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

 

 

Candle Lighting and Habdalah Times: https://www.chabad.org/calendar/candlelighting.htm

 

Roll of Honor:

 

This Commentary comes out weekly and on the festivals thanks to the great generosity of:

His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

His Honor Paqid Adon David ben Abraham

His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet Karmela bat Sarah,

His Honor Paqid Adon Tzuriel ben Abraham and beloved wife HH Giberet Gibora bat Sarah

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut bat Sarah

His Excellency Adon Michael ben Yosef and beloved wife HE Giberet Sheba bat Sarah

Her Excellency Giberet Prof. Dr. Emunah bat Sarah & beloved family

His Excellency Adon Robert Dick & beloved wife HE Giberet Cobena Dick

His Excellency Adon Ovadya ben Abraham and beloved wife HE Giberet Mirit bat Sarah

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

His Excellency Adon Bill Haynes and beloved wife HE Giberet Diane Haynes

Her Excellency Giberet Krysta Wallrauch & beloved family

 

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

 

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

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

 

We pray for his Excellency Adon Todd Wallrauch. Who Hit his head and needed surgery. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal His Excellency Adon Todd Wallrauch, May the Holy One, Blessed is He, be filled with compassion for him to restore his health, to heal him, to strengthen him, and to revivify him. And may He send him speedily a complete recovery from heaven, among the other sick people of Yisrael, a recovery of the body and a recovery of the spirit, swiftly and soon, and we will say amen ve amen!

 

We pray for Her Honor Giberet Zahavah bat Sarah, who had surgery and needs a recovery. Mi Sheberach , He Who blessed our holy and pure Matriarchs, Sarah, Rivkah, Rachel and Leah, bless Her Honor Giberet Zahavah bat Sarah and send her a complete recovery and strengthening of body and soul. Please G-d heal her, please. Please G-d heal her, please. Please G-d heal her, please. Cure her, strengthen her, make her healthy and return her to her original strength, together with all the sick of Yisrael. And may it be so willed, and we will say, Amen ve Amen!

 

Shabbat: “V’HaElohim Nisah” “And G-d tested”

1st Sabbath of Consolation

 

 

Contents of the Torah Seder

 

·        The Binding of Isaac – Genesis 22:1-19

·        Genealogy of Rebekah – Genesis 21:20-24

 

Reading Assignment:

 

JPS & Targum Pseudo Jonathan for Bereshit (Genesis) ‎‎22:1-24

 

10. And Abraham stretched forth his hand and took the knife, to slaughter his son.	10. And Abraham stretched out his hand, and took the knife to slay his son. And Izhak answered and said to his father, Bind me properly (aright), lest I tremble from the affliction of my soul, and be cast into the pit of destruction, and there be found profanity in your offering. (Now) the eyes of Abraham looked on the eyes of Izhak; but the eyes of Izhak looked towards the angels on high, (and) Izhak beheld them, but Abraham saw them not. And the angels answered on high, Come, behold how these solitary ones who are in the world kill the one the other; he who slays delays not; he who is to be slain reaches forth his neck. JERUSALEM: And Abraham stretched out his hand, and took the knife to slay Izhak his son. Izhak answered and said to Abraham his father, My father, bind my hands rightly, lest in the hour of my affliction I tremble and confuse you, and your offering be found profane, and I be cast into the pit of destruction in the world to come. (Now) the eyes of Abraham reached unto the eyes of Izhak; but the eyes of Izhak reaching to the angels on high. And Izhak beheld them, but Abraham saw them not. In that hour came forth the angels on high, and said, these to these, Come, behold two righteous/generous ones alone in the midst of the world: the one slays, the other is slain. He who slays defers not, and he who is to be slain stretches out his neck.
11. And an angel of God called to him from heaven and said, "Abraham! Abraham!" And he said, "Here I am."	11. And the Angel of the LORD called to him from the heavens, and said to him, Abraham! Abraham! And he said, Behold me. JERUSALEM: And He said, Abraham! Abraham! And Abraham answered in the language of the sanctuary, and said, Behold me.
12. And he said, "Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now I know that you are a God fearing man, and you did not withhold your son, your only one, from Me."	12. And He said, Stretch not out your hand upon the young man, neither do him any evil; for now it is manifest before Me that you fear the LORD; neither have you withheld your son the only begotten from Me.
13. And Abraham lifted up his eyes, and he saw, and lo! there was a ram, [and] after [that] it was caught in a tree by its horns. And Abraham went and took the ram and offered it up as a burnt offering instead of his son.	13. And Abraham lifted up his eyes and saw, and, behold, a certain ram which had been created between the evenings of the foundation of the world, was held in the entanglement of a tree by his horns. And Abraham went and took him, and offered him an offering instead of his son.
14. And Abraham named that place, The Lord will see, as it is said to this day: On the mountain, the Lord will be seen.	14. And Abraham gave thanks and prayed there, in that place, and said, I pray through the mercies that are before You, O LORD, before whom it is manifest that it was not in the depth of my heart to turn away from doing Your decree with joy, that when the children of Izhak my son will offer in the hour of affliction, this may be a memorial for them; and You may hear them and deliver them, and that all generations to come may say, In this mountain Abraham bound Izhak his son, and there the Shekina of the LORD was revealed unto him. JERUSALEM: And Abraham prayed in the name of the Word of the LORD, and said, You are the LORD who sees, and are not seen. I pray for mercy before You, O LORD. It is wholly manifest and known before You that in my heart there was no dividing, in the time that You did command me to offer Izhak my son, and to make him dust and ashes before You; but that forthwith I arose in the morning and performed Your word with joy, and I have fulfilled Your word. And now I pray for mercies before You, O LORD God, that when the children of Izhak offer in the hour of need, the binding of Izhak their father You may remember on their behalf, and remit and forgive their sins, and deliver them out of all need. That the generations who are to arise after him may say, In the mountain of the house of the sanctuary of the LORD did Abraham offer Izhak his son, and in this mountain of the house of the sanctuary was revealed unto him the glory of the Shekinah of the LORD.
15. And an angel of the Lord called to Abraham a second time from heaven.	15. And the Angel of the LORD called to Abraham the second time from the heavens,
16. And he said, "By Myself have I sworn, says the Lord, that because you have done this thing and you did not withhold your son, your only one,	16. and said, By My Word have I sworn, says the LORD, forasmuch as you have done this thing, and has not withheld your son, your only begotten,
17. That I will surely bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand that is on the seashore, and your descendants will inherit the cities of their enemies.	17. that in blessing I will bless you, and in multiplying I will multiply your sons as the stars of the heavens, and they will be as the sand which is upon the shore of the sea, and your sons will inherit the cities before their enemies.
18. And through your children shall be blessed all the nations of the world, because you hearkened to My voice."	18. And all the peoples of the earth will be blessed through the righteousness/generosity of your son, because you have obeyed My word.
19. And Abraham returned to his young men, and they arose and went together to Beer sheba; and Abraham remained in Beer sheba.	19. And the angels on high took Izhak and brought him into the school (Bet Midrash) of Shem the Great; and he was there three years. And in the same day Abraham returned to his young men; and they arose and went together to the Well of the Seven, and Abraham dwelt at Beer-desheva.
20. And it came to pass after these matters, that it was told to Abraham saying: "Behold Milcah, she also bore sons to Nahor your brother.	20. And it was after these things, after Abraham had bound Izhak, that HaSatan came and told unto Sarah that Abraham had killed Izhak. And Sarah arose, and cried out, and was strangled, and died from agony. But Abraham had come, and was resting in the way. And it was told Abraham, saying, Behold, Milcha also has borne; she has enlargement, through the righteousness/ generosity of her sister, for bring forth sons unto Nachor your brother:
21. Uz, his first born, and Buz his brother, and Kemuel, the father of Aram.	21. Uts, his firstborn, and Booz, his brother, and Kemuel, master of the Aramean magicians, and
22. And Kesed and Hazo and Pildash and Jidlaph, and Bethuel.	22. Keshed, and Chazo, and Pildash, and Jidlaph, and Bethuel.
23. And Bethuel begot Rebecca." These eight did Milcah bear to Nahor, Abraham's brother.	23. And Bethuel begat Rivkah. These eight bare Milcha to Nachor the brother of Abraham.
24. And his concubine, whose name was Reumah, had also given birth to Tebah and Gaham and Tahash and Maacah.	24. And his concubine, whose name was Rëuma, she also bare Tebach, and Gacham, and Tachash, and Maacha.

 

 

Rashi’s Commentary for: ‎ Bereshit (Genesis) 22:‎1-24

 

1 after these things Some of our Sages say (Sanh. 89b) [that this happened]: after the words [translating “devarim” as “words”] of Satan, who was accusing and saying, “Of every feast that Abraham made, he did not sacrifice before You one bull or one ram!” He [God] said to him, “Does he do anything but for his son? Yet, if I were to say to him, ‘Sacrifice him before Me,’ he would not withhold [him].” And some say,” after the words of Ishmael,” who was boasting to Isaac that he was circumcised at the age of thirteen, and he did not protest. Isaac said to him,” With one organ you intimidate me? If the Holy One, blessed be He, said to me, ‘Sacrifice yourself before Me,’ I would not hold back.”- Cf. Gen. Rabbah 55:4.

 

Here I am This is the reply of the pious. It is an expression of humility and an expression of readiness. - [from Tan. Vayera 22]

 

2 Please take Heb. קַח נָא is only an expression of a request. He [God] said to him, “I beg of you, pass this test for Me, so that people will not say that the first ones [tests] had no substance.”- [from Sanh. ad loc.]

 

your son He [Abraham] said to Him, ”I have two sons.” He [God] said to him, ”Your only one.” He said to Him,” This one is the only son of his mother, and that one is the only son of his mother.” He said to him,” Whom you love.” He said to Him,” I love them both.” He said to him,” Isaac.” Now why did He not disclose this to him at the beginning? In order not to confuse him suddenly, lest his mind become distracted and bewildered, and also to endear the commandment to him and to reward him for each and every expression. - [from Sanh. 89b, Gen. Rabbah 39:9, 55:7]

 

the land of Moriah Jerusalem, and so in (II) Chronicles (3:1): “to build the House of the Lord in Jerusalem on Mount Moriah.” And our Sages explained that [it is called Moriah] because from there [religious] instruction (הוֹרָאָה) goes forth to Israel. Onkelos rendered it [“the land of service”] as alluding to the service of the incense, which contained myrrh [“mor” is phonetically similar to Moriah], spikenard, and other spices.

 

bring him up He did not say to him, “Slaughter him,” because the Holy One, blessed be He, did not wish him to slaughter him but to bring him up to the mountain, to prepare him for a burnt offering, and as soon as he brought him up [to the mountain], He said to him, “Take him down.”-[from Gen. Rabbah 56:8]

 

one of the mountains The Holy One, blessed be He, makes the righteous/generous wonder (other editions: makes the righteous/generous wait), and only afterwards discloses to them [His intentions], and all this is in order to increase their reward. Likewise, (above 12:1): “to the land that I will show you,” and likewise, concerning Jonah (3:2): “and proclaim upon it the proclamation.”- [from Gen. Rabbah 55:7]

 

3 And... arose early He hastened to [perform] the commandment (Pes. 4a).

 

and he saddled He himself, and he did not command one of his servants, because love causes a disregard for the standard [of dignified conduct]. - [from Gen. Rabbah 55:8]

 

his two young men Ishmael and Eliezer, for a person of esteem is not permitted to go out on the road without two men, so that if one must ease himself and move to a distance, the second one will remain with him. - [from Pirkei d’Rabbi Eliezer, ch. 31; Gen. Rabbah ad loc., Tan. Balak 8]

 

and he split Heb. וַיְבַקַע . The Targum renders וְצַלַח , as in (II Sam. 19:18): “and they split (וְצָלְחוּ) the Jordan,” an expression of splitting, fendre in Old French.

