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

 

 

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His Excellency Adon Ya’aqob ben David

 

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

Also, a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics. 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 chozenppl@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

We  pray  for  our  beloved  Hakham  His  Eminence  Rabbi  Dr.  Yosef  ben  Haggai.  Mi  Sheberach…He  who  blessed  our  forefathers  Abraham,  Isaac  and  Jacob,  Moses  and  Aaron,  David  and  Solomon,  may  He  bless  and  heal  the  sick  person  HE  Rabbi  Dr.  Yosef  ben  Haggai,  May  the  Holy  One,  Blessed  is  He,  be  filled  with  compassion  for  him  to  restore  his  health,  to  heal  him,  to  strengthen  him,  and  to  revivify  him.  And  may  He  send  him  speedily  a  complete  recovery  from  heaven,  among  the  other  sick  people  of  Yisrael,  a  recovery  of  the  body  and  a  recovery  of  the  spirit,  swiftly  and  soon,  and  we  will  say  amen  ve  amen! 

 

Shabbat: “VaYar Balaq” – Sabbath: “And Balaq saw”

Shabbat of the Proclamation of the New Moon for the Month of Heshvan (Evening of Wednesday October 6 through the Evening of Thursday October 7, 2021)

 

 

 

Summary of the Torah Seder

 

·        Balak King of Moab – Numbers 22:2-4

·        The first deputation to Balaam – Numbers 22:5-14

·        A second deputation to Balaam – Numbers 22:15-20

·        The journey – Numbers 22:21-35

·        Arrival and reception – Numbers 22:36-40

·        Preparation for the Great Incantation – 22:41 – 23:6

·        Balaam’s first prophecy 23:7-9

 

Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 22:2 – 23:9

 

Rashi	Targum
2. Balak the son of Zippor saw all that Israel had done to the Amorites.	2. AND Balak bar Zippor saw what Israel had done to the Amoraee.
3. Moab became terrified of the people, for they were numerous, and Moab became disgusted because of the children of Israel.	3. And the Moabaee feared before the people greatly because they were many, and they were distressed in their life before the sons of Israel.
4. Moab said to the elders of Midian, "Now this assembly will eat up everything around us, as the ox eats up the greens of the field. Balak the son of Zippor was king of Moab at that time.	4. And they said to the elders of the Midianee, for the people had been one and the kingdom one unto that day: Now will this congregation consume all that is about them, as the ox eats up the grass of the field. And Balak bar Zippor, a Midianite, was the king of Moab at that time; without (a Midianite) being such at another time; for so was the tradition among them, to have kings from this people and from that, by turns.
5. He sent messengers to Balaam the son of Beor, to Pethor, which is by the river of the land of his people, to call for him, saying, "A people has come out of Egypt, and behold, they have covered the "eye" of the land, and they are stationed opposite me.	5. And he sent unto Laban the Aramite, who was Bileam, (so called because he it was) who sought (Biluva) to swallow up (Amma) the people of the house of Israel: the son of Beor, who was insane from the vastness of his knowledge; and would not spare Israel, the descendants of his sons and daughters: and the house of his habitation in Padan was at Pethor, a name signifying an interpreter of dreams. It was built in Aram upon the Phrat, in a land where the children of the people worshipped and adored him. (To him did Balak send) to call him, saying: Behold, a people has come out of Mizraim, and, lo, they cover the face of the earth, and are encamped over against me.
6. So now, please come and curse this people for me, for they are too powerful for me. Perhaps I will be able to wage war against them and drive them out of the land, for I know that whomever you bless is blessed and whomever you curse is cursed."	6. But now, I entreat, come, curse this people for me, for they are stronger than I, if I may but be able to meet them, though smaller than they, and drive them from the land. For I know that he whom you do bless is blessed, and he whom you do curse is cursed.
7. So the elders of Moab and the elders of Midian went, with magic charms in their hands, and they came to Balaam and conveyed Balak's message to him.	7. And the elders of Moab and of Midian went, with the price of divinations sealed up in their hands, and came to Bileam, and told him the words of Balak.
8. He said to them, "Lodge here for the night, and I will give you an answer when the Lord speaks to me." So, the Moabite nobles stayed with Balaam.	8. And he said to them, Abide here tonight, and I will return you word as the LORD will speak with me. And the princes of Moab stayed with Bileam.
9. God came to Balaam and said, "Who are these men with you?"	9. And the Word from before the LORD came to Bileam, and He said, What men are these who are now lodging with you?
10. Balaam said to God, "Balak the son of Zippor the king of Moab has sent [them] to me, [saying]:	10. And Bileam said before the LORD, Balak bar Zippor, king of the Moabaee, has sent messengers to me, saying:
11. "Behold the people coming out of Egypt, a nation, has covered the 'eye' of the earth. Come and curse them for me, perhaps I will be able to fight against them and drive them out."	11. Behold, a people has come out of Mizraim, and cover the face of the land: now therefore, come, curse them for me, so that I may be able to fight and drive them away.
12. God said to Balaam, "You shall not go with them! You shall not curse the people because they are blessed."	12. And the LORD said unto Bileam, you will not go with them, nor curse the people, for they are blessed of Me from the day of their fathers.
13. When Balaam arose in the morning, he said to Balak's nobles, "Return to your country, for the Lord has refused to let me go with you."	13. And Bileam rose up early, and said to the princes of Moab, Go unto your country, for it is not pleasing before the LORD to permit me to journey with you.
14. Moab's nobles arose and came to Balak and said, "Balaam refuses to come with us."	14. And the princes of Moab arose and came to Balak, and said, Bileam has refused to come with us.
15. So Balak continued to send dignitaries, more and higher in rank than these.	15. But Balak added to send (other) princes more, and nobler than they;
16. They came to Balaam and said to him, "So said Balak the son of Zippor, 'Please do not hesitate to come to me.	16. and they came to Bileam, and said to him: Thus says Balak bar Zippor, Let not anything hinder you from coming to me;
17. For I will honor you greatly and do whatever you tell me to do. So please come and curse this people for me.'"	17. for honouring I will honour you greatly, and whatever you ask me I will do. Come therefore now, and curse this people for me.
18. Balaam answered and said to Balak's servants, "Even if Balak gives me a house full of silver and gold, I cannot do anything small or great that would transgress the word of the Lord, my God.	18. And Bileam answered the servants of Balak, and said, If Balak would give me out of his treasury a house full of silver and gold, I have no power to transgress the decree of the Word of the LORD my God, to fabricate a word either small or great.
19. Now, you too, please remain here overnight, and I will know what the Lord will continue to speak with me."	19. But I entreat you to remain here this night also, that I may know what the Word of the LORD may yet speak with me.
20. God came to Balaam at night and said to him, "If these men have come to call for you, arise and go with them, but the word I speak to you-that you shall do."	20. And the Word came from before the LORD unto Bileam in the night, and said to him, If these men come to call you, arise, go with them; only, the Word that I will speak with you, that will you do.
21. In the morning Balaam arose, saddled his she-donkey and went with the Moabite dignitaries.	21. And Bileam, arose in the morning, and saddled his ass, and went with the princes of Moab.
22. God's wrath flared because he was going, and an angel of the Lord stationed himself on the road to thwart him, and he was riding on his she-donkey, and his two servants were with him.	22. But the anger of the LORD was provoked, because he would go (that he might) curse them; and the angel of the LORD stood in the way to be an adversary to him. But he sat upon his ass, and his two young men, Jannes and Jambres, were with him.
23. The she-donkey saw the angel of the Lord stationed on the road with his sword drawn in his hand; so, the she-donkey turned aside from the road and went into a field. Balaam beat the she-donkey to get it back onto the road.	23. And the ass discerned the angel of the LORD standing in the way with a drawn sword in his hand, and the ass turned aside out of the road, to go into the field. And Bileam smote the ass to make her return unto the way.
