I've seen a horrible thing. Ephraim’s whoredom, Israel is defiled.v.10. The House of Israel here is speaking of the 10 tribes of the Northern Kingdom. But we could also say that in this passage, he’s speaking of all 12 tribes, the northern and southern kingdoms. We could read this as, the first part of the verse refers to the northern Kingdom, and the succeeding verse refers to the southern Kingdom. As we see in v. 7, they transgressed the covenant. In the historical setting, the entire Hebrew nation, both the north and southern tribes, the whole Kingdom into which it was divided has failed to maintain any measure of the religious life. They have been faithless to the covenant as in v.7. Israel went into the exile for her sins first and then followed Judah. Abarbanel said, Judah attempt to correct themselves by sacrificing in the temple, which was in their territory, but failed due ‘to not pursuing kindness and the knowledge of God”.[44] Israel by and large is still in exile, but the Jewish part of Judah have been returning home for 75 years or longer. I believe just as the last portion of our reading here states, Israel the ten tribes are defiled. For you also, Judah a harvest is appointed and then Hashem will restore the fortunes of his people. Israel went into exile first due to the enormity of their sin, then later Judah followed. As Judah whose sin was less, is the start of the redemption process, next is returning of the ten tribes. Remember the prophecy was given around 755-710 BCE. The earlier exile of the Northern kingdom started around 722 BCE. and the dates given for the full exile to Babylon of all Israel is suggested to be 597-587 BCE. I believe we have come to the time when Hashem has begun to restore the fortunes of his people.
The impression one gets, there was a point in time, during the time of Hosea, where if Israel, and if Judah had repented and been in right covenant relationship with God and keeping the covenant then God would have brought them back and restored them. Because they didn't repent, now they're both been marked for judgment and thus it has played out the last 2,700 years. The harvest can either be looked at as recompense and reward, or retribution, either as good or evil all based on ‘as a man sows, so shall he reap’, the context here is reaping punishment. Just as Israel and Judah have sinned and both houses of Israel have through time had a harvest of suffering.
The kingdom of Israel has served as a poor example for their brother Judah. Joseph/Ephraim has not led and protected their brothers but cause their brothers to sin. “For they have followed in your evil ways and has thus planted an offshoot from the body of your decadence. And they did so at a time when I sought to deal with you mercifully and return you from your captivity in response, to your cry, let us return to Hashem. Now, however, I cannot do so, for the wrath that has been aroused can no longer be restrained.”[45] It is explained that at that time Judah also planted an alien root with the ten tribes and follow in the idol worship, and Hashem told them they would drink the cup of their sister. Ezk.23:31. Josephs first act to his brothers when they came to Egypt, was to place them all in prison for three days and then he released them.Gen.42:17. Now it is time for the second part of his service to his brothers, He reviled himself to them and said, God sent me before you to preserve life.Gen.45:5. What was the contention, Hashem had with Israel/Ephraim? In the very place of their sin, we find the answer for their correction. We now come full circle back to our opening paragraph and to the cure for the sickness of all the house of Israel and for the Nations. It shall “come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it, and many peoples shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law (Torah or teaching). Isa.2:2-3.