 

4 On the third day Why did He delay from showing it to him immediately? So that people should not say that He confused him and confounded him suddenly and deranged his mind, and if he had had time to think it over, he would not have done it. - [from Gen. Rabbah 55:6]

 

and saw the place He saw a cloud attached to the mountain. - [from Gen. Rabbah 56:1, Tan. Vayera 23]

 

yonder Heb. עַד כּֽה , lit. until there, i.e., a short way to the place that is before us. And the Midrashic interpretation (Tan. ad loc.): I will see where is [the promise] that the Holy One, blessed be He, said to me (above 15:5): “So (כּֽה) will be your seed.”

 

and return He prophesied that they would both return. - [from Avoth d’Rabbi Nathan, second version, ch. 43; Rabbah and Tan. ad loc.] i.e., Abraham prophesied without realizing it.

 

6 the knife Heb. הַמַאֲכֶלֶת , so called because it consumes (אוֹכֶלֶת) the flesh, as it is stated (Deut. 32:42): “and My sword will consume (תּֽאכַלו) flesh,” and because it renders meat fit for consumption (אַכִילָה) . Another explanation: This [knife] was מַאֲכֶלֶת because the people of Israel still eat (אוֹכְלִים) the reward given for it. - [from Gen. Rabbah 56:3]

 

and they both went together Abraham, who knew that he was going to slaughter his son, was going as willingly and joyfully as Isaac, who was unaware of the matter.

 

8 will provide for Himself the lamb i.e., He will see and choose for Himself the lamb (Targum Jonathan), and if there will be no lamb, my son will be for a burnt offering. And although Isaac understood that he was going to be slaughtered,” they both went together,” with one accord (lit. with the same heart). - [from Gen. Rabbah 56:4]

 

9 and he bound his hands and his feet behind him. The hands and the feet tied together is known as עֲקֵידָה (Shab. 54a). And that is the meaning of עֲקֻדִים (below 30: 39), that their ankles were white; the place where they are bound was discernible (Beresheet Rabba).

 

11 “Abraham! Abraham!” This is an expression of affection, that He repeated his name. - [from Tos. Ber. ch. 1, Sifra Vayikra ch. 1]

 

12 Do not stretch forth to slaughter [him]. He [Abraham] said to Him, ”If so, I have come here in vain. I will inflict a wound on him and extract a little blood.” He said to him, ”Do not do the slightest thing (מְאוּמָה) to him.” Do not cause him any blemish (מוּם) ! - [from Gen. Rabbah 56:7]

 

for now I know Said Rabbi Abba: Abraham said to Him, ”I will explain my complaint before You. Yesterday, You said to me (above 21:12): ‘for in Isaac will be called your seed,’ and You retracted and said (above verse 2): ‘Take now your son.’ Now You say to me, ‘Do not stretch forth your hand to the lad.’” The Holy One, blessed be He, said to him (Ps. 89:35): “I shall not profane My covenant, neither shall I alter the utterance of My lips.” When I said to you, ”Take,” I was not altering the utterance of My lips. I did not say to you, ”Slaughter him,” but, ”Bring him up.” You have brought him up; [now] take him down. - [from Gen. Rabbah 56:8]

 

for now I know From now on, I have a response to Satan and the nations who wonder what is My love towards you. Now I have a reason (lit. an opening of the mouth), for they see ” that you fear God.”-

 

13 and lo! there was a ram It was prepared for this since the six days of Creation. - [from Tan. Shelach 14]

 

after After the angel said to him,” Do not stretch forth your hand,” he saw it as it [the ram] was caught. And that is why the Targum translates it:” And Abraham lifted his eyes after these [words], i.e., after the angel said, ”Do not stretch forth your hand.” (Other editions: and according to the Aggadah, ”after all the words of the angel and the Shechinah and after Abraham’s arguments”).

 

in a tree Heb. בַּסְבַךְ , a tree. - [from Targum Onkelos]

 

by its horns For it was running toward Abraham, and Satan caused it to be caught and entangled among the trees. - [from Pirkei d’Rabbi Eliezer ch. 31]

 

instead of his son Since it is written: “and offered it up for a burnt offering,” nothing is missing in the text. Why then [does it say]: “instead of his son”? Over every sacrificial act that he performed, he prayed, “May it be [Your] will that this should be deemed as if it were being done to my son: as if my son were slaughtered, as if his blood were sprinkled, as if my son were flayed, as if he were burnt and reduced to ashes.”- [from Tan. Shelach 14]

 

14 The Lord will see Its simple meaning is as the Targum renders: The Lord will choose and see for Himself this place, to cause His Divine Presence to rest therein and for offering sacrifices here.

 

as it is said to this day that [future] generations will say about it, “On this mountain, the Holy One, blessed be He, appears to His people.”

 

to this day the future days, like [the words] “until this day,” that appear throughout Scripture, for all the future generations who read this verse, will refer “until this day,” to the day in which they are living. The Midrash Aggadah (see Gen. Rabbah 56:9) [explains]: The Lord will see this binding to forgive Israel every year and to save them from retribution, in order that it will be said “on this day” in all future generations: “On the mountain of the Lord, Isaac’s ashes shall be seen, heaped up and standing for atonement.”

 

17 I will surely bless you Heb. בָּרֵךְ אֲבָרֶכְךָ, one [blessing] for the father and one for the son. - and I will greatly multiply Heb. וְהַרְבָּה אַרְבֶּה , one for the father and one for the son. - [from Gen. Rabbah 56:11]

 

19 and Abraham remained in Beer-sheba This does not mean permanently dwelling, for he was living in Hebron. Twelve years prior to the binding of Isaac, he left Beer-sheba and went to Hebron, as it is said (above 21:34): “And Abraham dwelt in the land of the Philistines for many days,” [meaning] more numerous than the first [years] in Hebron, which were twenty-six years, as we explained above. - [from Seder Olam ch. 1]

 

20 after these matters, that it was told, etc. When he returned from Mount Moriah, Abraham was thinking and saying, “Had my son been slaughtered, he would have died without children. I should have married him to a woman of the daughters of Aner, Eshkol, or Mamre. The Holy One, blessed be He, announced to him that Rebeccah, his mate, had been born, and that is the meaning of after these matters,” i.e., after the thoughts of the matter that came about as a result of the “akedah.”- [from Gen. Rabbah 57:3]

 

she also She had [a number of] families equal to the [number of] the families of Abraham. Just as Abraham [engendered] the twelve tribes who emerged from Jacob-eight were the sons of the wives and four were the sons of maidservants-so were these also, eight sons of the wives and four sons of a concubine. - [from Gen. Rabbah 57:3] 23

 

And Bethuel begot Rebecca All these genealogies were written only for the sake of this verse. - [based on Gen. Rabbah 57:1,3]

 

Ketubim: JPS & Targum for Tehillim (Psalms) 18:1-43

 

 

Rashi’s Commentary on Tehillim (Psalms) 18:1-43

 

1 on the day the Lord saved him etc. When he became old and all his troubles had already passed over him and he was saved from them.

 

and from the hand of Saul Was not Saul included? But [he is mentioned specifically] because he was the harshest to him and pursued him more than all of them. Similarly, you say (in Josh. 2:1): “see the land and Jericho.”

 

2 I love You Heb. ארחמך , I love You, as the Targum renders (Lev. 19:18): “and you shall love your neighbor,” ותרחם .

 

3 my rock For You saved me at the Rock of the Divisions (I Sam. 23:28), when I was trapped between Saul and his men, to be caught, as it is stated (in I Sam. 23:26): “but Saul and his men were encircling to David and his men etc.”

 

and my fortress Heb. ומצודתי , an expression of a fortress.

 

my rock Heb. צורי , an expression of a rock.

 

I will take refuge Abrier in French (to protect, cover; cf. Rashi to Isa. 30:2, Joel 4:16).

 

I will take refuge in Him I will take shelter in His shade, as the matter is stated (in Job 24:8): “and without shelter (מחסה) they embrace the rocks,” because the rocks are a shelter and a shield for the travelers from the winds and from the downpour of rains.

 

4 With praise I call to the Lord With praises I call Him and pray before Him constantly, i.e., even before the salvation I praise Him, because I am confident that I will be saved from my enemies.

 

5 Bands of death have encompassed me On many occasions wicked men have surrounded me. אפפוני is like סבבוני . Similarly (below 40:13), “For countless evils...have encompassed (אפפו) me.”

 

Bands of death Heb. חבלי , camps of enemies, as (in I Sam. 10:5): “a band (חבל) of prophets.” But Jonathan renders: as a woman who sits on a birthstool, an expression of the pangs (חבלי) of a woman in confinement.

 

and streams of scoundrels That too is an expression of troops that flood like a stream.

 

6 Bands of the nether world Like “bands of death,” camps of wicked men, and I - what did I do?

 

7 When I am in distress, I call I would always call upon the Lord.

 

8 The earth shook and quaked This is not connected to the preceding verse, but its beginning is connected to its end; i.e., when He was angered, the earth shook and quaked. [The word] כי is used as an expression of “when.” When He was angered and came to wreak the vengeance of His people, His servants, on Pharaoh and his people, the earth shook and quaked.

 

9 Smoke went up in His nostrils (En ses nariles in Old French, in his nostrils.) So is the custom of every anger, to cause smoke to ascend from his nostrils.

 

10 And He bent the heavens, and He came down to pass through the land of Egypt. “He came down” is to be understood in its simple meaning. Another explanation is “i atonvit” in Old French, to flatten, as (in Exod. 39:3), and the radical is רדד .

 

11 He swooped Heb. וידא , He flew, as (in Deut. 28:49), “as the eagle swoops (ידאה) .”

 

12 the darkness of waters that are in the thick clouds of the skies are the darkness that is about Him. Lest you say that within the darkness there is no light, Scripture tells us: From the brightness before Him, and from within His partition, His thick clouds that are about Him are split, and hail and coals of fire pass through them.

 

13 passed Heb. עברו , trepasant in Old French, passed. The hail split and passes through onto the Egyptians at the Sea of Reeds.

 

16 And the depths of the water appeared when the sea split.

 

the foundations of the world were laid bare for all the waters in the world split.

 

by the blast from the blowing.

 

17 He sent forth from on high His angels to save Israel from the sea and from the Egyptians.

 

He drew me out Heb. ימשני , an expression of drawing out, as (in Exod. 2: 10), “I drew him out (משיתהו) of the water.”

 

19 They confronted me My enemies would hasten and attack me early on the day of my calamity, but the Lord was, etc.

21 according to my righteousness According to the righteousness of my following Him in the desert.

 

according to the cleanness Heb. כבד , an expression of cleanness, as (below 24: 4), “and pure of heart.” Another explanation: He sent forth from on high [and] He took me. [David] said this about himself, concerning the angel who came to the Rock of the Divisions (I Sam. 23:27) to turn Saul away from him, as it is stated: “And an angel came to Saul, etc.”

 

according to my righteousness that I did not slay him when I sliced off the skirt of his coat. [Obviously, Rashi explains verses 8-17 as referring to Israel’s departure from Egypt. Only in verse 17 does he suggest the explanation that David refers to his own experiences.]

 

23 For all His ordinances were before me I always placed them before my eyes.

 

26 With a kind one, You show Yourself kind Because so are His ways, to pay a measure for a measure. Kind...sincere...pure, corresponding to the three patriarchs.

 

27 With a pure one a faithful one.

 

but with a crooked one alluding to Pharaoh.

 

29 For You light my lamp when he fought at night with the Amalekite troop that attacked Ziklag, as it is stated (in I Sam. 30:17): “And David smote them from evening until evening to their morrow.”

 

30 For by You By Your assurance.

 

and by my God I scale a wall When he came to wage war against Jebus, and he said (in I Chron. 11:6): “Whoever smites the Jebusites, etc. shall be a leader and a prince.” Joab brought a green juniper tree, bent it over, suspended himself on it, and scaled the wall. Said David (in Ps. 141:5): “May a righteous man smite me with loving-kindness,” and the Holy one, blessed be He, lowered the wall, and he scaled it (Mid. Ps. 18:24).

 

31 refined Pure. He promises and He does.

 

33 and He makes my way perfect He removed all obstacles from my way until it became perfect and paved.

