In this study I would like to examine one of the Jewish methods for Torah (Bible) interpretation. The Sages indicate that there are seventy levels of Torah interpretation which are built according to the acronym: PaRDeS. Another way of referring to the levels of PaRDeS is as the Seventy Faces of Torah. The concept of a face is something that reveals on the outside that which is hidden on the inside. The number seventy is called the number of wisdom.
פרדס - PaRDeS is the Hebrew word for orchard. Pardes is actually a roshei teivot (literally, “heads of words”), an acronym for the words:
Pshat » simple understanding
Remez » hinted meaning
Drush » allegorical explanation
Sod » esoteric understanding
To understand the concept of PaRDeS in this world, HaShem gave us a
picture by way of His Temple. The Holy of Holies in
the Temple was separated from the rest of the Sanctuary by a curtain. The walls of the Sanctuary building separated it from the rest of the Temple
פ - PSHAT - “simple” the plain meaning of (e.g.) a Torah passage. Rashi’s commentary was written at this level. Pshat is not the literal meaning of a verse but the accepted traditional interpretation to the literal meaning of the verse. For example, when the Torah says ‘an eye for an eye’, the Pshat is monetary compensation and not the literal ‘eye for an eye’
Pshat is the simplest meaning, based on the text and context. Rashi explains that pshat of the verse as follows: “In the beginning of God’s creation of the heaven and the earth, the earth was desolate and void.” This is based on a linguistic analysis of the word “Bereshit,” which does not mean “In the beginning”, but “In the beginning of...”
ר - REMEZ - “hint” the interpretation of Scripture at the level of allusive implication. Gematria is a form of remez. Many of the explanations in the Talmud are based on rather obvious hints in the Torah such as extra words, extra letters, missing letters, missing words, big letters, little letters, and the spacing between words and letters.
Remez of the Torah text is comparable to gaining
access to the Temple
Remez is the “hint.” The Gaon of Vilna taught that all commands of the Torah are hinted at in the first word of the Torah. For instance, Pidyon Haben - redemption of the first-born - is alluded to by an acronym of the letters of Bereshit, which spell “ben rishon acharei shloshim yom tifdeh” - the first son you shall redeem after thirty days.
One of the paths of Remez is that of Gematria, the search for meaning by evaluating the numerical equivalents of Hebrew words and verses by using the number values of the letters of the Aleph Bet (Aleph = 1, Bet = 2, ...etc.).
ד - DERASH - “search” the non-literal, homiletic interpretation of Torah (moralistic meaning), as in the Midrash, or Talmudic, aggadot. This level of understanding is based on a detailed logical analysis of Talmudic rules of logic. “The word ‘derash’ means ‘investigation,’ implying a level understanding arrived at only after one has delved beyond the black and white letters and words. This is an exegetical level of understanding. There are two types:
Through derash of the Torah text we find ourselves within the holy Sanctuary.
Drash is the contextual and non-contextual, moral and philosophical explanations. Rashi states that there is a philosophical idea alluded to in the word “Bereshit.” The world was created for the sake of Torah which is called “reshit,” and for the Jewish people who are also referred to as “reshit.” Both are “firsts” in terms of their centrality in the purpose of Creation.
2. Midrash Aggada - blend of history, parables, and poetry.
Only the privileged of privileged may possess sod of the Torah text and the key to the Holy of Holies itself.
Sod is the hidden or secret meaning. Mishna: “The world was created with ten statements.” Gemara: “But when you count them there are only nine statements! Bereshit (In the beginning) is also a statement.” The statement of “Bereshit” was the creation of time, which is a dimension of the physical world. One of the names of HaShem is “HaMakom” - “The Place” - as the Midrash explains that “He is the place of the world, the world is not His place.” This concept is based on the idea that the physical world would not exist if not for HaShem willing it to exist at every moment. Therefore HaShem is the “Place” of the world, meaning the framework of reality in which everything exists, and He provides the possibility of existence to all of creation. The dimension of time and the laws of nature were created during the six days of Creation. The Sforno, The Gaon of Vilna, the Maharal, and Maimonides, all basing themselves on the Talmud, state that the hidden meaning of the word “In the Beginning” - בראשת - Bereshit - is the creation of what we today call “the space-time continuum.”
In order to answer this question, we first need to better understand what we mean here when we use the term pshat, and the term sod (secret), with regard to the Torah. It can be understood by using an analogy. When I see two people talking together, there are two conditions necessary for what they are speaking about to be considered as a secret (sod) from me firstly, that I don’t hear or understand what they are saying, and secondly, the I feel that they are talking about me, or something which is pertinent to me. The first condition is obviously needed if I heard and understood what they were saying, it would not be hidden from me, and thus not a sod to me. The second condition is necessary because when we talk about the hidden part of the Torah, its secrets, we are referring only to that which the Torah talks about which is relevant to us. And, thus we have a solution to this problem
When is the Torah hidden from us? When we don’t know how it relates, and is relevant to us. Thus, when we first see the Torah, it seems to be a number of nice stories, along with commandments and guidance for our behavior. But we don’t see how it is relevant to us. So, while we may read it, we don’t really “hear” it. When we come to the realization, in any particular portion, or the Torah as a whole, that we don’t see how the Torah is talking about us, then we have apprehended the “Hidden Torah”. Now when this realization causes a person to feel truly what he is missing, so he acquires a lack, a deficiency, or a need and he is able to make a true prayer to HaShem to help him to fill this lack and longing that he feels. When HaShem answers his prayer, and he apprehends and realizes how the Torah is talking specifically about him, then he has apprehended the pshat (revealed) aspect of the Torah.
Thus, there is no difficulty with what the Gr”a says that the apprehension of the Torah begins with “sod” and ends with “pshat”.
Without the Sod level, the simple meaning is incomplete and, if it is represented as the whole and complete meaning, then it is in error.
The following is the only reference to Pardes, orchard (and the source of the word “Paradise”), at least in this sense, in the Talmud. Though it is not explained here, from the results we can see that it means something special:
Chagigah 14b The rabbis taught: Four entered Pardes: Ben Azzai, Ben Zoma, Acher, and Rebi Akiva. Rebi Akiva told them, “When you arrive at the Stones of Pure Marble, don’t say, ‘Water, water,’ because it says, ‘He who speaks falsehood will not be established before My eyes’ (Tehillim 101:7).” Ben Azzai gazed at the Divine Presence and died, and with respect to him it says, “Difficult in the eyes of God is the death of His pious ones” (Tehillim 116:15). Ben Zoma gazed and went mad, to him the following verse may be applied: “Have you found honey? Eat as much as is sufficient for you, so that you do not consume too much and have to vomit it . . .” (Mishlei 25:16). Acher “cut off his plantings” (i.e., he became a heretic). Rebi Akiva entered in peace and departed in peace.
It says in the Zohar further regarding the four who entered Pardes, that it had been their intention to rectify the sin of Adam HaRishon, to meditate and ascend from level to level until the Torah of Atzilut at the root of all positive and pegative mitzvot.
Secrets within Secrets
As is widely known, there are four levels of Scriptural interpretation - pshat, remez, Derash and sod. The following teaching regarding these four levels has been passed down to us by the Chassidim, the pious ones, of an earlier generation in the name of the Tzemach Tzedek:
“Each of the four levels of interpretation incorporates all of the other levels.
The pshat within sod was revealed by Rabbi Shimon bar Yochai.
The remez within sod was revealed by the Arizal.
The Derash within sod was revealed by the Baal Shem Tov.
When we labor in the study of Torah it is like a man who labors in an orchard (PaRDeS):
Midrash Rabbah - Bereshit (Genesis) IX:9 9. R. Ze’ira said: BEHOLD, IT WAS VERY GOOD refers to Paradise; AND BEHOLD, IT WAS VERY GOOD, to Gehenna. Is then the Gehenna very good? How remarkable! This, however, may be compared to a king who had an orchard, into which he brought workers. He built a treasure house by its entrance and said: ‘Whoever will labour conscientiously in the work of the orchard may enter the treasure house, but he who will not show himself worthy in the work of the orchard may not enter the treasure house.’ Thus for him who treasures up religious acts and good deeds, behold there is Paradise; while for him who does not lay up religious acts and good deeds, behold there is Gehenna.
This next section is an editited portion originally written by Rabbi Pinchas Winston.
Another way of looking at these four levels is as layers, concentric spheres that overlap each other like layers of an onion. Pshat represents the most outer, obvious layer while sod represents the most hidden, inner, and essential layer. In fact, sod, being the most inner layer is said to be enclothed by drush, which is enclothed by remez, all of which are enclothed by the most outer layer, pshat.
For example, the first word of the Torah is “Bereshit”, which is generally translated as, “in the beginning”. This is the simplest explanation of this word, and therefore it is the pshat of this word.
However, as Rashi points out, the form of the word is actually grammatically incorrect. If one wants to say, “in the beginning,” he should instead write, “b’rishonah.” Now, since Torah is the word of God, dictated to Moshe Rabbeinu letter-by-letter, word-by-word, and therefore perfect, the fact that this word was not spelled grammatically correct, Rashi explains, HINTS to a deeper level of meaning for this first word of the Torah.
Thus, Rashi explains, the word “Bereshit” can actually be read as two words: “reshit” with the letter “bait”. Thus, on the level of remez, the first word of the Torah no longer only means “in the beginning,” but can also translate as, “for reshit,” which, as Rashi proves, is an allusion to Torah and the Jewish people. On this level of explanation, the posuk would read:
However, beyond this, there is nothing more unusual about the word to suggest to the physical eye even deeper layers of understanding. To go beyond the level of pshat and remez is a matter for the mind’s eye, and usually a function of a known tradition passed down from generation to generation. This is the level of drush.
Continuing with our example, we know from the Torah that the world was created in six days, and that all the matter for the six days of creation came into being, at least in potential, the moment God said, “Bereshit”. And, not just for the six days of creation, but for the six millennia that followed as well, like a script that is written and completed in advance of the play. The question is, is there an allusion to this idea in the word itself?
The answer emerges when the word “Bereshit” is once again divided into two parts, but this time between the first three and the last three letters of the word. This yields two smaller word: “bara” and “shit”, which mean, “He created six,” “shit” being the Aramaic form of the word, “shaish,” which means “six.”
Thus, exegetically, the first word of the Torah reveals a very important philosophical fact: when God made the world ex nihilo on day one of creation, He created the potential for anything and everything that would ever exist in creation at that first moment. Nothing, in history, therefore, can ever be considered random.
On this level of explanation, the word bereshit is once again divided into two as on the level of drush. However, this time the word “shit” alludes not only to the six days of creation and the subsequent six millennia, but also to the six sefirot of Chesed through Yesod, spiritual emanations into which God encoded the script for 6000 years of history:
. . . This is why so much time must transpire from the time of creation until the time of the tikun (i.e., Mashiach’s coming): all the forces of Gevurot are rooted in the six sefirot — Chesed, Gevurah, Tifferet, Netzach, Hod, Yesod — which are the six days of creation, and also the six thousand years of history that the world will exist. And within them (the six Sefirot) are the roots of all that will happen from the six days of creation until the Final Rectification.
The significance of this information may not be obvious to one unfamiliar with the Sefirot. However, for our purposes, it is enough to know that within one word, there are four layers of meaning, each one true, but each one more specific and revealing than the previous one. And, even though one level may allude to a deeper level of explanation than itself, that deeper level is only revealed once the “clothing” of the previous level has been “removed,” which is necessary if one wants to get to the essence of an idea.
The following table attempts to bring the four levels into closer focus:
Explore - Ask
(Lawyers, Judges, Scientists)
(civil servants, political scientists)
7 Hillel Laws
13 Ishmael Laws
32 Ben Gallil Laws
1 & 2 Peter
I and II Luqas (Luke)
Yochanan (John) 1, 2, 3, and Revelation
Son of Man
Son of G-D
What do we have to do?
What is the meaning behind what we have to do?
How do we go about establishing HaShem’s Kingdom on earth?
What metaphysical meaning is there to what is happening?
(Luke) 24:18-27 One of them, named Cleopas, asked him, “Are you
only a visitor to Jerusalem and do not know the things that have happened there in these days?” “What
things?” he asked. “About Yeshua of
Yochanan (John) 5:36-40 “I have testimony weightier than that of Yochanan (John). For the very work that the Father has given me to finish, and which I am doing, testifies that the Father has sent me. And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, Nor does his word dwell in you, for you do not believe the one he sent. You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, Yet you refuse to come to me to have life.