24. The angel of the Lord stood in a path of the vineyards, with a fence on this side and a fence on that side.	24. And the angel of the LORD stood in a narrow path that was in the midst between vineyards, in the place where Jacob and Laban raised the mound, the pillar on this side and the observatory on that side, which they raised, that neither should pass that limit to do evil (to the other).
25. The she-donkey saw the angel of the Lord, and she was pressed against the wall. She pressed Balaam's leg against the wall, and he beat her again.	25. And the ass discerned the angel of the LORD, and thrust herself against the hedge, and bruised Bileam's foot by the hedge, and he smote her again; for the angel was invisible to him.
26. The angel of the Lord continued going ahead, and he stood in a narrow place, where there was no room to turn right or left.	26. And the angel of the LORD yet passed on, and stood in a distant place, where there was no way to turn either to the right or left.
27. The she-donkey saw the angel of the Lord, and it crouched down under Balaam. Balaam's anger flared, and he beat the she-donkey with a stick.	27. And the ass saw the angel of the LORD, and fell under Bileam; and Bileam's wrath was strong, so that he smote the ass with his staff.
28. The Lord opened the mouth of the she-donkey, and she said to Balaam, "What have I done to you that you have struck me these three times?"	28. Ten things were created after the world had been founded at the coming in of the Sabbath between the suns, - the manna, the well, the rod of Mosheh, the diamond, the rainbow, the cloud of glory, the mouth of the earth, the writing of the tables of the covenant, the demons, and the speaking ass. And in that hour the Word of the LORD opened her mouth and fitted her to speak and she said to Bileam. What have I done to you, that you have smitten me these three times?
29. Balaam said to the she-donkey, "For you have humiliated me; if I had a sword in my hand, I would kill you right now."	29. And Bileam said to the ass, Because you have been false to me; if there was now but a sword in my hand, I would kill you.
30. The she-donkey said to Balaam, "Am I not your she-donkey on which you have ridden since you first started until now? Have I been accustomed to do this to you?" He said, "No."	30. And the ass said to Bileam, Woe to you, Bileam, you wanting-in-mind when me, an unclean beast, who am to die in this world, and not to enter the world to come, you are not able to curse; how much less (can you harm) the children of Abraham, Izhak, and Jakob, on account of whom the world has been created, but whom you are going to curse! So have you deceived these people? and have said, this is not my ass, she is a loan in my hand, and my horses remain in the pasture. But am I not your ass upon whom you have ridden from your youth unto this day? And have I been used to do thus with you? And he said, No.
31. The Lord opened Balaam's eyes, and he saw the angel of the Lord standing in the road, with a sword drawn in his hand. He bowed and prostrated himself on his face.	31. And the LORD unveiled the eyes of Bileam, and he beheld the angel of the LORD standing in the way, his sword unsheathed in his hand; and he bowed, and worshipped on his face.
32. The angel of the Lord said to him, "Why have you beaten your she-donkey these three times? Behold, I have come out to thwart you, for the one embarking on the journey has hastened against me.	32. And the angel of the LORD said to him, why have you smitten your ass these three times? Behold, I have come out to withstand you; and the ass, fearing, saw, and turned from the way. It is known before me that you seek to go to curse the people, a thing that is not pleasing to me.
33. When the she-donkey saw me, it turned aside these three times. Had she not turned aside before me, now also I would also have killed you and spared her [the she-donkey]."	33. But the ass discerned me, and turned away from me these three times: had she not turned from me, surely now I should have slain you, and spared her alive.
34. Balaam said to the angel of the Lord, "I have sinned, for I did not know that you were standing on the road before me. Now, if it displeases you, I will return."	34. And Bileam said to the angel of the LORD, I have sinned, because I knew not that you were standing against me in the way. But now, if it displease you, I will go back.
35. The angel of the Lord said to Balaam, "Go with these men, but the word I will speak to you-that you shall speak." So Balaam went with Balak's dignitaries.	35. But the angel of the LORD said to Bileam, Go with these men; but the word that I will tell you that you will speak. And Bileam went with the princes of Balak.
36. Balak heard that Balaam was coming; so, he went out toward him to the city of Moab which is on the border of Arnon-at the extreme edge of the border.	36. And Balak heard that Bileam was coming and came out to meet him at a city of Moab on the border of Arnon, which is on the side of the frontier.
37. Balak said to Balaam, "Did I not send to you to call for you? Why did you not come to me? Am I indeed incapable of honoring you?"	37. And Balak said to Bileam, Did I not send to call you? Why did you not come to me? Did you not indeed say that I could not do you honour?
38. Balaam said to Balak, "Behold I have come to you, do I have any power to say anything? The word God puts into my mouth-that I will speak."	38. And Bileam said to Balak, Behold, I have come to you; yet now am I able to say anything to you? But the word that the LORD will ordain for my mouth, that I must speak.
39. Balaam went with Balak, and they arrived at Kiryath Huzoth [a city of streets].	39. And Bileam went with Balak, and they came to a city surrounded with walls, to the streets of the great city, the city of Sihon, which is Berosha.
40. Balak slaughtered cattle and sheep and sent [some] to Balaam and to the dignitaries with him.	40. And Balak slew oxen and sheep, and sent to Bileam and the princes, and those who were with them.
41. And in the morning Balak took Balaam and led him up to Bamoth Baal, and from there he saw part of the people.	41. And at the time of the morning Balak took Bileam, and brought him up to the high place of the idol Peor; saw from thence the camp of Dan, which went at the rear of the people; and they were discovered under the Cloud of Glory.
1. Balaam said to Balak, "Build me seven altars here, and prepare for me seven bulls and seven rams."	1. And Bileam, as he looked upon them, knew that strange worship was among them, and rejoiced in his heart; and he said to Balak, Build here seven altars, and prepare me here seven bullocks and seven rams.
2. Balak did as Balaam had requested, and Balak and Balaam offered up a bull and a ram on [each] altar.	2. And Balak did as Bileam had said, and Balak and Bileam offered a bullock and a ram upon an altar.
3. Balaam said to Balak, "Stand beside your burnt offering, and I will go. Perhaps the Lord will happen to appear to me, and He will show me something that I can tell you," and he went alone.	3. And Bileam said to Balak, Stand by thy burnt offering, and I will go, if peradventure the Word of the LORD may come to meet me; and the word that will be discovered to me, that I will declare to you. And he went, bending as a serpent.
4. God chanced upon Balaam, and he said to Him, "I have set up the seven altars, and I have offered up a bull and a ram on [each] altar."	4. And the Word from before the LORD met with Bileam, who said before Him, The seven altars I have set in order, and have offered a bullock and a ram upon every altar.
5. The Lord placed something into Balaam's mouth, and He said, "Return to Balak and say as follows."	5. And the LORD put a word in Bileam's mouth, and said, Return to Balak, and thus speak.
6. When he returned, Balak was standing next to his burnt offering, he and all the Moabite dignitaries.	6. And he returned to him, and behold, he was standing by his burnt-offering, he and all the nobles of Moab.
7. He took up his parable and said, "Balak the king of Moab has brought me from Aram, from the mountains of the east [saying], 'Come, curse Jacob for me and come invoke wrath against Israel.'	7. And he took up the parable of his prophecy, and said: From Aram on Euphrates has Balak king of the Moabaee brought me; from the mountains of the east come, curse for me the house of Jakob; come, for me make Israel small.
8. How can I curse whom God has not cursed, and how can I invoke wrath if the Lord has not been angered?	8. How will I curse, (while) the Word of the LORD blesses them? And whom will I diminish, when the Word of the LORD increases them?
9. For from their beginning, I see them as mountain peaks, and I behold them as hills; it is a nation that will dwell alone and will not be reckoned among the nations.	9. For, said Bileam the wicked, I look on this people who are led on for the sake of their righteous fathers, who are like the mountains, and of their mothers, who are like the hills: behold, this people alone are to possess the world, because they are not led by the laws of the gentiles.