Special Ashlamata for Shabbat Mevarchim
Rashi & Targum Pseudo Jonathan for: Shmuel alef (I Samuel) 20:18-42
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Rashi |
Targum Pseudo Jonathan |
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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. |
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19. And for three days, you shall hide very well, and you shall come to the place where you hid on the day of work, and you shall stay beside the traveler's stone. |
19. And at the third (day) of the Moon you will be sought out very much, and you will go to the place where you hid yourself on the weekday, and you will dwell near "Stone Coming." |
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20. And I shall shoot three arrows to the side, as though I shot at a mark. |
20. And I am to shoot three arrows with the bow so as to hit for myself at the target. |
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21. And behold, I shall send the youth, (saying,) 'Go, find the arrows.' If I say to the youth, 'Behold, the arrows are on this side of you,' take it and come, for it is well with you, and there is nothing the matter, as the Lord lives. |
21. And behold I will send the young man: `Go, get the arrows.' If indeed I say to the young man: `Behold the arrow is on this side of you; take it and bring (it),' then there is peace for you and nothing evil as the Lord lives. |
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22. But, if I say thus to the youth, 'Behold, the arrows are beyond you,' go! For the Lord has sent you away. |
22. And if thus I say to the young man: `Behold the arrow is beyond you,' go, for the Lord has rescued you. |
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23. And (concerning) the matter which we have spoken, I and you, behold, the Lord is between me and you forever." |
23. And the word that we have spoken - I and you - behold the Memra of the Lord is a witness between me and you forever." |
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24. And David hid in the field, and when it was the new moon, Saul sat down to the meal to eat. |
24. And David hid in the field, and it was the (New) Moon. And the king sat down at the food to eat. |
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25. And the king sat upon his seat, as at other times, upon the seat by the wall, and Jonathan arose, and Abner sat down beside Saul, and David's place was vacant. |
25. And the king sat down upon his seat as at other times, upon the seat that was prepared for him near the wall. And Jonathan stood up, and Abner sat down by the side of Saul, and the place of David was empty. |
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26. And Saul did not say anything on that day, for he thought, "It is an incident; he is not clean, for he is not clean." |
26. And Saul did not speak anything on that day, for he said: “Perhaps an accident has happened to him, and he is not clean; or perhaps he went on the road, and we did not invite him.” |
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27. And it was, on the morrow of the new moon, the second (day of the month), that David's place was vacant, and Saul said to Jonathan, his son, "Why has not the son of Jesse come to the meal either yesterday or today?" |
27. And on the day after that, which is the intercalation of the second month, the place of David was empty, and Saul said to Jonathan his son: “Why has the son of Jesse not come both yesterday and today for food?” |
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28. And Jonathan answered Saul, "David asked leave of me (to go) to Bethlehem. |
28. And Jonathan answered Saul: “David earnestly requested from me to go unto Bethlehem. |
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29. And he said, 'Let me go away now, for we have a family sacrifice in the city, and he, my brother, commanded me, and now, if I have found favor in your eyes, let me slip away now, and see my brothers. ' He, therefore, did not come to the king's table." |
29. And he said: ‘Send me away now, for they have begun an offering of holy things for all our family in the city, and my brother commanded me. And now if I have found favour in your eyes, let me get away now and see my brothers.' Therefore he did not come to the table of the king.” |
|
30. And Saul's wrath was kindled against Jonathan, and he said to him, "You son of a straying woman deserving of punishment! Did I not know that you choose the son of Jesse, to your shame and to the shame of your mother's nakedness? |
30. And the anger of Saul was strong against Jonathan, and he said to him: “You son of an obstinate woman whose rebellion was harsh, do I not know that you love the son of Jesse to your disgrace and to the disgrace of the shame of your mother? |
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31. For all the days that the son of Jesse is living on the earth, you and your kingdom will not be established. And now, send and take him to me, for he is condemned to death." |
31. For all the days that the son of Jesse is alive upon the earth, neither you nor your kingdom will be established. And now send and bring him unto me, for he is a man deserving killing.” |
|
32. And Jonathan answered Saul his father, and said to him, "Why should he be put to death? What has he done?" |
32. And Jonathan answered Saul his father and said to him: “Why will he be killed? What did he do?” |
|
33. And Saul cast the spear upon him to strike him; and Jonathan knew that it had been decided upon by his father, to put David to death. |
33. And Saul lifted up the spear against him so as to strike him, and Jonathan knew that it was determined from his father to kill David. |
|
34. And Jonathan arose from the table in fierce anger; and he did not eat any food on the second day of the new moon, for he was grieved concerning David, for his father had put him to shame. |
34. And Jonathan arose from the table in strong anger, and he did not eat food on the day of the intercalation of the second month, for he grieved over David, for his father shamed him. |
|
35. And it was in the morning, that Jonathan went out at David's appointed time, and a small boy was with him. |
35. And in the morning Jonathan went forth to the field at the time that David said to him, and a small boy was with him. |
|
36. And he said to his boy, "Run, find now the arrows which I shoot." The boy ran; and he shot the arrow to cause it to go beyond him. |
36. And he said to his young man: “Run, get the arrows that I am shooting.” The young man ran, and he shot the arrow beyond him. |
|
37. And the lad came up to the place of the arrow, which Jonathan had shot. And Jonathan called after the lad, and said, "Isn't the arrow beyond you?" |
37. And the young man came unto the place of the arrow that Jonathan shot, and Jonathan called after the young man and said: “Is not the arrow beyond you?” |
|
38. And Jonathan called after the lad, "Quickly, hasten, do not stand!" And Jonathan's lad gathered up the arrows, and came to his master. |
38. And Jonathan called after the young man: “Hurry, in haste; do not delay.” And Jonathan's young man was gathering the arrows, and he came unto his master. |
|
39. And the lad knew nothing; only Jonathan and David knew the matter. |
39. And the young man did not know anything. Only Jonathan and David knew the matter. |
|
40. And Jonathan gave his weapons to his boy, and said to him, "Go, bring (them) to the city." |
40. And Jonathan gave his armor to the young man that was his, and he said to him: "Go, bring it to the city." |
|
41. The lad departed, and David arose from (a place) toward the south; and he fell upon his face to the ground three times, and prostrated himself three times. And they kissed one another, and wept one with the other, until David exceeded. |
41. And the young man went, and David arose from the side of “Stone Coming” that is opposite the south, and he fell upon his face upon the ground, and he bowed down three times, and they kissed each man his fellow, and they wept each man his fellow until David exceeded. |
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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.' " |
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 for: Shmuel alef (I Samuel) 20:18-42
18 Tomorrow is the new moon: and it is the custom of all those who eat at the king’s table to come on the festive day to the table.