It seems clear: If you can’t see that every scripture speaks about His Majesty King Yeshua, our Mashiach, then we have failed to grasp the message of scripture. Every letter, every space, every crown, every word, and every verse tells the story of Mashiach. If we don’t see this, then we have not studied the scriptures.
Peshat Marcus / Marqos (Mark)
Remez Luqas / Luqas (Luke) and II Luqas (Acts)
Derash Matityahu / Matityahu (Matthew)
Sod Yochanan / Yochanan (John) and The Revelation
It should not be surprising to discover that the Nazarean Codicil would follow the Jewish way of interpretation. After all, His Majesty, King Yeshua was Jewish. All of the Patriarchs, Prophets, and Apostles were all Jewish. It stands to reason that they would write according to the Jewish style of HaShem.
(Psalms) 2:1-8 Why do the nations conspire and the peoples
plot in vain? The kings of the earth take their stand and the rulers gather together against HaShem
and against his Anointed One. “Let us break their
chains,” they say, “and throw off their fetters.” The One
enthroned in heaven laughs; the Lord scoffs at them.
Then he rebukes them in his anger and terrifies them in his wrath, saying, “I
have installed my King on
The fascinating data which is concealed in the various levels of Torah study is often alluded to in Scriptures. In this section we will examine some of the references
Yeshayahu (Isaiah) 8:18-19 Here am I, and the children HaShem has given me. We are signs and symbols in Israel from HaShem Almighty, who dwells on Mount Zion. When men tell you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God? Why consult the dead on behalf of the living?
Devarim (Deuteronomy) 28:45-47 All these curses will come upon you. They will pursue you and overtake you until you are destroyed, because you did not obey HaShem your God and observe the commands and decrees he gave you. They will be a sign and a wonder to you and your descendants forever. Because you did not serve HaShem your God joyfully and gladly in the time of prosperity,
Matityahu (Matthew) 24:3 As Yeshua was sitting on the Mount of Olives, the disciples came to him privately. “Tell us,” they said, “when will this happen, and what will be the sign of your coming and of the end of the age?”
The Pharisees ask for a sign:
Marqos (Mark) 8:11-13 The Pharisees came and began to question Yeshua. To test him, they asked him for a sign from heaven. He sighed deeply and said, “Why does this generation ask for a miraculous sign? I tell you the truth, no sign will be given to it.” Then he left them, got back into the boat and crossed to the other side.
The Child sign:
The crowd seeks a sign:
Yochanan (John) So they asked him, “What miraculous sign then will you give that we may see it and believe you? What will you do?
Hidden things revealed:
Luqas (Luke) At that time Yeshua, full of joy through the Holy Spirit, said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure.
Things hidden since creation:
Romans 16:25-27 Now to him who is able to establish you by my gospel and the proclamation of Yeshua Mashiach, according to the revelation of the mystery hidden for long ages past, But now revealed and made known through the prophetic writings by the command of the eternal God, so that all nations might believe and obey him-- To the only wise God be glory forever through Yeshua Mashiach! Amen.
Hidden things fulfilled:
Luqas (Luke) 18:31-34 Yeshua took the Twelve aside and told them, “We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles. They will mock him, insult him, spit on him, flog him and kill him. On the third day he will rise again.” The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about.
II Corinthians 4:2-4 Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience in the sight of God. And even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Mashiach, who is the image of God.
The secret things of God:
1 Corinthians 2:6-8 We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing. No, we speak of God’s secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began. None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory.
Milk vs. Solid food:
1 Corinthians 3:1-2 Brothers, I could not address you as spiritual but as worldly--mere infants in Mashiach. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready.
Mystery made known:
Ephesians 3:9 And to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things.
Colossians 1:26-27 The mystery that has been kept hidden for ages and generations, but is now disclosed to the saints To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Mashiach in you, the hope of glory.
Colossians 2:1-3 I want you to know how much I am struggling for you and for those at Laodicea, and for all who have not met me personally. My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Mashiach, In whom are hidden all the treasures of wisdom and knowledge.
The hidden manna:
Revelation 2:17 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it.
In the Nazarean Codicil we find further allusion to the hidden things when Mashiach said the following:
Mashiach commanded others, many times, not to reveal some information. He also clearly revealed that some information was not for everyone:
Matityahu (Matthew) 8:4, Matityahu 9:30, Matityahu 11:25, Matityahu 12:16, Matityahu 13:11, Matityahu 16:20, Matityahu 17:9, Marqos (Mark) 1:44, Marqos 5:43, Marqos 7:36, Marqos 8:30, Marqos 9:9, Luqas (Luke) 5:14, Luqas 8:10, Luqas 8:56, Luqas 9:21, Luqas (Luke) 10:21, II Luqas (Acts) 23:22
Remez is a method of textual interpretation long used by Jewish students. The student’s mind is set in the mode of “search”. He needs to look for “…a hint, a symbol, or something hidden” in a specific word or passage, that is connective in types. Does a word or phrase really have a second meaning different from it’s literal meaning? The following rules are some that the reader will draw on as he searches and finds remez:
3. Examine numbers as symbols to convey more information.
4. Examine words used as metaphors, e.g., bread as Bread of Life, water as Living Water.
6. Note the role of the good women (faithful) vs. the bad women (unfaithful – harlot, prostitute, or whore).
7. Look for the allegorical story contained in the TaNaK to those found in the Nazarean Codicil.
8. Look for an adversary in the stories.
9. Closely examine the true definition of words in Scripture, especially figures of speech.
10. Note that the stories are types of “… what has been before, will be again” Kohelet (Ecclesiastes) 1:9-10
11. Correct translations of Hebrew and Greek text is essential to be able to find symbols.
12. Examine short stories and parables as conveying a second coming (Kingdom) message.
After forty years of wandering in the wilderness, Joshua brought the Children of Israel into the promised land, Israel.
Joshua begins his conquest of the promised land by sending out two spies. In contrast to the ten, named, spies that Moses sent, these two spies remain nameless. This alludes to their status as witnesses, two being the number for witnesses:
The following chart shows the chronology of the story of Rehab and Yericho:
Spies are dispatched.
Spies arrive at Rehab’s house.
Mourning for Moses ends.
Spies flee to the hills.
Spies hide for 3 days.
Nisan 7, 8, 9
Pursuers search for 3 days.
Nisan 7, 8, 9
Officers go thru the camp 3 days.
Nisan 7, 8, 9
Spies return to Yehoshua (Joshua)
Yehoshua (Joshua) leads Israelites to the Jordan.
Israelites cross the Jordan.
Israelites camp at Gilgal.
Israelites are circumcised.
Israelites begin to circle Yericho.
Israelites circle Yericho 2nd day.
Israelites circle Yericho 3rd day.
Israelites circle Yericho 4th day.
Israelites circle Yericho 5th day.
Israelites circle Yericho 6th day.
Israelites bring Rehab out.
Yehoshua (Joshua) 2:1-24 Then Joshua son of Nun secretly sent two spies from Shittim. “Go, look over the land,” he said, “especially Jericho.” So they went and entered the house of a prostitute named Rehab and stayed there. The king of Jericho was told, “Look! Some of the Sons of Israel have come here tonight to spy out the land.” So the king of Jericho sent this message to Rehab: “Bring out the men who came to you and entered your house, because they have come to spy out the whole land.” But the woman had taken the two men and hidden them. She said, “Yes, the men came to me, but I did not know where they had come from. At dusk, when it was time to close the city gate, the men left. I don’t know which way they went. Go after them quickly. You may catch up with them.” (But she had taken them up to the roof and hidden them under the stalks of flax she had laid out on the roof.) So the men set out in pursuit of the spies on the road that leads to the fords of the Jordan, and as soon as the pursuers had gone out, the gate was shut. Before the spies lay down for the night, she went up on the roof And said to them, “I know that HaShem has given this land to you and that a great fear of you has fallen on us, so that all who live in this country are melting in fear because of you. We have heard how HaShem dried up the water of the Reed Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed. When we heard of it, our hearts melted and everyone’s courage failed because of you, for HaShem your God is God in heaven above and on the earth below. Now then, please swear to me by HaShem that you will show kindness to my family, because I have shown kindness to you. Give me a sure sign That you will spare the lives of my father and mother, my brothers and sisters, and all who belong to them, and that you will save us from death.” “Our lives for your lives!” the men assured her. “If you don’t tell what we are doing, we will treat you kindly and faithfully when HaShem gives us the land.” So she let them down by a rope through the window, for the house she lived in was part of the city wall. Now she had said to them, “Go to the hills so the pursuers will not find you. Hide yourselves there three days until they return, and then go on your way.” The men said to her, “This oath you made us swear will not be binding on us Unless, when we enter the land, you have tied this scarlet cord in the window through which you let us down, and unless you have brought your father and mother, your brothers and all your family into your house. If anyone goes outside your house into the street, his blood will be on his own head; we will not be responsible. As for anyone who is in the house with you, his blood will be on our head if a hand is laid on him. But if you tell what we are doing, we will be released from the oath you made us swear.” “Agreed,” she replied. “Let it be as you say.” So she sent them away and they departed. And she tied the scarlet cord in the window. When they left, they went into the hills and stayed there three days, until the pursuers had searched all along the road and returned without finding them. Then the two men started back. They went down out of the hills, forded the river and came to Joshua son of Nun and told him everything that had happened to them. They said to Yehoshua, “HaShem has surely given the whole land into our hands; all the people are melting in fear because of us.”
Three days when the bad guys can’t see.
Scarlet red on the house for protection.
Those in the house are safe.
Those outside are doomed.
Does this sound like a familiar story?
Terror comes over all the inhabitants because of HaShem’s people. Yehoshua (Joshua) 2:9
The “wall” recedes and the Israelites march straight ahead Yehoshua (Joshua) 6:20, on the seventh day of Passover..
There is massive gold and silver that is devoted to HaShem - Yehoshua (Joshua) 6:19.
Every living thing of the “bad guys” is killed, including the bad guys - Yehoshua (Joshua) 6:21.
The righteous are “brought out” - Yehoshua (Joshua) -23.
The people are afraid
because HaShem dried up the
Does this sound like a familiar story? It certainly reminds
me of the Passover in
Lets look at some more of this story to see some more of the remez:
The robe of the Kohen Gadole was
made out of flax (linen), the same material that the spies hid under. This is a
hint that they will be made priests. The spies were
brought into Rehab’s house (Temple) on this side are
the Jews. So, we will be grafted in to
Night is the period of exile (“That day will be like night”).
The spies adjure Rehab to keep silent because the gate is closed. (neilah).
Yehoshua (Joshua). married Rehab, the Jewish convert who had played the harlot. Yehoshua (Joshua) is a type of His Majesty King Yeshua, The Mashiach. Rehab is a type of the congregation of Israel, the ecclessia, who becomes His bride:
Megilah 14b R. Nahman said: Hulda was a descendant of Joshua. It is written here [in connection with Hulda]. The son of Harhas, and it is written in another place [in connection with Joshua], In Timnath-Heres. R. ‘Ena Saba cited the following in objection to R. Nahman: ‘Eight prophets who were also priests were descended from Rehab the harlot, namely, Neriah, Baruch, Serayah, Mahseyah, Jeremiah, Hilkiah, Hanamel and Shallum.’ R. Judah says: Hulda the prophetess was also one of the descendants of Rehab the harlot. [We know this] because it is written here ‘the son of Tikvah’ and it is written elsewhere [in connection with Rehab]. ‘the line [tikvath] of scarlet thread’! — He replied: ‘‘Ena Saba’ — or, according to another report. ‘Black bowl’, — the truth can be found by combining my statement and yours’. We must suppose that she became a proselyte and Joshua married her. But had Joshua any children? Is it not written, Nun his son, Joshua his son? — He had no sons, but he had daughters.