 

34 He makes my feet like hinds The feet of the females stand straighter than those of the males.

 

35 so that a copper bow is bent by my arms Heb. ונחתה , an expression of treading the bow, as (below 38:3): “Your arrows were driven (נחתו) into me.” Its radical [or its active voice] is נחת . When it is used in the passive voice, a dagesh comes and causes the “nun” to drop out. Hence נחתה is derived from ננחתה as (below 69:4): “My throat is dried (נחר) ,” derived from ננחר as (in Jer. 6:29): “The bellows is heated (נחר) ”;נדף , rattling (in Lev. 26:36) is derived from ננדף ; “My eyes stream (נגרה) ” (in Lam. 3:49), is like ננגרה ; “was given (נתנה) ” (Gen. 38:14) is like ננתנה ; “they were smitten (נגף) ” (II Sam. 10:15) is derived from ננגף. We cannot interpret it as being of the radical חתת , for then it would say נחתתה , as [it says] נעשתה , was done, from עשה ; נענתה , was answered, from ענה . Another explanation: and a copper bow is bent by my arms: חית is an expression of treading a bow, as (below 38:3): “Your arrows were driven (נחתו) .” The “nun” is not of the radical but it is like נחלו “gave for inheritance” (in Jos. 14:1), and the copper bow was bent by my arms. Copper bows were hanging in David’s house. The kings of the nations would see them and say to each other, “Do you think that David has the strength to bend them? This is only to frighten us.” But he would hear [them] and bend the bows before them.

 

36 and You have treated me with great humility You have dealt with me with great humility.

 

37 You have enlarged my step[s] beneath me One who widens his steps does not fall easily. Similarly, Scripture states (in Prov. 4:12): “When you walk, your steps will not be hampered (יצר) .”

 

slipped Heb. מעדו aluverjert in Old French, to slip.

 

my ankles Heb. קרסלי . They are the feet from the ankle which is called keville (cheville) in Old Frenchand below [to the heel].

 

41 You have given me the back of their necks They would turn the back of their necks to me and flee.

 

42 They pray to their idols.

 

but no one saves them Because it [their prayer] has no power, and they return and call upon the Lord, but He does not answer them.

 

43 Then I ground them Heb. ואשחקם , an expression of crushing.

 

Meditation on the Psalms

Tehillim (Psalms 18:1-43

Hakham Dr. Hillel ben David

 

This extraordinary Psalm popularly known as שירת דוד, 'the Song of David' was composed in his old age after a life full of trial and tribulation.[1] Specifically, it was recited on the day that David's army swore that their old and venerable king would no longer be allowed to expose himself to the dangers of the battlefield with them.[2]

 

This Psalm has the distinction of being the only chapter in Scriptures which is recorded twice: here and in II Shmuel Chapter 22. Abarbanel, in his commentary to Samuel, is of the opinion that David originally composed this song in his youth when he was still deeply enmeshed in his many problems and misfortunes. He created this song to be an all-inclusive one which would relate to every woe which could possibly occur in his life. Throughout his long life David kept this psalm at hand, reciting it on every occasion of personal salvation.

 

The original version appears in Samuel. This version, composed at the end of David's life, differs from the original in a number of minor variations enumerated in Soferim 18.

 

This second version is not a triumphant song of personal victory. David made a gift to Israel of his personal feelings as a prayer and a consolation in times of distress. He who seeks to meditate in solitude, he who seeks private communion with his Maker, he who seeks to pour out his anguished soul in fervent prayer, all of these will find in it the precise words with which to express the depths of his feelings.

 

The Vilna Gaon[3] designates this psalm as the שיר של יום, 'Song of the Day', for the Seventh Day of Passover.

 

On the seventh night of Passover, known as Shvi'ee shel Pesach, the Israelites passed through the parted Reed Sea. Towards morning, the Sea rolled over on the Egyptian army, and shortly afterwards the Jews sang the Az Yashir, the song of praise which is today part of our daily morning prayers.

 

This holiday marks the final conclusion of the Egyptian bondage. As long as their Egyptian taskmasters were alive, the Jews could not rid themselves of the fear that perhaps one day the Egyptian army would overpower them and force them back into slavery. While this irrational trepidation may be difficult for us to comprehend, we cannot relate to the psyche of a nation which had been dominated, brutally enslaved and humiliated for many generations. Only after the Egyptians were totally annihilated were the Jews truly a free nation, in spirit as well as in body.

 

HaRav Gifter[4] explains that the universal and eternal nature of this psalm is particularly suited to the Seventh Day of Passover when HaShem split the Sea representing the climax of redemption and the forerunner of all future redemptions.[5]

 

Rashi says that this psalm was composed by David in his old age, the Talmud shares an additional insight:

 

Mo'ed Katan 16b And David spoke unto the Lord the words of this song in the day that the Lord delivered him out of the hand of all his enemies and out of the hand of Saul.[6] The Holy One, blessed ‘be He, said to David, David do you compose a song on the downfall of Saul? Had you been Saul and he David, I would have annihilated many a David out of regard for him.

 

King David often represents the entire Jewish people, and his plights are often seen as paradigms of the entire Jewish struggle, and his personal redemptions as preludes to national redemptions. According to the Tehillah l'David,[7] this is why David made this psalm the eighteenth one, corresponding to the eighteen wars he had to wage in his lifetime. This is one of the reasons why HIS psalms are OUR psalms, allowing us to say HIS words as if they are OUR words. Hence, it is fitting that his praise of HaShem for his own personal redemption from his enemies be used as our praise for our redemption from our national enemies.

 

Since the Vilna Gaon designates this psalm as the שיר של יום, 'Song of the Day', for the Seventh Day of Passover, let’s examine this festival Shabbat and see if we can see the connection to our psalm.

 

The seventh day of Pesach[8] (Passover), Shvi’i shel Pesach - שביעי של פסח, is the last day of the seven-day Feast of Unleavened Bread,[9] which is also known as Passover. The centrality of the Exodus story, in the Torah, is so absolute that its memory is linked with Shabbat, the festival of Pesach, the seder, the day of Bikkurim (firstfruits), the festival of Succoth, the Shema, tefillin, mezuzah, and the future redemption. The crossing of the Yam Suf,[10] The Sea of Reeds, completed our time in Egypt. When we crossed the Yam Suf, we finally had our freedom from the slavery of Egypt, and Paro. (We would not be truly free until we received the Torah on Shavuot, when we made HaShem our G-d.) This seminal event occurred on the seventh day of Pesach. The crossing of the Yam Suf represented the birth of the nation.

 

Our Sages consider two events, the Exodus from Egypt and the Splitting of the Reed Sea (on the seventh day of Passover),[11] to be of such fundamental importance that they require us to recall them every day.[12] This obligation indicates that they are not simply incidents in history. Instead, the Exodus from Egypt and the Splitting of the Reed Sea reflect two continually relevant stages in our service of HaShem.

 

When the Children of Israel crossed the Yam Suf, on the seventh day of Pesach, a new nation was literally born!

 

Let’s examine the Torah portion where the observance of the seventh day of Pesach is commanded:

 

Vayikra (Leviticus) 23:5-8 HaShem’s Pesach begins at twilight on the fourteenth day of the first month. On the fifteenth day of that month HaShem’s Feast of Unleavened Bread begins; for seven days you must eat bread made without yeast. On the first day hold a sacred assembly and do no regular work. For seven days present an offering made to HaShem by fire. And on the seventh day hold a sacred assembly and do no regular work.

 

The seventh day of the Feast of Unleavened Bread is a Shabbat (do no regular work) that is commemorated with a “sacred assembly”. This festival Shabbat, this Yom Tov, is celebrated for two days (the seventh and eighth days) outside the land of Israel and for one day in eretz Israel.

 

Our observance of the seventh day of Pesach is commanded a second time, in the Torah, to bear witness of HaShem’s command.

 

Shemot (Exodus) 12:14-17 “This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to HaShem--a lasting ordinance. For seven days you are to eat bread made without yeast. On the first day remove the yeast from your houses, for whoever eats anything with yeast in it from the first day through the seventh must be cut off from Israel. On the first day hold a sacred assembly, and another one on the seventh day. Do no work at all on these days, except to prepare food for everyone to eat--that is all you may do. “Celebrate the Feast of Unleavened Bread, because it was on this very day that I brought your divisions out of Egypt. Celebrate this day as a lasting ordinance for the generations to come.

 

We can see that The Feast of Unleavened Bread has a Sabbath and a sacred assembly on both the first and the seventh days of the feast.

 

Shemot (Exodus) 13:4-10 Today, in the month of Abib, you are leaving. When HaShem brings you into the land of the Canaanites, Hittites, Amorites, Hivites and Jebusites--the land he swore to your forefathers to give you, a land flowing with milk and honey--you are to observe this ceremony in this month: For seven days eat bread made without yeast and on the seventh day hold a festival to HaShem. Eat unleavened bread during those seven days; nothing with yeast in it is to be seen among you, nor shall any yeast be seen anywhere within your borders. On that day tell your son, ‘I do this because of what HaShem did for me when I came out of Egypt.’ This observance will be for you like a sign on your hand and a reminder on your forehead that the law of HaShem is to be on your lips. For HaShem brought you out of Egypt with his mighty hand. You must keep this ordinance at the appointed time year after year.

 

The seventh day is the end of a seven-day feast.

 

Bamidbar (Numbers) 28:16-25 “‘On the fourteenth day of the first month HaShem’s Pesach is to be held. On the fifteenth day of this month there is to be a festival; for seven days eat bread made without yeast. On the first day hold a sacred assembly and do no regular work. Present to HaShem an offering made by fire, a burnt offering of two young bulls, one ram and seven male lambs a year old, all without defect. With each bull prepare a grain offering of three-tenths of an ephah of fine flour mixed with oil; with the ram, two-tenths; And with each of the seven lambs, one-tenth. Include one male goat as a sin offering to make atonement for you. Prepare these in addition to the regular morning burnt offering. In this way prepare the food for the offering made by fire every day for seven days as an aroma pleasing to HaShem; it is to be prepared in addition to the regular burnt offering and its drink offering. On the seventh day hold a sacred assembly and do no regular work.

 

The sacred assembly is defined by Strong’s as:

 

4744 miqra’, mik-raw’; from 7121; something called out, i.e. a public meeting (the act, the persons, or the place); also, a rehearsal:-assembly, calling, convocation, reading.

 

So, our sacred assembly is a rehearsal for some momentous future event(s).

 

The seventh day of Pesach is not a separate festival. It is still a part of Pesach. This is different from the feast of Succoth where the eighth day is also considered a separate festival. The Talmud explains what this means to us:

 

Sukkah 47a R. Johanan ruled, We recite the benediction of the season[13] on the Eighth Day of the Festival,[14] but we do not say the benediction of the season on the seventh day of Pesach. [In connection with this] R. Levi b. Hama or, as some say, R. Hama b. Hanina stated, You can have proof that this is so,[15] since [the Eighth Day] is different [from the preceding days] in three respects: In those of Sukkah, Lulav and water libation,[16] and according to R. Judah who maintained that with one log[17] of water they performed the water libation for eight days,[18] it is different at least in two respects. If so, is not the seventh day of Pesach also different in respect of the commandment to eat unleavened bread, since a Master has said, On the first night[19] it is an obligation [to eat unleavened bread], and henceforth it is voluntary?[20] — What a comparison! In the case of Pesach, it is different from the first night, but not from the day,[21] whereas in the case of the Eighth Day, it is different even from the preceding day. Rabina replied, The Eighth Day is different from the day immediately preceding it, whereas the seventh day of Pesach is different from what is prior [to the period] which precedes it.[22] R. Papa replied,[23] In one case[24] it is written ‘bullock’, in the other[25] ‘bullocks. R. Nahman b. Isaac replied, In this case[26] it is written, ‘on the day’, in the other,[27] ‘and on the day’. R. Ashi replied, In the case of the Eighth Day it is written, ‘According to the ordinance’ while in the case of the seventh day it is written, ‘according to their ordinance’.