and you will be remembered: My father will remember you, and ask where you are.
for your seat will be vacant: for your seat in which you sit, will be vacant, and so did Jonathan render: and you will be sought, for your seat will be vacant.
and you will be remembered: [ונפקדת is] an expression of remembering.
will be vacant: [יפקד is] an expression of lacking.
19 And for three days you shall hide very well: And you shall triple the days, and then you shall descend very much, i.e., when the third day arrives, you shall descend into a secret place, and hide very well, for then they will seek you. And you shall come to this secret place, wherein you are hiding today, which is a workday. And so did Jonathan render: on the weekday, for he hid on that day, as it is stated: (infra v. 24) “And David hid in the field;” immediately, “and it was the new moon” on the morrow.
the travelers’ stone: (Heb. ‘even-ha azel,’ lit., the going stone, i.e.) a stone which was a sign (a landmark) for travelers.
Ha-azel: those who go on the road. And so did Jonathan render: even atha, the stone which was a sign.
20 to the side, I shall shoot: This is not a ‘mappiq-heh’ (aspirate ‘heh’).צדה is to be interpreted like לצד, to a side, for every word which requires a ‘lamed’ as a prefix, the Scripture gives a ‘he’ as a suffix. (Jeb. 13b) At the side of that stone, I shall shoot arrows to a mark, so that the youth will not understand, and this sign shall be for you to divine whether you must flee.
21 And behold, I shall send, etc.: And it is customary for one who seeks an arrow which has been shot, to go to the place where he sees the arrow flying, but he cannot ascertain exactly. Sometimes he searches for it, and the arrow is beyond him, and sometimes he goes beyond the arrow and searches for it, and you shall have this sign.
If I say to the youth… take it and come: you yourself emerge from your hiding place, and take it, and come to me, for you have not to fear, for it is well with you. The Holy One Blessed be He, desires that you be here, and even if I have heard evil from Father.
22 But, if I say thus… Go! For the Lord has sent you away: The Holy One Blessed be He tells you to flee and escape.
23 And concerning the matter which we have spoken: the covenant which we made together.
behold, the Lord is between me and you: as Witness concerning that matter.
25 the seat by the wall: at the head of the couch beside the wall.
and Jonathan arose: He got up from his place, since it is not proper for a son to recline beside his father. Since their custom was to eat reclining on couches and David would recline between Jonathan and Saul, now that David did not come, Jonathan did not recline until Abner sat down beside Saul, and afterwards, Jonathan sat beside Abner. And if you say that he did not sit at all, the Scripture states: (infra v. 34) “And Jonathan arose from the table,” implying that he had been sitting.
26 It is an incident: He has experienced a seminal emission.
he is not clean: and he has not yet immersed himself, for had he immersed himself for the uncleanness of his emission, he would not have to wait until sunset in order to eat ordinary food.
for he is not clean: This clause gives the reason for the matter; i.e., since he is not clean, he, therefore, did not come, lest he contaminate the feast.
27 on the morrow of the new moon: on the morrow of the renewal of the moon.
the second: on the second day of the month.