 

B’Midbar (Numbers) 28:9-15

 

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

 

 

Reading Assignment:

 

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 14: Numbers – II – Final Wonderings

By: Rabbi Yitzchaq Magriso

Published by: Moznaim Publishing Corp. (New York, 1983)

Vol. 14 – “Numbers – II – Final Wonderings,” pp. 147-187

 

 

Welcome to the World of P’shat Exegesis

 

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

 

The Seven Hermeneutic Laws of R. Hillel are as follows

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

 

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

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

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

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

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

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

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

 

Rashi Commentary for: ‎ B’Midbar (Num.) 22:2 – 23:9

 

2 Balak... saw all that Israel had done to the Amorites He said, “These two kings whom we relied on could not resist them; we certainly cannot.” Consequently, “Moab became terrified.”-[Mid. Tanchuma Balak 2, Num. Rabbah 20:2]

 

3 [Moab] became terrified [Heb. וַיָּגָר is] a term denoting dread, as in, “Fear (גּוּרוּ) for yourselves” (Job 19:29). -[Machbereth Menachem p. 59, third def.]

 

Moab became disgusted They became disgusted with their own lives, as in “I am disgusted (קַצְתִּי) with my life” (Gen. 27:46). This is an abbreviated verse.

 

4 to the elders of Midian But did they not always hate each other, as it says, “who defeated Midian in the field of Moab” (Gen. 36:35), when Midian came against Moab in battle? However, because of their mutual fear of Israel they made peace with each other. And what did Moab see to take counsel with Midian? Since they saw that Israel was supernaturally victorious [in their battles], they said, “The leader of these [people] was raised in Midian. Let us ask them what his character is.” They told them, “His strength is solely in his mouth.” They said, “We too will come against them with a man whose strength is in his mouth.”-[Mid. Tanchuma Balak 3, Num. Rabbah 20:4]

 

as the ox eats up Whatever the ox has eaten up no longer contains blessing [because the ox uproots the plants it eats (Da’ath Zekenim)].-[Mid. Tanchuma Balak 3, Num. Rabbah 20:4]

 

at that time He was not entitled to the monarchy. He was one of the Midianite nobles [according to some: of the nobles of Sihon (Josh. 13:21)], and when Sihon died, they appointed him over them on a temporary basis.-[Mid. Tanchuma Balak 4, Num. Rabbah 20:4]

 

5 to Pethor Heb. פְּתוֹרָה , like this money changer, to whom everyone rushes coins, so did all the kings rush their letters to him [asking him for advice]. [In Aramaic, פְּתוֹרָא means table, denoting the counter over which currency transactions take place. This is synonymous with the Hebrew שֻׁלְחָן, table. Thus, a money changer is שֻלְחָנִי]. According to the simple meaning of the verse, it [Pethor] is a place-name.-[Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

the land of his people [I.e.,] Balak’s [people]. He came from there. This one [Balaam] prophesied, telling him, “You are destined to rule.” If you ask, “Why did God bestow His Shechinah on a wicked gentile?” [The answer is] so the nations should not have an excuse to say, “Had we had prophets we would have repented.” So He assigned them prophets, but they breached the [morally] accepted barrier, for at first they had refrained from immorality, but he [Balaam] advised them to offer themselves freely for prostitution.-[Mid. Tanchuma Balak 1, Num. Rabbah 20:1]

 

to call for him This invitation was for him, [i.e.,] for his benefit, for he promised him a large sum of money. -[Mid. Tanchuma Balak4, Num. Rabbah 20:7]

 

A people has come out of Egypt And should you ask, “How does it harm you?”

 

“behold, they have covered the ‘eye’ of the land” Sihon and Og, who were our guardians—they attacked them and killed them. -[Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

and they are stationed opposite me Heb. מִמֻּלִי . It [the word מִמֻּלִי ] is spelled defectively [lacking a 'vav’]; they are close by, ready to cut me down, as in “for I will cut them down (אֲמִילֵם) ” (Ps. 118:10). -[Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

6 Perhaps I will be able to wage war against them Heb. נַכֶּה . I with my nation will wage war against them [hence the first person plural form of נַכֶּה]. Another interpretation: It [נַכֶּה] is a mishnaic term, as in, “he deducts (מְנַכֶּה) from the price for him” (B.M. 105b) [so the meaning here is,] to diminish them somewhat.-[Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

for I know through the war of Sihon [against Moab] you helped him defeat Moab. -[Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

 

7 with magic charms in their hands All types of charms, so he could not say, “I don’t have my tools with me.” Another interpretation: The elders of Midian took this omen (קֶסֶם) with them, saying, “If he comes with us this time, there is something to him, but if he pushes us off, he is useless.” Thus, when he said to them, “Lodge here for the night” (verse 8), they said, “He is hopeless”; so they left him and went away, as it says, “The Moabite nobles stayed with Balaam” (ibid.), but the Midianite elders left.-[Mid. Tanchuma Balak 5, Num. Rabbah 20:8]

 

8 Lodge here for the night The Divine Spirit rested on him only at night, and the same applied to all gentile prophets. So it was with Laban, [God came to him] in a dream at night, as it says, “God came to Laban the Aramite in a dream at night” (Gen. 31:24), like a man going to his concubine in secret.-[Mid. Lev. Rabbah 1:13]

 

when the Lord speaks to me If He advises me to go with people like you, I will go with you. But perhaps it is beneath His dignity to allow me to go with anyone but higher-ranking nobles than you.

 

stayed Heb. וַיֵּשְׁבוּ , a term denoting remaining. -[Onkelos]

 

9 Who are these men with you It came to delude him. [Rashi means: “the ways of the Lord are straight, and the righteous shall walk in them, and the rebellious shall stumble on them” (Hosea 14:10). By asking, “Who are these men with you,” God meant to enter into a conversation with him, as Rashi states in the section Bereishith (3:9) on the word, “Where are you?” But it came to Balaam to delude him, for he erred.] He [Balaam] said, "Sometimes, not everything is revealed before Him, for He is not always omniscient. I will find a time when I am able to curse, and He will not realize it."-[Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

 

10 Balak the son of Zippor Although I am not important in Your eyes, I am considered important in the eyes of the kings.-[Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

 

11 curse it Heb. קָבָה־לּי . [This expression used by Balaam] is stronger than אָרָה־לּי [used by Balak in verse 6], for it specifies and details [the curse]-[Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

 

and drive it out of the world. Balak said only, “and I will drive him out of the land” (verse 6). [His intention was:] I want only to get them away from me, but Balaam hated them more than did Balak.-[Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

 

12 You shall not go with them He said to Him, “If so, I will curse them in my place.” He replied to him, “You shall not curse the people.” He said, “If so, I will bless them.” He replied, “They do not need your blessing, ‘for they are blessed.’ ” As the saying goes, “We say to the wasp (Other editions: the bee), ‘Neither your honey, nor your sting.’ ”-[Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

 

13 to go with you Only with greater nobles than you. This shows us that he was conceited and unwilling to reveal that he was under the control of the Omnipresent except in an arrogant manner. Therefore, “But Balak sent... again...” (verse 15) -[Mid. Tanchuma Balak 6, Balak Num. Rabbah 20:10]

 

17 For I will honor you greatly I will give you more than you have ever received in the past.-[Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

 

18 a house full of silver and gold This shows us that he was greedy and coveted other people’s money. He said, "He ought to give me all his silver and gold, since he has to hire many armies, and even then, it is questionable whether he will be victorious or not, whereas I will certainly succeed."-[Mid. Tanchuma Balak; Num. Rabbah 20:10]

 

I cannot... transgress He unwillingly admitted that he was under the control of others. Here he prophesied that he could not annul the blessings with which the patriarchs had been blessed by the mouth of the Divine Presence.-[Mid. Tanchuma Balak 6, Num. Rabbah 20: 10]

 

19 you too His mouth tripped him up [into telling them the truth]: You too, will end up leaving disappointed like the first group.-[Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

 

what [the Lord] will continue He will not change his mind from a blessing to a curse, but if only He does not continue to bless [them]! Here he prophesied that He [God] would add to their blessings through him.-[See Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

 

20 If these men have come to call for you If the calling is for you, and you expect payment for it, arise and go with them.

 

but In spite of yourself, “the word I speak to you—that you shall do.” Nevertheless, “Balaam went.” He said, Perhaps I can persuade Him and He will consent [to my cursing them].

 

21 saddled his she-donkey From here [we learn] that hate causes a disregard for the standard [of dignified conduct], for he saddled it himself. The Holy One, blessed is He, said, “Wicked one, their father Abraham has already preceded you, as it says, 'Abraham arose in the morning and saddled his donkey’” (Gen. 22:3). -[Mid. Tanchuma Balak 8, Num. Rabbah 20:12]

 

with the Moabite dignitaries His intent was the same as theirs.-[Mid. Tanchuma Balak 8, Num. Rabbah 20:12]

 

22 because he was going He saw that this was considered evil by the Omnipresent, yet he longed to go.

 

to thwart him It was an angel of mercy [as the Name yod hei vav hei denotes the attribute of mercy], and he wanted to prevent him from sinning, for should he sin, he would perish.-[Mid. Tanchuma Balak 8, Num. Rabbah 20:13]

 

and his two servants were with him From here we learn that a distinguished person who embarks on a journey should take two people with him to attend him, and then they can attend each other [so that when one is occupied, the other takes his place].-[Mid. Tanchuma Balak 8, Num. Rabbah 20:13]

 

23 The she-donkey saw But he [Balaam] did not see, for God permitted a beast to perceive more than a man. Since he [man] possesses intelligence, he would become insane if he saw demons.

 

with his sword drawn in his hand He said, "This wicked man has forsaken the tools of his own art, for the weapon of the heathen nations is the sword, and he is coming against them with [the power of] his mouth, which is their specialty. I too, will take hold of his (art) and accost him with his own art." This indeed was his fate [as it says], “and Balaam the son of Beor they slew with the sword” (31:8). -[Mid. Tanchuma Balak 8, Num. Rabbah 20:13]

 

24 in a path Heb. בְּמִשְׁעוֹל , as the Targum [Onkelos] renders, בִּשְׁבִיל , in a path. Similarly, “if the dust of Samaria will suffice for the soles (לִשְׁעָלִים) ” (I Kings 20:10) —the dust that sticks to the soles of the feet while walking. Similarly, “Who measured the waters with his step (בְּשָׁעֳלוֹ) ?” (Isa. 40:12) —with his feet and with his step [as one measures by pacing].

 

with a fence on either side Heb. גָּדֵר . Unless specified otherwise, גָּדֵר refers to one made of stone.

 

25 She was pressed - וַתִּלָּחֵץ . [The ‘ niphal ’ form denotes] she herself.

 

She pressed - וַתִּלְחַץ . [The ‘kal’ form denotes that she pressed] something else, namely, Balaam’s leg.

 

26 The angel of the Lord continued going ahead He continued further ahead of him, [that is,] to be before him in another spot, as in, “he [Jacob] went ahead (עָבַר) of them” (Gen. 33:3). The Midrash Aggadah in Tanchuma (8) [asks]: What made him stop in three places? For he [the angel] showed him [Balaam] symbols alluding to the patriarchs.