 

The seventh day of Pesach and the eighth day of Succoth are also likened in other ways:

 

Chagigah 9a GEMARA. Whence do we know this?[28] — R. Johanan in the name of R. Ishmael said: [The expression] ‘Atzeret [‘solemn assembly’] is used of the seventh day of Pesach,[29] and [the expression] ‘Atzeret is used of the eighth day of the Feast [of Tabernacles].[30] Just as there it[31] intimates that one can make good [thereon the festal-offering due on the first day] so here[32] it intimates that one can make good [thereon the festal-offering of the first day]. And it is free [for interpretation];[33] for were it not free one might object: whereas [this[34] applies] to the seventh day of Pesach which is not differentiated from the preceding [days], can you say this of the eighth day of the Feast [of Tabernacles] which is differentiated from the preceding [days].[35] But it is not so; it is quite free [for interpretation]. Consider, what does ‘Atzeret mean? [Evidently it means], restrained [‘Azur][36] in respect of doing work. But behold it is written: Thou shalt do no work;[37] wherefore, then, has the Divine Law written ‘Atzeret?[38] You must infer therefrom [that it is] in order to leave it free [for interpretation]. But the Tanna[39] [of the following Baraita] deduces it from here. For it is taught: And ye shall keep it a feast unto the Lord seven days.[40] One might think that he must go on bringing festal-offerings the whole of the seven days. Scripture, therefore, says, ‘it’: on it [only] are you to offer festal-offerings, but you are not to offer festal-offerings on all the seven days. If so, why does it say, ‘seven’? To intimate that one may make good [the festal-offering during the seven days of the festival]. And whence [do we learn] that if he did not bring the festal-offering on the first festival day of the Feast [of Tabernacles] that he can go on bringing it during the course of the whole Festival, even on the last festival day? Scripture says: Ye shall keep it in the seventh month.[41] If, now, [it is to be kept] in the seventh month, one might think that one can go on bringing the festal-offering throughout the whole month, therefore Scripture says. ‘it’:[42] on ‘it’ [only] are you to offer festal-offerings, but you are not to offer festal-offerings outside it.

 

This next scripture from Yehezkel (Ezekiel) is clearly future (the Temple he describes will not even fit on Mt. Zion as we know it!) and yet we still see sin sacrifices:

 

Yehezkel (Ezekiel) 45:21-24 “‘In the first month on the fourteenth day you are to observe the Pesach, a feast lasting seven days, during which you shall eat bread made without yeast. On that day the prince is to provide a bull as a sin offering for himself and for all the people of the land. Every day during the seven days of the Feast he is to provide seven bulls and seven rams without defect as a burnt offering to HaShem, and a male goat for a sin offering. He is to provide as a grain offering an ephah for each bull and an ephah for each ram, along with a hin of oil for each ephah.

 

Now, let’s examine each of the seven days of Pesach as they were in the days of the Exodus.

 

Thursday, Nisan 15:

On Thursday, the fifteenth of Nisan, all of HaShem’s host departed from Ramses and on that same day they arrived in Succoth. There the Holy One, Blessed is He, encompassed them with the seven clouds of glory.

 

Friday, Nisan 16:

The next day, the sixteenth of Nisan, they traveled from Succoth and encamped at Etham on the edge of the wilderness.

 

Saturday, Nisan 17:

It was Shabbat so they remained encamped at Etham.

 

Sunday, Nisan 18:

On Sunday, the eighteenth of Nisan, the Bne Israel began to prepare their belongings and animals for departure. Paro’s couriers said to them, “Your period of freedom has ended, it is time for you to return to Egypt, for you said that you would be going on a three-day journey”. Israel replied, “It was not by Paro’s permission that we left Egypt. It was HaShem’s exalted hand that brought us out”. The Couriers countered, “Whether you like it or not, in the end you must obey the royal command”. Israel rose up against them and struck them, killing some and injuring others. Those who remained went back to report to Paro.

 

When the Couriers left at midday on the eighteenth of Nisan, Moshe said to Israel, “Go back towards Egypt so that Paro shall not claim that you are fleeing. Let him catch up with you near his land and if he has the power to stop you, let him come and stop you”. Moshe sounded the shofar and the people returned to Pi Hahiroth, a day and a half’s journey from Egypt.

 

When the blast of the shofar was heard, those with little faith began to tear out their hair and rend their clothes, for they thought that Moshe was returning them to Egypt. They were calmed when Moshe told them, “HaShem Himself has told me that you are free men. Our apparent retreat is only to entice the Egyptians and mislead them”.

 

Monday, Nisan 19:

The Couriers traveled a day and a half and at the end of Monday, the nineteenth of Nisan, they came to Paro and informed him that the people had fled.

 

Tuesday, Nisan 20:

On Tuesday, the twentieth of Nisan, Paro assembled his chariots and, gathering his nation to accompany him, set out in pursuit of the Bne Israel, catching up to them as they encamped on the banks of the sea.

 

Wednesday, Nisan 21:

On Wednesday, the seventh night of Pesach, the beginning of the twenty-first of Nisan, Israel entered the sea and, in the morning, they came out and saw what HaShem’s exalted Hand had done to the Egyptians. It was then that Moshe and the Bne Israel sang[43] / will sing their song of praise.

 

Birth Process

 

The Egyptian exile was a birth process. The Egyptians were the placenta for the Bne Israel during their gestation in Mitzrayim.[44] On the seventh day of Pesach, after the birth of the Bne Israel, the placenta became the afterbirth, a worn out, useless organ that was now dead.

 

Shemot (Exodus) 14:22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. 23 And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh’s horses, his chariots, and his horsemen. 24 And it came to pass, that in the morning watch HaShem looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, 25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for HaShem fighteth for them against the Egyptians. 26 And HaShem said unto Moshe, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. 27 And Moshe stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and HaShem overthrew the Egyptians in the midst of the sea. 28 And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.

 

With the collapse of the placenta and its expulsion from the body, comes the realization that with the birth of the Bne Israel, the Egyptians are no longer needed. The Egyptians are cast out of the womb of Mitzrayim, dead:

 

Shemot (Exodus) 14:30 Thus HaShem saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore.

 

The Bne Israel were united into a single body with a single purpose when they were born. The ending of the cycle of pregnancy and birth resulted in a unified song. The essence of the celebration of this day is the song that Moses and Israel were Divinely inspired to sing on this day a song that merited being included in the Torah, a song to which G-d and His heavenly consorts listened. Since this is also a future song; we would do well to learn this song:

 

Shemot (Exodus) 15:1 Then sang[45] Moshe and the children of Israel this song unto HaShem, and spake, saying, I will sing unto HaShem, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. 2 HaShem is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him. 3 HaShem is a man of war: HaShem is his name. 4 Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Reed sea. 5 The depths have covered them: they sank into the bottom as a stone. 6 Thy right hand, HaShem, is become glorious in power: thy right hand, HaShem, hath dashed in pieces the enemy. 7 And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. 8 And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. 9 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. 10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 11 Who is like unto thee, HaShem, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? 12 Thou stretchedst out thy right hand, the earth swallowed them. 13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. 14 The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina. 15 Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. 16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, HaShem, till the people pass over, which thou hast purchased. 17 Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, HaShem, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. 18 HaShem shall reign forever and ever. 19 For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and HaShem brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea. 20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 21 And Miriam answered them, Sing ye to HaShem, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

 

This song that Moshe and the Bne Israel sang and will sing,[46] is a great hint to the future Techiyat HaMeitim, the resurrection of the dead.

 

Az Yashir, the song at the sea, symbolizes the birth of the Jewish people. It marks the first time that the nation, acting as one, recognized both their redemption and their redeemer. One cannot find any other place in Jewish history where, unified, the People of Israel burst spontaneously into song praising HaShem and his miracles.

 

Pesachim 117a Rab Judah said in Samuel's name: The Song in the Torah[47] was uttered by Moshe and Israel when they ascended from the [Red] Sea. And who recited this Hallel[48]? The prophets among them ordained that Israel should recite it at every important epoch and at every misfortune — may it not come upon them! and when they are redeemed they recite [in gratitude] for their redemption.

 

No wonder this song of Moses will be sung in the days of Messiah:

 

Revelation 15:1-3 And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.

 

Finally, several significant events occurred on the seventh day of Passover:

 

 Jacob left Laban’s home to return to Israel. Genesis 31:17.[49]

 Yocheved hides Moses after a 6 month and one day pregnancy - day 44.[50]

 Pharaoh’s decree against Israelite male infants was canceled. Sotah 12b

 Moses is set adrift in an ark on the Nile river, 81 years before The Exodus. Sotah 12b

 Moses saw the burning bush in 2447 – Day 7 of 7. Exodus 3:2[51]

 Moses departed from Midian to redeem Israel from Egypt. Eliyahu Kitov – “Our Heritage”

 Moses tells the Israelites to see the salvation of HaShem. Exodus 14:13, Sotah 12b

 Israelites cross the Reed Sea. Exodus 14:26-29, Sotah 12b

 God removes wheels from Egyptian chariots. Exodus 14:24-25

 God destroys Pharaoh's army, chariots, and horses with water. Exodus 14:21-28

 Moses and Miriam sing the song of Moses to the Lord. Exodus 15

 Joshua and the Israelites march around Jericho, day 7. Jericho is destroyed. Joshua 6:1ff

 

The destruction of the wicked and the redemption of the righteous are the predominate themes of each of these events. A perusal of our psalm with these events in mind will show that David was clearly writing our psalm to speak of this day.

 

On the last days of Passover, we experience the spiritual reenactment of these great historic moments: we have the ability to tune in to a Divine energy which allows us to put the finishing touch on our personal redemption which commenced by the Seder.

 

The beginning is enwedged in the end.[52]

 

We celebrate the Messianic Redemption on Passover because the exodus from Egypt “opened the floodgates” of redemption, thus enabling us to ultimately merit the final and eternal Redemption. Thus does our psalmist conclude:

 

Tehillim (Psalms) 18:3 The LORD is my rock, and my fortress, and my deliverer; my God, my rock, in Him I take refuge; my shield, and my horn of salvation, my high tower.

 

Ashlamatah: (Melakhim alef) 1 Kings 10:1-9 & 23-24

 

 

Rashi’s Commentary for: (Melakhim 1) 1Kings 10:1-9 & 23-24

 

5 and his ascent by which he would go up to the Temple of the Lord: A passageway that he had prepared from his house to the Temple, by which he would go up to the house of the Lord.

 

Commentary on the Ashlamatah of (Melakhim 1) 1Kings 10:1-9 & 23-24

By: H.Ex. Adon Shlomoh Ben Abraham

 

If you harbor any doubts about Solomon’s greatness, go back and reread chapter 9 along with 1 Kings 10:1–29 to remove them. Thus far, the text has presented the monarch’s exploits from an Israelite’s point of view. In 10:1–13, however, an outsider’s opinion is included. In the opening verses of our parsha, there are two reasons given for the Queen’s journey. First, she “heard about the fame of Solomon” (compare 2 Chr 9:1). Solomon's abilities have earned him the reputation of being the wisest man in the ancient world (1 Kgs 4:29–34). Queen Sheba, being a very rich and successful woman, intends to see if he deserves such Press reports. The second reason she comes to visit is because of Solomon’s fame or reports about him in “relation to the name of the LORD.” His wisdom was more than that of ordinary men and of a Divine origin. ^[53]

 

We do not have any indication that Sheba was a believer or servant of the God of Solomon. She does seem to associate the God of Solomon with both the land and the Kingdom that has been given to Solomon, and that with this favor come many blessings and wisdom, so that the world of that time took notice of Israel and the Kingdom of Solomon, and the nations sought “most favored” trade status with Israel. It is thought that Sheba came from the southwest of Arabia. Some commentators have identified it with the northern part of Ethiopia. Abarbanel seems to identify it with Yemen.^[54] It is also thought that she was after favorable trade with Solomon since her economy ran on trading and the movement of goods and materials. Queen Sheba became wealthy by controlling the trade routes from India and East Africa.^[55] The abundance of Spices the Queen brought to Solomon was what her nation was known for at the time.^[56]

 