In the following passage, note the juxtaposition of the
walls of Jericho and the parting of the
Berachoth 54a CHAPTER IX Our Rabbis taught: If one sees the place of the crossing of the Red Sea, or the fords of the Jordan, or the fords of the streams of Arnon, or hail stones [abne elgabish] in the descent of Beth Horon, or the stone which Og king of Bashan wanted to throw at Israel, or the stone on which Moses sat when Joshua fought with Amalek, or [the pillar of salt of] Lot’s wife, or the wall of Jericho which sank into the ground, for all of these he should give thanksgiving and praise to the Almighty. I grant you the passage of the Red Sea, because it is written, And the children of Israel went into the midst of the sea upon the dry ground; also the fords of the Jordan, because it is written, And the priests that bore the ark of the covenant of the Lord stood firm on dry ground in the midst of the Jordan, while all Israel passed over on dry ground, until all the nation were passed clean over the Jordan.
Yehoshua (Joshua) 2:1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, Jericho (the moon – month). And they went, and came into an harlot’s house, named Rehab, and lodged there.
Rashi says the phrasing of the “two men” indicates that they were men of integrity. The Sanhedrin also required the two witnesses, of the new moon, to be men of integrity. Further, the Talmud, in Rosh Hashanah 23b, indicates that they were entertained lavishly, such as one might be in an inn (harlots often ran the local inn).
Shittim is near
Yehoshua (Joshua) 2:5-6 And it came to pass [about the time] of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
Yehoshua (Joshua) 2:6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
This verse also seems to contain an allusion to Hag HaSuccoth, the Feast of Tabernacles. Spending the night under a roof of orderly, green, cut plants is one of the principle mitzvot of Hag HaSuccoth.
The tree of crucifixion
Luqas (Luke) 15:11-32 Yeshua continued: “There was a man who had two sons. The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them. “Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. After he had spent everything, there was a severe famine in that whole country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything. “When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men.’ So he got up and went to his father. “But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. “The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’ “But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate. “Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. So he called one of the servants and asked him what was going on. ‘Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’ “The older brother became angry and refused to go in. So his father went out and pleaded with him. But he answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’ “‘My son,’ the father said, ‘you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’”
Older son = Jew
Younger son = Gentiles
Loose living = going your own way.
Ate the fruit of his own way.
Wanting to eat with pigs = You have hit rock bottom.
Older son never forsook Torah. This “son of Yours” returns to Torah –
Brother was dead = left Torah.
Melachim (Kings) 25:22-26
Nebuchadnezzar king of Babylon appointed
Gedaliah son of Ahikam, the son of Shaphan, to be
over the people he had left behind in
(Jeremiah) 39:11-18 Now
Nebuchadnezzar king of Babylon had given these orders
about Jeremiah through Nebuzaradan commander of the imperial guard: “Take him
and look after him; don’t harm him but do for him whatever he asks.” So
Nebuzaradan the commander of the guard, Nebushazban a chief officer,
Nergal-Sharezer a high official and all the other officers of the king of Babylon Sent and had Jeremiah taken out of the courtyard
of the guard. They turned him over to Gedaliah
son of Ahikam, the son of Shaphan, to take him back to his home. So he
remained among his own people. While Jeremiah had been confined in the
courtyard of the guard, the word of HaShem came to
him: “Go and tell Ebed-Melech the Cushite, ‘This is what HaShem
Almighty, the God of
(Jeremiah) 40:1 - 41:9 The word
came to Jeremiah from HaShem after Nebuzaradan
commander of the imperial guard had released him at Ramah. He had found
Jeremiah bound in chains among all the captives from Jerusalem
Rosh Hashanah 18b ‘The fast of the seventh month’: this is the third of Tishri on which Gedaliah the son of Ahikam was killed. Who killed him? Ishmael the son of Nethaniah killed him; and [the fact that a fast was instituted on this day] shows that the death of the righteous is put on a level with the burning of the House of our God. Why is it called the seventh? As being the seventh in the order of months.
Women’s court – harlot and the faithful women Ketubah.
Waiting at the door – Nicanor gate
The called out ones at Sinai. He stands at the gate calling.
Went to the lost sheep of Israel.
Symbols are extremely important throughout scripture:
The use of remez in the scripture is illustrated by looking at the meaning of names. The meaning of the name: Rachel, for example, can be found by examining Strong’s definition:
Bereshit (Genesis) 29:6 And he said unto them, [Is] he well? And they said, [He is] well: and, behold, Rachel his daughter cometh with the sheep.
7354 Rachel, raw-khale’; the same as 7353; Rachel, a wife of Jacob:-Rachel.
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7353 rachel, raw-kale’; from an unused root mean. to journey; a ewe [the females being the predominant element of a flock] (as a good traveler):- ewe, sheep.
Rachel died in childbirth while delivering: Ben oni = Son of my sorrow
The “Lamb of God” died to give birth to “The Son of My Sorrows” (Ben oni), while His Father called Him “The Son of My Right Hand” (Binyamin). The two sons had to do with the two comings. In the first coming, Mashiach was “The Son of My Sorrows” (Ben oni). In the second coming, Mashiach will be “The Son of My Right Hand” (Binyamin).
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Check out who was a Benjamite: Paul was a Benjamite. Saul was a Benjamite. Mordechai was a Benjamite.
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Bereshit (Genesis) 37:13-17
And Israel said unto Yoseph, Do not thy brethren feed
[the flock] in Shechem? come, and I will send thee unto
them. And he said to him, Here [am I]. And he said to him, Go, I pray thee, see whether it be well with thy brethren, and
well with the flocks; and bring me word again. So he sent him out of the vale
of Hebron, and he came to Shechem.
And a certain man found him, and, behold, [he was] wandering in the field: and
the man asked him, saying, What seekest thou? And he said, I seek my brethren:
tell me, I pray thee, where they feed [their flocks].
And the man said, They are departed hence; for I heard them say, Let us go to
Strong’s give the following definition of “Dothan”:
Midrash Rabbah - Bereshit (Genesis)
LXXXIV:14 R. Jannai said:
He was met by three angels,
for Scripture says, AND A CERTAIN MAN FOUND HIM... AND THE MAN ASKED HIM... AND
THE MAN SAID. LET
US GO TO
Bereshit (Genesis) 37:18-24 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. And they said one to another, Behold, this dreamer cometh. Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams. And Reuben heard [it], and he delivered him out of their hands; and said, Let us not kill him. And Reuben said unto them, Shed no blood, [but] cast him into this pit that [is] in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again. And it came to pass, when Yoseph was come unto his brethren, that they stripped Yoseph out of his coat, [his] coat of [many] colours that [was] on him; And they took him, and cast him into a pit: and the pit [was] empty, [there was] no water in it.
The text implies that this was a “Dothan”, or dual pit. That
is an apt description of a mikveh (the gathering of
waters which is used for ritual immersion), which is made out of two, nearly identical, pits, side by side. Yoseph was thrown into the pit, in
Bereshit (Genesis) 39:20 And Yoseph’s master took him, and put him into the prison, a place where the king’s prisoners [were] bound: and he was there in the prison.
1004 bayith, bah’-yith; prob. from 1129 abbrev.; a house (in the greatest var. of applications, espec. family, etc.):-court, daughter, door, + dungeon, family, + forth of, X great as would contain, hangings, home [born], [winter] house (-hold), inside (-ward), palace, place, + prison, + steward, + tablet, temple, web, + within (-out).
5470 cohar, so’-har; from the same as 5469; a dungeon (as surrounded by walls):-prison.
In this scenario, we see that Yoseph is thrown into a prison. The common prison was often just a pit with a narrow opening in the top. There is some implication, then, that Yoseph was thrown into a second pit. This is another inference to a mikveh.
Bereshit (Genesis) 37:24 And they took him, and cast him into a pit: and the pit [was] empty, [there was] no water in it.
Yochanan (John) 4:9-15
Then saith the woman of
The Midrash sees this same perspective:
Midrash Rabbah - Genesis LXXXIV:16 AND IT CAME TO PASS, WHEN YOSEPH WAS COME, etc. (XXXVII, 23). R. Leazar said: He came full of praises. THAT THEY STRIPPED YOSEPH-that refers to his cloak; HIS COAT, to his shirt; THE COAT OF MANY COLOURS-the tunic; THAT WAS ON HIM -his breeches. AND THEY TOOK HIM (XXXVII, 24). Who was it? Simeon. When did He repay him?- [On the occasion when we read], And he took Simeon from among them, and bound him before their eyes (Gen. XLII, 24). AND THEY CAST HIM INTO THE PIT-AND THE PIT WAS EMPTY, THERE WAS NO WATER IN IT. There was indeed no water in it, but snakes and serpents were in it. There were two pits, one full of pebbles, and the other full of snakes and scorpions.1 R. Aha interpreted: AND THE PIT WAS EMPTY-Jacob’s pit was emptied. THERE WAS NO WATER IN IT-there were in it no Torah teachings, which are likened to water, as you read, Ho, every one that thirsteth, come ye for water (Isa. LV, 1). It is written, If a man be found stealing any of his brethren of the children of Israel... and sell him, then that thief shall die (Deut. XXIV, 7), yet ye sell your brother!
The tomb, Mashiach was put in, was meant for two people – a dual pit. The dead go in and the living come up out of the pit. This is the same scenario found in a mikveh: after coming from the mikveh, we have returned to the state we had in the Garden of Eden – life before sin. Lets see how Paul put it:
Romans 6:1-4 What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Mashiach Yeshua were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Mashiach was raised from the dead through the glory of the Father, we too may live a new life.
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8085 shama`, shaw-mah’; a prim. root; to hear intelligently (often with impl. of attention, obedience, etc.; caus. to tell, etc.):-X attentively, call (gather) together, X carefully, X certainly, consent, consider, be content, declare, X diligently, discern, give ear, (cause to, let, make to) hear (-ken, tell), X indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim (-ation), publish, regard, report, shew (forth), (make a) sound, X surely, tell, understand, whosoever [heareth], witness.
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Simon Tzefet (Peter) said:
Matityahu (Matthew) Simon Tzefet (Peter) answered, “You are the Mashiach, the Son of the living God.”
So, Tzefet (Peter) said, “Behold the Son”
Reuben – means “behold a son”
So Tzefet (Peter) and Reuben are linked: They, Tzefet (Peter) and Reuben both looked down and found that the pit was empty:
Bereshit (Genesis) 37:29 And Reuben returned unto the pit; and, behold, Yoseph [was] not in the pit; and he rent his clothes.
Luqas (Luke) 24:12 Then arose Tzefet (Peter), and ran unto the sepulcher; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
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Bereshit (Genesis) 43:31-33 After he had washed his face, he came out and, controlling himself, said, “Serve the food.” They served him by himself, the brothers by themselves, and the Egyptians who ate with him by themselves, because Egyptians could not eat with Hebrews, for that is detestable to Egyptians. The men had been seated before him in the order of their ages, from the firstborn to the youngest; and they looked at each other in astonishment.
Bereshit (Genesis) 43:32 And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that [is] an abomination unto the Egyptians.
905 bad, bad; from 909; prop. separation; by impl. a part of the body, branch of a tree, bar for carrying; fig. chief of a city; espec. (with prep. pref.) as adv., apart, only, besides:-alone, apart, bar, besides, branch, by self, of each alike, except, only, part, staff, strength.
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909 badad, baw-dad’; a prim. root; to divide, i.e. (reflex.) be solitary:- alone.
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(Genesis) 46:29-31 Yoseph had his chariot made ready and went to
Now, remember that Luqas (Luke) is written in remez and therefore we should expect it to hint at something else.
Luqas (Luke) 15:20-25 So he got up and went to his father. “But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. “The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’ “But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate. “Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing.
The first use of the word “cup” is in:
3563 kowc, koce; from an unused root mean. to hold together; a cup (as a container), often fig. a lot (as if a potion); also some unclean bird, prob. an owl (perh. from the cup-like cavity of its eye):-cup, (small) owl. Comp. 3599.
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3599 kiyc, keece; a form for 3563; a cup; also a bag for money or weights:- bag, cup, purse.
Bereshit (Genesis) 40:12-14 “This is what it means,” Yoseph said to him. “The three branches are three days. Within three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh’s cup in his hand, just as you used to do when you were his cupbearer. But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison.
In Bereshit (Genesis) 40, Yoseph will be “remembered” by the cup bearer. This is the cup which causes remembrance:
Bereshit (Genesis) 41:9-14 Then the chief cupbearer said to Pharaoh, “Today I am reminded of my shortcomings. Pharaoh was once angry with his servants, and he imprisoned me and the chief baker in the house of the captain of the guard. Each of us had a dream the same night, and each dream had a meaning of its own. Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation of his dream. And things turned out exactly as he interpreted them to us: I was restored to my position, and the other man was hanged.” So Pharaoh sent for Yoseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh.
