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!

 

We pray for his Eminence Hillel ben David. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal his Eminence Hillel ben David, 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 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’Abraham Zaqen” - “And Abraham was old”

3rd Sabbath of Consolation & Mevar’chim HaChodesh Elul

Proclamation of the New Moon of Elul

(Thursday Evening, August 13 – Friday Evening August 14, 2026)

 

 

Contents of the Torah Seder

 

·         Rebekah – Genesis 24:1-41

·         Finding a wife for Isaac - Gen24:1-12

·         Eliezer’s criteria - Gen 24:13-17

·         Rebecca is equal to the test - Gen 24:18-27

·         Laban - Gen 24:29 – 33

·         The recapitulation – Gen 24:34 - 41

 

Reading Assignment:

 

 

JPS & Targum Pseudo Jonathan for: Bereshit (Genesis) ‎‎24:1-41

 

 

Rashi’s Commentary for: ‎ Bereshit (Genesis) ‎‎24:1-41

 

1 had blessed Abraham with everything [The word] בַּכּֽל is numerically equal to בֵּן [son]. Since he had a son, he had to find him a wife.

 

2 the elder of his house Since [the word זְקַן ] is in the construct state, it is vowelized זְקַן .

 

under my thigh - (Shev. 38) Since one who swears must take with his hand an article related to a mitzvah such as a Torah scroll or Tefillin, and circumcision was his first mitzvah, and he had fulfilled it with pain, it was dear to him; so he took it.

 

7 The Lord, God of the heavens, Who took me from my father’s house But he did not say, “and the God of the earth,” whereas above (verse 3) he said, “And I will adjure you [by the Lord, the God of the heaven and the God of the earth].” He said to him, “Now He is the God of the heaven and the God of the earth, because I have made Him familiar in the mouths of the people, but when He took me from my father’s house, He was the God of the heavens but not the God of the earth, because mankind did not acknowledge Him, and His name was not familiar on the earth.”

 

from my father’s house from Haran. and from the land of my birth from Ur of the Chaldees.

 

and Who spoke about me [Here לִי means] “concerning me,” like אֲשֶׁר דִבֵּר , “who spoke concerning me.” Similarly, every לִי , לוֹ , and לָהֶם used in conjunction with the verb דבר —speak—is to be interpreted in the sense of עַל , “concerning,” and their Aramaic translation is עֲלֵי , עֲלוֹהִי , עֲלֵיהוֹן . For in conjunction with דִּבּוּר , the use of the terms לִי , לוֹ , and לָהֶם is inappropriate, but rather אֵלַי , אֵלָיו and אֲלֵיהֶם [are to be used], and their Aramaic translation is עִמִּי , עִמֵּיהּ , עִמְּהוֹן However, following the expression אֲמִירה [saying], the terms לִי , לוֹ , and לָהֶם are appropriate.

 

and Who swore to me At the Covenant Between the Parts.

 

8 you will be absolved of this, my oath And take him a wife from the daughters of Aner, Eshkol, and Mamre. - [From Gen. Rabbah 49:8]

 

only…my son - “Only” is restrictive. My son will not return, but Jacob, my grandson, will ultimately return.

 

10 of his master’s camels -(Gen. Rabbah 59:11). They were distinguishable from other camels by the fact that they would go out muzzled to prevent robbery, that they should not graze in strangers’ fields.

 

all the best of his master was in his hand - (Gen. Rabbah ad loc.) He wrote a gift deed to Isaac for everything he owned, so that they would hasten [lit., jump] to send him their daughter.

 

Aram-naharaim [lit., Aram of the two rivers.] It is situated between two rivers.

 

11 And he made the camels kneel He made them lie down. - [Gen. Rabbah 59:11, Targum Jonathan]

 

14 her have You designated She is worthy of him, for she will perform acts of kindness, and she is fit to enter the house of Abraham; and the expression הֽכַחְתָּ means “You chose,” esprover in Old French.

 

and through her may I know An expression of supplication: “Let me know through her.”

 

that You have performed loving-kindness If she will be from his family and fit for him, I will know that You have performed loving-kindness.

 

16 a virgin from the place of her virginity. - [Gen. Rabbah 60:5]

 

and no man had been intimate with her in an unnatural way. Since the daughters of the gentiles would preserve their virginity but were promiscuous in unnatural ways, Scripture attests that she was completely innocent. - [Gen. Rabbah ad loc.]

 

17 And the servant ran toward her Because he saw that the water had risen toward her. - [Gen. Rabbah ad loc.]

 

Please let me sip An expression of swallowing, humer in Old French.

 

18 and lowered her pitcher from her shoulder.

 

19 until they will have finished drinking Here the word אִם is used in the sense of אֲשֶׁר , that

 

they will have finished - Onkelos renders: until they have had enough, because that is the end of their drinking, when they have drunk their fill.

 

20 and she emptied - וַתְּעַר is an expression of emptying. There are many examples in the language of the Mishnah: “One who empties (הַמְעָרֵה) from one vessel to another.” It is also found in Scripture (Psalms 141: 8): “Do not cast out (תְּעַר) my soul”; (Isa. 53:12): “That he poured out (הֶעֱרָה) his soul to death.”

 

the trough A hollow stone from which the camels drink.

 

21 was astonished Heb. מִשְׁתָּאֵה , an expression of desolation, as in (Isa. 6:11): “[until] the cities become desolate (שָׁאוּ) …and [the ground] lies waste (תִּשָׁאֶה) and desolate.”

 

was astonished - מִשְׁתָּאֵה [means that] he was astonished and startled because he saw his efforts on the verge of succeeding, but he did not yet know whether she was of Abraham’s family or not. Do not be surprised by the letter “tav” in the word תָָּאֵה מִשְׁ [since the root is שׁאה ], because there is no word [verb] whose first root-letter is a “shin,” which is used in the reflexive [Hitpa’el] form, in which a “tav” does not separate the first two letters of the root, e.g. מִשְׁתָּאֵה [here]; or (Isa. 59:15) מִשְׁתּוֹלֵל which is from the same root as תּשׁוֹלָל or (ibid. 59:16) וַיִּשְׁתּוֹמֵם , from the same root as שְׁמָמָה or (Micah 6:16): “And the statutes of Omri shall be observed (וַיִּשְתַמֵּר) ,” from the same root as וַיִּשְׁמֽר . Here too, מִשְׁתָּאֵה is from the same root as תִּשָׁאֶה . And just as you find the expression מְשׁוֹמֵם used concerning a person who is astonished, dumbfounded, and engrossed in thought, as in (Job 18:20): “Those who come after shall be astonished (נָשַׁמּוּ) at his day”; or (Jer. 2:12): “O heavens, be ye astonished (שׁוֹמּוּ) ”; or (Dan. 4:16): “He was bewildered (אֶשְׁתּוֹמַם) for a while”; so, can you explain the expression שְׁאִיָה as referring to a person who is astonished and engrossed in thought. Onkelos, however, renders it as an expression of waiting (שְׁהִיָה) : “and the man waited (שָׁהֵי) ,” [meaning that] he waited and stood in one place to see “whether the Lord had made his way prosper.” However, we cannot translate מִשְׁתָּאֵה as meaning שָׁתֵי , “to drink,” because [the word מִשְׁתָּאֵה ] does not mean drinking, for the “aleph” does not occur in the verb “to drink” (שְׁתִּיָה) .