 

28 these three times He hinted to him, You seek to uproot a nation which celebrates three festivals (שָׁלשׁ רְגָלִים) in a year?-[Mid. Tanchuma Balak 9, Num. Rabbah 20:14]

 

29 you have humiliated Heb. הִתְעַלַּלְתָּ . As the Targum [Onkelos] renders it, a term denoting shame and disgrace.

 

If I had a sword in my hand This matter made him greatly contemptible in the eyes of the dignitaries. This man was going to kill an entire nation with his mouth, yet for this she-donkey he needed weapons!-[Mid. Tanchuma Balak 9, Num. Rabbah 20:14]

 

30 Have I become accustomed Heb. הַהַסְכֵּן הִסְכַּנְתִּי . As the Targum [Onkelos] renders [lit., have I learned to do this?]. Similarly, “Does man learn (יִסְכָּן) for God?” (Job 22:2). Our Rabbis, however, expounded this verse in the Talmud: They [the Moabite dignitaries] said to him, “Why aren’t you riding on a horse?” He [Balaam] said to them, “I sent it out to pasture.” [Immediately, the she-donkey retorted, “Am I not your she-donkey?” He said to her, “Just for bearing burdens.” She retorted, “on which you have ridden.” He said to her, “Only on occasion.” She retorted, "since you first started until now, and not only that but I provide you with riding by day, and with intimacy at night, (interpreting Heb. הַהַסְכֵּן הִסְכַּנְתִּי as “I heated you up,”) as is stated in Tractate Avodah Zarah [4b].

 

32 for the traveler has hastened against me Heb. יָרַט . Our Rabbis, the Sages of the Mishnah, expounded this word (יָרַט) as an acronym [of the words] יָרְאָה רָאֲתָה נָטְתָה , “She feared, she saw, she turned aside” (Shab. 125a), because the course you took is contrary to me, that is to say, you [made this journey] to make me vengeful and provoke me. According to the literal meaning [it means חָרֵד ], “because the journey was hurried against me.” The term יָרַט is cognate with רָטַט, rapid movement, [meaning,] for I saw that the one embarking on the journey [Balaam] has hastened and hurried on his way, in order to anger me and provoke me. The verse is elliptical [as it should read בַּעַל הַדֶּרֶךְ , the one embarking on the journey]. Similar is וַתְּכַל דָּוִד “David longed” (II Sam. 13:39), which means וַתְּכַל נֶפֶשׁ דָּוִד , “David’s soul longed,” [as is apparent from the feminine prefix of the verb וַתְּכַל . Another interpretation: [The term] יָרַט denotes desire. Similar is, “through the wicked He placates me (יִרְטֵנִי)” (Job 16:11); He appeases me and comforts me through the wicked, who do nothing but provoke me. [Hence, the verse is rendered: the one who embarked on the journey desired to provoke me.] -[Machbereth Menachem p. 163]

 

33 Had she not turned Heb. אוּלַי , like לוּלֵא ‘if not.’ Sometimes אוּלַי is used in the sense of לוּלֵא .

 

I would also have killed you Heb. גַּם אֽתְכָה הָרַגְתִּי , I would have killed you also. This is a transposed verse, like גַּם הָרַגְתִּי אֽתְךָ , I would also have killed you, meaning to say: Not only would the delay have befallen you through me but even [your] death.

 

and spared her But now, since she spoke and rebuked you, and you could not withstand her rebuke, as it is written, “He said, No,” therefore, I have killed her, so that [people] should not say, “This is the one that silenced Balaam with her rebuke, and he could not respond,” for the Omnipresent shows regard for human dignity. Similarly, “you shall kill the woman and the animal [through which the sin was committed]” (Lev. 20:16), and, “you shall kill the animal” (ibid. 20:15) -[Mid. Tanchuma Balak 9, Num. Rabbah 20:14]

 

34 for I did not know This too is a [mark of] disgrace for him, but he was forced to concede, for [earlier] he had boasted that he was aware of the thoughts of the Most High, but now his mouth professed, “I did not know.”-[Mid. Tanchuma Balak 9]

 

if it displeases you, I will return This reply was a challenge against the Omnipresent. He [Balaam] said to him, "He [God] Himself commanded me to go, yet you, an angel, annul His words. This is His custom: He says one thing and an angel retracts it. He said to Abraham, “Take now your son” (Gen. 22:2), and through an angel He annulled His words. I, too; if it displeases you, I will have to return."-[Mid. Tanchuma Balak 10, Num. Rabbah 20:15]

 

35 Go with these men A man is led along the path he wishes to follow.-[Mak. 10b]

 

(Go with the men For your portion is with them, and you are destined to perish from the world.- [Mak. 10b])

 

but Against your will, “the word I will speak [to you—that you shall speak.”

 

with Balak’s dignitaries He was glad to curse them as much as they were.-[Mid. Tanchuma Balak 10, Num. Rabbah 20:15]

 

36 Balak heard He sent messengers ahead to inform him.-[Mid. Tanchuma Balak 10, Num. Rabbah 20:16]

 

to the city of Moab Its capital, its most important city, as if to say, “Look what these [people] are trying to uproot!”-[Mid. Tanchuma Balak 10, Num. Rabbah 15]

 

37 Am I indeed incapable of honoring you? He prophesied that in the end he would leave him in disgrace.-[Mid. Tanchuma Balak 10, Num. Rabbah 20:16]

 

39 Kiryath Huzoth A city full of markets, with men, women and children in its streets, as if to say, See, and have pity, so that all these people are not annihilated.-[Mid. Tanchuma Balak 11, Num. Rabbah 20:17]

 

40 cattle and sheep A small number, only one bull and one sheep.-[Mid. Tanchuma Balak 11, Num. Rabbah 20:17]

 

41 Bamoth Baal As the Targum [Onkelos] understands it: “to the heights of his deity,” [Baal being] the name of a deity.

 

 

Chapter 23

 

3 Perhaps the Lord will happen to appear to me He is not accustomed to speak to me by day.

 

and he went alone Heb. שֶׁפִי , as the Targum [Onkelos] renders: “alone.” The term denotes ease and quietness, that he was accompanied by nothing but silence.

 

4 [God] chanced upon Heb. וַיִּקָּר , an expression denoting [a] casual [meeting or occurrence], and it denotes something shameful, an expression [used for] the uncleanness caused by seminal emission קֶרִי , as if to say, [God appeared to him] with reluctance and with contempt. He would never have appeared to him by day, but He wanted to show His love for Israel.-[Gen. Rabbah 52:5]

 

the seven altars “I prepared seven altars” is not written here, but “the seven altars.” He said to Him, “Their patriarchs built seven altars before You, and I have prepared [seven] corresponding to them all.” Abraham built four—"There he built an altar to the Lord Who appeared to him" (Gen. 12:7); “Abraham moved from there to the mountain... [and built an altar there]” (ibid. 8); “Abraham pitched his tent [and built an altar there]” (ibid. 13: 18), and one on Mount Moriah (ibid. 22:9). Isaac built one-"He built an altar there" (ibid. 26:25), and Jacob built two—one in Shechem (ibid. 33:20) and one in Beth El (ibid. 35:7). —[See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18]

 

and I offered up a bull and a ram on [each] altar whereas Abraham offered up only a ram. —[See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18]

 

7 Come, curse Jacob for me and come invoke wrath against Israel He told him to curse them with [their] two names, for perhaps one of them was not [their] distinctive [one].

 

8 How can I curse whom God has not cursed Even when they deserved to be cursed, they were not cursed, [namely,] when their father [Jacob] recalled their iniquity, [by saying,] “for in their wrath they killed a man” (Gen. 49:6), he cursed only their wrath, as it says, “Cursed be their wrath” (ibid. 7). When their father [Jacob] came in deceit to his father [Isaac], he deserved to be cursed. But what does it say there? “He, too, shall be blessed” (ibid. 27:33). Regarding those who blessed, it says, “These shall stand to bless the people” (Deut. 27:12). However, regarding those who cursed, it does not say, “These shall stand to curse the people” but, “These shall stand for the curse” (ibid. 13), for He [God] did not want to mention the word ‘curse’ in reference to them [the people].-[Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

 

If the Lord has not been angered I myself am powerless, except that I can determine the precise moment when God becomes angry, and He has not become angry all these days since I have come to you. This is the meaning of the statement, "O my people, remember now what he [Balak king of Moab] planned... and what Balaam... answered him... may you recognize the righteous deeds of the Lord" (Mic. 6:5). -[Ber. 7a, Sanh.. 105b, A.Z. 4b]

 

9 For from its beginning, I see them as mountain peaks I look at their origins and the beginning of their roots, and I see them established and powerful, like these mountains and hills, because of their patriarchs and matriarchs.-[Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

 

It is a nation that will dwell alone This is [the legacy] their forefathers gained for them—to dwell alone, as the Targum [Onkelos] renders it [it is a nation that is alone destined to inherit the world].