It is believed the Queen of Sheba traveled 1,500 miles to examine his wisdom. Perhaps she also wanted to explore future trading ventures as well (1 Kgs 10:11–12), but her primary purpose “was to verify Solomon’s reputation for wisdom and devotion to the LORD his God (v. 1). She is not disappointed, and King Solomon exceeds her expectations. The author follows up this story with more data intended to convince readers of Solomon’s political, financial, and military splendor (1 Kgs 10:14–29).^[57] Her investigation concluded that all she had heard was not even half of the truth, and she did not believe the reports until she saw it with her own eyes. (v.6-7) Sheba came to test Solomon with riddles or “hard questions. A riddle חִידָה ḥiyḏāh ^[58] is a pointed saying which merely hints at the deeper truth and leaves it to be guessed. The literature of this time shows a keen interest in “riddles” either for the wisdom they contain or for the quest for that wisdom. Targum Yonatan understands she came to see if Solomon’s wisdom was truly from God. The Targum Sheni to the book of Esther details three riddles, and the Midrash Mishle another nineteen. They are all apocryphal, being of doubtful authenticity, although widely believed to be true.^[59]

 

The Midrash Rabbah, Song of Songs 1:1, suggests that her riddles are “tests” of divine wisdom.^[60] Which could imply she was seeking out the truth of Israel's God, or maybe her intent and motives were not pure, and she is acting in subterfuge, or her intent was to enrich her own economy. Many religious-minded people start somewhat correctly, but they are not able to maintain and slowly move off the path, and fall away from the truth of what they were seeking. Spiritual education and growth are very similar to secular education and growth; both seem to have a rather high dropout rate. As Yeshua of Nazareth stated, no one can snatch them out of the Father’s hand.^[61] (Deut. 32:39, Isa 51:16)

 

Scholars suggest there is no ground for thinking that the riddles or sayings are of a religious nature, as the earlier commentators supposed, but simply sayings the meaning of which was concealed, and the understanding of which indicated very deep wisdom.^[62] However, the term is associated with the translated “proverb,” and it is associated with the prophetic tradition (Ps. 78:2; Prov. 1:6; Num.12:8; Ezek. 17:2), where it was contrasted with clear speaking, and Daniel associated it with the future destructive king whose abilities include understanding riddles or enigmas. (Dan.8:23ff)^[63] With all this taken together, it makes one wonder if there are not messianic hints hidden in the riddles and in this whole episode of the Queen of Sheba traveling to meet Solomon.

 

The earlier theologians inferred from this praising of the LORD that it involved faith in the true God of Solomon, when taken in connection with Matthew 12:42, that this queen had been converted to the true God, and conversed with Solomon on religious matters. That could be true, but what is presented in the sign Yeshua offered is that those of other nations will rise in judgment and condemn those who did not receive the wisdom of Solomon and the message of Jonah; for something greater than Jonah and Solomon is here.

In the Hebrew Bible (1 Kings 10), the Queen of Sheba visits King Solomon to test his fabled wisdom with riddles. After he successfully answers all of them, she is awed and proclaims, "Praised be the Lord your God," which classical commentators view as her initial step toward monotheism, but there is a major dispute among the sages regarding whether her conversion was sincere or lasting.^[64] Midrash (such as Exodus Rabbah 27:4) compares the Queen of Sheba to prominent biblical converts like Jethro and Rahab. The sages argue that coming from the "ends of the earth" to recognize the Jewish God represents a sincere and complete spiritual transformation. According to some commentaries and texts, the Queen converted primarily because she was overwhelmed by Solomon's political power and divine wisdom. However, once she left Jerusalem and returned to her homeland, she abandoned her newly adopted faith and reverted to her pagan, idolatrous ways,^[65] Thus, producing a lineage of evil that worked against Israel. This perspective teaches that during her brief union with Solomon, she became pregnant. Because she returned to paganism, her descendants grew up entirely separated from the Jewish nation. According to this specific Midrash, she became the direct ancestor of Nebuchadnezzar, the Babylonian king who would destroy Solomon’s Holy Temple roughly 400 years later.^[66]

The mention of the Queen of Sheba, mentioned by Yeshua, along with those of Jonah's day, is highlighted in this Midrash. If the text of Matthew 12 is correctly transmitted down to us, Yeshua’s next statement tells us what happens when one comes to Knowledge of the one true God and then reverts back to their pagan ways. (12:43ff) “When the unclean spirit has gone out of a person, it passes through waterless places seeking rest but finds none. Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house empty, swept, and put in order. Then it goes and brings with it seven other spirits more evil than itself, and they enter and dwell there, and the last state of that person is worse than the first. So also, will it be with this evil generation.” This statement by Yeshua seems to find fulfillment in our day. People are leaving God, and their last state is worse than before. I am convinced this story relates to more than just a visit by the head of state. The writer only gives one side, the important side, what HaShem wants you and I to see, and we can see there is no mention made of those suffering with SDS.^[67]

But, as can be observed at (1 Kings 5:21), an acknowledgment of Solomon's God as the God of Israel was reconcilable with polytheism. And the fact that nothing is said about her offering sacrifice in the temple shows that the conversion of the queen is not to be thought of here.^[68] In the worldview of the time of the book of 1 Kings, a god’s jurisdiction, authority, and presence were fundamentally tied to a specific geographic region. The ideal framework of this connection, and the way foreign nations viewed each other's gods, is vividly illustrated in the narrative of 1 Kings. And in the story related in 2 Kings 5:15-17, which says: Then he returned to the man of God, he and all his company; he came and stood before him and said, “Now I know that there is no God in all the earth except in Israel; please accept a present from your servant.” But he said, “As the Lord lives, whom I serve, I will accept nothing!” He urged him to accept, but he refused. Then Naaman said, “If not, please let two mule loads of earth be given to your servant, for your servant will offer no burnt offering or sacrifice to any god except the LORD. (HaShem)

Naaman asks Elisha for permission to take two mule loads of Israel's soil so that he may worship God outside the land of Israel, since only upon this soil would the worship of HaShem be possible. This is the way the ancients thought of their gods; each was connected to a geographical region. Another example of this limited sphere of God's authority can also be observed in the story of Jonah, as has been suggested as to why Jonah thought he could run from God. Now the word of the Lord came to Jonah, son of Amittai, saying, “Go at once to Nineveh, that great city, and cry out against it, for their wickedness has come up before me.” But Jonah set out to flee to Tarshish from the presence of the Lord. (Jonah 1:1-3) They genuinely believed that other gods were real and powerful, but only within their specific terrain or specialized natural functions.

 

The foreign nations looked at neighboring deities through a lens of cosmological localization. This mindset is demonstrated in 1 Kings 20 during the war between the Arameans (Syrians) and Israel, where the Aramean worldview thought that Israel's God was only a god of the hills, and if they kept the battle in the plains, they could defeat Israel. After the King of Aram (Ben-Hadad) was defeated by Israel in a mountainous region, his military advisors analyzed the loss using a localized worldview, much as generals and politicians still do today. They told the king: "Their gods are gods of the hills. That is why they were stronger than us. But if we fight them in the plains, we will certainly be stronger than them" (1 Kings 20:23). The reality is that the world will soon wake up to the fact that the God of Israel is HaShem^[69] God of the Universe, and he has sovereignty over all the territories and nations.

 

In verses (23–29), everything that had to be stated concerning Solomon's wealth, wisdom, and revenue is summarized as a conclusion (2 Chron. 9:22–28 and 1:14–17). Some scholars see this use of inclusion as nothing more than a literary device; others maintain Chronicles here portrays God’s promise as being realized without delay, such that the entire period of Solomon’s reign was marked by economic prosperity.^[70] King Hiram of Tyre makes similar comments in (1 Kgs 5:7). Both non-Jewish monarchs recognize God’s primacy in Israel’s history. Solomon and future kings of Israel choose to ignore what even non-covenant rulers seem to know is true: God rules Israel, and God blesses the obedience of the Israelite kings.

 

Before Sheba actually meets Solomon, the queen finds the reports of Solomon’s wisdom and wealth too fantastic to be believed. After this encounter, however, she admits to him, “You have far exceeded the report I heard.” His servants are privileged to be in earshot of his wise speeches (v.6-9), and Sheba recognizes how fortunate they are. As a token of the queen’s esteem, she gives Solomon a large amount of gold and an even greater number of spices. In this way, she pays tribute to one she considers her superior, just as (Gen 14:20) records of Abraham to MLKHI-TZEDEK.

 

Solomon’s kingdom in a small way prophesies of the future and fulfills the promise of Israel's blessings to the nations: “All the earth sought Solomon’s presence, or King Solomon excelled all the kings of the earth in riches and in wisdom. And the whole earth sought the presence of Solomon to hear his wisdom, which God had put into his mind.” ^[71] (10:23–24) Abarbanel says this is the realization of Genesis 22:18.^[72]

 

This parsha is prophetic, and it connects our torah and haftarah readings and speaks of universal recognition of God. Genesis 22:18 “All nations shall bless themselves through your seed.” And 1 Kings 10:24, “All the earth sought Solomon’s presence.” Radak makes the Connection when he says that Abraham’s obedience leads to David’s kingship, which shows Solomon’s wisdom, which leads to global recognition.

 

Jewish tradition expands Queen Sheba’s story dramatically. Midrash portrays her as a seeker of divine wisdom. She became a tester of Solomon’s God‑given insight and wisdom, and thus she became a Symbol of the nation’s recognizing the supremacy of Israel’s God.^[73] The Rambam, in Moreh Nevuchim III:24 says that Obedience and wisdom are two paths to the same divine truth. We learn the wisdom of HaShem and his torah, and we have emunah, faithful obedience, to walk in his path. Sheba's visit was similar to Rahab's encounter with the spies that came to Canaan. They both heard of the wonderful works of HaShem, and when given the opportunity, they inquired and made their choice to follow HaShem and his people. This is the very circumstance the world has been subjected to for the last two thousand years.

 

Those seeking truth and wisdom and looking for their creator will find the opportunity to come near to it. It can come in many ways and forms, but the journey leads to the same place. To the Jew, the seed of Abraham, as Saul teaches in the Nazarene Codicil, it is all connected back to the promise HaShem made to Abraham. Some may need a rope, others a life jacket, and others a full rescue team, but in the end, they are all being drawn and pointed to HaShem, the healer and restorer of our souls. In the footnotes of the Jewish Study Bible, it says that “Chronicles maintains that Solomon’s wisdom was manifest, first and foremost, in executing the Temple project (2 Chron. 2:11-12).” ^[74] Because the Lord loves his people, he has made you king over them.” Hiram also said, “Blessed be the Lord God of Israel, who made heaven and earth, who has given King David a wise son, who has discretion and understanding, who will build a temple for the Lord and a royal palace for himself. Could this be the catalyst that changes our world forever? The road to the economic prosperity that is to envelop Israel may be full of potholes, but the Prophets tell us it is coming under the leadership of the chosen servant, the son of David, and then all nations will come to Zion. It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it, and many peoples shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. (Isa.2:2-3)

 

Special Ashlamatah for the First Sabbath of Consolation

Yeshayahu (Isaiah) 40:1-26

 

 

Rashi’s Commentary for Yeshayahu (Isaiah) 40:1-26

 

1 Console, console My people He returns to his future prophecies; since from here to the end of the Book are words of consolations, this section separated them from the prophecies of retribution. Console, you, My prophets, console My people.

 

2 for she has become full [from] her host Jonathan renders: She is destined to become full from the people of the exiles, as though it would say, “She has become full from her host.” Others interpret צְבָאָה like (Job 7:1), “Is there not a time (צָבָא) for man on the earth?”

 

has been appeased Heb. נִרְצָה, has been appeased.

 

for she has taken etc. [Jonathan paraphrases:] For she has received a cup of consolation from before the Lord as though she has been punished doubly for all her sins. According to its simple meaning, it is possible to explain, ‘for she received double punishment.’ Now if you ask, how is it the standard of the Holy One, blessed be He, to pay back a person double his sin, I will tell you that we find an explicit verse (Jer. 16:18): “And I will pay first the doubling of their iniquity and their sin.”