1375 gebiya, gheb-ee’-ah; from an unused root (mean. to be convex); a goblet; by anal. the calyx of a flower:-house, cup, pot.
This, too, is the first use of this word for cup.
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7242 rabiyd, raw-beed’; from 7234; a collar (as spread around the neck):- chain.
Zeroa (usually translated arm or foreleg) means sower.
All seas have to do with the sea of humanity.
Clouds are heavenly host.
Tashlikh – sea, bread, and fish. Sea = humanity.
Revelation 19:1 great sound – Yehoshua (Joshua) at Jericho and gave a great shout – Yehoshua (Joshua) was there to shout.
Three = means a representation of something else. 3 lights on the right – sheep, the 3 on the left are the goats.
1 Melachim (Kings) And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz.
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Fish are resurrected men.
Sea is a place where the dead are, it is also the place of birth – see the Song of Moses.
Lot’s house (angels).
In Mashiach we have a protective abode.
1. Lot’s house (night) Gen. 19:1, 3, 4, 5.....
2. Shemot (Exodus) homes (night - see 12:8) Ex. 12:8, 19, 19, 31.....
3. Rehab’s house (night) Josh. 2:5, 8; 2:6, 17-20
5. Parable Matt. 25:1-13 (note v.6 , )
6. Parable Matt. 14:22-36 (note vs 25, night, mid-point into Trib)
Jonah’s (vine) (night):
Jonah 4:5-8 Jonah went out and sat down at a place east of the city. There he made himself a shelter, sat in its shade and waited to see what would happen to the city. Then HaShem God provided a vine and made it grow up over Jonah to give shade for his head to ease his discomfort, and Jonah was very happy about the vine. But at dawn the next day God provided a worm, which chewed the vine so that it withered. When the sun rose, God provided a scorching east wind, and the sun blazed on Jonah’s head so that he grew faint. He wanted to die, and said, “It would be better for me to die than to live.”
Matt. 25:1-13 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones took their lamps but did not take any oil with them. The wise, however, took oil in jars along with their lamps. The bridegroom was a long time in coming, and they all became drowsy and fell asleep. “At the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’ “Then all the virgins woke up and trimmed their lamps. The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’ “‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’ “But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. “Later the others also came. ‘Sir! Sir!’ they said. ‘Open the door for us!’ “But he replied, ‘I tell you the truth, I don’t know you.’ “Therefore keep watch, because you do not know the day or the hour.
Matt. 14:22-36 (note vs 25, night, mid-point into Tribulation) Immediately Yeshua made the disciples get into the boat and go on
ahead of him to the other side, while he dismissed the crowd. After he had
dismissed them, he went up on a mountainside by himself to pray.
When evening came, he was there alone, But the boat was already a
considerable distance from land, buffeted by the waves because the wind was
against it. During the fourth watch of the night
Yeshua went out to them, walking
on the lake. When the disciples saw him walking on
the lake, they were terrified. “It’s a ghost,” they said, and cried out in
fear. But Yeshua immediately said to them: “Take
courage! It is
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The goat for Azazel was pushed over the cliff and “burst open”. This is much the same terminology used of Judas after selling Mashiach. The name HaShem is pronounced on Yom HaKippurim – They are the ones who call upon the name of HaShem. The Kohen Gadole’s bull (Gentile) and the goat for HaShem (Jews) are both burned to ash. They need to be resurrected. Blood and incense were take into the Holy of Holies.
The “Word” became flesh. Is this a golem?
Menorah is the Tree of Life.
Five types of “fallen ones” in scripture.
Jonah name means “dove”. The dove was important at the ark and also with the Mashiach at His anointing. “Dove in Greek adds up to 801. Omega is 800. Alpha is 1. So, the dove is the Alpha and the omega.
Gesenius says that Amittai means truth. Strong’s agrees::
573 ‘Amittay, am-it-tah’-ee; from 571; veracious; Amittai, an Isr.:-Amittai.
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571 ‘emeth, eh’-meth; contr. from 539; stability; fig. certainty, truth, trustworthiness: -assured (-ly), establishment, faithful, right, sure, true (-ly, -th), verity.
Hebron = Seat of Association
Tarshish = Breaking or subordination
Joppa = Beautiful
Yehoshua (Joshua) 20:2-8
“Tell the Israelites to designate the cities of refuge,
as I instructed you through Moses, So that anyone who kills a person
accidentally and unintentionally may flee there and find protection from the
avenger of blood. “When he flees to one
of these cities, he is to stand in the entrance of the city
gate and state his case before the elders of that city.
Then they are to admit him into their city and give him
a place to live with them. If the avenger of blood
pursues him, they must not surrender the one accused,
because he killed his neighbor unintentionally and without malice aforethought.
He is to stay in that city until he has stood trial
before the assembly and until the death of the high
priest who is serving at that time. Then he may go
back to his own home in the town from which he fled.” So they set apart Kedesh
in Galilee in the hill country of Naphtali, Shechem in
the hill country of Ephraim, and Kiryat Arba (that is, Hebron)
in the hill country of
Paying the fare = Mashiach paid the price.
Wind = trouble Jeremiah
Ship = Judaism
Threw cargo (something prepared) into the sea = Threw Torah away?
When we call on HaShem, we will be saved.
The sailors (Gentiles) cast lots to see when to destroy HaShem’s people – Purim (the lot was cast Nisan 13) and Yom HaKippurim. On Yom HaKippurim the Kohen Gadole choose “who” (goat) is for HaShem and “who” is for Azazel. The sailors were seeking “who” had brought on this evil.
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Eliyahu and Enoch were taken – in time. This means that they are the witnesses.
The root of Jesse implies that the tree is cut down. The tree that was cut down is Aaron’s rod that budded. It also was the dead tree that became an execution stake.
Mashiach is revealed in the breaking of bread.
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We can see more remez in the two Miriams (Mary):
Midrash Rabbah - The Shir HaShirim (Song of Songs) IV:14 THAT ARE TWINS OF A GAZELLE. R. Yehoshua (Joshua) of Siknin said in the name of R. Levi: Just as, when one of two twins leaves the breast, the breast runs dry, so it is written, And I cut off the three shepherds in one month (Zech. XI, 8). Now was it not only in the same year [but not the same month] that they all died? The truth is that the doom of all three was pronounced in the same month and so it is written, The princes of the peoples are gathered in (PS. XLVII, 10). R. Jose said: Three good patrons arose for Israel, namely, Moses, Aaron, and Miriam; and for the sake of them three precious gifts were bestowed on Israel-the well, the manna, the clouds of glory: the manna for the sake of Moses, the well for the sake of Miriam, and the clouds of glory for the sake of Aaron. When Miriam died the well ran dry, and they said, This is no place of seed, or of figs (Num. XX, 5), and it was restored for the sake of Moses and Aaron. When Aaron died, the clouds of glory departed, as it says, And when all the congregation saw that Aaron was dead (Num. XX, 29): read not wayyiru (and they saw), but wayyiyru (and they feared). Then both were restored for the sake of Moses. When Moses died all three departed and were never restored, and the hornet did not cross the Jordan with them, and Israel had no tranquility from that day.
In the Nazarean Codicil, we are introduced to another Miriam who merited bearing The Living water:
Matityahu (Matthew) This is how the birth of Yeshua Mashiach came about: His mother Mary was pledged to be married to Yoseph, but before they came together, she was found to be with child through the Holy Spirit.
Yochanan (John) 4:7-15 When a Samaritan woman came to draw water, Yeshua said to her, “Will you give me a drink?” (His disciples had gone into the town to buy food.) The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.) Yeshua answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his flocks and herds?” Yeshua answered, “Everyone who drinks this water will be thirsty again, But whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life.” The woman said to him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.”
The story of Yoseph, in Bereshit (Genesis), is the story of Mashiach ben Yoseph and the story of Mashiach ben David. The time before Yoseph was thrown into the pit by his brothers, is the time of Mashiach on earth. The time between the pit and the Potiphar’s prison, is the description of Mashiach in the grave. The story of Yoseph as second to Pharaoh, is the time of Yeshua as Mashiach ben David. Thus we can see that this story is prophetic. The story spends almost no time on Yoseph before the pit, Mashiach ben Yoseph. The story of Yoseph spends most of its time focusing on Yoseph after the pit, Mashiach ben David. So, in the story of Yoseph we have the following “remez” characters:
Brother’s = The lost sheep of Israel
Egyptians = Gentiles
Potiphar’s wife = The woman who plays the harlot – HaShem’s people.
Captain of the guards =
20 silver coins =
Rent clothing =
Kid goat =
Pit = the grave
‘Your brothers are pasturing in Shechem, are they not?’ This is a remez to the time when the Jewish people are in exile. ‘Your brothers’ refers to the Jewish people. ‘Pasturing’ refers to the time of exile, when the temple (Mashiach) is destroyed.
His father gives him a covering (robe of many colors) which will later be dipped in blood:
Bereshit (Genesis) 37:3 Now Israel loved Yoseph more than any of his other sons, because he had been born to him in his old age; and he made a richly ornamented robe for him.
The coat of many colors seems to be the robe that a king gives to His progeny:
II Sh’muel (Samuel) And [she had] a garment of divers colours upon her: for with such robes were the king’s daughters [that were] virgins appareled. Then his servant brought her out, and bolted the door after her.
Bereshit (Genesis) 37:20 Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.
The word “pit” is defined by Strong’s as:
953 bowr, bore; from 952 (in the sense of 877); a pit hole (espec. one used as a cistern or prison):-cistern, dungeon, fountain, pit, well.
Bereshit (Genesis) 40:15 For I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve being put in a dungeon.”
Bereshit (Genesis) 37:31-34 Then they got Yoseph’s robe, slaughtered a goat and dipped the robe in the blood. They took the ornamented robe back to their father and said, “We found this. Examine it to see whether it is your son’s robe.” He recognized it and said, “It is my son’s robe! Some ferocious animal has devoured him. Yoseph has surely been torn to pieces.” Then Jacob tore his clothes, put on sackcloth and mourned for his son many days.
8163 sa`iyr, saw-eer’; or sa`ir, saw-eer’; from 8175; shaggy; as noun, a he-goat; by anal. a faun:-devil, goat, hairy, kid, rough, satyr.
---------------- Dictionary Trace ----------------
8175 sa`ar, saw-ar’; a prim. root; to storm; by impl. to shiver, i.e. fear:- be (horribly) afraid, fear, hurl as a storm, be tempestuous, come like (take away as with) a whirlwind.
Bereshit (Genesis) 38:17 And he said, I will send [thee] a kid from the flock. And she said, Wilt thou give [me] a pledge, till thou send [it]?
1423 gediy, ghed-ee’; from the same as 1415; a young goat (from browsing):- kid.
5795 `ez, aze; from 5810; a she-goat (as strong), but masc. in plur. (which also is used ellipt. for goats’ hair):-(she) goat, kid.
-------------- Dictionary Trace -----------------
1415 gadah, gaw-daw’; from an unused root (mean. to cut off); a border of a river (as cut into by the stream):-bank. Gaddah. See 2693.
5810 `azaz, aw-zaz’; a prim. root; to be stout (lit. or fig.):-harden, impudent, prevail, strengthen (self), be strong.
So, this “kid” is not a “Ghedi” he is a satyr.
(Genesis) 37:24-28 And they took
him and threw him into the cistern. Now the cistern was empty; there was no
water in it. As they sat down to eat their meal, they
looked up and saw a caravan of Ishmaelites coming
Bereshit (Genesis) 39:17-19 Then she told him this story: “That Hebrew slave you brought us came to me to make sport of me. But as soon as I screamed for help, he left his cloak beside me and ran out of the house.” When his master heard the story his wife told him, saying, “This is how your slave treated me,” he burned with anger.
Bereshit (Genesis) 37:2 This is the account of Jacob. Yoseph, a young man of seventeen, was tending the flocks with his brothers, the sons of Bilhah and the sons of Zilpah, his father’s wives, and he brought their father a bad report about them.
Brothers = Jews.