 

and will not be reckoned among the nations As Targum [Onkelos] paraphrases, they will not perish along with the other nations, for it says, “for I shall make an end of all the nations...” (Jer. 30:11); they will not be reckoned with the rest. Another interpretation: When they rejoice, no other nation rejoices with them, as it says, “God alone will guide them [to future happiness]” (Deut. 32:12). And when the nations prosper, they will receive a share with each one of them, but it will not be deducted from their account, and this is the meaning of, “and will not reckoned among the nations.”-[Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

 

Ketubim: Psalm 104:1-12

 

Rashi	Targum
1. My soul, bless the Lord. My God, You are very great, You are attired with majesty and beauty.	1. Bless, O my soul, the name of the LORD. O LORD my God, You are greatly exalted; You have put on praise and splendor.
2. [You] enwrap Yourself with light like a garment; [You] extend the heavens like a curtain.	2. Who wraps Himself in light like a sheet, who stretches out the heavens like a curtain.
3. Who roofs His upper chambers with water, Who makes clouds His chariot, which goes on the wings of the wind.	3. Who covers His chambers with water like a building with beams; who placed His chariot, as it were, upon swift clouds; who goes on the wings of an eagle.
4. He makes winds His messengers, burning fire His ministers.	4. Who made his messengers as swift as wind; his servants, as strong as burning fire.
5. He founded the earth on its foundations that it not falter to eternity.	5. Who lays the foundation of the earth upon its base, so that it will not shake for ages upon ages.
6. You covered the deep as [with] a garment; the waters stand on the mountains.	6. You have covered over the abyss as with a garment; and the waters split on the mountains and endure.
7. From Your rebuke they fled; from the sound of Your thunder, they hastened away.	7. At Your rebuke, they will flee, flowing down; at the sound of Your shout, they will be frightened, pouring themselves out.
8. They ascended mountains, they descended into valleys to this place, which You had founded for them.	8. They will go up from the abyss to the mountains, and descend to the valleys, to this place that You founded for them.
9. You set a boundary that they should not cross, that they should not return to cover the earth.	9. You have placed a boundary for the waves of the sea that they will not cross, lest they return to cover the earth.
10. He sends the springs into the streams; they go between the mountains.	10. Who releases springs into rivers; they flow between the mountains.
11. They water every beast of the field; the wild donkeys quench their thirst.	11. They water all the wild animals; the asses will break their thirst.
12. Beside them the fowl of the heavens dwell; from between the branches, they let out their voices.	12. The birds of heaven will settle on them; they will give out a sound of singing from among the branches.

 

 

Rashi’s Commentary to Psalm 104:1-12

 

2 [You] enwrap Yourself with light in the sky like a garment.

 

4 He makes winds His messengers lit. He makes His messengers winds. He makes the wind His messengers.

 

6 You covered the deep as [with] a garment This is similar to what is said elsewhere (Job 38:9): “When I made the cloud its raiment, etc.”

 

the deep That is the sea.

 

the waters stand on the mountains The waters of the ocean are higher than the whole world. They stand on the mountains, and so Scripture states (Amos 5:8, 9:6): “He who calls the water of the sea and pours it upon the face of the earth.” Pouring denotes only [pouring] from above downward.

 

7 From Your rebuke they fled When You said (Gen. 1:9): “Let the waters gather.” And from that voice they hastened away and gathered in the place that You founded for them.

 

9 You set a boundary for them, viz. the sand that is around its shore.

 

12 Beside them the fowl of the heavens dwell Beside the springs.

 

from between the branches Heb. עפאים , the branches of the trees, and so (Dan. 4:11): “its branches were (עפיה) beautiful.”

 

 

 

 

Meditation from the Psalms

Psalms 104:1-12

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

 

This psalm is a continuation of the preceding one and echoes its refrain, Bless HaShem, O my soul! Here, David recounts the wonders of the six days of Creation and describes the splendor of the primeval light, the heaven and earth, the grass, the fish of the sea, the beasts of the field, and, finally, the crowning glory of Creation - man himself.0F^[1]

 

The Midrash1F^[2] says: In the Torah, Moses related many events without elaboration. They remained obscure until David came and explained them, as he did here by expanding upon the theme of Creation and illuminating its mysteries.

 

Radak observes that every artist is motivated to produce works of art because he seeks personal acclaim and glory. However, when G-d fashioned the world, His sole concern was man’s welfare. Mere flesh and blood cannot grasp the profound motives of G-d, much less appreciate them. Only the soul can comprehend the altruism and selfless love of its Creator. Thus, the Psalmist calls upon his own spirit, Bless HaShem, O my soul! For none but the soul could compose this blessing.

 

This psalm is the שיר של יום, Song of the Day, for Rosh Chodesh, the first day of the new month. The Tur2F^[3] explains that the Psalmist alludes to the new month in verse 19, He made the moon for festivals.3F^[4] The Zohar4F^[5] says that the souls of the righteous people in Paradise recite this psalm every Rosh Chodesh.5F^[6]

 

Let’s explore the wonder of creation that our psalmist is describing. The first chapter of Bereshit (Genesis) is a highly structured text. It is a poem with patterns and exceptions. Both are ongoing and planned. The writer of this story carefully uses both the patterns and the breaks in those patterns to communicate the story’s messages. This exercise will help us decode some of these patterns and exceptions.

 

By studying the following chart, you will learn something about the way the Torah is written. If you print out the color-coded chart you will see the patterns more clearly. Observe the following color code:

 

 

As you begin studying, see what patterns you can find.

A.  Red begins most days.

B.  Purple usually follows red.

C.  Days end with green.

D.  The 3rd and 6th days both have two acts of creation.

E.  Yellow - green - blue is a common pattern.

 

Creation statistics

 

In accordance with the importance of the number seven generally, and in connection to the story of Creation in particular, this number recurs over and over again in the structure of the passage:

 

There are 7 days of Creation.

7 times ‘G-d (Elohim) saw’. (ELOHIM ET HA’OR)- First time G-d is described as seeing. In the creation story G-d saw is repeated seven times.

There are 7 appearances of the word “light” on the first and fourth days of creation when the two different light sources were created.6F^[7]

35 (7 times 5) times we find the word: G-d (אלוהים).7F^[8]

7 times we find the word: On the Earth (בארץ).

21 times we find the Hebrew word normally translated as: Earth or land (ארץ).

7 times we find the Hebrew word for: heavens (שמים) or sky (excluding “heavenly sky”).

7 times we find the Hebrew word for: Good (טוב).

7 times we find the Hebrew phrase: Waters (מים) (beneath the heavens). There are 7 appearances of water on the second and third days of creation.

7 times we find the Hebrew word for: flying, fly, birds.

7 times we find the Hebrew word for: crawls, walks, land animals.

14 times we find the Hebrew word for: day (יום), days (ימים).

The verb עשה  (to do, make) is used seven times in the Creation of the world: “G-d made (va-ya’as - וַיַּעַשׂ ) the firmament” (Bereshit 1:7); “And G-d made (va-ya’as) the two lights” (1:16), etc.

 

The opening pasuk of Genesis contains seven words, the second fourteen, and the three concluding pesukim 35 words. The complete text is 469 (7×67) words.

 

 

Look at the way most of the days of creation are described:

 

What two squares come at the beginning of each day?

 

What two squares come at the end of each day?

 

What day does not fit the pattern?

 

Which days have two red squares?

 

Which three days have the usual format naming (numbering) the day changed?

 

How many yellow squares are there?

 

Which days have two yellow squares?

 

How many red squares are there?

 

How many black squares are there?

 

Which days have red squares?

 

Which days have black squares?

 

What other patterns do you see?

 

From the things you’ve found so far; what days seem like they might be paired?

 

Let’s use what was created on each of the days (red squares) to look at the pattern of this story:

 

What does G-d create on the first day?	What does G-d create on the fourth day?
What two things does G-d create the second day?	What two kinds of life does G-d create on the fifth day?
What two things does G-d make on the third day?	What two kinds of life are created on the sixth day?
	Is anything created on the seventh day?

 

What is the connection between what was created on the first three days and what was created on the next three days?

 

How does the distribution of black and red squares (names and blessings) relate to this?

 

In all of the Torah, it is never written that HaShem made the earth in 6 days. The exact phrasing in Hebrew is:

 

כי ששת ימים עשה ה’ את השמים ואת הארץ

 

To translate literally:

For six days G-d created the heavens and the earth.

 

Inserting the preposition “in” is definitely the easy way to read this. However, the necessary letter ב  is simply not there. One of the implications is that the purpose of creation is the 6 “days”, or 6000 years.