 

was astonished at her - [ לָהּ means] he was astonished about her, as in [above 20:13]: “Say about me (לִי) , ‘He is my brother’”; and as in [26:7]: “The people of the place asked about his wife (לְאִשׁתּוֹ) .”

 

22 half [a shekel] This alludes to the shekels of Israel, half a shekel per head. - [Targum Jonathan]

 

and two bracelets An allusion to the two Tablets paired together. - [Gen. Rabbah (60:6), Targum Jonathan]

 

weighing ten gold [shekels] An allusion to the Ten Commandments [inscribed] on them. - [Gen. Rabbah 60:6]

 

23 And he said, “Whose daughter, are you? He asked her this after giving her [the gifts] because he was confident that in the merit of Abraham, the Holy One, blessed be He, had caused his way to prosper.

 

for lodging - לִין means one night’s lodging. - לִין is a noun. But she replied, לָלוּן , meaning many lodgings. - [Gen. Rabbah 60:6] [Since לָלוּן is a verb, it does not limit the number of lodgings.]

 

24 the daughter of Bethuel She answered his first question first and his last question last.

 

25 fodder All camel food is called מִסְפּוֹא , such as straw and barley.

 

27 on the road on the designated road, the straight road, on the very road that I needed. Likewise, every “beth,” “lammed,” and “hey,” that serve as a prefix and are vowelized with a “pattach” refer to something specific, already mentioned elsewhere, or of [some object] where it is clear and obvious about what one is speaking. [i.e., The “pattach” under the prefix denotes the הֵא הַיְדִיעָה , the definite article.]

 

28 her mother’s house It was customary for women to have a house in which to stay to do their work, and a daughter confides only in her mother. - [Gen. Rabbah 60:7]

 

29 and Laban ran Why did he run and for what did he run? “Now it came to pass, when he saw the nose ring,” he said, “This person is rich,” and he set his eyes on the money. - [Gen. Rabbah 60:7]

 

30 over the camels to guard them, as (above 18:8): “And he was standing over them,” in order to serve them.

 

31 when I have cleared the house of idolatry. - [Gen. Rabbah 60:7]

 

32 and unmuzzled the camels He loosened their muzzles, for he would shut their mouths so that they would not graze along the way in fields belonging to others. - [Gen. Rabbah 60:8, Targum Jonathan]

 

33 until I have spoken Here אִם serves as an expression of אֲשֶׁר , [that] and as an expression of כּי , as in (below 49:10): “Until (עַד כִּי) Shiloh will come.” This is what our Sages of blessed memory said (Rosh Hashanah 3a): The word כִּי serves for four meanings. One of these is [the Aramaic] אִי , which is equivalent to [the Hebrew] אִם .

 

36 and he gave him all that he possesses He showed them a gift deed.

 

37 You shall not take a wife for my son from the daughters of the Canaanites unless you first go to my father’s house, and she will not wish to follow you.

 

39 Perhaps the woman will not follow me It [the word אֻלַי (perhaps)] is written [without a “vav” and may be read] אֵלַי (to me). Eliezer had a daughter, and he was looking for a pretext so that Abraham would tell him, to turn to him, to marry off his daughter to him (Isaac). Abraham said to him, “My son is blessed, and you are cursed [Eliezer was a descendant of Canaan who had been cursed by Noah], and an accursed one cannot unite with a blessed one.”

 

Ketubim: JPS & Targum for Tehillim (Psalms) 19:1-15

 

 

Rashi’s Commentary on Tehillim (Psalms) 19:1-15

 

2 The heavens recite the glory of God The Psalmist himself explains the matter: There is neither speech nor words. They do not speak with people but since “their line goes forth throughout the earth” and they give light to the people, thereby the creatures recite the glory of God and give thanks and bless [Him] for the luminaries.

 

and the sky tells of the work of His hands The stars and planets, which are the work of the hands of the Holy One, blessed be He, and which are there, as it is stated (in Gen. 1:17): “And God placed them in the firmament of the heavens,” whence they proclaim His glory.

 

3 Day to day utters speech The Creation is renewed from day to day. In the evening, the sun sets, and in the morning it rises. Thereby, the people utter sayings of praise throughout these days and nights, for they teach the people to praise and to give thanks. (Menachem interprets [the word] יביע as an expression of a gushing fountain (מעין נובע) .

 

tells knowledge Heb. יחוה , an expression of telling.

 

5 Their line goes forth throughout the earth The line of the heavens, which are stretched out over the face of the entire earth, and because of which their words are at the end of the world, for all speak of the wonders they see.

 

for the sun He made [i.e.,] the Holy One, blessed be He.

 

a tent therein In the heavens. From here it is derived that the sun is placed within its case. Tanchuma.

 

6 And it is like a bridegroom emerging from his chamber every morning. This is what is meant by “The heavens recite the glory of God.”

 

7 and its circuit is to their ends The circuit of its orbit is from one end to the other.

 

and none is hidden from its heat Had the sun been placed in the lowest sky, no man would be able to hide from its heat (Mid. Ps. 18:13) for the sun and the moon are in the second sky, as is stated (in Hagigah 12b): There are seven skies Vilon, Rakia, Shehakim, Zevul, Machon, Ma’on, Aravoth and he counts them in order: Vilon does not serve for anything; in Rakia are the sun, the moon, the stars, and the planets, etc.

 

8 The law of the Lord is perfect That too illuminates like the sun, as is written at the end of the topic: “enlightening the eyes,” and Scripture states (in Prov. 6: 23): “For a commandment is a candle and the Torah is light.” Another explanation:

 

and none is hidden from its heat on the Day of Judgment, [as is stated in Malachi 3:19]: “And the sun that comes shall burn them up.” But the law of the Lord is perfect; it restores the soul to ways of life and it protects those who study it from that burning, as is stated (ibid. verse 20): “And the sun of mercy shall rise with healing...for you who fear My Name.”

 

the testimony of the Lord is faithful It is faithful to testify for those who study it.

 

restoring the soul It [the law] restores it [the soul] from the ways of death to the ways of life. The law, the testimony, the orders, the commandments, the fear, and the judgments total six, corresponding to the six orders of the Mishnah. Between each name [of God] are five words including the name itself, corresponding to the Five Books of the Pentateuch. And so [the Psalmist] concludes: “true, altogether just.” They are altogether devised with kindness and truth.

 

making the simple one wise It gives wisdom to the simple.

 

9 clear Shining.

 

11 and drippings of honeycombs Heb. ונפת צופים , sweetness of honeycombs; breche, or bresches, honeycombs. Menachem interprets ונפת as an expression of a drop, and so (in Prov. 5:3): “drip sweetness (נפת) ”; (ibid. 7:17), “I sprinkled (נפתי) my couch.”