29 and he, my brother, commanded me: The eldest of the house, commanded me that I be there. And he is my brother Eliab.
let me slip away: ‘Escamoter’ in French. I shall go away for one day and come back.
30 a straying woman, deserving of punishment: (בן נעות המרדות) An expression of straying and wandering, נע ונד, a gadding woman. Just as you say זעוה from זע, and the ‘tav’ is for the construct state, for it is connected to the word המרדות.
deserving of punishment: (Heb. המרדות), who deserves to be chastised and disciplined. Another explanation is as follows: When the men of Benjamin grabbed the girls of Shiloh, who came out to dance in the vineyards (Jud. 21:21), Saul was bashful, and did not want to grab [a girl], until she came herself, behaving insolently, and pursued him.
straying woman: because of the vineyards. And that is a winepress, like (the Talmudical passage): Purge the winepress (which was used for forbidden wine) (Ab. Zarah 74b); His winepresses will drip with wine (Targum Onkelos, Gen. 40:12)….(The last three words of Rashi are incomprehensible, and are probably erroneous. The correct version is unknown to us.)
34 he was grieved (lit.) to David: concerning David.
for his father had put him to shame: concerning David.
35 at David’s appointed time: at the time which David had set for him.
36 to cause it to go beyond him.: The arrow went beyond the boy.
41 from a place toward the south: (lit., from by the south. Jonathan renders:) from the side of the travelers’ (or sign) stone which was toward the south.
until David exceeded: He cried more.
42 Go in peace: And the oath which we have sworn, may the Lord be witness thereon forever.
Verbal Tallies
By: Hakham Dr. Hillel ben David & H.H. Giberet Dr. Elisheba bat Sarah
Vayikra (Leviticus) 15:1-24
Tehillim (Psalms) 80:1-7
Hoshea (Hosea) 6:1-11
1 Pet 2:21-25, Lk 11:27-28
The verbal tallies between the Torah and the Psalm are:
LORD - יהוה, Strong’s number 03068.
Israel - ישראל, Strong’s number 03478.
The verbal tallies between the Torah and the Ashlamata are:
LORD - יהוה, Strong’s number 03068.
Israel - ישראל, Strong’s number 03478.
Man - איש, Strong’s number 0376.
Vayikra (Leviticus) 15:1 And the LORD <03068> spake unto Moses and to Aaron, saying,
2 Speak unto the children of Israel <03478>, and say unto them, When any <0376> man <0376> hath a running issue out of his flesh, because of his issue he is unclean.
Tehillim (Psalms) 80:1 To the chief Musician upon Shoshannim eduth, A Psalm of Asaph. » Give ear, O Shepherd of Israel <03478>, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
Tehillim (Psalms) 80:4 O LORD <03068> God of hosts, how long wilt thou be angry against the prayer of thy people?
Hoshea (Hosea) 6:1 Come, and let us return unto the LORD <03068>: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
Hoshea (Hosea) 6:9 And as troops of robbers wait for a man <0376>, so the company of priests murder in the way by consent: for they commit lewdness.
Hoshea (Hosea) 6:10 I have seen an horrible thing in the house of Israel <03478>: there is the whoredom of Ephraim, Israel <03478> is defiled.