 

The first day of creation, which saw the creation of light, corresponds to the first millennium of history, the millennium of Adam, the light of the world, when the world was still saturated with knowledge of its Creator and was sustained by the indiscriminate benevolence of G-d. The second day, on which the Creator distinguished between the spiritual and the physical elements of His creation, yielded a second millennium of judgment and discrimination, as reflected in the Flood which wiped out a corrupt humanity and spared only the righteous Noah and his family. The third day, on which the land emerged from the sea and sprouted forth greenery and fruit-bearing trees, encapsulates the third millennium, in which Abraham began teaching the truth of the One G-d and the Torah was given on Mount Sinai. The fourth day, on which G-d created the sun and the moon, the two great luminaries: the greater luminary... and the lesser luminary, corresponds to the fourth millennium, during which the First Temple and the Second Temple in Jerusalem served as the Divine abode from which light emanated to the entire world. The fifth day, the day of fish, birds, and reptiles, represents the lawless and predatory Dark Ages of the fifth millennium. The sixth day, whose early hours saw the creation of the beasts of the land, followed by the creation of man, is our millennium, a millennium marked by strong, forceful empires, whose beastly rule will be followed by the emergence of Mashiach, the perfect man who brings to realization the divine purpose in creation and ushers in the seventh millennium, the World to Come, a time of perfect peace and tranquility.8F^[9]

 

The account of the construction of the Tabernacle in Vayakhel-Pekudei is built around the number seven. The word “heart” appears seven times in Exodus 35:5-29, as Moses specifies the materials to be used in the construction, and seven times again in 35:34-36: 8, the description of how the craftsmen Betzalel and Oholiav were to carry out the work. The word terumah, “contribution” appears seven times in this section. In chapter 39, describing the making of the priestly vestments, the phrase “as G-d commanded Moses” occurs seven times. It occurs again seven times in chapter 40.

 

A remarkable parallel is being drawn between G-d’s creation of the universe and the Israelites’ creation of the Mishkan (Sanctuary).9F^[10] We now understand what the Sanctuary represented. It was a micro-cosmos, a universe in miniature, constructed with the same precision and “wisdom” as the universe itself, a place of order as against the formlessness of the wilderness and the ever-threatening chaos of the human heart. The Sanctuary was a visible reminder of G-d’s presence within the camp, itself a metaphor for G-d’s presence within the universe as a whole.

 

Just as the process of building the Mishkan, the Tabernacle, corresponds to man’s role in the first chapter of Bereshit, so the description of the Divine service in the Mishkan parallels man’s role in the second chapter of Bereshit. There are several points of similarity between the Mishkan and Gan Eden, and thus between those serving in the Mishkan and those living in Gan Eden:

 

1.           In Gan Eden, Adam is entrusted with the obligation “to tend it and to keep it”. These are also the roles of the Priests and the Levites in the Mishkan: “They shall keep all the vessels of the Tent of Meeting… to perform the service of the Mishkan”.10F^[11]

 

2.           G-d’s appearance in the Garden is described with the words,11F^[12] “They heard the sound of the Lord G-d going about in the Garden”. Concerning the Mishkan, we read in Vayikra 26:11-12: “I shall make My dwelling place in their midst… and I shall go about in their midst, and I shall be their G-d”.

 

3.           Keruvim12F^[13] were placed at the entrance to Gan Eden in order “to guard the path of the Tree of Life”. In the Mikdash, two Keruvim were placed upon the Ark, which held the Tablets of Testimony, the essence of Torah, “a tree of life for those who grasp it”.

 

4.           G-d clothed Adam and Chava in Gan Eden: “And the Lord G-d made coats of skin for Adam and for his wife, and He clothed them”.13F^[14] Correspondingly, Moshe performs a similar action during the Days of Inauguration: “And you shall make coats for the sons of Aharon… and you shall clothe Aharon your brother and his sons with them”.14F^[15]

 

This, then, is the other aspect of building the Mishkan. The first aspect viewed the essence of the Mishkan as the actual doing, the action itself, paralleling G-d’s action in creating the world, while the other aspect focuses on the result – the resting of the Divine Presence within the Mishkan, which is a return to the idyllic world of the Garden of Eden, the world from which Adam was banished.

 

Thus, we learn that the building of the Mishkan was a tikkun for Adam’s sin in the Garden of Eden. The Exodus from Egypt created, as it were, Am Israel. The building of the Mishkan facilitated a return to a state in which G-d goes about amongst Bne Israel.

 

Eventually, Bne Israel are destined to sink into the depths of sin, to be expelled once again, this time from the Gan Eden that is Eretz Israel. At the same time, the Divine Presence leaves the Sanctuary, the miniature Gan Eden: “He has stripped His dwelling like a garden and has destroyed His meeting place”.15F^[16] However, the Divine Presence is destined to return to Israel, and the waters of Gan Eden will once again proceed from the Sanctuary:

 

Yehezchel (Ezekiel) 47:12 And by the river, on its bank on this side and on that, there shall grow every tree for food; its leaves will not wither, nor will its fruit fail. It shall bring forth new fruit every month, for it is from the Sanctuary that its waters emerge.

 

It was taught: The following seven things were created before the world: The Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Mashiach … The Temple, as it is written: “A glorious throne exalted from the beginning is the place of our sanctuary”.16F^[17]

 

Six things preceded the creation of the world. Some were created, some arose in thought to be created: The Torah and the Throne of Glory were created… The patriarchs, Israel, the Temple, and the name of the Mashiach arose in thought to be created… The Temple, from where? As it is stated: “A glorious throne exalted from the beginning is the place of our sanctuary”.17F^[18]

 

Rav Chizkiya sat before Rav Elazar. He said to him: How many lights were created before the world was created? He said to him: Seven, as follows: the light of Torah, the light of Gehinnom, the light of the Garden of Eden, the light of the Throne of Glory, the light of the Temple, the light of repentance, and the light of the Mashiach.18F^[19]

 

When Chazal say that something preceded the creation of the world, they mean that it stands at the very foundation of the world and that it is connected to the purpose and objective of the world. This is similar to the thought that precedes action; essentially, these things represent the idea of the world. Indeed, all the items mentioned in the Gemara in Pesachim: Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, and the Temple, involve a clear and felt Divine presence. This is certainly true of the Temple, which represents the presence of God in the material world.19F^[20]

 

Another aspect of the connection between the creation of the world and the Mikdash is the idea that the Mishkan and the Mikdash are the goal of creation, and it was only with their construction that creation was completed.

 

Another explanation: “So was ended all the work”,20F^[21] it does not say here “the work”, but rather “all the work”, the work of the six days of creation. “From all His work that God had created and formed”,21F^[22] it does not say here “and formed”, but rather “to form”, there is still another work. When King Solomon came and built the Temple, the Holy One, blessed be He, said: Now the work of heaven and earth is complete, “So was ended all the work”. Therefore, he was called Shlomo, for the Holy One, blessed be He, completed the work of the six days of creation through his handiwork.22F^[23]

 

 

Ashlamatah: Micah 7:16-20 + Nahum 1:7, 2:1-3

 