 

3 A voice The Holy Spirit calls, “In the desert, the way to Jerusalem.”

 

clear the way of the Lord for her exiles to return to her midst. [The Warsaw edition yields:]

 

Clear the way of the Lord The way of Jerusalem for her exiles to return to her midst.

 

4 Every valley shall be raised and the mountain shall be lowered, thus resulting in a smooth, even, and easily traversed road.

 

and the close mountains Heb. רְכָסִים, mountains close to each other, and because of their proximity, the descent between them is steep and it is not slanted, that it should be easy to descend and ascend. ([The word] רְכָסִים is translated by Jonathan as ‘banks,’ an expression of height like the banks of a river.)

 

close mountains Heb. רְכָסִים. Comp. (Ex. 28: 28) “And they shall fasten (וְיִרְכְּסוּ) the breastplate.”

 

a champaigne Canpayne in O.F., a smooth and even terrain.

 

6 A voice from the Holy One, blessed be He, says to me, “Call!”

 

and it says My spirit says to Him, “What shall I call?” And the voice answers him, “Call this, all flesh is grass. All those who are haughty their greatness shall be turned over and become like grass. ([Manuscripts yield:] All the princes of the kingdom their greatness shall be turned over and shall wither away [lit. shall end] like grass.)

 

and all its kindness is like the blossom of the field For “the kindness of the nations is sin” (Prov. 14:34). [Ed. note: We have inverted the order of Rashi and followed the order of K’li Paz and Parshandatha, to connect the second part of the verse with the first. Rashi’s explanation of the second part follows his first explanation of the first part. In the Lublin edition, the second explanation of the first part of the verse interrupts the sequence.] (Another explanation is: All flesh is grass.) A person’s end is to die; therefore, if he says to do kindness, he is like the blossom of the field, that is cut off and dries, and one must not rely on him, for he has no power to fulfill his promise, perhaps he will die, for, just as the grass dries out and the blossom wilts, so is it that when a man dies, his promise is null, but the word of our God shall last for He is living and existing, and He has the power to fulfill. Therefore, “Upon a lofty mountain ascend and herald, O herald of Zion, for the promise of the tidings emanates from the mouth of Him Who lives forever.”

 

7 shall wilt Heb. נָבֵל, wilt.

 

9 O herald of Zion Heb. מְבַשֶּׂרֶת. The prophets who herald Zion. [This is the feminine form.] Elsewhere (infra 52:7), he says, “the feet of the herald (מְבַשֵּׂר).” [This is the masculine form.] This denotes that if they are worthy, he will be as swift as a male. If they are not worthy, he will be as weak as a female and will delay his steps until the end.

 

10 shall come with a strong [hand] to mete out retribution upon the heathens. ([Mss. read:] Upon the nations.)

 

behold His reward is with Him It is prepared with Him for the righteous.

 

and His recompense [lit. His deed,] the recompense for the deed, which He is obliged to give them.

 

11 Like a shepherd [who] tends his flock Like a shepherd who tends his flock; with his arm he gathers lambs, and he carries them in his bosom.

 

the nursing ones he leads [Jonathan renders:] The nursing ones he leads gently, the nursing sheep.

 

he leads Heb. יְנַהֵל, lit. he shall lead, like מְנַהֵל, he leads.

 

12 Who measured etc. He had the power to do all this, and surely, He has the power to keep these promises.

 

with his gait Heb. בְּשָׁעֳלוֹ, with his walking, as it is said (Habakkuk 3:15): “You trod with Your horses in the sea.” Comp. (Num. 22:24) “In the path (בְּמִשְׁעוֹל) of the vineyards, a path (for walking).” Another explanation is that שַׁעַל is the name of a receptacle. Comp. (Ezekiel 13: 19) “For measures (בְּשַׁעֲלוֹ) of barley.”

 

measured Amolad in O.F., an expression of measure and number. Comp. (Ex. 5:18) “And the number (וְתֹכֶן) of bricks you shall give.”

 

and measured by thirds Heb. בַּשָּׁלִשׁ, and measured by thirds, one third wilderness, one third civilization, and one third seas and rivers. Another interpretation: בַּשָּׁלִשׁ, from the thumb to the middle finger, the third of the fingers. Menahem explains it as the name of a vessel. Comp. (Ps. 80:6) “And You gave them to drink tears with a vessel (שָׁלִישׁ).”

 

and weighed mountains with a scale Everything according to the earth, a heavy mountain He inserted into hard earth, and the light ones into soft earth.

 

13 Who meted the Holy Spirit in the mouth of the prophets? The Lord prepared it, and He is worthy of belief.

 

and His adviser who informs Him [and the one with whom He takes counsel He informs] of His spirit. So did Jonathan render it. [Who meted out the spirit? The Lord, and the one with whom He takes counsel He informs him, i.e., the righteous in whom God confides, He informs of His plans for the future.] But, according to its context, וְאִישׁ עֲצָתוֹ refers back to the beginning of the verse. Who meted out His spirit and who is His adviser who informs the Holy One, blessed be He, of counsel?

 

14 With whom did He take counsel and give him to understand With which of the heathens ([mss., K’li Paz:] nations) did He take counsel, as He took counsel with the prophets, as it is said concerning Abraham (Gen. 18:17): “Do I conceal from Abraham...?”

 

and give him to understand, and teach him in the way of justice With which one of the heathens ([mss., K’li Paz:] nations) did He do so, that He taught him wisdom as He did to Abraham, to whom He gave a heart to recognize Him by himself and to understand the Torah, as it is said (ibid. 26:5): “And he kept My charge,” and Scripture states further (ibid. 18:19), “For he commands etc.” And his kidneys would pour forth wisdom to him, as it is said (Ps. 16:7): “Even at night my kidneys chastised me.”

 

With whom did He take counsel and who gave Him to understand [With which man did He take counsel and which] man gave the Holy One, blessed be He, [to understand?] Behold all the nations are like a drop in a bucket, and how could they teach Him?)

 

15 Behold the nations are like a drop from a bucket And are not worthy to Him to appoint some of them as prophets to reveal His secret.

 

like a drop from a bucket Heb. כְּמַר, like a bitter drop that drips from the bottom of the bucket, bitter from the putrid water that is embedded in the bucket and the decay of the wood, limonede in O.F.

 

and like the dust of a balance for the copper corrodes and wears off.

 

like fine fine dust.

 

that blows away [lit. that will be taken.] Like dust that is picked up and goes up through the wind, like fine dust that is carried away.

 

16 there is not enough to burn on His altar.

 

and its beasts (the beasts] of the Lebanon there is not enough for burnt offerings. Another explanation is:

 

And the Lebanon etc. to expiate the iniquity of the heathens.

 

17 All the nations are as naught before Him In His eyes they are as naught, and are not regarded by Him.

 

19 melted Heb. נָסַךְ, an expression of melting (מַסֵּכָה).

 

the craftsman has melted The ironsmith has cast it from iron or from copper, and then the goldsmith plates it with plates of gold and covers it from above.

 

and chains Heb. וּרְתֻקוֹת, and chains

 

20 He who is accustomed to select הַמְסֻכָּן תְּרוּמָה. Or, if he comes to make it of wood, one who is accustomed to discern between a durable tree and other trees, chooses a tree that does not decay quickly.

 

He who is accustomed Heb. הַמְסֻכָּן. Comp. (Num. 22:30) “Have I been accustomed (הַהַסְכֵּן הִסְכַּנְתִּי)?”

 

to select Heb. תְּרוּמָה, separation, selection of the trees.

 

21 Do you not know...the foundations of the earth Who founded it, and you should have worshipped Him.

 

22 the circle Heb. חוּג, an expression similar to (infra 44:13) “And with a compass (וּבַמְּחוּגָה),” a circle (compas in O.F.).

 

and whose inhabitants are to Him [lit. before Him] like grasshoppers.

 

like a curtain Heb. כַדֹּק, a curtain, toile in French.

 

24 Even [as though] they were not planted They are even as though they were not planted.

 

even [as though] they were not sown And still more than this, that they shall be uprooted and plucked out, as if they were not sown. Sowing is less than planting.

 

their trunk is not rooted in the earth When they will be plucked out, the trunk will not take root in the ground that it will grow up anew. Every שֹׁרֶשׁ, root, in Scripture is accented on the first letter, and the ‘reish’ is vowelized with a ‘pattah’ [segol]. This one, however, is accented on the latter syllable and it is vowelized with a ‘kamatz katan’ [tzeireh] because it is a verb, present tense, [enracinant in French] being rooted.

 

26 who created these All the host that you will see on high.

 

because of His great might that He has, and that He is strong in power, no one of His host is missing, that He does not call by name.

 

Special Ashlamatah: Commentary on Yeshayahu (Isaiah) 40:1-26

By: H.Ex. Adon Shlomoh Ben Abraham

 

We have come to Shabbat Naḥamu, the first sabbath of consolation. Scholars debated when this chapter was written. Most agree it was just before or after the fall of Babylon and right before Cyrus allowed the Jews to return from their exile back to Judea. The first 39 chapters of Isaiah certainly have passages of comfort and hope, but there is a strong tone of judgment and warning throughout that section. The two devastating blows they had suffered because they had violated their covenant with God—the destruction of the Temple by the Babylonians and their subsequent exile (586 BCE)—shook the foundations of their belief in the eternity and inviolability of Jerusalem, the Temple, and the Davidic dynasty^[75] Beginning now with chapter 40, the tone shifts to being predominantly full of comfort, hopefulness, and blessing. For the last thirty-nine chapters, Isaiah has spoken mostly of the chastisements to Israel, and the prophecies about the enemies of Israel and their punishments, and the final twenty-seven chapters concentrate on words of consolation and the future Messianic redemption that is soon to envelop Israel and then the entire world. Rashi,^[76] says that from here to the end of Isaiah are words of consolation. Radak^[77] Agrees these are for the days of the Messiah. The whole of this prophecy, says Kimchi, "belongs to the days of the Messiah.^[78] Some commentators have suggested this is a conversation in heaven that is to be played out on earth, similar to (Job 1-2, Isa. 6, and 1Ki.22:19-23). Although historically some of Isaiah's prophecies have not happened, Isaiah sees them as already accomplished in HaShem's divine counsel, and so he announces them to the people.

“Comfort ye, comfort ye”— Kimchi says, "Double here means the two captivities and emigrations suffered by the Israelites. The first, the Babylonian captivity; the second, that which they now endure." To all the nations and peoples, the world and all its inhabitants” (Luzzatto).^[79] There seem to be three unnamed voices calling out. The call to comfort my people (v. 2). This is a call to the prophets of Israel to comfort the people of Israel and Jerusalem. Rashi says the call for retribution has been set aside, and now it’s the promises of redemption.^[80] This salvation will be greater than any before and will end the exile. The sages in Sanhedrin 98a explain that if Israel makes itself worthy through repentance, the redemption will be hastened, and if not, there is a deadline, and it will come in its time. Regardless of how or when redemption comes, the prophet in Isaiah 60:22 tells us, in its time, I will hasten it. The Vilna Gaon^[81] says that the difficulties and the tribulations foretold by the prophets and the sages that are associated with the coming of the Messiah will occur only if Israel lacks merit. But if they become meritorious, all those sufferings will be unnecessary.^[82] It’s interesting that in the late 1700’s before the nation of Israel was even thought of existing again as we know it today, the GRA^[83], spoke of Israel. I want to think he was thinking of all the tribes when he made the statement, and it would behoove all of us to live in a meritorious way.

 The voice of (v.3-5) says that our God is coming to reveal his glory worldwide. This voice is crying out in the wilderness to clear the way for HaShem, to make straight a path in the desert and a road for our God (Elohim). Every valley will be raised, every mountain and hill lowered. The crooked will be made straight, and the glory of HaShem will be revealed, and all flesh will see that HaShem has spoken to the world. The third voice (v.1-11 brings this message to bear on Zion: the coming Lord is the shepherd who will gather his people and lead them home; the second voice affirms the enduring quality of God’s word: he has promised universal revelation (v.5) and good news for Zion (v.9), and his word will not fail. These truths summarize the whole message of chapters 40–55.^[84] It is interesting to note a connection to Ruth 2:13: You have comforted me (נחמתני) and spoken kindly (ודברת על לב) to your maidservant. Was Ruth speaking only of herself or of the fact that the comforter now had a pathway into the world? Though I am not one of your servants.