Hebrew:
|
Hebrew |
English |
Torah Reading Lev. 15:1-24 |
Psalms 80:1-7 |
Ashlamata Hos 6:1-11 |
|
vyai |
man, men |
Lev. 15:2 |
Hos. 6:9 |
|
|
~yhil{a/ |
God |
Ps. 80:3 |
Hos. 6:6 |
|
|
~yIr;p.a, |
Ephraim |
Ps. 80:2 |
Hos. 6:4 |
|
|
aAB |
come, go |
Lev. 15:14 |
Hos. 6:3 |
|
|
~D' |
blood |
Lev. 15:19 |
Hos. 6:8 |
|
|
amej' |
unclean |
Lev. 15:4 |
Hos. 6:10 |
|
|
hw"hoy> |
LORD |
Lev. 15:1 |
Ps. 80:4 |
Hos. 6:1 |
|
~Ay |
days |
Lev. 15:13 |
Hos. 6:2 |
|
|
$l;y" |
come, go |
Ps. 80:2 |
Hos. 6:1 |
|
|
ac'y" |
emission, goes forth |
Lev. 15:16 |
Hos. 6:5 |
|
|
bv;y" |
sits, dwell, sat |
Lev. 15:4 |
Ps. 80:1 |
|
|
laer'f.yI |
Israel |
Lev. 15:2 |
Ps. 80:1 |
Hos. 6:10 |
|
!heKo |
priest |
Lev. 15:14 |
Hos. 6:9 |
|
|
hl'[o |
burnt offering |
Lev. 15:15 |
Hos. 6:6 |
|
|
~[; |
people |
Ps. 80:4 |
Hos. 6:11 |
|
|
hf'[' |
offer, do, make |
Lev. 15:15 |
Hos. 6:4 |
|
|
~ynIP' |
before, face |
Lev. 15:14 |
Ps. 80:2 |
Hos. 6:2 |
|
bWv |
restore, turn, return |
Ps. 80:3 |
Hos. 6:1 |
Greek:
|
GREEK |
ENGLISH |
Torah Reading Lev. 15:1-24 |
Psalms 80:1-7 |
Ashlamata Hos 6:1-11 |
Pshat Mishnah of Mark, 1 Pe 2:21-25 |
Tosefta of Luke Lk 11:27-28 |
|
γυνή |
woman |
Lev 15:18 |
Lk. 11:27 |
|||
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ἐπιστρέφω |
restore, turn, return |
Ps. 80:3 |
Hos. 6:1 |
1 Pet. 2:25 |
||
|
εὑρίσκω |
find |
Hos 6:3 |
1 Pet. 2:22 |
|||
|
ζάω |
live |
Lev 15:13 |
Hos 6:2 |
1 Pet. 2:24 |
||
|
θεός |
God |
Ps. 80:3 |
Hos. 6:6 |
Lk. 11:28 |
||
|
ἰάομαι |
healed |
Hos 6:1 |
1 Pet. 2:24 |
|||
|
λέγω |
saying |
Lev 15:1 |
Hos 6:1 |
Lk. 11:27 |
||
|
ποιέω |
offer, do, make |
Lev. 15:15 |
Hos. 6:4 |
1 Pet. 2:22 |
||
|
πρόβατον |
sheep |
Psa 80:1 |
1 Pet. 2:25 |
|||
|
στόμα |
mouth |
Hos 6:5 |
1 Pet. 2:22 |
|||
|
σῶμα |
body |
Lev 15:2 |
1 Pet. 2:24 |
Nazarean Talmud
Sidra of Vayikra (Leviticus) 15:1-24
“Ish Ish Ki” – “When any man”
By: Hakham Dr. Eliyahu ben Abraham
|
School of Hakham Shaul Tosefta Luqas 11:27-28 |
School of Hakham Tsefet Peshat 1 Pet 2:21-25
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¶ And now it happened that as he said these things, a certain woman from the group raised her voice and said to him, “Blessed is the womb that bore you, and the breasts at which you nursed!” But he said, “On the contrary, blessed are those who hear the Torah of God and follow (Shomer – Guard) it!”[46] |
For to this you were called, for even Messiah suffered on our behalf, leaving behind an example for us, that you should follow his steps; “though he had done no violence, and deceit was not in his mouth” (Isa. 53:9). who, having been reviled, did not revile in return; suffering, he did not threaten, but gave himself up to Him who was judging righteously/generously; who “has borne our sicknesses/sins” (Isa. 53:4) onto the tree; that dying to sins, we might live to righteousness/generosity, of whom “with his wounds we ourselves are healed” (Isa. 53:5) For you were “like sheep that have gone astray” (Isa. 53:6) but now you have turned back to the shepherd and overseer (Paqid) of your souls. |
Nazarean Codicil to be read in conjunction with the following Torah Seder
|
Lev 15:1-24 |
Ps 80:1-7 |
Hos 6:1-11 |
1 Pet 2: 21-25 |
Lk 11:27-28 |
Commentary to Hakham Tsefet’s School of Peshat
Honor Due to the Torah
But he said, “On the contrary, blessed are those who hear the Torah of God and follow (Shomer–Guard) it!” “Though he had done no violence and deceit (vainglory) was not in his mouth” (Isa. 53:9).