Rashi	Targum
14. Lead Your people with Your rod-the flock of Your inheritance who dwell alone, a forest in the midst of a fruitful field-and they shall graze in Bashan and Gilead as in days of yore.	14. Sustain Your people by Your Memra; the tribe of Your inheritance will dwell by themselves in the world which will be renewed; those who were desolate in the forest will be settled in Carmel, they will be sustained in the land of Bashan and Gilead as in the days of old.
15. As in the days of your exodus from the land of Egypt, I will show him wonders.	15. As in the day when they came out of the land of Egypt, I will show them wondrous deeds.
16. Nations shall see and be ashamed of all their might-they shall place a hand upon their mouth; their ears shall become deaf.	16. The nations will see and be ashamed despite all their might; they will put their hands on their mouths; their ears will be deafened.
17. They shall lick the dust as a snake, as those who crawl on the earth. They shall quake from their imprisonment; they shall fear the Lord, our God, and they shall fear you.	17. They will prostrate themselves on their faces upon the ground like snakes, crawlers in the dust. They will come trembling out of their fortresses, and from before the LORD our God they will be destroyed; and they will be afraid before you.
18. Who is a God like You, Who forgives iniquity and passes over the transgression of the remnant of His heritage? He does not maintain His anger forever, for He desires loving-kindness.	18. There is none besides You; You are the God forgiving iniquities and passing over the transgressions of the remnant of His inheritance, who does not extend His anger forever, because He delights in doing good.
19. He shall return and grant us compassion; He shall hide our iniquities, and You shall cast into the depths of the sea all their sins.	19. His Memra will again have mercy on us, He will tread upon our transgressions in His love, and He will cast all the sins of Israel into the depths of the sea.
20. You shall give the truth of Jacob, the loving-kindness of Abraham, which You swore to our forefathers from days of yore.{P}	20. You will show Your faithfulness to Jacob to his sons, as You swore to him in Bethel, Your kindness to Abraham to his seed after him, as You swore to him between the pieces; You will remember for us the binding of Isaac who was bound upon the altar before You. You will perform kind deeds with us as You swore to our fathers in days of old.
1. The harsh prophecy concerning Nineveh. The book of the vision of Nahum the Elkoshite.	1. The oracle of the cup of malediction to be given to Niniveh to drink. Previously Jonah the son of Amittai the prophet from Gath-hepher, prophesied against her and she repented of her sins; and when she sinned again there prophesied once more against her Nahum of Beth Koshi, as is recorded in this book.
2. The Lord is a jealous and vengeful God and is full of wrath; the Lord avenges Himself upon His adversaries, and He bears a grudge against His enemies.	2. God is judge and an avenger is the LORD; the LORD takes vengeance on the enemies of His people, and on His adversaries with fierce anger.
3. The Lord is slow to anger and great in power, but He will surely not acquit; the Lord-His way is with a tempest and with a storm? and cloud is the dust of His feet.	3. The LORD removes anger, and there is great might before Him; and He pardons those who return to His Law; but does not leave unpunished those who do not return; the LORD goes forth in storm and wind, and the dark cloud is the path before Him.
4. He rebukes the sea and dries it up, and He has dried up all the rivers; Bashan and Carmel are cut off, and the blossoms of the Lebanon are cut off.	4. He rebukes the sea and dries it up, and He makes all the rivers dry; Mathnan and Carmel are desolate, and the trees of Lebanon are withered.
5. Mountains quaked because of Him, and the hills melted, and the land raised up from before Him-and the inhabited earth and all who dwell thereon.	5.. The mountains quake before Him, and the hills are torn asunder, and the earth is laid waste before Him, even the world and all that dwell in it
6. Who can stand before His fury and who can rise amidst His wrath? His wrath has reached [the earth] like fire, and the rocks have been broken up by Him.	6. If the world shook thus before Him when He revealed Himself in love to give the Law to His people, then when He reveals Himself in anger to take vengeance on the enemies of His people, who will stand before His vengeance, and who will endure in the indignation of His wrath? His anger dissolves like fire, and rocks are torn asunder before Him.
7. The Lord is good-yea, a stronghold on a day of trouble- and is cognizant of those who trust in Him.	7. The LORD is good to Israel that they may lean upon Him in time of affliction, and it is revealed before Him that they are relying upon His Memra.
8. But, with an overrunning flood He shall make a full end of its place, and darkness shall pursue His enemies.	8. But in fierce anger and in great wrath he will make an end of the nations which rose up and utterly destroyed the Sanctuary, and He will deliver His adversaries to Gehinnam.
9. What do you think of the Lord? He will make a full end; the trouble will not rise twice.	9. O nations who have plundered Israel, what are you reckoned before the LORD? He will make an end of you; relief after affliction will not be established twice for you as for the house of Israel.
10. For, while the thorns are entangled and the drunkards are drinking, they are consumed like dry stubble, fully ripe.	10. For the princes of the nations which plundered Israel and made them go astray, as though lead astray through wine, destroyed them just as fire destroys among very dry stubble.
11. From you has emanated one who plots evil against the Lord, one who counsels wickedness.{S}	11. From you, Niniveh, there has gone forth a king who plotted evil against the people of the LORD; he gave evil counsel.
1. Behold on the mountains the feet of a herald announcing peace. O Judah, keep your feasts, pay your vows-for the wicked one shall no longer continue to pass through you; he has been completely cut off.	1. Behold, on the mountains of the land of Israel the feet of him who announces good tidings, proclaiming peace! Celebrate your festivals, O Judah, fulfil your vows, for the wicked will never pass through you again; they are all destroyed.
2. The scatterer who came up before you is besieged by a siege. Watch the way! Strengthen your loins! Fortify your power mightily.	2. For they were coming up and spreading themselves upon your land; they encamped against you in siege, they set watchmen along your ways; strengthen your neck, increase your might exceedingly.
3. For the Lord has restored the pride of Jacob as the pride of Israel, for the emptiers have emptied them out and destroyed their branches.	3. For the LORD has restored his strength to Jacob, his greatness to Israel; for robbers have robbed them and have laid waste the cities in which they glory.
4. The shields of his mighty men are dyed red; the men of the army are in crimson; the chariots are in the fire of torches on the day of his preparation, and the cypresses are enwrapped.	4. The shields of their warriors are dyed red, the men of war are dressed in crimson, the plates of their chariots are prepared in the fire of the day of their display, and their army commanders are attired in fine-coloured garments.
5. The chariots shall dash about madly in the streets; they shall clatter in the city squares; their appearance is like torches; like lightning, they shatter.	5. The chariots rush to and fro in the streets, the noise of the rattling of their weapons is heard in the city squares; their appearance is like torches, like lightnings hurling forth
6. He shall remember his mighty men; they shall stumble in their walk; they shall hasten to its wall, and the protector is armed.	6. They appoint their army commanders they stumble as they go, they hasten on, they break down the wall and build towers.
7. The gates of the rivers have opened, and the palace has dissolved.	7. The bridges over the rivers are opened, and the king trembles in his palace.
8. And the queen has been exposed and taken away, and her maidens moan, like the voice of doves beating their breasts.	8. And the queen sits in a litter; she goes forth among the exiles, and her maid servants are led away; they go after her moaning like the sound of doves, beating upon their breasts.
9. And Nineveh is like a pool of water-it is since days of yore-and they flee. Halt! Halt! But no one pays attention.	9. And from the days of old Niniveh is like a gathering of waters. They run away. Halt! Halt! But there is none who turns back and halts.
10. Plunder silver! Plunder gold! And there is no end to the treasures-to sweep out [Nineveh] of all precious vessels.	10. Make spoil of silver, make spoil of gold! There is no end to the treasures. All the desirable goods are finished.
11. Empty, yea, emptied out and breached; and the heart melts, the knees stumble, and there is trembling in all loins; and the faces of all of them have gathered blackness.	11. She is plundered and spoiled, and the gate is opened to the enemy; and the heart melts, and there is knocking of knees, and trembling of the loins, and all their faces are covered with a coating of black like a pot.
12. Where is the lions' den? And it is pasture for young lions, where the grown lion and the old lion went, and the lion's whelp-and none made them afraid.	12. Where are the dwelling-places of the kings, and the princes’ residence? Where the kings went, there they left their sons like a lion which stays by its prey in safety and there is none to scare it away.
13. The grown lion tore enough for his whelps and strangled for his lionesses, and he filled his caves with prey and his dens with prey.	13. The kings brought spoil for their consorts and plunder for their children, and the storehouses were filled with spoil and their castles with plunder.
14. Behold! I am against you, says the Lord of Hosts, and I will ignite her chariots with smoke; and the sword shall consume your young lions, and I will cut off your prey from the land; and the voice of your ambassadors shall no longer be heard.{P}	14. “Behold, I am sending My wrath upon you,” says the LORD of Hosts, “and I will burn your chariots with fire, and the sword will slay your princess, and I will destroy your trade from the earth, and the sound of your emissaries will not be heard again.”

 

Rashi’s Commentary on Micah 7:16-20 + Nahum 1:7; 2:1-3

 

17 as those who crawl on the earth -They are snakes, which crawl on their bellies on the dust of the earth.

 

They shall quake from their imprisonment -They shall quake because of the extreme narrowness of their imprisonment and the confinement of their captivity.

 

20 You shall give the truth of Jacob - Jonathan paraphrases: You shall give the truth of Jacob to his sons, as You swore to him in Bethel; the loving-kindness of Abraham to his seed after him, as you swore to him ‘between the parts.’ You shall remember for us the binding of Isaac, etc. Give us the truth that You promised Jacob. Cause to come true Your word that You promised Jacob (Gen. 28:15): “For I will not forsake you.”

 

the loving-kindness of Abraham The reward for the loving-kindness of Abraham, [out of] which he commanded his sons to keep the way of the Lord: to perform righteousness and justice. Therefore, it does not say, “And the loving- kindness,” but “the loving-kindness.” The truth - that you will make come true the promise to Jacob - that will be the payment of the reward for Abraham’s loving-kindness.

 

which you swore - at the binding of Isaac, (Gen 22:16) “I swore by Myself, says the Lord, that because you did this thing, etc.”

 

7 The Lord is good yea, a stronghold -Even when he inflicts retribution upon His enemies, His mercies do not cease to do good to those who fear Him. [This ability is] unlike the trait of [a man of] flesh and blood, who, when he is busy with one thing, is not free to [simultaneously] do another thing, as the matter is stated (Exod. 15:3): “The Lord is a man of war; the Lord is His Name." [This is] as it is stated in Mechilta (ad loc.)

 

and is cognizant of -the necessities of those who trust in Him.

 

1 pay your vows -that you vowed to the Holy One, blessed be He, if He would save you from the hand of Sennacherib, king of Assyria - for now you are saved.

 

for... shall no longer continue to pass through you -that wicked one.

 

he has been completely cut off -he and his descendants.

 

2 The scatterer who came up before you is besieged by a siege -The scatterer, who came up upon the land of Judah before you during the time of Hezekiah, is now besieged by the siege of Nebuchadnezzar king of Babylon, who has besieged him.

 

Watch the way -You men of Judah, watch the crossroads and see those going to besiege him [Sennacherib] and strengthen your loins and fortify your power mightily.

 

3 as the pride of Israel -As it was already.

 

the emptiers have emptied them out -They have plundered them and emptied them. The expression of בְּקִיקָה is appropriate for a vine.

Special Ashlamata: I Samuel 20:18, 42

 

18. And Jonathan said to him, Tomorrow is the new moon, and you will be expected, for your seat will be empty.

 

42. And Jonathan said to David, Go in peace, because we have sworn, the two of us, in the name of Ha- Shem, saying, Ha-Shem will be between you and me, and between my seed and your seed forever. And he rose up and went. And Jonathan went into the city.