Bilhah = Timid
Zilpah = To trickle, as myrrh
Father = HaShem
This is the account of the House of Jacob. Yeshua, a young man “the perfection of spiritual order”, was tending His people with his Jewish brothers, the sons of the “timid one” and the sons of “the one who trickles”, HaShem’s wives, and He brought HaShem a bad report about them.
Luqas (Luke) 20:9-16 He went on to tell the people this parable: “A man planted a vineyard, rented it to some farmers and went away for a long time. At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. He sent another servant, but that one also they beat and treated shamefully and sent away empty-handed. He sent still a third, and they wounded him and threw him out. “Then the owner of the vineyard said, ‘What shall I do? I will send my son, whom I love; perhaps they will respect him.’ “But when the tenants saw him, they talked the matter over. ‘This is the heir,’ they said. ‘Let’s kill him, and the inheritance will be ours.’ So they threw him out of the vineyard and killed him. “What then will the owner of the vineyard do to them? He will come and kill those tenants and give the vineyard to others.” When the people heard this, they said, “May this never be!”
Bereshit (Genesis) 37:3 Now Israel loved Yoseph more than any of his other sons, because he had been born to him in his old age; and he made a richly ornamented robe for him.
Robe = cover
Richly Ornamented = The garment for the progeny of a king (2 Sh’muel (Samuel) )
Marqos (Mark) 9:7 Then a cloud appeared and enveloped them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!”
Bereshit (Genesis) 37:4 When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him.
Speak = arrange
Kind = Shalom = Peace.
Dreamed = to bind firmly.
Told = to stand boldly out
Bereshit (Genesis) 37:6 He said to them, “Listen to this dream I had:
Hear = Shema
Hear this dream which is firmly bound.
Bereshit (Genesis) 37:7 We were binding sheaves of grain out in the field when suddenly my sheaf rose and stood upright, while your sheaves gathered around mine and bowed down to it.”
Sheaves = that which is bound.
Field = to spread out.
We were binding that which is bound in the spread out place, when behold that which I bound rose and stationed itself, and behold that which you bound, spun around and prostrated to that which I bound.
Matityahu (Matthew) 27:2 They bound him, led him away and handed him over to Pilate, the governor.
Bereshit (Genesis) 37:8 His brothers said to him, “Do you intend to reign over us? Will you actually rule us?” And they hated him all the more because of his dream and what he had said.
Over = The Highest
Yochanan (John) But this is to fulfill what is written in their Law: ‘They hated me without reason.’
11 = 10+1 or 12-1
Stars = That which is heaped up.
Romans It is written: “‘As surely as I live,’ says the Lord, ‘every knee will bow before me; every tongue will confess to God.’”
Bereshit (Genesis) 37:10 When he told his father as well as his brothers, his father rebuked him and said, “What is this dream you had? Will your mother and I and your brothers actually come and bow down to the ground before you?”
Mother = That which joins or bonds.
Romans It is written: “‘As surely as I live,’ says the Lord, ‘every knee will bow before me; every tongue will confess to God.’”
Rachel, the mother of Yoseph, is the very essence of hiddenness and concealment. When her sister Leah is substituted for her in marriage to Yaakov, why does Rachel not cry out and protest that an injustice is being done? Because to do so would have humiliated her sister. Rachel knows how to conceal things, including her bitter disappointment.
Rachel’s son Yoseph is also a master
of concealment. His essential qualities of holiness are concealed from his
brothers, who do not recognize his greatness because he effectively hides
them. And when the brothers come down to
Rav Yissachar Yaakovson, in “Bina BaMikra,” cites M. D. Kassuto, who points out the very similar language used in two instances in the Parsha of Yoseph. The first is when Yoseph’s brothers bring the “ksonet pasim,” the “many-colored coat,” the symbol of their rage and frustration, dipped in goat’s blood, to their father. They say to him, in perhaps the cruelest expression in all of the Bible, “zot matzanu; haker na, ha’ketonet binecha hi im lo?”,”We have found this; identify it, please - is it the coat of your son or not?” And Yaakov is forced to respond, in a grief beyond words, “It is the coat of my son; Yoseph is without doubt torn by a wild beast” (Bereshit 37:32-33).
The second is when Tamar, accused of adultery, says at her trial, (Bereshit 38:25-26) “Haker na, lemi ha’chosemet veha’ptilim ve’ha’mateh ha’aleh?”, “Identify these, please, whose are they - this signet, this cord and this staff?” (indicating that it is the owner of those items by whom she is pregnant).
Kassuto uses this “Identify - Identify” parallelism as
follows: Yehudah was most responsible for the cruel deception upon his father,
for it was his suggestion that Yoseph be sold into
slavery. He was punished “midah k’neged midah,” “measure for measure,” when
Tamar, having been frustrated in her attempts to become a “mother in
Perhaps it was this terrible lesson in responsibility which caused Yehudah to step forward, years later, and take responsibility for Benyamin, on pain of sinning against his father in this world and the next.
On Tisha B’Av and on Yom Kippur in the piyut of “Eleh Ezkera,” we read of the cruel executions of the Ten Martyrs, during the reign of the emperor Hadrian, although we know that the executions were not in fact performed simultaneously. The paytan, based on the Midrash, relates the deaths of these great men of Israel to the crime of the brothers of Yoseph, who sold him into slavery for a pair of shoes. The question arises, “Is there any evidence of this in the Chumash itself?”
Here we say that the parallelism suggests that the courageous “viduy,” confession, “Tzadkah mimeni” was in fact a “kaparah,” an atonement, for the sin of “mechirat Yoseph,” the sale of Yoseph. When we evaluate the gematria of the pasuk representing the sin, from “zot matzanu” thru “im lo,” we find that the total is 1906. The gematria of Tamar’s statement which triggered the kapparah, from “haker na” thru “ha’aleh” is 1896. The discrepancy between the sin and the kapporah is ten.
It was for these “ten“ that the People of Israel paid, and to some extent we continue to pay, for our persistent and destructive inability to come together as one nation, for our inablility to put together a quorum of ten, for our “sinat chinam,” with the lives of the Ten Martyrs, and the continuing and tragic “parade” of martyrs of the State of Israel.
Rabbi Pinchas Frankel
* * *
“Vayigash Eilav Yehudah” (Perek Mem Daled Pasuk Yud Ches). At the end of Parshat Miketz, an expensive goblet is found in Binyamin’s sack and Yoseph orders him held as collateral. Incredibly angered, Yehudah approaches Yoseph to speak on behalf of the brothers. Reviewing Yehudah’s dialogue, the Baal Shem Tov Hakadosh finds a number of words that seem unnecessary.
When Yehudah first begins to speak he says “Bi Adoni,” please my Master. Why use the word please if he was so angry, the word “Bi” seems unnecessary. Later on he says “Yidaber Nah Avdecha”, please let your servant speak. Again the word “Nah,” meaning please, seems unnecessary. He continues “Al Yichar Apcha,” do not get angry. The word “Al” is unnecessary. The last thing the Baal Shem Tov finds unnecessary is the letter “Chof” before the word “Kamocha.”
The Baal Shem Tov points out that the letters that make up these four words -- Bait, Yud, (Bi), Nun, Alef (Nah), Alef, Lamed (Al), and Chof are the Roshei Teivot (lit. head of words, an acronym) for these words: “Bameh Yizaceh Nar Et Archo, Lishmor Kidvarecha” (Tehilim, Kof Yud Tes, Pasuk Tet). These words are a Segulah (reward) for holding back your anger. (See the Baal Shem Tov on the Torah for various explanations.)
One can say that Yehuda used these words to help himself control his anger. But we can also see a message here for Yoseph. We know that the word “Nar” is generally a remez to Yoseph. Also as Yehudah continues to speak he tells Yoseph everything that happened, even things that Yoseph already knew. “Bameh Yizaceh Nar Es Archo,” How can a “Nar” keep himself on the path of righteousness, “lishmor Kidvarecha” by keeping his word. Yoseph had asked them to bring down Binyamin and when they hesitated, he gave them his word that everything would be okay. By adding these words, Yehudah was asking Yoseph to keep his promise.
Reb Mordechaio Rosen
* * *
From His Eminence Hakham Dr. Yoseph ben Haggai:
This week our Seder starts with the words: “Vayomer Par’oh el-avadav hanimtza kazeh ish asher ruach Elokim bo. - Pharoah said to his servants, “Could we find another like him - a man in whom is the spirit of G-d?” Please do note that Pharaoh, the leader of the only world super-power of that time, says of Yoseph: “asher ruach Elokim bo – upon whom is the spirit of G-d.” The Targum paraphrases and says: “in whom is the spirit of prophecy from the L-rd.” And, the Book of Yasher puts it: “in whose heart there is wisdom and knowledge“ [Note: “understanding” is not mentioned but is alluded to. We could well state this in its Hebraic context as: “in whose heart/mind there is Chakmah (wisdom), Binah (understanding), and Da’at (knowledge),” or simply: “in whose heart/mind there is ChaBaD.”]
In 1 Luqas (Luke) we read:
“And, the child, went on growing, and waxing strong (in Spirit), becoming filled with wisdom; and, the knowledge of G-d, was upon him.” (Peshitta version)
Here Hakham Dr. Luqas was alluding in his Gemara treatise to the text of Beresheet 41:38. Compare also with Yeshayahu 11:2 of our Haftarah for this Shabbat. Interesting that in the Stone’s Tanakh edition vv.1-10 of Yeshayahu is labeled “The Davidic Mashiach,” and yet the more one looks at these ten first verses of our Haftarah the more one can see that this has nothing to do with the Mashiach ben David but with a descendant of the Royal House of David who would be the Mashiach ben Yoseph. Apparently someone has missed the boat rather badly on that one!
In the Midrash to Song of Songs
6:9 it is explained that even as “queens and concubines praise her (i.e. Israel)”
this is like when Pharaoh said of Yoseph: “Can we
find such a one as this, in whom is the spirit of G-d …
there is none so discrete and wise as you” (Genesis 41:38,39). That is why of
Perhaps this becomes more clear if we say that the only man
who ruled over the Gentiles as the ruler of a
superpower who was of
“For I wish not, ye should be ignorant, brethren, of this
sacred secret (of the Torah), lest within yourselves you
become presumptuous, that, a small blindness has fallen upon
I have always been intrigued as to what Hakham Shaul exactly
meant when he wrote: “Now, touching the Masorah,
they are hostile for your sake.” But as we see in the story of Yoseph the brothers of Yoseph
And the Gentiles, called Yoseph “Avrekh” (Beresheet 41:43). Our Rabbis in Beresheet
Rabba 90,3 that this particular word is composed of two
words which can be translated as “a father-figure.” No wonder the Gentiles in their ignorance see Mashiach
as part of G-d rather than as Israel’s gift to the Gentiles!
Notice that the Torah does not call Yoseph that but
the Gentiles did. The Targum translates “Father of
the King” and in
Pharaoh, on the other hand
called Yoseph’s name “Tzafenat-pa’neach
– one who reveals secrets” (Ber. 41:45), or “the
explainer of hidden things.” And this is what Hakham Shaul above was alluding
to when he wrote: “For I wish not, ye should be ignorant, brethren, of this
sacred secret (mystery)” [Romans ]. Mashiach ben
Yoseph then is the revealer of the secret
things in the Torah, the explainer of the hidden things in the Torah. And when
the so-called “Gospels“ are read from a rabbinical perspective this is what
they exactly distil – the secret things hidden in the
Torah! But in order to understand Mashiach ben Yoseph’s words one needs to be a joyful and meticulous doer of the Torah as
well as an experienced and advanced learner of the Torah. Without these two concomitant ingredients there is no way possible to
understand the so-called “Gospels“ – the Masorah of Mashiach ben Yoseph. A
mystery for a Jew is the “So’od“
(secret) of the Torah. For the pagans well we all know what they mean by “mysteries.” The Secrets of the Torah
were codified and written down finally in
The Story with Mr. Potiphar
The Torah informs us in Beresheet 41:45 – “vayiten-lo et-Asenat bat Poti-fera kohen On le’ishah - and he (Pharaoh) gave him Asenat daughter of Poti-fera, Priest of On, for a wife.” The Midrash in Beresheet Rabba 86,3 identifies this person as being the same as Mr. Potiphar of chapter 39 of Beresheet. The word Poti-fera constitutes the first letters of the phrase “fattening oxen and calves in order that they become offered as sacrifices in pagan rites.” Apparently Mr. Potiphar became castrated (sexually impotent) as a penalty for wanting to use Yoseph for homosexual purposes. In shame he resigned as a minister to Pharaoh and became a Pagan Priest serving the god “On.”