 

12 for in observing them there is great reward I was careful in its observance because of Your great good that You have hidden away, and according to this usage, עקב is like (Gen. 26:5): “because (עקב) Abraham hearkened to My voice.” Another explanation of עקב רב : The end of the Torah scholars is that they will come to greatness. עקב is an expression of the end, and there is a similar expression in the language of the Mishnah (Sotah 9:15): “At the end (בעקבות) of the exile, prior to the coming of the Messiah.”

 

13 Who understands errors? I was careful with them but it is impossible to be so careful that one does not err in them, and You cleanse me of hidden sins, which were hidden from me; of which I was unaware when I sinned inadvertently.

 

14 Also...from willful sins Heb. מזדים , from willful sins.

 

then I will be perfect Heb. איתם will be perfect. The Sages said (Mid. Ps. 19:17, Lev. Rabbah 5:8): To what can David be compared? To a Cuthite who goes from door to door, and they are more cunning in this matter than any other people. “Give me a drink of water,” something that costs no money. After drinking, he says, “Perhaps you have a small onion?” After he gives it to him, he says, “Is there an onion without salt?” After he gives it to him, he says, “Give me a little bread, so that the onion does not harm me.” So did David say at first concerning the inadvertent sins, and then concerning the willful sins, and afterwards concerning the rebellious sins. פשעים are rebellious sins, with which one intends to provoke, and so Scripture says (II Kings 3:7): “The king of Moab rebelled (פשע) against me.”

 

15 be acceptable To appease and placate You.

 

Meditation on the Psalms

Tehillim (Psalms 19:1-15

Hakham Dr. Hillel ben David

 

 

The vast heavenly bodies orbiting with flawless precision in the skies are a clear manifestation of the infinite wisdom and power of the Creator. Nevertheless, the celestial panorama is not the ultimate form of divine revelation. It is the study of G-d’s will as revealed in the Torah which presents the clearest available perception of the Creator.

 

Malbim^[1] assures the diligent scholar that if his quest for G-d is sincere, he will be assisted in his studies by a holy spirit, a divine ecstasy which resembles prophecy. In this chapter, the Psalmist proves in six ways that the comprehension of G-d gained through Torah scholarship surpasses the perception gained through scientific research. Moreover, even the astronomical secrets of the heavens are unlocked before the Torah sage.

 

Shmuel bar Abba^[2] said, ‘I know the pathways of the skies as well as I know the streets of my own city, Nehardea’. Did Shmuel fly up to the heavens to learn this? Rather, because he toiled incessantly in the study of Torah, all of the wisdom of the skies was revealed to him.^[3]

 

The study of Torah reveals not only the pathways of heaven, but man’s way on earth, as well. Before his sin, Adam led a life which was straight and pure; as predictable as the orbit of the sun and stars. Sin warped man. Only Torah study can right him once again.

 

First the Psalmist extols the unerring precision of the heavenly spheres. Then he turns to man and exhorts him to follow the example he sees in the sky, saying in effect: ‘Learn Torah and return to what you should be!’ The Torah of HaShem is perfect, it brings back the soul. The Torah is ‘upright’ and ‘it enlightens the eyes’ and ‘it is pure’. Accept the Torah and imitate Adam before the sin.

 

Small wonder that the Vilna Gaon^[4] designated this psalm to be the שיר של יום, ‘the Song of the Day’ for the festival of Shavuot^[5] when we celebrate the presentation of the Torah to Israel at Mount Sinai.^[6]

 

The superscription of this psalm ascribes authorship to David. The events in David’s life which led to the writing of this psalm are unknown.

 

Psalms chapter 19 is the first of nine additional psalms, which are recited during our Shacharit^[7] prayers on Shabbat and on festivals. Shabbat is a “memorial to the creation of the universe”. Jewish observance of the seventh day of the week as the holy day of Shabbat, with complete cessation from creative work, business, and the routine activities of the preceding six days of the week, is living testimony to the fact that HaShem created the world in six days and rested on the seventh day, which He blessed and sanctified as a holy day. In light of the above, it is appropriate that psalms chapter 19 is the first of the special psalms which have been added in the Morning Prayers because it speaks of the praise given by the creation.

 

Tehillim (Psalm) 19:2 The heavens declare the glory of G-d; and the firmament sheweth his handywork.

 

This psalm also has another connection to our prayers:

 

Berachot 9b Seeing that this verse, ‘Let the words of my mouth be acceptable etc.’ is suitable for recital either at the end or the beginning [of the tefillah], why did the Rabbis institute it at the end of the eighteen benedictions? Let it be recited at the beginning? — R. Judah the son of R. Simeon b. Pazzi said: Since David said it only after eighteen chapters [of the Psalms],^[8] the Rabbis too enacted that it should be said after eighteen blessings. But those eighteen Psalms are really nineteen? — ‘Happy is the man’ and ‘Why are the nations in an uproar’^[9] form one chapter.

 

The above Gemara teaches us that in the siddur, this prayer,^[10] from Psalm 19:15, is also added (in a slightly altered form) at the end of every Amidah. The Amida is the prayer that we use at the end of the eighteen benedictions, and is also the prayer of David after eighteen psalms. And just as the Amida now has nineteen benedictions, so also has Psalm one been split so that David’s prayer comes after nineteen psalms.

 

Since the Vilna Gaon has said that this is the psalm of the day for the festival of Shavuot, lets delve to a greater depth of the festival. Let’s start by looking at the various terms that apply to this day:

 

 

שבעות חג, Chag Shavuot, the Feast of Weeks, is a major festival. It’s the second of the three Shalosh Regalim^[13] that comes exactly fifty days after Passover. It marks the giving of the Torah, by HaShem, to Israel on Mount Sinai 3,335 years ago, as of this writing in 5783.

 

Upon examination, one would find that the Torah usually lists exactly what day a festival begins. For example, by Pesach the Torah tells us that:

 

Vayikra (Leviticus) 23:6 On the fifteenth day of this month is the Festival of Matzot.

 

However, come Shavuot we find something different. The Torah writes:

 

Vayikra (Leviticus) 23:15 and you shall count for yourselves from the day after the Shabbat . . . you shall count fifty days and you shall bring a new Mincha offering to HaShem . . . and you shall convoke on this very day - there shall be a holy convocation for yourselves.

 

Why does the Torah not tell us the date of Shavuot? Why does the Torah force us to calculate fifty days from the start of our counting of the Omer to figure out when Shavuot is?

 

The Torah does this to illustrate the centrality of the Oral Law.^[14] The Torah terms the starting date for the count of the fifty days “the day after the Shabbat.” The Oral law tells us that this is the second day of Pesach, the ‘Shabbat’ referred to in the verse being the first day of Pesach. The Tzedukim, Sadducees,^[15] who did not give credence to the Oral law, explained this verse differently. They explained it to mean literally the day after the weekly Shabbat. So, they began counting from the first Sunday after Pesach. Now, nowhere does the Torah say to count from the Shabbat during Pesach! So, The Tzedukim had to make up a guess as to when the Shabbat is, after all we have fifty, or so, Shabbats^[16] during the year. When we celebrate Shavuot on the day that we do, we are simultaneously affirming our belief in the Oral law. After all, it is only with the clarification that the Oral law provides that we know when Shavuot falls. Shavuot, the festival on which we celebrate the fact that we have the Torah, is the day on which we acknowledge that we received all of the Torah, both oral and written. To be sure that we recognize the entirety of the Torah, HaShem omitted the exact date on which we celebrate from the written Torah. Only by relying upon the Oral law can we celebrate Shavuot in its proper time.