The Master’s words in both the writings of Hakham Tsefet and Hakham Shaul’s Tosefta penned through his amanuensis Hillel/Luke relate to us a powerful lesson from a Peshat perspective. The Master is not willing to accept the honor of the Torah. The Torah is to live out so that all who see your righteous/generous life will seek to praise those who observe (shomer–guarding) it with great care and devotion. The Master defers the honor others want to bestow on him to those who diligently keep the Torah. This symbology is as the significance of the Righteous souls being equal to the station and occupation of Messiah.
Hakham Tsefet then continues here with the reason for his earlier statement. But, the heart of this pericope calls us to imitate the Master. We will endeavor to replicate the Master’s righteous/generous life, Torah study, obedience, and teachings. Those who are not endeavoring to do this during their course of life have failed in their calling as a human being (אנושׁ – Enosh). This saying sums up these words: “leaving behind an example for us.”
Hakham Tsefet, the master of Peshat, shows us in the writings of 1-2 Tsefet and Yehudah just how complex a pericope of Peshat can be. Here, Hakham Tsefet indicates that the Master is unwilling to concede for personal edification when the honor of the Torah is at stake. When the pericope of Hakham Tsefet is joined with the Tosefta of Hakham Shaul, we see it is better to be silent than to take honor away from the Torah. The crime described here concerns the honor due to the one G-d and the duty of service given to His people, the B’ne Yisrael. The issue of honor, for that reason, concerns the role of the B’ne Yisrael in the world and their Torah observance.
Consequently, the honor of the B’ne Yisrael is bound up to their relation to G-d, and the honor of the people is also at stake here. Yeshua and Hakham Tsefet understand that the role of the B’ne Yisrael is inseparable from the Torah. If the Torah is dishonored, G-d is dishonored. And, by extension, the B’ne Yisrael are castigated by the whole world.
The role of the B’ne Yisrael is not only to observe the Torah. Their role is obedience to the Torah to redeem the cosmos and nations. Consequently, violation of the Torah brings reproach on G-d, the Torah, and the B’ne Yisrael. This reproach is a destructive force in the cosmos. Therefore, rather than heal and uplift the cosmos, the negative approach to the Torah is destructive. Hakham Tsefet’s previous discussion was about “guarding” against the negativity of Gentile Yetser HaRa. His point in the present pericope, in conjunction with the Luqan Tosefta, shows that the Jewish soul who rebels against the Torah is tantamount to being a Gentile. The P’rushim (Pharisees) had to disdain for the Am HaAretz – “the people of Land,” i.e., the uneducated Jews because they had chosen a path other than Torah observance. They, the P’rushim, realized the vital need for Torah observance in their day. Likewise, they could see the coming destruction of the Bet HaMikdash with relative ease. While the P’rushim are often castigated by unwitting scholars who fail to appreciate the foresight they possess, they were preoccupied with Talmud Torah.
Schiffman[47] notes that the P’rushim collected the writings of the Hakhamim (Sages) before them. They lacked the formalization of a Yeshiva; however, Hillel brought a reformation that formalized what had been handed down to him. The ideological thesis of the P’rushim was to live in the present and prepare for the future, unlike the Tz’dukim, who lived only for the “moment.” The initiation of the Tannaim envisioned the “Kingdom” (governance) of G-d [through Hakhamim and Bate Din] as one world under “One G-d.” The result of the preparatory work of the P’rushim. The P’rushim may not have envisioned the tikun of the cosmos as did Hakham Tsefet and Hakham Shaul, but they were instrumental in its initiation. The honor of G-d throughout the cosmos was a means of initiating the Y’mot HaMashiach. However, this world is actively present in the “here and now.”
While we have briefly stated the honor due to the Torah, we note that honor due to the Torah is subordinate to the honor due to G-d. However, the honor due to G-d is closely related to the observance of the Torah. Failure to keep/guard the Torah is tantamount to apostasy. The principal mitzvah of “believing in G-d” affirms the grandeur of honor we must have concerning G-d. Yet, the record of that mitzvah is found in the Torah. The manifold complexity of the Torah and how it records the taryag mitzvoth can never fully be appreciated. The Torah is inextricably bound to G-d, and G-d is equally bound to the Torah as a revelation of His will for humanity. The Torah finds no approval for idols, effigies, or any other images that might be “worshiped” in G-d’s place. We must see the Torah as a living entity that protects the honor of G-d. The Torah’s portrayal of those who refuse to honor G-d appropriately equates with polytheism, atheism, and blasphemy. The Torah honors G-d with such reverence that it makes this the core of all its teachings and mitzvoth. Yeshua, as a living personification of the Torah like the Sages before him, upholds the honor of G-d. If the Master shows us that we cannot assume the honor of the Torah, how much more are we prohibited from taking honor due to G-d?