Verbal Tallies

By: HEm Rabbi Dr. Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

 

Bamidbar (Numbers) 22:2 – 23:9

Tehillim (Psalms) 104:1-12

Micah 7:16-20 + Nahum 1:7, 2:1-3

Mk 10:46-52, Lk 18:35-43, Lk 19:1-10

 

The verbal tallies between the Torah and the Psalm are:

Done / Maketh - עשה, Strong’s number 06213.

Sore / Mightily - מאד, Strong’s number 03966.

 

The verbal tallies between the Torah and the Ashlamata are:

Saw / See - ראה, Strong’s number 07200.

Israel - ישראל, Strong’s number 03478.

Sore / Mightily - מאד, Strong’s number 03966.

Face / Because of - פנים, Strong’s number 06440.

 

Bamidbar (Numbers) 22:2 And Balak <01111> the son <01121> of Zippor <06834> saw <07200> (8799) all that Israel <03478> had done <06213> (8804) to the Amorites <0567>.

3  And Moab <04124> was sore <03966> afraid <01481> (8799) of <06440> the people <05971>, because they were many <07227>: and Moab <04124> was distressed <06973> (8799) because of <06440> the children <01121> of Israel <03478>.

 

Tehillim (Psalms) 104:1 Bless <01288> (8761) the LORD <03068>, O my soul <05315>. O LORD <03068> my God <0430>, thou art very <03966> great <01431> (8804); thou art clothed <03847> (8804) with honour <01935> and majesty <01926>.

Tehillim (Psalms) 104:4 Who maketh <06213> (8802) his angels <04397> spirits <07307>; his ministers <08334> (8764) a flaming <03857> (8802) fire <0784>:

 

Micah 7:16 The nations <01471> shall see <07200> (8799) and be confounded <0954> (8799) at all their might <01369>: they shall lay <07760> (8799) their hand <03027> upon their mouth <06310>, their ears <0241> shall be deaf <02790> (8799).

 

Nahum 2:1 He that dasheth in pieces <06327> (8688) is come up <05927> (8804) before thy face <06440>: keep <05341> (8800) the munition <04694>, watch <06822> (8761) the way <01870>, make thy loins <04975> strong <02388> (8761), fortify <0553> (8761) thy power <03581> mightily <03966>.

Nahum 2:2 For the LORD <03068> hath turned away <07725> (8804) the excellency <01347> of Jacob <03290>, as the excellency <01347> of Israel <03478>: for the emptiers <01238> (8802) have emptied them out <01238> (8804), and marred <07843> (8765) their vine branches <02156>.

 

 

Hebrew:

 

Greek:

 

Nazarean Talmud

Sidra of B’midbar (Numbers) 22:2 – 23:9

“VaYar Balaq” “And Balaq saw”

By: H. Em Rabbi Dr. Eliyahu ben Abraham

 

Hakham Shaul’s School of Tosefta Luqas (Lk)	Hakham Tsefet’s School of Peshat Mordechai (Mk)
Now it happened that as he drew near to Yericho, a certain blind man was sitting on the side of the road begging. And when he heard a congregation going by, he inquired what this meant. And they told him, “Yeshua HaNotsri (the Branch Davidic) is passing by.” And he called out, saying, “Yeshua, Ben David, show me chesed!” And those who were in front rebuked him, that he should be silent, but he cried out even more loudly, “Son of David, show me chesed!” So Yeshua stopped and ordered him to be brought to him. And when he approached, he asked him, “What do you want me to do for you?” And he said, “Master, that I may regain my sight. And Yeshua said to him, “Regain your sight! Your faithful obedience has saved you.” And immediately he regained his sight and began to follow him, glorifying God. And all the people, when they saw it, gave praise to God.   ¶ And he entered and traveled through Yericho. And there was a man named Zakkai, and he was a chief tax collector, and he was wealthy. And he was wanting to see Yeshua—who he was—and he was not able to as a result of the congregation, because he was short in stature. And he ran on ahead and climbed up into a sycamore tree so that he could see him, because he was going to go through that way. And when he came to the place, Yeshua looked up and said to him, “ Zakkai, come down immediately, because today it is necessary for me to make your house stand!” And he came down quickly and welcomed him joyfully. And when they saw it, they all began to complain, saying, “He has gone in to find lodging with a man who is a sinner!” And Zakkai stopped and said to the Master, “Behold, half of my possessions, Lord, I am giving to the poor, and if I have extorted anything from anyone, I am paying it back four times as much!” And Yeshua said to him, “Today deliverance (Yeshua) has come to this house, because he too is a son of Abraham. For the Son of Man  the Prophet) came to seek and to restore (rectify) those who are lost.”	And they came into Yericho.  And as he (Yeshua) and his Talmidim were leaving Yericho a considerable congregation followed Yeshua and his talmidim and BarTemee the “son of honor/beauty,” a blind beggar, ‎sat beside the road begging. And hearing that it was Yeshua HaNotsri23F[24] (the Branch Davidic), he began to cry out and to say, Yeshua, son of David, have mercy on me! And many rebuked him to silence him. But he cried out much the more, son of David, have mercy on me! And Yeshua stopped and called for him.  And they called the blind man, saying to him, be comforted, rise up, he (Yeshua) is calling you. And casting aside his blanket, jumping up, he came to Yeshua. And answering, Yeshua said to him, What do you want me to do for you? And the blind one said to him, My Rabbi (Hakham), I want to see again. And Yeshua said to him, go the way of the Torah, your faithful obedience to the Torah has healed you. And instantly he saw again and followed Yeshua in the way of Torah.

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

As Yeshua and his Talmidim pass along the road, which leads from Yericho to Yerushalayim they encounter a blind beggar by the road.  Hakham Tsefet gives us his name so that we will realize there is something that we must learn from this man’s experiences. Like Eldad and Medad, his name is written as a witness to his faithfulness to Torah. In varied places, we are given the names of characters within the narrative.  Here we realize that there is something of value in the name “BarTemee.” 

 

BarTemee means “son of honour/beauty.”24F^[25] The translators of the LXX suggest several possible parallels for the Greek word τιμὴ - timeh. 

 

Two lexically related words are Hod and Kavod, which demonstrate that BarTemee is the “son” “bar of honor.”  This is the most likely interpretation of the word τιμὴ - timeh. However, we should note that τιμὴ - timeh is also associated with the idea of beauty.

 

Hakham Tsefet venerates BarTemee “son of honour/beauty” because of his great Torah observance. BarTemee had confidence in the agent of G-d to have his need met. This testimony was the opposite of the B’ne Yisrael who did not trust Moshe or G-d suggesting that neither G-d nor Moshe could fulfill their requests.

 

Megilah 4:6 A minor reads in the Torah and translates. But he does not recite the Shema, pass before the ark, or raise his hands [in the priestly benediction].  He who is wearing ragged clothing recites the Shema and translates, but he does not read in the Torah, pass before the ark, or raise his hands. A blind man recites the Shema and translates. R. Judah says, “Whoever in his entire life has never seen light does not recite the Shema.”

 

Yeshua stopped. Why does Yeshua stop and call for BarTemee? Those who trust in the Torah and G-d move Yeshua to compassion.  We have a similar case in the 4^th Chapter of Mordechai where the woman with the issue of blood reaches out and touches Yeshua’s Talit. When the woman has touched his Talit Yeshua stops to see who touched him.  Likewise, Yeshua says that she is rewarded for her Torah faithfulness.

 

The blind beggar relates to Yeshua as “My Rabbi.” This is interesting and tells us that Yeshua must have frequented towns and villages regularly to teach and instruct them in halakhah. Yericho was no different from many other places. Yericho may have been a place where the Sages regularly met.25F^[26] Like the other sages, Yeshua came here and taught frequently. Yericho could easily have been a place where he regularly visited on his pilgrimages to Yerushalayim. This would have placed Yeshua in Yericho three times a year at minimum. If we look at the pilgrimages to Yerushalayim Yeshua may have visited Yericho even more frequently than that. If he visited going up to Yerushalayim and descending, he would have visited at least twelve times a year. At the time when the educational system of the Kallah (Jewish Educational Yeshivot of the first century and later) existed we can see that Yeshua may have had regular students in Yericho. We have stated in the past that the West Jordan valley was a path that the pilgrims followed rather than pass directly through Samaritan territory.

The beauty of this Mishnah is that we come to an understanding that those who have some sort of physical defect are still bound by the Torah, mitzvoth and halakhah.

Next Sabbath:

Shabbat: “Mi Mana” – Sabbath: “Who can count…?”

 

 

Some Questions to Ponder:

 

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

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

 

 

Hakham Dr. Yosef ben Haggai

Rabbi Dr. Hillel ben David

Rabbi Dr. Eliyahu ben Abraham

 

Edited by Adon Ovadyah ben Abraham and Adon Aviner ben Abraham

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