 

During these seven weeks the children of Israel prepared themselves for the giving of the Torah. During this time they rid themselves of the scars of bondage and empowered to become a holy nation ready to stand before HaShem. Let’s read what HaShem has to say about it:

 

Devarim (Deuteronomy) 16:9-10 Count off seven weeks from the time you begin to put the sickle to the standing grain.^[17] Then celebrate the Feast of Weeks to HaShem your G-d by giving a freewill offering in proportion to the blessings HaShem your G-d has given you.

 

The celebration of this feast begins with the word, count. This word immediately connects this festival with Chag HaMatza, the Feast of Unleavened Bread. Our Sages understood that Shavuot is the Atzeret, or conclusion of Chag HaMatza. The celebration, therefore, begins with an obvious command: COUNT. So, the first part of the celebration is for us to physically count, every day, out loud, with the proper blessing, the number of weeks, and the number of days.

 

Shemot (Exodus) 34:22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.

 

Vayikra (Leviticus) 23:9-21 HaShem said to Moshe, “Speak to the Israelites and say to them: ‘When you enter the land I am going to give you and you reap its harvest, bring to the priest a sheaf of the first grain you harvest. He is to wave the sheaf before HaShem so it will be accepted on your behalf; the priest is to wave it on the day after the Sabbath. On the day you wave the sheaf, you must sacrifice as a burnt offering to HaShem a lamb a year old without defect, Together with its grain offering of two-tenths of an ephah of fine flour mixed with oil--an offering made to HaShem by fire, a pleasing aroma--and its drink offering of a quarter of a hin of wine. You must not eat any bread, or roasted or new grain, until the very day you bring this offering to your G-d. This is to be a lasting ordinance for the generations to come, wherever you live. “‘From the day after the Sabbath, the day you brought the sheaf of the wave offering, count off seven complete weeks. Count off fifty days up to the day after the seventh Sabbath, and then present an offering of new grain to HaShem. From wherever you live, bring two loaves made of two-tenths of an ephah of fine flour, baked with yeast, as a wave offering of firstfruits to HaShem. Present with this bread seven male lambs, each a year old and without defect, one young bull and two rams. They will be a burnt offering to HaShem, together with their grain offerings and drink offerings--an offering made by fire, an aroma pleasing to HaShem. Then sacrifice one male goat for a sin offering and two lambs, each a year old, for a fellowship offering. The priest is to wave the two lambs before HaShem as a wave offering, together with the bread of the firstfruits. They are a sacred offering to HaShem for the priest. On that same day you are to proclaim a sacred assembly and do no regular work. This is to be a lasting ordinance for the generations to come, wherever you live.

 

On the sixth of Sivan falls the festival of Shavuot, after the counting of the omer for forty-nine days which are seven weeks. This is why it is called “the festival of weeks,” as it says in the Torah:

 

Devarim (Deuteronomy) 16:9-10 Seven weeks you will count... and you will make Shavuot for HaShem, your G-d.

 

The book of Bamidbar (Numbers) starts off with a count of the Israelites, in the wilderness of Sinai. Our Sages understood that HaShem counted His people to show us how precious we are to Him. In the same way, we count items of value because they are precious to us. The Midrash^[18] records that HaShem has counted His people nine times so far. The Midrash says that HaShem will count His people one more time in the days of Mashiach ben David.

 

Shavuot, which commemorates HaShem’s giving of the Torah to Israel, is called the wedding, or betrothal, of Israel to HaShem;^[19] and on the Shabbat before his wedding, the bridegroom is called to the Torah as a preparation for the wedding.

 

Why is Shavuot also referred to as Chag HaAtzeret? The Ta’amei Haminhagim^[20] explains that on all other festivals, there are two types of service to HaShem that we perform. One type of performance is doing the commandments specifically associated with that festival, such as eating matzot on Pesach. The other service is that which we find on all festivals, refraining from creative “work” or “melacha.” On Shavuot, there really is only one type of service being performed, that being the cessation of work. One of the meanings of the word “atzeret” is “a cessation, a stopping”. Shavuot is called Chag HaAtzeret because this means that it is the Festival of “Cessation” and cessation only, while all other festivals have observances specific to it as well.

 

The Ramban explains that Shavuot is to Pesach as Shemini Atzeret is to Succoth.^[21] Just as Succoth has a festival called “atzeret” at its end, so too does Pesach have a festival called “atzeret” at its “end”. Hence, the name “atzeret” for Shavuot.^[22]

 

Those who carefully read the Torah can see that there are hints that the reason for a festival is NOT because of a certain historical event. In fact, it appears that the historical events that took place on a festival, took place because that was the time of the year dedicated to that type of event! Let’s consider a few examples: Lot fed the two angels matza. Then at midnight, Lot and his family were delivered from Sodom while the enemies of HaShem were destroyed. Doesn’t this sound a bit like Pesach? (Despite happening more than 400 years before Sinai!) In the same way, the giving of the Ruach HaKodesh, the Holy Spirit, in II Luqas (Acts) 2, seems to indicate that Sivan 6, is the time when HaShem has decreed that events like the giving of the Torah, and its associated manifestations, are to occur. This spiral of time is repeated over and over again. Each year we again see events that are associated with that particular time of the year. This means that every year we should look for events related to the giving of the Torah and its covenant, to happen at the time of Shavuot! It is for this reason that I have often wondered if the events of Jeremiah 31:30ff, would take place at Shavuot.

 

Yirmiyahu (Jeremiah) 31:30 Behold, the days come, saith HaShem, that I will make a new covenant with the house of Israel, and with the house of Judah; 31 not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith HaShem. 32 But this is the covenant that I will make with the house of Israel after those days, saith HaShem, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 33 and they shall teach no more every man his neighbour, and every man his brother, saying: 'Know HaShem'; for they shall all know Me, from the least of them unto the greatest of them, saith HaShem; for I will forgive their iniquity, and their sin will I remember no more.

 

Shavuot is a “Mikra” a rehearsal meeting.

 

Bamidbar (Numbers) 28:26-27 “‘On the day of firstfruits, when you present to HaShem an offering of new grain during the Feast of Weeks, hold a sacred assembly (mikra) and do no regular work. Present a burnt offering of two young bulls, one ram and seven male lambs a year old as an aroma pleasing to HaShem.

 

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.

 

Shavuot is a divine appointment in which we meet with our community to rehearse in preparation for a future event. When we celebrate Shavuot according to halacha, we will find ourselves in the right place, at the right time, doing the right thing when G-d comes down to visit us.