PaRDeS
While the Torah honors G-d openly, it conceals deeper aspects of G-d in its hermeneutic robes. The Torah conceals G-d in its words, yielding revelation only to those who hold the correct hermeneutic keys. Those willing to exercise their mental faculties will reap rewards the indolent soul will never experience. Looking at the Temple cult, Priestly robes, and bloody sacrifices conceal G-d in a column of smoke that ascends from the altar. Yet, a column of fire reassured the B’ne Yisrael of G-d’s presence as they marched through the desert. If we can say that we see the sun by the light of the sun and the stars by their light, we must realize that we can only see G-d by being in connection and communion with Him. G-d allowed us to use hermeneutic tools that would unlock the deeper dimensions of His persona and character.
Today, the world has adopted fast food industry slogans demanding what they want without waiting. Those who wish to learn about G-d have adopted this same mindset. However, the lecturer must provide visions of G-d for us in neatly packaged sermons, making us feel good about ourselves within a pre-specified time limit. After all, there are football soap operas that we cannot miss. PaRDeS is hard work.
Nevertheless, the reward is always worth the effort. Imagine the mental exercise of Abraham Abinu. His mental inquiries made him conclude that there can only be one G-d. His mental genius determined the Shema’s power before it was penned. The value of the mind is inestimable. Yet we would waste it on everything but G-d.
The Luqan Tosefta shows we cannot take the honor due to G-d. However, one would ask, how many other things replace G-d in our lives?
The grandeur of G-d permeates the natural world. We see this with our eyes, believing that we have seen and know all there is to know. However, when we learn to apply mental exercise to hermeneutics, aspects of the Divine are revealed that would defy what we know of as a natural world. Hermeneutics is a key that unlocks the world of the Divine, giving us small, manageable pictures of G-d. However, our point is that none of this is available for those who…
- Will not spend the time laboring in the Torah
- Take G-d’s honor
- Take the Torah’s honor
- Will not cleave to G-d, through His Hakhamim
Some Questions to Ponder:
- From all the readings for this week, which particular verse or passage caught your attention and fired your heart and imagination?
- 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 Shabbat:
Shabbat Rosh Chodesh Cheshvan
Sabbath of the New Moon for the Month of Cheshvan
(Friday November 1st – Saturday Evening the 2nd of November, 2024)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
יִפְקֹד יְהוָה |
|
Saturday Afternoon |
|
“Yifqod Adonai” |
Reader 1 – B’Midbar 27:15-17 |
Reader 1 – Lev 15:25-27 |
|
“Let Appoint the LORD” |
Reader 2 – B’Midbar 27:18-20 |
Reader 2 – Lev 15:28-30 |
|
“Ponga el SEÑOR” |
Reader 3 – B’Midbar 27:21-23 |
Reader 3 – Lev 15:31-33 |
|
B’Midbar (Numbers) 27:15 - 28:25 |
Reader 4 – B’Midbar 28:1-9 |
|
|
Ashlamata: Yeshayahu (Isaiah): Is 66:1-24 |
Reader 5 – B’Midbar 28:10-14 |
Monday and Thursday Mornings |
|
Tehillim (Psalms) 104 |
Reader 6 – B’Midbar 28:15-18 |
Reader 1 – Lev 15:25-27 |
|
Special Ketubim: Mishle (Proverbs) 7:1-27 |
Reader 7 – B’Midbar 28:19-25 |
Reader 2 – Lev 15:27-30 |
|
|
Maftir – B’Midbar 28:23-25 |
Reader 3 – Lev 15:31-33 |
|
N.C.: Col. 2:16-23 |
Isaiah 66:1-24 |
|
Hakham Dr. Yosef ben Haggai
Hakham Dr. Hillel ben David
Hakham Dr. Eliyahu ben Abraham
Edited by HH Paqid Ezra ben Abraham.
A special thank you to HH Giberet Giborah bat Sarah for her diligence in proof-reading every week.