The writers in the Nazarene Codicil seem to pick up on this in (Mt. 3:3, Mk. 1:2-3), and in Luke. 3:4-6 and even John (1:23-25), which speak of three voices. In the text of John, they ask, Are you the Messiah? Are you Elijah? Are you the Prophet? He answered, NO! Three times. Well, who are you? I am the voice of one crying out in the wilderness; make straight the way of the Lord (HaShem). Yeshua said, when asked about John, whether he was Elijah. I believe we can see the work of the Prophet, Messiah ben Joseph, and Messiah ben David in our reading. “Speak tenderly to Jerusalem… her warfare is ended… her iniquity is pardoned… she has received double for her sins.” Iben Ezra^[85] says, “In my opinion, according to the coming redemption from our present exile, prophecies concerning the Babylonian exile are introduced only as an illustration, showing how Cyrus, who allowed the captive Jews to return to Jerusalem”.^[86] Will another Cyrus pave and smooth out the rough, crooked path on the way to the return to Jerusalem and Mt. Zion? It is worth noticing that God is doing this for Cyrus (45:2). I will march before you and level the hills that loom up, and I will level the roads for him. (45:13)

In (v.3-5), we hear A voice crying in the wilderness, prepare (פָּנָה pānāh) to turn with the goal or intention of doing something^[87] As in Genesis18:22, the way of the LORD. Rashi says the way of Jerusalem is for her exiles to return to her midst. Make straight in the desert A highway (as in Psa. 84:5-7) for our God. Malbim^[88] Says it’s a new highway that never existed, and this highway will be to our God. Could it be that this highway is not a new interstate, but a path in our hearts leading the exiled ones back to Zion?

The glory of the LORD shall be revealed… This glory is revealed to the prepared hearts described in the previous verses. And it is revealed without regard to nationality; all flesh shall see it together. All through the Bible, God, through his prophets and teachers, is calling his people out of Egypt and Babylon. Remember the old proverb, “Home is where the heart is!” To bring the exiles home to Zion and Jerusalem, it would stand to reason, God must first change the heart. This glory of the LORD is not revealed only to Jerusalem or Judah, but to every prepared heart. The glory to be revealed is a glory that all flesh shall see together or alike; they shall perceive it and come to understand. Can we be assured this will happen? Yes! because the mouth of the LORD has spoken.

The message of the voice in the wilderness (redemption). The voice said, “Cry out!” And he said, “What shall I cry? All flesh is grass. The grass withers, the flower fades. (v. 6-8) The message is a contrast between the frailty of man and the permanence of God and His word. Man comes and goes; nations and kingdoms rise and fall; the word of our God stands forever. (Psa. 103:15-17) Not only does it stand forever, but it shall also not return. (45:23) Nor will it turn back; it will accomplish the purpose I sent it to. (55:11) And it operates in a continuous fashion, ongoing like the sun, which never burns out. (Isa.60:19)

An invitation to “Behold Your God!” O Zion, you who bring good tidings. (v. 9-11) Malbim says, “As I already explained in many places in Zion was the seat of the king, the Sanhedrin, and the place of the Holy Temple, while in Jerusalem dwelt the masses. Zion announces: He has returned His Presence to Zion and the kingship and priesthood. Radak renders that Zion and Jerusalem, which are the holiest parts of Eretz Israel, are themselves the heralds.^[89] Therefore, the prophet advised him to ascend a high mountain. Jerusalem announced the ingathering of the exiles; therefore, the prophet advised her to raise her voice in strength so that those driven away will hear and be gathered from the four corners of the heavens. Behold, the Lord GOD shall come with a strong hand; His arm shall rule. (Isa.59:16, 63:5) The voice calls to ascend a lofty mountain and address the city of Jerusalem, informing the nation that HaShem is coming to redeem them from Babylon (the context of Isaiah’s day) and return them to Israel. Behold, his reward is with him, his recompense before him. Ibn Ezra and Radak both assert that wages will be given to Israel as the reward for faithfulness during the Exile and punishment to the unrighteous. Zion and Jerusalem are singled out in (v.9), the city of Judah, because it is the seat of the Messianic dynasty.^[90]

Ezekiel tells of the departure of the Glory (kābôd); it was by stages from the doomed city and temple (Ezek 9:3; 10:4, 18–19; 11:22–23). In the opening verses of our text, there seems to be a progression. Rabbinic tradition identifies the hill east of the city as the Mount of Olives and claims that the divine Presence remained there for three and a half years, hoping that Israel would repent (Lam Rabbah 25).^[91] The first time the glory of God is mentioned is when God told the people, because of their grumbling, they would see his glory, in the manifestation of the manna^[92] it was the 15^th day of the 2nd month after leaving Egypt, and they looked toward the wilderness^[93] (Exo.16:1-10) Then on the third day of the 3^rd month after leaving Egypt they received the ten words, but HaShem was wrapped in smoke on the mountain. (19:1-18) and the next time was at the conformation of the covenant (Exo.24) when the children said “all the words that the LORD has spoken we will do (v.3) and be obedient” (v.7) and for six days the mountain was covered by a cloud, on the seventh day “the glory of the Lord” was like a devouring fire on the mountain in the eyes of the children of Israel. (v.17) Again, there seems to be a progression in God revealing himself to the children of Israel. A progression in his Glory (kābôd), leaving the temple, and we question. Will the same pattern repeat itself when HaShem returns to Zion?

In verse (12-14), Who has measured the waters in the hollow of His hand… Measured heavens… measured the dust of the earth, weighted the mountains and hills… who directed the spirit of the LORD… what man gives him counsel… Who gave him understanding… taught him the path of justice… knowledge and understanding?

 There are several questions here, but only one answer: “HaShem”, the Supreme Being, who will cause it to come to pass, he who has created the whole universe. Earlier, the prophet announced the imminence of the “end”; now he turns to the beginning and references Creation as an actual event in the past. The God who is about to come and reveal his glory and redeem his people is the Creator of the whole universe. Beginning and end, creation and redemption, are the two poles of thought he juxtaposed. The relation between the beginning of time and the end of time has long been recognized as an important concept in biblical eschatology. The end cannot be understood without the beginning, nor redemption without creation.

God’s greatness surpasses all the nations. Behold, the nations are as a drop in a bucket and are counted as small dust on the scales (v.15-17). Not that God has no concern for the nations, the thought is, the nations are no threat; they have no power of their own; their pretentious grand designs have no weight with God. The nations come and go when the breath of the Lord blows on them; surely the people are grass. (v.7). Rabbi Hirsch has a novel interpretation of this verse based on the words “nothing before him” and “accounted by him.” As long as they (the nations) are against him, they are like nothing; and only when they are to him or with him, are they reckoned as worthwhile. ^[94]

The next set of questions deals with idolatry and the contrast between HaShem and idols. To whom will you liken God? Or what likeness will you compare to Him? (v.18) The language consists of a sharp and stinging mockery against those who are crafting and adorning images. Do not look to man-made idols; look to him who sits above the circle of the earth. God’s greatness is evident, as He is the Creator of all; no entity or man-made Idol can stand before him or derail his plans. Do you not know? Have you not heard? Have you not been told from the very first? Have you not understood from the foundations of the earth? —These four rhetorical questions, introduced by the same Hebrew word and repeated four times, are intended to place emphasis on and to convince his listeners of the greatness of God and his creation and are an echo of what he tells us in Isaiah 48:12-17. Who stretches out the heavens like a curtain, spreads them like a tent to dwell in, who brings princes to nothing, makes rulers of the earth as emptiness. (תֹּהוּ tōhû) (v.22-23)

Lift up your eyes on high and see: who created these? To whom then will you compare me? That I should be like him? says the Holy One. (v.25-26) Isaiah is told to speak words of Comfort, O comfort my people, speak tender words to Jerusalem, proclaim to her that her servitude is over, her debt has been paid.” HaShem is about to act to put down the empires and the nations, restore Jerusalem, and bring his exiled children home. Zion and Jerusalem, the capital city of the Messiah, will witness to the Nations of the World that redemption has arrived and that the end of the exile of Israel has come.

 

Verbal Tallies

Hakham Dr. Hillel ben David

Bereshit (Genesis) 22:1-24

Tehillin (Psalms) 18:1-43

Ashlamatah: Melakhim alef (1Kings) 10:1-9 & 23-24

 

Looking at the Hebrew of Bereshit (Genesis) 22:1 and Melakhim alef (1Kings) 10:1, what is the verbal / lexical tally that connects these two passages?

 

The verbal and lexical tally connecting these two passages is the Hebrew verb נִסָּה  (to test / prove / try), which corresponds to Strong's #H5254.

 

Bereshit (Genesis) 22:1 Some time afterward, God put Abraham to the test (נִסָּה  / Strong's #H5254)—saying to him, “Abraham.” He answered, “Here I am”.

 

Melachim Alef (1 Kings) 10:1 Now when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove (נִסָּה  / Strong's #H5254) him with hard questions.

 

* * *

 

What is/are the thematic connection(s) between Bereshit (Genesis) 22:1-44, and Tehillim (Psalms) 18:1-43?

 

The principal thematic connections between the binding of Isaac (Genesis 22) and David’s song of deliverance (Psalm 18) center on the journey through acute crisis to divine vindication:

 

1. The Crucible of Divine Testing and Integrity

Genesis 22: Opens explicitly as a supreme test of Abraham's absolute devotion and fear of God ("God put Abraham to the test").

 

Psalm 18: David highlights that his deliverance is directly tied to passing divine scrutiny and maintaining righteousness: "The LORD rewarded me according to my righteousness... For I have kept the ways of the LORD" (v. 21–22).

 

2. Deliverance from the Jaws of Death

Genesis 22: Isaac is bound, placed on the altar, and faces imminent slaughter until the eleventh-hour intervention of the angel.

 

Psalm 18: David uses vivid, terrifying imagery of an altar-like entrapment to describe his distress: "The cords of death encompassed me... the cords of Sheol entangled me; the snares of death confronted me" (v. 5–6), culminating in God supernaturally reaching down to snatch him from destruction.

 

3. The Vision of Sacred Geography (The Mountain)

Genesis 22: The climax occurs atop Mount Moriah, the future site of the Temple, where Abraham names the place "Adonai-Yireh", "On the mount of the LORD it shall be seen" (v. 14).

 

Psalm 18: David routinely frames his salvation around God as his cosmic mountain: "The LORD is my rock, and my fortress... my high tower" (v. 3, 47), tracking the cry that ascends directly from the earthly crisis into God's Holy Temple (v. 7).

 

4. Covenantal Affirmation of the "Seed"

Genesis 22: The successful completion of the test ends with an oath guaranteeing the ultimate victory and multiplication of Abraham's offspring ("your seed shall possess the gate of his enemies", v. 17).

 

Psalm 18: The song concludes on this exact multi-generational covenantal promise: "He accords great victories to His king, and keeps faith with His anointed, with David and his offspring [seed] forever" (v. 51).

 

* * *

 

The connection between the Torah seder and the Ashlamata, though seemingly strictly verbal, is in addition eschatological.  The messianic kingdom, rather than the related contents of the Torah lesson, is the dominant theme of the Ashlamata.

 

In classical Jewish commentary, including the Malbim, Radak, and Abarbanel, and eschatological sources, such as Midrash Mishlei and Pesikta Rabbati, the visit of the Queen of Sheba to King Solomon serves as the premier historic prototype for the Universal Recognition of the Divine Kingdom in the Messianic Era.

 

The text outlines four precise eschatological messages:

 

1. The Global Pilgrimage to the Source of Truth

The Prototype (v. 1-2): The Queen of Sheba hears of Solomon’s fame "concerning the name of the LORD" and travels a immense distance to test him with deep existential riddles (Chidot).