 

The Mishna^[23] says that the world is judged at four periods in the year: On Pesach, for grain; on Shavuot, for the fruit of the trees; on Rosh Hashanah, all the inhabitants of the world pass before Him, like flocks of sheep, as it is said, “He Who fashions the hearts of them all, Who understands all their doings”; and on Succoth, they are judged for water.

 

On Rosh HaShana we can begin to appreciate moed as an appointment with time itself, not with events; moed relives the primal potential of which the event was only an expression. The Din, the judgment, of potential on Rosh HaShana is consummated in its details at the nexus of moed:

 

All the Din^[24] is on Rosh HaShana, but the decree of the Din is sealed at the proper time: on Pesach regarding the grain, on Shavuot regarding the fruit, on Succoth regarding the water...^[25] For each festival touches potential embodied in a particular section of the Garden of Possibilities, a Garden of Time whose totality we revisit on Rosh HaShana. ^[26]

 

 

Ashlamatah: Yeshayahu (Isaiah) 51:2-11

 

Rashi	Targum
4. ¶ The Lord God gave me a tongue for teaching, to know to establish times for the faint [for His] word; He awakens me every morning, He awakens My ear, to hear according to the teachings.	4. ¶ The LORD God has given me the tongue of those who teach, to make [me] know [how] to teach with wisdom the righteous/generous who faint for ‎the words of His Law. Therefore morning by morning He rises early to send His prophets so perhaps the sinners’ ears might be opened and‎ they might listen to teaching [of His Law].
5. The Lord God opened my ear, and I did not rebel; I did not turn away backwards.	5. The LORD God has sent me to prophesy, and I was not rebellious, I turned not backward.
6. I gave my back to smiters and my cheeks to them that plucked off the hair; I did not hide my face from embarrassments and spitting.	6. I gave ‎my back to smiters, and my cheeks to them that pluck out the beard; I hid not my face from shame and spitting.
7. But the Lord God helps me, therefore, I was not embarrassed; therefore, I made my face like flint, and I knew that I would not be ashamed.	7. For the LORD God ‎helps me; therefore I have not been confounded; therefore I have set my face strong like rock, and I know that I will not be put to shame;
8. He Who vindicates me is near, whoever wishes to quarrel with me-let us stand together; whoever is my contender shall approach me.	8. My innocence is near. Who will go to judgment with me? Let us stand up together. Who is my enemy? Let him come near to me.
9.  Behold, the Lord God shall help he that will condemn me, behold all of them shall wear out like a garment, a moth shall consume them.   {S}	9. Behold, the LORD God helps me; who will declare me a sinner? Behold, all of them are like the garment that wears out, that the moth eats. {S}
10.  Who among you is God-fearing, who hearkens to the voice of His servant, who went in darkness and who has no light, let him trust in the name of the Lord and lean on his God.  {S}	10. Who among you of those who fear the LORD obeys the voice of His servants the prophets, who performs the Law in distress as a man ‎who walks in the darkness and has no light, trusts in the name of the LORD and relies upon the salvation of his God? {S}
11.  Behold all of you who kindle fire, who give power to flames; go in the flame of your fire, and in the flames you have kindled; from My hand has this come to you, in grief you shall lie down.   {S}	11.  Behold, all you ‎who kindle a fire, who grasp a sword! Go, fall in the fire which you kindled and on the sword which you grasped! This you have from My ‎Memra: you will return to your stumbling. {S}
1. Hearken to Me, you pursuers of righteousness, you seekers of the Lord; look at the rock whence you were hewn and at the hole of the pit whence you were dug.	1. ‎Attend to My Memra, you who pursue the truth, you who seek teaching from the LO RD; consider that as the hewn stone from the rock ‎you were hewn and as the rubble from an empty pit you were hacked.
2. Look at Abraham your father and at Sarah who bore you, for when he was but one I called him, and I blessed him and made him many.	2. Consider Abraham your father and Sarah who was pregnant ‎with you; for when Abraham was but one. single in the world. I brought him near to My service, and I blessed him and made him many.
3. For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song. {S}	3. For the LORD is about to comfort Zion and to comfort all her waste places, and He will make her wilderness like Eden, her desert like the ‎garden of the LORD; joy and gladness will be found in her, those offering thanksgiving and the voice of those singing.   {S}
4. Hearken to Me, My people, and My nation, bend your ears to Me, when Torah shall emanate from Me, and My judgment [shall be] for the light of the peoples, I will give [them] rest.	4. Attend to My ‎Memra, My people, and give ear to My service, My congregation; for the Law will go forth before Me, and My judgment as a light; to it the ‎peoples will join.
5. My righteousness is near, My salvation has gone forth, and My arms shall chasten peoples; islands shall wait for Me, and on My arm shall they trust.	5. My virtue draws near, My salvation has gone forth, and by the strength of My mighty arm peoples will be judged; ‎islands wait for My Memra, and for the strength of My mighty arm they hope.
6.  Raise your eyes to heaven and look at the earth from beneath, for the heavens shall vanish like smoke, and the earth shall rot away like a garment, and its inhabitants shall likewise die, and My salvation shall be forever, and My righteousness shall not be abolished. {P}	6. Lift up your eyes to the heavens, and consider the earth ‎beneath; for the heavens will pass as the smoke which passes, the earth will wear out as a covering wears out, and they who dwell in it, even ‎they, will die in like manner; but My salvation will be forever, and My virtue will never be abolished.   {P}
7. Hearken to Me, you who know righteousness, a people that has My Torah in their heart, fear not reproach of man, and from their revilings be not dismayed.	7. Attend to My Memra, you who know ‎the truth, people in whose heart is the teaching of my Law; fear not from the reproaches of the sons of men, and be not shattered at their self-‎exaltation.
8. For, like a garment, the moth shall consume them, and like wool, the worm shall consume them, but My righteousness shall be forever, and My salvation to all generations. {S}	8. For [they are] like a garment which the moth eats, and like wool which rot attacks; but my virtue will be forever, and My ‎salvation to all generations." ‎ {S}
9. Awaken, awaken, dress yourself with strength, O arm of the Lord, awaken, awaken like days of old, generations of yore; are you not the one that hewed Rahab and slew the sea monster?	9. Be revealed, be revealed, put on strength, O might from before the LORD; be revealed as in the days of old, the generations of long ago. ‎Was it not for your sake, ‎congregation of Israel, that 1 shattered the mighty men, destroyed Pharaoh and his armies. which were strong as the dragon?
10. Are you not the one who dried up the sea, the waters of the great deep? Who made the depths of the sea a road for the redeemed ones to pass?	10. Was it not for your sake, congregation of Israel, that I dried up the sea, the waters of the great deep? I made the depths of the sea a way ‎for the redeemed to pass through.
11.  And the redeemed of the Lord shall return, and they shall come to Zion with song, and [with] everlasting joy on their heads; gladness and joy shall overtake them; sorrow and sighing shall flee. {S}	11. And the ransomed of the LORD will be gathered from among their exiles, and come to Zion with ‎singing; everlasting joy will be theirs. that does not cease. and a cloud of glory will cover their heads; they will find joy and gladness, and ‎sorrow and sighing will cease from them, from those of the house of Israel. {S}
12. I, yea I am He Who consoles you; who are you that you fear man who will die and the son of man, who shall be made [as] grass?	12. "I, I am he that comforts you; of whom are you afraid, ‎of man who dies, of the son of man who is reckoned as the grass?
13. And you forgot the Lord your Maker, Who spread out the heavens and founded the earth, and you fear constantly the whole day because of the wrath of the oppressor when he prepared to destroy. Now where is the wrath of the oppressor?	13. And you have forgotten the service of the LORD, your Maker, who ‎stretched out the heavens and founded the earth, and do you fear continually all the day because of the fury of the oppressor, when he sets ‎himself to destroy. And now. where is the fury of the oppressor?
14. What must be poured out hastened to be opened, and he shall not die of destruction, and his bread shall not be wanting.	14. The avenger will speedily be revealed; the righteous/ generous will not die ‎in destruction, neither will they lack their food.
15. I am the Lord your God, Who wrinkles the sea and its waves stir; the Lord of Hosts is His name.	15. For I am the LORD your God, who rebukes the sea so that its waves roar, - the LORD ‎of hosts is His name.
16.  And I placed My words into your mouth, and with the shadow of My hand I covered you, to plant the heavens and to found the earth and to say to Zion [that] you are My people. {S}	16. And I have put the words of My prophecy in your mouth, and protected you in the shadow of My might, to ‎establish the people concerning whom it was said that they would increase as the stars of the heavens and to found the congregation ‎concerning whom it was said they would increase as the dust of the earth, and to say to those who reside in Zion, 'You are My people.' {S}
17. Awaken, awaken, arise, Jerusalem, for you have drunk from the hand of the Lord the cup of His wrath; the dregs of the cup of weakness you have drained.	17. Exalt yourself, exalt yourself, stand up, O Jerusalem, you who have accepted before the LORD the cup of His wrath, who have drunk ‎to the dregs a bowl of the cup of cursing.
18. She has no guide out of all the sons she bore, and she has no one who takes her by the hand out of all the sons she raised.	18. There is none to comfort her among all the sons she has borne; there is none to take her by ‎the hand among all the sons she has brought up.
19. These two things have befallen you; who will lament for you? Plunder and destruction, and famine and sword. [With] whom will I console you?	19. Two distresses have come upon you. Jerusalem - you are not able to stand. When ‎four will come upon you - spoil and breaking and famine and sword; there is none that will comfort you but I.
20. Your sons have fainted, they lie at the entrance of all streets like a wild ox in a net, full of the wrath of the Lord, the rebuke of your God.	20. Your sons will be ‎dashed to pieces, thrown at the head of all the streets like those cast in nets; they are full of wrath from the LORD, rebuke from your God. ‎‎
21. Therefore, hearken now to this, you poor one, and who is drunk but not from wine. {P}	21. ‎ Therefore hear this, you who are cast out, who are drunk with distress, but not with wine. ‎{P}