However in Pirqe d’Rabbi Eliezer it is said that Asenat was the daughter of Dinah who had been raped by Shechem the son of Chamor. Regarding this, the wise Sephardi Sage, Hakham Bachya ben Asher of blessed memory comments:
“Ya’aqov had expelled her from his home and had arranged for her to live amongst some bushes. This is why she was called “Asenat” from the word “Asenah” meaning “bush.” When arranging for her to live near that bush Ya’aqov attached a note around her neck on which it was written “anyone who attaches himself to you thereby will become part of Ya’aqov’s family.” When Yoseph saw this note he went and hid it. This is why when his father asked him who the lads were whom he had brought with him to be blessed (Gen. 48:9), he said: “they are my sons Whom HaShem gave me in this place.” He showed his father the note and what had been written thereon.
She was described as daughter of Potiphar because she had been raised in Potiphar’s house. She was so named in accordance with Sanhedrin 19 that states that anyone who raises an orphan in his home is deemed to have given birth to that person.”
Truly then Mashiach be Yoseph has come to re-gather
into Israel the “lost sheep of Israel” – those Jewish
souls that have mingled up with the Goyim or who
have been the product of the Goyim raping our women
or converting our people to their religions at the edge of the sword. All of
these are considered as Asenat the product of a raped Jewess by the hand of Gentiles. It is
these who are the “lost sheep of
In Beresheet 41:55 we read: “Vatir’av
kol eretz Mitzrayim vayitz’ak ha’am el-Par’oh lalachem vayomer Par’oh
lekhol-Mitzrim lekhu el-Yoseph asher-yomar lakhem ta’asu.
When all the
It is then that we can see why it was necessary for Mashiach ben Yoseph to be born in Bet Lechem – The house of bread.” And the Midrash is intimating here that the bread Mashiach ben Yoseph is only for those Gentiles that are willing to undertake circumcision after the manner of Mosheh and be obedient to his commands as found in the Written and Oral Torah of Israel, as it is said in the Gemara of 2 Luqas 15:21 - “For the rest you (Gentiles) have Mosheh who from ancient generations has in every city them that proclaim him, being read in the synagogues every Sabbath.”
Finally we read in our section of the Midrash
of Matityahu for this Shabbat (-24) about three
This Shabbat is the first of the month of Tevet, and in Eretz Yisrael on Friday 6th of Tevet the winter season starts. And just as in the physical realm we see a darkening of the wonderful light of Chanukah, an obscuring of that which is clear and evident that leads to a hibernation of our search for the Divine light, and with it a diminution of our spiritual clarity. On the other hand the symbol for this month is the goat as seen in the symbol for Capricorn. The Hebrew word for goat is “Ghedi“ and its numerical value is 17 which is also the number for the word “Tov” meaning: good/beneficial. If we change the order of the letters for the Hebrew Ghedi = Goat, then we have “Gid” which means the male member. This means that this month is a most beneficial month to repair and rectify any problem with our relationship with G-d, symbolized by the covenant of circumcision which sealed upon our flesh and our hearts.
This also means that after the Primordial light has illumined our hearts during Chanukah then the Ruach HaQodesh (G-d’s Spirit of Holiness) starts to work with us on our response to that illumination by reminding us of our covenantal obligations with G-d, most blessed be He! This is why the middle letter of the Hebrew word “Gid” is the “Yod” which represents G-d’s wisdom in our brain the seed that sprouts in good deeds of loving kindness as an answer to the covenantal relationship with the Creator. If we were to take this middle letter “Yod” from the Hebrew word “Gid” then it remains the letters “Gimel” and “Dalet” which are the initials for “Gomel Dalim” which means “giving to the poor.”
That is, in this month we are given the opportunity afresh to renew our relationship with HaShem, to do acts of Tikkun (reparation) and to rectify all those deeds and ideas in our lives and minds that have separated us from HaShem, and from the covenant with Him. Far from being a time to slumber, it is a most propitious opportunity for renewal and regeneration. This is an excellent month to rid ourselves of the problem of spiritual sleep in a material world. This is the month to concentrate on what really matters to us and avoid the spiritual paralysis of materialism, of a better home, a better car, a better whatever, when all that HaShem wants is a better heart, and a better walk with Him and our fellows.
this week we read in our Seder for this Shabbat about the reconciliation of Yoseph with his brethren. The breach in the covenant of the Patriarchs upon Ya’acov’s is
rectified, and from separation emerges synthesis and unity amongst all of B’ne
Yisrael (the children of
that it is not until Yehudah became the guarantor for Binyamin that Ya’aqov
allowed the brothers to take his son Binyamin down to
And Rashi in the Peshat (literal level of interpretation) comments:
“AND LET NOT YOUR WRATH GLOW” – From these words you may infer that he (Yehudah) spoke to him (Yoseph) in harsh terms. “FOR YOU ARE EVEN AS PHARAOH” – In my sight you are as important as the king. This is the literal meaning, but a Midrashic explanation is: You will ultimately be stricken with leprosy for detaining Benjamin even as your ancestor Pharaoh was stricken because he detained my ancestress Sarah one night.”
Sanhedrin 98b “Some say (about the Mashiach): “Menachem (Hebrew for Comforter) son of Hezekiah is his name …” And the Rabbis say: “The Leprous of the House of Study is his name, as it is said, Verily, he has borne our diseases, and our pains – he carried them, and we thought him stricken, smitten of G-d, and afflicted (Isaiah 53:4).” … Rav said: “If he is of those who live today, then he is like our Holy Master, Rabbi Yehudah the Prince, and if he is of those who have died, then he is like Daniel the beloved man.”
Our Sages report that 1,500 years later the Ba’al Shem Tov had an encounter with him and discovered him amongst the unknown and hidden saints. Thus the record sates:
“[One Friday afternoon a young Talmudic scholar was riding with the Ba’al Shem Tov in a cart across the open field, when all of a sudden he espied a village in the distance, and he was filled with joy, for he thought that they would surely spend the Sabbath there, and not out in the open. And in that very moment they entered the village, and, behold the horse went of its own through the village and did not stop at any house. The youth became saddened by this, for it seemed that they would, after all, not spend the Sabbath in the village. But when the horse reached the end of the village, it stopped in front of a ruin. The youth thought that they would spend the Sabbath in that ruin and became filled with joy, for it was better than being in the field. And the Ba’al Shem Tov entered the ruin, and the youth went after him. And, behold, in the ruined house lived an old man, a leper; from head to foot there was no hale spot in his body, he was so full of wounds and boils. And his wife and children walked about in torn and tattered garments. And when the Ba’al Shem Tov opened the door, the old man became filled with joy, and ran up to the Ba’al Shem Tov, and said to him, “Peace be unto you my Master and Teacher!” And he who saw not their joy has never seen joy in his life. And they went into a separate room, and talked about half an hour. And then they took permission from each other in fierce love, like the love of David and Jonathan. And then the Ba’al Shem Tov took his seat in the cart, and the horse trotted along on its own …
On the way back home the youth asked the Ba’al Shem Tov: “What was the meaning of the joy which the encounter with the old lepper caused to both of you?” … And the Ba’al Shem Tov said to him: “… As for what happened between me and the old man in the village, as it is known, there is a Mashiach in every generation in this World, in reality, clothed in a body. And if the generation is worthy, he is ready to reveal himself; and if, G-d forbid, they are not worthy, he departs. And behold, the old man was ready to be our True Mashiach, and it was his desire to enjoy my company on the Sabbath. But I foresaw that he would depart at the Third Meal (which is taken at the outgoing of the Sabbath), and I did not want to endure any pain on the Sabbath (and therefore I took my leave from him before the arrival of the Sabbath).” – [Kadamer, Sefer Sippurim Noraim, pp. 9a-b,10b]
The story is full of rich Kabbalistic expressions and symbolism, nevertheless it perfectly describes a more recent encounter between Yehudah and Yoseph as we read in our Seder for this Shabbat. The Holy Zohar further describes this Mashiach ben Yoseph as follows:
“The souls which are in the Garden of Eden of Below roam about on every New Moon and Sabbath, and go to that place which is called Walls of Jerusalem, where there are many officers and detachments which watch over those walls … And they go to that place, but do not enter it until they are purified. And there they prostrate themselves, and enjoy that radiance, and then return to the Garden. [And again] they go forth from there and roam about in the world, and they see the bodies of the sinful suffering their punishment … And they continue to roam and view those afflicted with sufferings and disease, and those who suffer for the Oneness of their Master, and they return and tell all of this to the Mashiach. In the hour in which they tell the Mashiach about the sufferings of Israel in exile, and about the sinful amongst them who seek not the knowledge of their Master, the Mashiach lifts up his voice and weeps over those sinful amongst them. This is what is written: He was wounded because of our transgressions; he was crushed because of our iniquities (Isaiah 53:5). Those souls then return to their places. In the Garden of Eden there is a hall, which is called the Hall of the Sons of Illness. The Mashiach enters that hall and summons all the diseases and all the pains and all the sufferings of Israel that they should come upon him, and all of them come upon him. And would he not thus bring ease to Israel and take their sufferings upon himself, no man could endure sufferings Israel has to undergo because they neglected the Torah … As long as Israel dwelt in the Holy Land, the rituals and the sacrifices they performed in the Temple removed all those diseases from the world (Hebrew: OLAM); now the Mashiach removes them from the children of the world (Hebrew: OLAM).” (Zohar 2:212a)
Thus Yoseph in our Seder is also seen as the deliverer of the Gentiles for he correctly interpreted the word of G-d in a dream to Pharaoh, and delivered the world from famine. This is clearly seen in Bereshit 45:4-5 where we read:
“And Yoseph said to his brothers, ‘Please come near to me.’ So they came near. Then he said: ‘I am Yoseph your brother, whom you sold into Egypt. But now, do not therefore be grieved or angry with yourselves because you sold me here; for G-d sent me before you in order to preserve life.’”
For twenty-two years the brothers of Yoseph had erected a series of arguments to justify their behaviour with Yoseph. But something changed, Yehudah said: “Now therefore please let your servant remain instead of the lad as a slave to my lord, and let the lad go up with his brothers” (Beresheet 44:3). Yoseph was not willing to reveal himself until his brothers totally accepted his authority, for he remembered how they had been angry, exclaiming, “Will you then rule over us? Or will you indeed have dominion over us?” (Ber. 37:8). When Yehudah, the leader of the brothers, accepted Yoseph’s authority and referred to himself as “your servant,” Yoseph was no longer able to restrain himself, and identified himself to them. When Yehudah utter the words “And now let your servant remain instead of the lad,” Yoseph realised that that Yehudah had fully repented, and was willing to suffer the humiliation to be a slave in perpetuity, as long as this would atone for his sin. The words “Ani Yoseph“ (I am Yoseph) were enough, the brothers understood.
Twice Yoseph says “Ani Yoseph“ (I am Yoseph). The first time in Beresheet 45:3, and the brothers became dismayed in his presence out of shame for their sin against Yoseph. The second time in Beresheet 45:5. Rashi explains that the first time Yoseph said it in a tone of exclamation, and seeing his brothers were ashamed of their sin, “He (Yoseph) called to them again in mild, sweet, and gentle language and showed them his circumcision.” Rashi further states that in truth Yoseph presented tenderly to his brethren two proofs to show them he was their borther. First, his circumcision, and second he spoke to them in Hebrew the language of the house of Ya’aqov. Yoseph showed his circumcision to his brothers to show that though he had endured much evil he had been faithful to the sacred seal of the covenant. And to his faithfulness to the seal of the covenant in his flesh he attributed his greatness and state of exaltation.