 

The Eschatological Message: The Radak explains that in the end of days, the initial gathering of the nations will not be driven by military conquest, but by an intense, collective intellectual thirst. The global leaders of the world will voluntarily journey to Jerusalem to seek the absolute clarity of Torah from the ultimate source of wisdom (Mashiach), satisfying the prophecy in Isaiah 2:3: "For out of Zion shall go forth the law, and the word of the LORD from Jerusalem."

 

2. The Vindication of the Divine Framework

The Prototype (v. 3-5): Upon observing the flawless organization of Solomon's house, the order of his ministers, and the absolute perfection of the Temple service, the Queen of Sheba is left breathless ("there was no more spirit in her").

 

The Eschatological Message: The Malbim notes that the nations of the world currently look at the structure of Torah and the historic isolation of Israel with cynicism. In the messianic era, when the physical and spiritual infrastructure of the Third Temple is fully operational, the world will experience a profound paradigm shift. They will stand in awe of the absolute harmony between the material and spiritual worlds managed by the Jewish nation.

 

3. The Shift from Envy to Praise

The Prototype (v. 9): Sheba openly blesses the God of Israel, exclaiming: "Blessed be the LORD thy God, who delighted in thee, to set thee on the throne of Israel..."

 

The Eschatological Message: Midrashic sources emphasize that the geopolitical shift will turn the historical anti-Semitic animosity of the nations into direct theology. The rulers of the world will openly declare that the selection and survival of Israel was the supreme expression of God's eternal love for humanity, willingly submitting to the kingdom of heaven.

 

4. The Re-Alignment of Wealth and Resource Transfer

The Prototype (v. 23-24): Solomon surpasses all kings of the earth in riches and wisdom, and "all the earth sought the presence of Solomon... and they brought every man his present, vessels of silver, and vessels of gold..."

 

The Eschatological Message: The Abarbanel connects this directly to the final redemption. The ultimate redistribution of global wealth is not an act of extortion; it is an act of tribute. The nations of the world will recognize that the material wealth of the planet belongs at the feet of the divine kingdom. They will voluntarily bring their resources, the gold and the silver, to fund, beautify, and support the spiritual epicenter of the world in Jerusalem.

                         

Ethics Of The Fathers (Pirkei Avot)

Chapter 2

 

 

Nazarean Talmud

Sidra Of Bereshit (Genesis) 22:1–24

V’HaElohim Nisah And G-d tested

Hakham Dr. Eliyahu ben Abraham

 

 

School of Hakham Tsefet

Peshat

 

(Mark 2:13-15) And he went out again^[95] by the seaside of the Kinneret. And as he walked, he visited, saw Levi^[96] ben Chalfai sitting near the tax-office.^[97] And He said to him, “Follow me^[98] (come and be trained as a Hakham).”^[99] And he (Levi) immediately^[100] arose (stood)^[101] and followed him. And the entire multitude gathered^[102] around him, and he taught them halakhic applications of the Oral Torah.

 

And now it happened as Yeshua reclined in his (Levi’s) house, many tax-collectors and ignorant sinners (Am HaAretz) also reclined with Yeshua and his talmidim.

 

 

School of Hakham Shaul

Tosefta

(Luke 5:27-28)

 

And after these things He went out and saw a tax-collector named Levi ben Chalfai, sitting near the tax-office.^[103] And he said to him, “Follow Me.” And immediately leaving all, he rose up^[104] and followed him.

 

 

The First Five

 

While the text of the Nazarean Codicil for this week is Mk 2:13-15 and Luke 5:27-28, commentary must allow some leeway for the sake of contiguity. Thus, the commentary will continue these ideas that are covered here superficially in a deeper measure next week. This week focuses on the persona of Levi ben Chalfai, but the contiguity crosses scriptural boundaries.

 

Levi ben Chalfai is the fifth talmid Yeshua selected by Marcan count. The terminology of Mordechai 1:16 is replicated here in the selection of Levi ben Chalfai, with the exception of “I will make you fishers of men.” However, because we see Yeshua “walking by the seaside,” we see the connotations of making Levi ben Chalfai a “counter of fish.” We might have imagined Yeshua to say something in the manner of “I will make you a collector of fish (souls) rather than money.”

 

Tax – Collector and Ignorant Sinners (Am HaAretz - "the people of Land," i.e., uneducated Jews in the Torah)

 

While we have the word “tax-collector,” we are not given exactly what “tax” was collected. We can only speculate as to what “toll” or “tax” Levi ben Chalfai collected.^[105] Most of these “taxes,” if they were not the half–shekel Temple tax, would have been given, at least in part, to Herod. This would have inadvertently afforded some of the monies to go to the aggrandizement of the Second (Herodian) Temple. We note below some of the possible taxes which Levi ben Chalfai might have collected.

 

1. Roman Tax along the Via Maris
2. Half-Shekel Temple tax

 

However, we must note that Levi ben Chalfai immediately leaves behind the work of “tax-collecting,” implying that this was not the collection of the Temple tax – or half shekel. More specifically, we note that the “occupation” is not the point here. The point is that Levi ben Chalfai leaves his occupation like Hakham Tsefet and the previous summoning of the first four talmidim to become a talmid who seeks to become a Hakham.

 

Hakham Tsefet uses specific language to demonstrate the difficulty of halakhic complications that Yeshua faced as a Hakham and Messiah.

 

Hooker and others suggest that the “tax” gatherers and ignorant sinners refer to those whom the P’rushim (Pharisees) called “Am HaAretz,” who did not follow the P’rushim in their standard of ritual purity, etc.^[106] Furthermore, the P’rushim referred to the Am HaAretz on the whole as “ignorant sinners.” Hakham Tsefet determines that what some of the P’rushim had called “unclean” or possibly “ignorant sinners” were not seen as such by G-d.^[107] The present text addresses Yeshua’s perspective with regard to the “Am HaAretz.” Yeshua came to bring this group to teshubah like those who were exiled from Babylon and had returned to Eretz Yisrael, not fully aware of their tribal ancestry.

 

Reclining – A Festival?

 

The word recline would indicate “eating at the table.” However, it is more frequently associated with reclining at a Festival, specifically Pesach (Passover). This would fit the story as it follows the Torah Seder of Bereshit 18–19, where the scene is that of the Pesach (Passover) season. It further fits the traditional Jewish idea that Yitzchaq was born on Pesach. Here we see the cunning of Hakham Tsefet as he plays with specific words to make an allusion that he is connecting to the Torah Seder. Here we also see a reference to the Bi-modality of the Triennial Torah reading cycle. Even though the language and situation seem ambiguous, it is, in actuality, very precise. It appears from the Lucan text that Levi throws a party for Yeshua for the following possible reasons…

 

1. Yeshua is, in fact, the Messiah
2. Levi ben Chalfai is on the road to becoming a Hakham
3. It is Pesach, and Levi ben Chalfai is hosting the Seder.

 

As pointed out in our last commentary, we should not always see the difference between Yeshua and the P’rushim as a debate or stark conflict. The fact that the P’rushim are “in the house” means that they are there with the “Am HaEretz” as well! Therefore, we see Yeshua addressing the halakhic issues in the following way.

 

1. Ritual Purity^[108]

By the hermeneutic principle of Rov and Chazakah^[109] We determine that ritual purity is absolutely upheld and taught. The very fact that the P’rushim are “in the house” is testimony to this hermeneutic conclusion. Therefore, we deduce that before Yeshua and the P’rushim entered Levi ben Chalfai’s house, he was taught the laws of ritual purity. Perhaps he was taught in a “hands-on” lesson per se. Furthermore, we are not informed about the amount of time that lapsed between the enlistment and the feast.

 

2. Table-fellowship^[110]

Again, by the hermeneutic principle of Rov and Chazakah, we determine that before any table-fellowship can take place between Jews, other Jews, and Gentiles, or any other absolute kosher must be upheld. Therefore, we must believe the lesson of ritual purity must have extended to Kashrut.

 

3. Am HaEretz ("the people of Land," i.e., the uneducated Jews in the Torah) – considered by some “ignorant sinners” and “wicked.”

 

Through the hermeneutic principles of Midrash Hameskish and precedent, we determine that Yeshua and the House of Hillel did not see “ignorant sinners” and “Gentiles” as wicked or unclean. While the Shammaite School would most likely have held contempt for the Am HaAretz, the School of Hillel, Yeshua, and his talmidim did not. This is attested in the precedential case in the narrative of 2 Luqas chapter 10. There must be a distinction made between the Jewish people of Eretz Yisrael (land of Israel) and the “Gerim” (resident aliens) who dwelt in the land. The B’ne Yisrael (children of Israel) as “Am HaAretz” ("the people of the Land” i.e., the uneducated Jews in the Torah) must be redeemed through Teshubah (repentance) – “return to G-d and His Torah.” The redemption of the Gerim (resident aliens) needs teshuba (repentance) as a “turning towards G-d and His Torah.” While we see G-d bringing Gentiles to teshubah, we can in no way accept that this implied that table fellowship was acceptable before the Gentile embraced a kosher diet and halakhah of his own free will.

 

4. Occupation and Torah Study^[111]

We cannot fully comment on Yeshua’s view of the profession of the “tax-collector” other than to say that Yeshua calls his talmidim to the highest occupation we can possibly pursue. While there are some unscrupulous trades in the world today, it is the highest trade to study Torah and become a Hakham. Torah study and an honorable trade are the mark of a true talmid.

 

Peroration

 

Neusner notes that the “Gospels” match the “Tradition—massoret—as a fence to the Torah.”^[112]

 

Abot 3:13 R. Aqiba says, “Tradition [the Mesorah] is a fence for the Torah.”^[113]

 

Here we interpret the comment made by Neusner to say that the “Gospels” as Tradition, i.e., Mesorah, are a fence for the Torah. He further notes that the “Gospels” are in harmony with the different aspects of the Oral Torah – Mesorah.

 

The Gospel literature arose in the first century c.e. from a Jewish movement that accepted the Bible (Tanakh) as its reference: for Christians, the Bible is also the Word of God. At that moment, the Mishnah was not yet written down, but many of its traditions were alive,^[114]

 

He also notes that the “Gospels” are halakhic in nature.

 

Halakhot: Especially in the Gospel of Matthew, Jesus appears as a “Master of the Law.” The famous Sermon on the Mount (Matt. 5–7) is set by the Evangelist as a formal and solemn session in the bet ha-midrash: the master in session, the disciples and people around at his feet, all attentively listening. The words of the master remind us of the proclamation on Mount Sinai: Jesus is remembering and interpreting the commandments of Moses. Jesus’ teaching could be interpreted like the Oral Torah that so many masters—before and after him—have handed down, explaining the Written Torah. ^[115]

 

Consequently, we should note that the materials of the “Gospels” are a Mesorah of the Master, which is a “Fence around the Torah.” This being said, we must note that the teaching in the present text must conform to the halakhic norms of that Mesorah. And, we as talmidim of the Master must conform to the halakhic norms of the Torah and its Oral traditions. Therefore, it is the halakhic duty of the Nazarean Jew to accept and teach all those who would follow the master, to accept and practice these traditions. As we accept the “King of the Jews” and become Nazareans, we must inevitably also accept the Oral Torah – traditions of our Jewish forefathers!

 

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

“Now unto Him who is able to preserve you faultless, and spotless, and

to establish you without a blemish,

 

Upcoming: “Tu B’Av” - Av15

Wednesday, July 29, 2026

(This was the source for Valentines day)

For further information please see:

 

Next Sabbath: “Heni yaldah Milcah” “Milcah has Borne”

2nd Sabbath of Consolation

 

 

 

Contents of the Torah Seder

 

·        The family of Nahor … Genesis 22:20 - 24

·        Sarah’s Death and Burial … Genesis 23: 1 - 20

 

Reading Assignment:

 

The Torah Anthology: Yalkut Me’Am Lo’Ez – Vol 2 By: Rabbi Ya’aqob Culi Translated by Aryeh Kaplan Published by: Moznaim Publishing Corp. (New York, 1989) Vol. 2 – “Genesis”, pp. 345 - 378

Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) “Genesis” pp. 279 - 290

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by His Honor Paqid Adon Ezra ben Abraham

A special thank you to HH Giberet Giborah bat Sarah and Giberet Sarai bat Sarah for their diligence in proof-reading