 

 

Rashi’s Commentary for: Yeshayahu (Isaiah) 51:2-11

 

4 gave me a tongue for teaching Isaiah was saying, The Lord sent me and gave me a tongue fit to teach, in order to know to establish a time for the faint and thirsty to hear the words of the Holy One, blessed be He.

 

to establish times Heb. לָעוּת . Menahem classified it in the group of (Ps. 119:126) “It is time (עֵת) to do for the Lord.” To establish times for them.

 

He awakens my ear He awakens my ear with His Holy Spirit.

 

to hear according to the teachings According to the custom of the teachings, the truth and that which is proper.

 

5 opened my ear and let me hear (supra 6:8), “Whom shall I send?” I sent Amos, and they called him ‘pesilus.’ I sent Micah, etc., as is stated in Pesikta of ‘Nachamu nachamu.’

 

and I did not rebel going on His mission, neither did I turn away backwards, but I said, “Here I am; send me” (ibid.).

 

6 I gave my back to smiters He said to me, Isaiah, My children are obstinate; My children are bothersome. [You may go] on the condition that you do not become angry with them. I said to Him, On that condition.

 

7 But the Lord God helps me if they rise up against me.

 

8 He Who vindicates me is near The Holy One, blessed be He, is near to me to vindicate me in judgment.

 

9 a moth Heb. עָשׁ , the worm of the clothing.

 

10 to the voice of His servant To the voice of the prophets.

 

who went in darkness Even if trouble comes upon him, let him trust in the name of the Lord, for He shall save him.

 

11 Behold all of you who do not hearken to the voice of His prophets.

 

who kindle fire of His wrath upon yourselves.

 

and give power to flames Who strengthen the flames; they are sparks and burning coals that are cast up with a slingshot. It has a cognate in the Aramaic tongue, זִיקוּקִין דְּנוּר , flames of fire (Ber. 58b), so many slingers (זִיקָתָא) are assigned to us (Baba Mezia 94a) [frondeles in O. F., sling].

 

go in the flame of your fire According to your way, you will be punished.

 

from My hand shall this retribution come to you.

 

Chapter 51

 

1 look at the rock whence you were hewn from it.

 

and at the hole of the pit Heb. מַקֶּבֶת . With which they penetrate (נוֹקְבִין) and hew the pits.

 

you were dug with which you were dug.

 

you were dug Heb. נֻקַּרְתֶּם , an expression similar to (Ex. 33.22) “The cleft (נִקְרַת) of the rock”; (Prov. 30:17) “The ravens of the brook shall pick it (יִקְּרוּהָ) .” And who is the rock? He is Abraham your forefather. And who is the hole? She is Sarah who bore you. [ תְּחוֹלֶלְכֶם means] ‘who bore you,’ an expression similar to (infra 66:8) “For Zion experienced pangs (חָלָה) and also bore.”

 

2 who bore you Heb. תְּחוֹלֶלְכֶם [lit. shall bear you.]

 

for when he was but one I called him For he was one single person in the land of Canaan where I exiled him from his land and from his birthplace. I called him, meaning that I raised him and exalted him. An expression [similar to] (Num. 1:16) “Those called of (קְרִיאֵי) the congregation.” And just as he was a single person and I exalted him, so will I exalt you, who are singled out to Me.

 

3 and its wasteland Heb. וְעַרְבָתָהּ . This too is an expression of a desert. Comp. (Jer. 2:6) “In a wasteland (עֲרָבָה) and a land of pits,” but the wasteland once had a settlement and it was destroyed.

 

thanksgiving A voice of thanks.

 

4 When Torah shall emanate from Me The words of the prophets are Torah, and the judgments shall eventually mean tranquility and rest for the peoples for whom I will turn a pure language to serve Me.

 

I will give [them] rest Heb. אַרְגִּיעַ , I will give them rest.

 

5 shall chasten Heb. יִשְׁפּֽטוּ , chasten, jostize in O.F.

 

6 the heavens shall vanish like smoke The princes of the hosts of the heathens who are in heaven.