Further Yoseph commands his brethren:
“Hurry and go up to your father, and say to him, Thus says your son Yoseph: G-d has made me lord of all
It is to this phrase: “G-d has made me the lord of all Egypt” that Hakham Shaul refers when he states:
Romans 11:25 For I do not desire, brethren, that you should be ignorant of this secret, lest you should be wise in your own opinion, that partial blindness has happened to Israel until the fullness of the Gentiles has come in.
until Mashiach ben Yoseph
has fully become the lord of all
The great tragedy in history has been that because the Gentiles have betrayed Mashiach ben Yoseph and have not kept the commandments but reverted to idolatry, Mashiach ben Yoseph still to this very day remains a shadowy figure to most Jews. The Gentiles have boasted against the natural branches forgetting that the root of the Written and Oral Torah together with the Patriarchs supports them. How much the Gentile who comes to adhere to the rule of Mashiach ben Yoseph owes the Jewish people! A debt which requires the Gentile to observe HaShem’s commandments even if only as a token of gratitude.
interesting allusion here is found in the next verse where it says that Yoseph “fell upon his brother Binyamin’s neck, and wept.” Rashi tells us that the Hebrew word “Tsavarai” translated as “neck”
is in the Torah in the plural form. That is, Yoseph
cried over the two necks – i.e. temples that would be
built in the
Hakham Dr. Yoseph ben Haggai
* * *
His Eminence Hakham Dr. Yosef ben Haggai also pointed out the following:
The Targum Pseudo Jonathan interprets this apsuk as:
Genesis (Bereshit) 43:34 And he sent portions from his table, and they set them forth from him before them. But Benjamin’s portion was larger than the portions of any of them; five portions: one was his own portion one portion from himself, one from his wife, and two portions from his two sons. And they drank and were drunken with him; for from the day when they were separated from him they had not drunk wine, neither he nor they, until that day.
Rashi also comments on thios pasuk:
and they drank and became intoxicated with him Since the day that they had sold him, neither they nor he had drunk wine, but on that day they drank.-[from Gen. Rabbah 92:5]
Rashi also notes that the Midrash speaks of this incident:
Midrash Rabbah - Genesis XCVIII:20 R. Isaac of Magdala interpreted: Thou art the crown of thy brethren.2 R. Levi said- He was literally a nazirite. For R. Levi said: During the whole of the twenty-two years that he did not see them he tasted no wine, and they too tasted no wine until they saw him. Thus it says, And they drank and were merry with him (Gen. XLIII, 34): with him they drank, but away from him they did not drink.
His Eminence makes note that this idea has a familiar sound. He points to:
Matityahu (Matthew) 26:29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.
This suggests several ideas according to His Eminence:
* * *
Parashat Miketz 5759/1998-- Shabbat Hanukah
Yoseph and His Brothers: The Point of the Story
By Prof. Yehudah Elitzur (of blessed memory)
(Department of Bible)
In order to understand the events in this week’s reading one must first recognize that the family of the patriarchs was not a family in the modern sense of the word. It was an entire clan with hanikhim or “retainers” (cf. Gen. 14:14), ne’arim or “servants” (“nothing but what my servants have used up,” Gen. 14:24), and ahim or “kinsmen” (“And Jacob said to his kinsmen,” Gen. 31:46); it had allies, was likely to go to war and make treaties, and had servants who dug wells. In short, it was the beginnings of an entire nation.
Reuben’s sin -- “Reuben went and lay with Bilhah, his father’s concubine” (Gen. 35:22)-- should be understood in this context. It was not that he violated the laws on permissible sexual relationships, but as Jacob put it, that he was “unstable as water,” (Gen. 49:4), trying to seize something before its time, as in Ahithophel’s counsel to Absalom, “Have intercourse with your father’s concubines” (II Sam. ). Yoseph’s “coat of many colors,” according to the plain sense of the text, was not simply a father’s way of pampering the child of his old age with a fine woolen garment, but was royal garb like that mentioned in the story of Amnon and Tamar: “a coat of many colors, for maiden princesses were customarily dressed in such garments” (II Sam. 13:18). Likewise, “And Yoseph brought bad reports of them to their father” (Gen. 37:2) does not refer to a child tattling on his brothers, but to a supervisor submitting his report. Yoseph, having been made the manager, reported to his father: Today Judah worked well, Naphtali goofed off, Levi did not show up at all.
The Point of the Story
Why does Scripture go into this story in such depth and
detail? Surely the purpose of the story is to inform us how our ancestors happened
down to Egypt! So why does Scripture have to dwell
on this degeneration in sibling relations, revealing the shame of Jacob’s sons in such detail? Bringing bad reports,
telling dreams, the father berating his son, sitting down to a meal, dipping the tunic in blood, Reuben making his suggestions and
The encounter with the group that declared themselves the true heirs of Judaism and its Torah can perhaps sharpen the question and shed light on the issue. Each year, in the same season when Jews read Va-Yeshev, Miketz, and Va-Yigash, when they struggle to understand the nature of Jacob’s sons -- jealousy, selling Yoseph, slavery, and non-recognition -- the Christians celebrate the birth of the person whom they claim to be the son of G-d as well as G-d Himself (see conundrum). That person is perfect beyond words; he knows no sin. Our Scriptures, the eternal “Old” Testament, teach us, in contrast, what was later put succinctly in Solomon’s prayer and Kohelet: “For there is no man who does not sin“ (I Kings 8:46; Kohelet 7:20).
The Torah brings out the character of the group of people chosen to be the core from which “the people close to HaShem“ would issue, precisely by showing their shortcomings and how they came to terms with them. Here, as in the story of David and Bathsheba, Scripture tells of righteous, good people, who had grievous failings. What, then, differentiates the righteous from the wicked? Scripture goes into such detail precisely in order to show the difference between the righteous person who sins and fails and the wicked.
Yoseph was blessed with tremendous administrative talent, actually destined to run an entire empire, yet he was well liked by all his superiors. Naturally he stood out among his brothers, and at age seventeen he dressed like a manager and oversaw the work of people far older than he, people who themselves were of no small consequence. How could fierce jealousy have failed to develop here? The brothers had been spending many hard days out tending the flocks far from home, when along came their young upstart of a brother, well-coiffed and shined, wearing his ornamental tunic. In a moment of ardent emotion Reuben, the main one threatened, tried to return the lad to his father. When his plan failed and their plot was about to be carried, Judah, leader of the brothers, said, “what do we gain by killing our brother?” (Gen. 37:2).
The brothers felt remorse for their entire lives: “we looked on at his anguish, yet paid no heed as he pleaded with us” (Gen. 42:21); “What is this that G-d has done to us?” (Gen. 42:28). Later a situation arose very much like the former one: the father’s favoritism continued, the brothers had the same weaknesses, but this time Benjamin was the test. Judah and his brothers passed this test: “G-d has uncovered the crime of your servants” (Gen. 44:16); “Therefore, please let your servant remain as a slave to my lord instead of the boy” (Gen. 44:33). There is no righteous person who never sins, but observe how the righteous are when they sin. Such types are worthy of being the ancestors of the chosen people.
The detailed description of these events provides protection against undermining monotheism. Only the Creator is entirely righteous and there is none like Him. Human beings all sin. The wicked live in sin and love wickedness. The righteous, when they sin, regret their actions, and mend their ways.
Matityahu (Matthew) 2:14-15 “So (Yoseph) got up, took the child and his
mother during the night and left for
If we interpret Hosea 11:1 (which is here being quoted) using the pshat or literal method we are forced to disagree with Matityahu (Matthew) who directly equates “son” with Yeshua Mashiach because Hoshea (Hosea) is indisputably talking about Israel:
(Hosea) 11:1-2 “When
We are forced, by the literal exoteric pshat method of scriptural interpretation to conclude that Matityahu (Matthew) was wrong for the “son” here is indisputably Israel and was even called “son” before leaving Egypt:
(Exodus) 4:22-23 “Then say to Pharaoh, ‘This is what the Lord says:
The two previous quotations (Matityahu (Matthew) ; 2:6) involved literal fulfillment, but this does not. So how, then, does Yeshua’s flight to
We are forced to conclude that Matityahu is giving us a remez, a hint of a very deep truth. Israel is called God’s son as far back as Shemot (Exodus) 4:22. The Mashiach is presented as HaShem’s Son a few verses earlier in Matityahu 1:18-25, reflecting Tanach passages such as Yeshayah 9:5-7, Psalm 2 and Mishlei 30:4. Thus, mathematically, one might say, “the Son = the son”: the Mashiach is equated with, is one with, the nation of
A footnote in the Soncino Talmud says:
Haklili (red) is read hek li li, a sweet taste is mine, is mine; while wine is taken to symbolize the Torah. Thus the first half of the verse is rendered: Through thy wine (Torah) I enjoy a sweet taste. In the second half of the verse milk is understood to symbolize the Torah, while shinayim (teeth) is connected with shanim (scarlet), and it is rendered: And your scarlet-like (sins) will be white through milk, i.e. for the sake of the Torah.
The word Gadol is a remez to Emunah. How do we know this? In Bereshit we learn of the “Brit Ben HaBitarim,” an agreement between HaShem and Avraham Avinu. In this agreement, HaShem tells Avraham that although Bnei Yisrael will be slaves for 400 years in a strange land, when they are redeemed, they will leave with great riches.
A PERMANENT FIX
Devarim (Deuteronomy) 7.12 “Vehayah - It shall be ekev - consequent upon tishmeun - your obeying… “
To remind us of the importance of obeying the Commandments and keeping the mitzvot, we affix mezuzot to our door posts. When affixing a mezuzah we recite the bracha for the mitzva likboa mezuzah - to affix a mezuzah.
The root of likboa is kava. The three letters constituting this term, kuf, bet & ayyin, may be transposed to read ekev - because. The mezuzah held securely on the door post is prevented from being moved aside. When we hold an object firmly, we grasp it; because we grasp it we understand it.
The num.e. of pardes = 344, which is twice the num.e. of ekev = 2 x 172, which is ekev + keva. The consequence of elucidation by means of pardes is keva - permanence in the mind.
In the footsteps
The Decalogue contains 172 words, the num.e. of ekev. (Baal Haturim)
The Decalogue is the basis of that which is keva (172) the immutable written Torah of Moshe. It’s ekev (172) immediate consequence is the Oral Torah derived there from by means of pardes (2x172). 172 may be reduced to ten, the number of words in the Decalogue.
* * *
The pshat is self-evident.
The remez - the souls of Moshe, Aharon and Miriam departed with kisses of death. So too do the souls of all the righteous on earth; for it is stated : “Let him kiss me with the kisses of his mouth” (Midrash Rabba).
Midrash - exposition. The
text states : “Let him kiss me with the kisses OF his
mouth”. We infer from this that only some of HaShem’s kisses in revelation of the Torah were direct
kisses. In the dramatic revelation of G-d at Mount Sinai,
only the first two of the ten words of the Decalogue were revealed directly by G-d to
There are four exchanges of breath. The Hebrew for breath is ruach, which also means spirit. In describing the Mashiach, Yeshayahu (Isaiah) says: “The spirit of HaShem shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of HaShem” (Yeshayahu (Isaiah) 11.2). In this text there are four references to spirit. In the kiss of true love, the spirit of HaShem rests upon the partners, united in exchange of spirit. The masculine spirit of hasadim - loving kindness, clings to the feminine spirit chachma - wisdom, to give birth to the spirit of perfection (Hasullam).
* * *
“I must rise and roam the town, through the streets and
through the squares; I must seek
the one I love” (Shir HaShirim 3.2)
The Vilna Gaon compares this verse with the following passage:
Mishlei (Proverbs) “Wisdom cries aloud abroad [beyond the city walls] she utters her voice in the squares; she calls at the head of the noisy streets, at the entrances of the gates in the city, she utters her words”
Four places are mentioned:-
a. beyond the walls at a distance from the city.
b. the squares.
c. the gate entrances where the Shoftim (Judges) set up Court.
d. the busy streets within the city.
Wisdom is Torah and the four places
are the four ways in which Torah may be interpreted.
Bahutz - the place outside the walls, is pshat, the literal meaning of the Torah text which
is a far cry from its inner essence.
The place within the city gates is remez - allegory, or allusion which has no clear definition.
The squares are drash, halachic exposition by means of which the way to go is clearly
One cannot negotiate the inner city streets without first passing through the gate entrances.
Therefore a grasp of the essence of Kaballah requires expertise in the interpretation of
remez, identified with the gate entrances.
The modern Hebrew word for traffic light is ramzor, derived from remez - to hint at, allude to.