 

shall vanish Heb. נִמְלָחוּ , shall rot away. Comp. (Jer. 38:12) “Rags and decayed clothing (בְּלוֹאֵי הַסְּחָבוֹת) ,” a decayed garment. Another explanation of נִמְלָחוּ is: shall be stirred. This is an expression similar to “the sailors of (מַלָּחֵי) the sea,” who stir the water with the oars that guide the ship. Comp. also (Ex. 30:35) “Stirred (מְמֻלָּח) , pure, and holy.”

 

and the earth the rulers of the earth.

 

and its inhabitants the rest of the people.

 

and My salvation for My people shall be forever. Another explanation is: [It refers] actually [to] the heavens and the earth, and this is its explanation: Raise your eyes and look at the heaven and at the earth, and see how strong and sturdy they are, yet they shall rot away, but My righteousness and My salvation shall be forever. Hence, My righteousness is sturdier and stronger than they.

 

8 the moth...the worm They are species of worms.

 

9 Awaken, awaken This is the prophet’s prayer.

 

Rahab [lit. pride.] Egypt, about whom it is written (supra 30:7): “They are haughty (רַהַב) , idlers.”

 

slew Heb. מְחוֹלֶלֶת , an expression of slaying, related to חָלָל .

 

the sea monster Pharaoh.

 

11 And the redeemed of the Lord shall return This is an expression of prayer, and it is connected to “Awaken, awaken.”

 

12 who are you the daughter of the righteous like you and full of merits, why should you fear man, whose end is to die?

 

13 And you forgot the Lord your Maker and you did not rely on Him.

 

the oppressor The rulers of the heathens (the nations of the world [Parshandatha, K’li Paz]) who subjugate you. when he prepared Prepared himself.

 

Now where is the wrath of the oppressor Tomorrow comes and he is not here.

 

14 What must be poured out hastened to be opened Heb. מִהַר צֽעֶה לְהִפָּתֵחַ . Even if his stools are hard, and he must be opened by walking in order to move the bowels in order that he not die by destruction, and once he hastens to open up, he requires much food, for, if his bread is lacking, even he will die. צֽעֶה An expression of a thing prepared to be poured, as he says concerning Moab, whom the prophet compared to wine (Jer. 48:11): “Who rests on his dregs and was not poured from vessel to vessel.” And he says there (v. 12), “And I will send pourers (צֽעִים) upon him and they shall pour him out (וְצֵעֻהוּ) , and they shall empty his vessels.” [This is an illustration of the weakness of man. Consequently, there is no need to fear him.] Another explanation is: מִהַר צֽעֶה That enemy who oppresses you, who is now with girded loins, girded with strength, shall hasten to be opened up and to become weak. צֽעֶה Girded. Comp. (infra 63:1) “Girded (צֽעֶה) with the greatness of His strength.”

 

and he shall not die i.e.; the one delivered into his hand [shall not die] of destruction. But the first interpretation is a Midrash Aggadah in Pesikta Rabbathi (34:5).

 

15 Who wrinkles the sea Heb. רֽגַע , an expression similar to (Job 7:5) “My skin was wrinkled (רָגַע) .” Froncir in O.F. [froncer in Modern French, to wrinkle, gather, pucker].

 

to plant the heavens to preserve the people about whom it was said that they shall be as many as the stars of the heavens [from Jonathan].

 

and to found the earth And to found the congregation about whom it is said that they shall be as many as the dust of the earth [from Jonathan].

 

17 dregs Heb. קֻבַּעַת . Jonathan renders: פַּיְלֵי , which is the name of a cup [phiala in Latin]. But it appears to me that קֻבַּעַת , these are the dregs fixed (קְבוּעִים) to the bottom of the vessel, and the word מָצִית , “you have drained,” indicates it, as it is said (Ps. 75:9): “...shall drain (יִמְצוּ) its dregs.”

 

weakness Heb. תַּרְעֵלָה . That is a drink that clogs and weakens the strength of a person, like one bound, tied, and enwrapped. Comp. (Nahum 2:4) “And the cypress trees were enwrapped (הָרְעָלוּ) .” Also (supra 3:19), “And the bracelets and the veils (רְעָלוֹת) ,” which is an expression of enwrapping, and in Tractate Shabbath (6:6): “Median women (sic) may go out veiled (רְעוּלוֹת) ,” a kind of beautiful veil in which to enwrap oneself. תַּרְעֵלָה is entoumissant in O.F., (stiffening, weakening, paralyzing).

 

you have drained Heb. מָצִית , egoutter in French, [to drain, exhaust].

 

19 These two things have befallen you Twofold calamities, two by two.

 

[With] whom will I console you? Whom will I bring to you to console you and to say that also that certain nation suffered in the same manner as you?

 

20 fainted Heb. עֻלְּפוּ . An expression of faintness. Comp. (Amos 8:13) “The...virgins shall faint (תִּתְעַלַּפְנָה) from thirst.” Pasmer in O.F., (pamer in Modern French).

 

like a wild ox in a net Abandoned like this wild ox that falls into a net. Comp. (Deut. 14:5) “And the wild ox (וּתְאוֹ) and the giraffe.”

 

21 and who is drunk but not from wine Drunk from something else other than wine.

 

22 Who shall judge His people Who shall judge the case of His people.

 

Commentary on the Ashlamatah of Yeshayahu (Isaiah) 51:2-11

By: H.Ex. Adon Shlomoh Ben Abraham

 

The theme for our reading this week is “I, I am he who comforts you." Previously, God sent his words of comfort through his messenger, the prophet, but now it is I, HaShem, who tells the people it is ‘I am the one who comforts you.’ In response to the people’s feelings of abandonment and rejection, God reassures them that their fear of man is misplaced. It is he who comforts and brings healing, and they have not been forsaken.  Isaiah closes his book with the promise that it is HaShem who will gather the nations, and they will come and see his glory. It is he who creates the new heaven and earth by his will.  He tells Israel, “Your seed and your name shall endure, new moon after new moon, and sabbath after sabbath; all flesh shall come to worship me, and this is repeated twice in Isaiah 61.  The rabbis read these verses as a dialogue between Israel and God, in which Israel cries out for divine intervention and God responds with reassurance, comfort, and a promise of imminent redemption.

 

Isaiah 51 speaks of consolation, covenant renewal, and eschatological restoration, spoken to people who feel abandoned. Its core message is: Look back to the covenantal origins, trust God’s righteousness, and know that redemption is certain and near.  Isaiah 51:2–11 teaches that Israel’s future redemption is guaranteed because it is rooted in God’s past acts of creation, covenant, and salvation. The chapter calls Israel to look backward—toward Abraham, Sarah, Eden, and the Exodus—to understand that God’s power to redeem is not theoretical but historically demonstrated.    Our chapter opens with four brief statements explaining why the nation’s current state is not a cause for hopelessness. Each statement opens with an imperative verb addressed to the Israelites. 1–3: The example of Abraham and Sarah: they, like the current Israelites, were few in number, yet God multiplied their descendants. 4–5: God is the source of all true teaching and knowledge, and thus God can indeed save. 4: Teaching, Heb “torah.” (Isa. 2:3) And finally, verses 6–7: Two metaphors emphasize the enduring nature of the salvation that God brings. Redemption is not new; it is the continuation of the Abrahamic covenant.