Mastery of traffic light signals demands an understanding of the meaning of its changing
There is an aura of seven colors, each with differing and changing colours enveloping the
human body. This aura is the ramzor en route to the hidden mystery beyond. We need to
understand the significance of the signals given out by this multi-colored aura, to gain
access to the inner secrets of mystic man.
The Community of Israel says : “I must rise and roam the town, through the streets and
through the squares; I must seek the one I love”, but she fails in her quest. Because she is
inside the city walls, she does not see the signals of remez at the entrance gates, and
therefore she cannot find the route to sod within.
* * *
* * *
The teshuva (repentance) period is divided into two parts: 30 days (Elul) and ten days (Yamim noraim). Add 30 years to the year A.D. 30 and add 40 years to the year A.D. 30 and you get the year A.D. 70. To the Jews first and then to the Gentiles.
Sichon and Og are significant names.
* * *
The dead – will not be in the kingdom
Neutral – in the kingdom but not of the kingdom.
The Living – Knows the way
* * *
Yeshayahu (Isaiah) 43:4 Since you are precious and honored in my sight, and because I love you, I will give men in exchange for you, and people in exchange for your life.
Bereans (Hebrews) 9:27-28 Just as man is destined to die once, and after that to face judgment, So Mashiach was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.
* * *
We arrive at a paradox. He who knows nothing about Torah yet has a burning desire to assimilate its contents, has a greater chance of conquering Sinai than those whose thirst for Torah has been slaked with only a few mouthfuls. At the age of forty, Rabbi Akiva was illiterate. Through application in study, he went ahead to master pshat – the literary meaning of Torah, remez - its allegory, derash - its exposition, and sod - kabbalah, to enter pardes (the initial letters of peshat, remez, derash, sod) = the orchard of paradise.
* * *
Rachel died in childbirth while delivering: Ben oni = Son of my sorrow
The “Lamb of God” died to give birth to “The Son of My Sorrows” (Ben oni), while His Father called Him “The Son of My Right Hand” (Binyamin). The two sons had to do with the two comings. In the first coming, Mashiach was “The Son of My Sorrows” (Ben oni). In the second coming, Mashiach will be “The Son of My Right Hand” (Binyamin).
* * *
(Genesis) 38:24-30 About three months later Judah was told, “Your daughter-in-law Tamar is guilty of prostitution, and as a result she is
So, the first “Mashiach“,
Zeraph, “partially” appeared and is associated with the “red” of our protective
abodes. This was not the kingly line. Peretz, the other “Mashiach”
forms the line of kings in
* * *
Symbols and their meanings:
Anoint yourself = with good deeds and righteous conduct.
Spread your robe = your wings; i.e. ‘protection’
* * *
refers not only to the original enslavement of our people, but to the very
concept of exile and slavery itself: conditions
which limit and confine, constraints which stifle the soul and prevent the
realization of its potential (Mitzrayim, Hebrew for
* * *
Why is leaven so utterly rejected? Because it bloats and inflates, making of itself more than it is. This, above all else, is most intolerable to HaShem. In the words of our sages: HaShem says of the conceited one: “I and he cannot dwell in the same world“.
* * *
Whenever the scripture use the term “for Me”, that is God. This implies permanence as in:
Devarim (Deuteronomy) 4:10 Remember the day you stood before HaShem your God at Horeb, when he said to me, “Assemble the people before me to hear my words so that they may learn to revere me as long as they live in the land and may teach them to their children.”
* * *
* * *
“Vehaya ki tavo el ha’aretz”-”And it will be when you come to the Land”. This paragraph is interpreted in the Midrash Hane-elam (part of the Zohar) as referring to the World to Come. The Tzror Hamor copied extensively from that Midrash on 26, 5.
* * *
Hakham Shaul shows that the following passages seem to conflict:
18.104.22.168.Hacham Shaul resolves the apparent conflict by citing Beresheet 15:6 (in Rom. 4:3, 22): “Avraham believed G-d, and it was accounted to him for justice.” Thus Hakham Shaul resolves the apparent conflict by showing that under certain circumstances, belief/faith/trust (same word in Hebrew: EMUNAH) can act as a substitute for righteousness/justice/being just (same word in Hebrew: TSADIQUT).
* * *
Why in the world did Esav sell his priceless birthright for a pot of lentil soup? Everyone knows that the birthright symbolized eternal life, and the inheritance of the crown of the Jewish People. He who had the birthright would sire the chosen nation, HaShem’s beloved people. What was Esav thinking to sell something of such worth, in exchange for something that was so worthless?
* * *
The Metzora (one who has Tzora’as)
represents the Bnei Israel in galut and the geulah:
When he is sent outside the camp, it is compared to
the Bnei Israel being sent into galut. When he is
healed and he returns, it is like doing Teshuva. The Kohen
who declares him Tahor, stands for HaShem, Who tells
us that the time for geulah has come. He then takes two birds - which stand for Mashiach
ben Yoseph and Mashiach
ben David, the final Mashiach. The three species (Etz Erez, Ayzov, and red wool) stand for
the avot. The purification is done with the bird together with the three species - Mashiach with
the merit of the avot. The bird is then set free to
fly All over the fields (14:7), which stands for Mashiach
ruling over the entire world. And the return of the
Metzora to the camp stands for the return of Bnei
* * *
The phrase, ‘eretz zavat halav u’dvash’ is first
mentioned (twice) in Exodus 3, and numerous times in
the book of Deuteronomy. All together it is found almost twenty
times in the Bible, and serves as the description, par excellence, of
the land of Israel. Only once, is it used insultingly
by the Israelites, who complain to Moses, “You took us from a land (i.e.
The phrase is a fabulous example of how even a few simple words can be probed for layers of meaning. Let’s explore the various levels Torah can be understood at, remembering, as Rashi often says, quoting the earlier Sages, ‘a verse doesn’t depart from its plain meaning.’ What this means, is that different and even contradictory interpretations can all exist simultaneously. The Rabbis say the Torah has 70 ‘facets’.
‘PaRDeS’, popular way to look at four of these facets, is an acromonym that stands for:
Pshat: the simple meaning
Remez: the alluded meaning
Drash: the metaphoric meaning
Sod: the mystical meaning.
Literal: A land flowing with milk and honey. The milk is probably goat’s milk. Honey (here) is bee honey. (At other times, (in the Seven Species, for example) the word dvash is understood to refer to date syrup. It might also refer to the carob, for it grows in rocky areas, and its ripe pods drip with a sweet substance.) For the generation in the desert, this description portrays a land filled with lush fields, with flowers, and goats grazing on the grass growing between the rocks.
Remez: In Numbers, we read that the scouts return with pomegranates, figs and grapes as a confirmation that it is a land ‘flowing with milk and honey,’ yet they brought back no dairy products. We can therefore assume that the expression can be understood also to mean: a land of abundance and fertility.
Drash: The Rabbis also note that milk and honey are among
two of the substances that the Torah is compared to. In
Shir HaShirim, we read, ‘milk and honey are under your tongue.’
The idea that the ‘land’ is actually a kind of Torah can also be seen by the
unusual phrase: (Deut. )
“A land which HaShem looks after” using the verb we
typically associate with what I am doing; making a midrash.
We can then understand the ‘land of milk and honey’ in an entirely new way, that Torah is not talking about a physical land, but to the ‘land of
Sod: This is the mystical level. According to our teacher of Zohar, Justin Lewis, the Zohar associates honey with the Oral Torah, which is to say with Malkhut (which is also associated with the Land of Israel)! Milk is associated with Chesed or with mysterious high levels of the Divine which are the source of Chesed; Chesed is white like mother’s milk. (Milk is also associated in some texts with the Oral Torah/Malkhut (as distinct from wine which those texts associate with the Written Torah/Tif’eret).
In parshat Eikev, the Midrash Sifrei finds this phrase along with many other descriptors, the most familiar being the description of Shivat Haminim, and note the repeating ‘eretz, the land.’
The Rabbis find another five
occurences nearby to make a total of twelve, and
suggest, “one ‘ha’aretz’ for each of the twelve tribes: the land of
this one, was not like the land of that one; the fruit of this one was not
the fruit of that one; the hills of this one were not the hills of that one.”
Each tribe had their own ‘ha’aretz.’
* * *
This study was written by
Rabbi Dr. Hillel ben David
Comments may be submitted to:
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 Gaon of Vilna in Aderet Eliyahu, Bereshit 1:1;
 In Pirkei Avot (), the Mishna quotes Rabbi Eliezer ben Chisma as follows: “The laws of bird-offerings and the laws of Pischei Niddah are essential laws … astronomy and gematriaot are like the seasonings of wisdom.” The Mishna may be referring to mathematics in general as “gematriaot,” but certainly the specific meaning referred to above is included, as well.
Rashi himself uses the technique of gematria occasionally (e.g. Shemot 23:21), but the parshan who specializes in the technique is the Baal HaTurim, Rabbi Yaakov ben HaRosh, the Talmudic giant who codified the Laws of Judaism during the Middle Ages in the “Four Turim.” Most of the gematriaot he offers check out computationally; that is, the gematria of one word-set does in fact equal the gematria of the other word-set. However, surprisingly, some do not!
 Gaon of Vilna in Aderet Eliyahu, Bereshit 1:1;
 Maimonides, Guide for the Perplexed (13th Century)
 The Vilna Gaon. - the book of “Siddur”
 Sha’arei Leshem, p. 454
 As a slave.
 Drushei Olam HaTohu 2:151b
 The Hermeneutical Laws for the first and second levels of Rabbinical Hermeneutics you will find in the Siddur. In the ArtScroll Siddur (Nusach Sefard), pp. 53-54, which are found in the Morning Service on the “Offerings Section” before the “Kadish D’Rabanan” (The Rabbi’s Kaddish) and which are a quote from the Sifra. The laws of Hermeneutics for this second level are recited every single day of the year by all Torah Observant Jews!
 Greek form of the Hebrew Hillel.
 Much of this chronology comes from The ArtScroll Tanach Series, “Joshua”, edited by Rabbis Nosson Scherman and Meir Zlotowitz
 Caleb and Pinchas
 Targum renders this as “a border of red cloth”.
 Joshua 5:10
 The Haggadah contains a poem about : The beleaguered (
 Midrash Rabbah – Genesis 47:10 It was
taught: This is permitted even on the Sabbath.
Hezekiah taught: [Thou mayest build bulwarks against the city that maketh war
with thee,] until it fall (Deut. XX, 20): even on the Sabbath, for thus we find
 II Kings XXII, 14.
 Jud. II, 9. This is interpreted as ‘Timnath belonging to Heres’, who is identified with Harhas.
 Josh. II, 18.
 Lit., ‘old eye’.
 Alluding perhaps to his ugliness (Maharsha).
 Lit., ‘from me and thee is the matter concluded’.
 I Chron. VII, 27. The genealogy stops at this point; from which it is inferred that Joshua had no sons.
 V. Gen. XIX, 26.
 Lit., ‘was swallowed in its place’.
 Ex. XIV, 22.
 Josh. III, 17.
 V. Jer. XLI, 1, 2.
 Supra, LXXV, 4.
 This is obscure. Possibly this is a play on
 This is based on the second half of the verse: AND BEFORE HE CAME NEAR UNTO THEM THEY CONSPIRED AGAINST HIM TO SLAY HIM, which is interpreted as meaning that they conspired to slay him even before he reached them; this they could do by inciting the dogs.
 Sc. the Egyptians. He renders ba’al
ha-halomoth (E.V. ‘ the dreamer ‘): he will give us a master through his
dreams-a prophecy of how his dreams led to their servitude in
 The Soncino Midrash Rabbah has the following
footnote: This is obscure. Possibly this is a play on dothaynah (to
 Moses. Aaron. and Miriam.
 Miriam died in Nisan, and in the same month the doom of Moses and Aaron was pronounced at the waters of Meribah (Y.K.).
 E.V. ‘together’.
 Cf. Num. R. 1, 2.
 Because the cloud which protected them had departed.
 V. Sot. 36a.
 h = 10; h =10; i = 50; total =70.
 x = 60; u = 6; s = 4; total = 70. Hence one drives out the other.
 Torah T’mimah
 Lubavitcher Rebbe Shlita
 Lubavitcher Rebbe Shlita
 Rashi to Exodus 10
 Rabbi Lipman Podolsky
 Or HaChaim, From: Discover Moshiach in the Weekly Torah Portion)