 

 The Rabbis have consistently read this chapter as a turning point in the Neḥamot (the consolations of Isaiah 40–66), where God anchors Israel’s hope in the Abrahamic covenant (Gen.12:2, 17:5, 24:1ff) and promises a future redemption that reverses Israel’s exile and the primordial exile of all people from the Garden of Eden. Isaiah 51 uses Eden as a thematic theme pointing to a reversal of Genesis 3: The curse – the exile – then restoration – an unending blessing.  In Isaiah 51:3,12,19, the word נָחַם nāḥam:  comfort is used, and although the root נ־ח־ם does not appear in Genesis 2–3, the concept of comfort after loss appears later in Genesis 5:29 — זֶה יְנַחֲמֵנוּ (Noah brings comfort after the curse on the ground). This is the first explicit biblical “comfort” after Eden’s curse, making Isaiah’s use of נָחַם nāḥam, a deliberate echo of the reversal of primordial loss, and we hear this same echo in this parsha.

 

The theme expressed in the opening verses of this chapter is that redemption is not new, but a continuation of the Abrahamic covenant and promise God made to Abraham and a reversal of what started it all in Gan Eden. In (v.1-8), there are four brief statements showing why the situation is not hopeless. Each statement opens with an imperative verb showing that God has this situation under control.^[27] The nation of Israel began its national existence in the impossible. Abraham and Sarah were old and barren, and if HaShem can create a nation from one old, barren couple, he can certainly redeem it and restore it to its land. (v.2) The Lord will comfort Zion… make her wilderness like Eden (v. 3). The rabbis have linked this back to Genesis 2–3. “Like Eden” means a return to the primordial state of blessing before sin and exile.

 

From Radak, we learn that the comparison to Eden is literal in imagery but metaphorical in meaning—Zion will become a place of abundance, joy, and divine presence.   The Prophet Joel compares Judea before its desolation to “the garden of Eden” (2:3). Ezekiel, like Isaiah, prophesies that it shall once more become “like the garden of Eden,” when the exiles have returned to it (Ezk. 36:35). The consolation of Zion is patterned after the original creation; redemption is a form of re‑creation.^[28] Redemption reverses the exile from Eden—restoring joy, presence, and harmony —and is anchored in Abraham, including all people of faith who listen to me, you who pursue righteousness, and you who seek the Lord. (51:1) Rabbis and scholars discuss who is spoken to in this passage. If this is anchored in Abraham and connected back to the Garden of Eden, then surely the redemption spoken of must somehow encompass all people and nations in their order. ^[29]  The writers of the Nazarene codicil ^[30] linked their message to Abraham; the God of Abraham, the covenant of Abraham, walking in the faith of Abraham, and even the good news of Abraham that “in you shall all the nations be blessed.” (Gal.3:8) Initially, God calls a Hebrew audience (“my people,” ʾammî) with two imperative exhortations to “listen” and “hear” what God has promised, just like the call at Mt. Sinai. The Torah (“instruction, law”) that goes forth from Zion in (2:3) is the end goal of God's teaching to people from all the nations.

 

The next line refers to God’s justice influencing “the nations”; one would assume that everyone will hear these divine teachings. The establishment of the justice of God throughout the earth will function as a light to the nations (42:6; 49:6); thus, these nations will no longer walk in the darkness of their own understanding.^[31]  An interesting note: the first time the Torah went forth, it was sent forth from Mt. Sinai, but this time it goes forth or comes forth from Mt. Zion. Radak said that the verse is not nostalgia but logical argument—God’s past actions guarantee His future ones.[32] The Torah is the engine of Redemption (vv. 4–8) “My justice is a light to the peoples…” The rabbis emphasize that redemption is not merely national but moral and universal, and for the last 40 years we have seen an increase in people looking toward the torah. As the torah radiates outward, we see that redemption will have universal implications.

 

The narrative moves forward with (v. 5)—My righteousness is near; my salvation is gone forth. The isles shall wait upon me (41:1, 5; 42:4, 10, 12; 49:1; 60:9, 42:4). On mine arm shall they trust.   The Isles: or the countries shall wait ^[33] for his Law; or shall long for his Law. Yâkhal is “to wait longingly.” It is, as Delitzsch observes, “a fact that the cry for redemption runs through the whole human race.^[34] The Rabbis bring down that this is set in the messianic era when the King will instruct all nations in the way of God. The Messiah's instruction and judgment will bring righteousness and salvation to those who choose to order their lives by the light of his judgment (Rashi).  God speaks here to the nation of Israel. Language that described the prophet Jeremiah in (Jer. 1:9–10; 11:19–21) is applied to the nation of Israel as a whole here.   Mahari Kara^[35] points out that the term for people is plural, and here Israel is being addressed; God's arm will chastise nations that fail to order their lives after God's will.^[36]  Notice that the nations are being caught up in these verses and addressed as well. For a true restoration of mankind back to Eden, you would need to have all people represented who seek righteousness, pursue justice, and fear HaShem. Rashi said: “Eden” means the joy and blessing that existed before sin and exile. [37]

 

The spiritual entities or ministering angels that rule the nations will vanish like smoke, and when they fall, the nations will cease to exist or at least lose their hold over Israel. Rashi notes here that HaShem's salvation for his people exists forever, and this is juxtaposed to the earth and man wearing out like a garment and dying in like manner, yet man's soul is eternal just as God's salvation is eternal. (v.6) Hearken unto Me, ye that know righteousness, the people in whose heart are My law; fear ye not the taunt of men, neither be ye dismayed at their reviling. For the moth shall eat them up like a garment, and the worm shall eat them like wool; but My favour shall be forever, and My salvation unto all generations.^[38] 

 

The prophet addresses Israel, those who know righteousness and whose hearts are in tune with My law (teaching Instruction). This is set in opposition to what he said in Isaiah 29:13: Those who outwardly perform and act the part, but whose heart is far from HaShem. Loving another is not limited to a marriage relationship, although that is the biblical model of man's relationship to HaShem, and the other model is that of a father to a child. It has been said that with the current generation so disconnected from their parents and grandparents, although they naturally love their parents, the children do not respect or need their parents' ways, teachings, and instructions. The same approach many take with God, they emotionally say they love him, but they do not keep his commandments, walk in his ways, nor follow his law and instruction. The father gives life and is always standing and reaching toward the child with open arms, but it is the child who has to reach back toward the father to have an enduring relationship.

 

The righteous man is set in opposition to the other man who reviles and taunts God's people. The word for man is ‘enosh’, which denotes human frailty and here the ungodly. When we look at Psa. 8:4, we see the stark difference between these two groups.  What is man^[39] that you are mindful of him, and the son of man^[40] that you care for him? ^[41]  There is a third word for man in the bible which does not refer to a man's frailty. This word is אִישׁ ʾiyš: A masculine noun meaning a man or an individual. ^[42] This word is also used to mean male or husband. This word does not indicate all humankind but the male gender in particular. Its feminine counterpart is a woman or wife. In Hosea 2:16[18], this word describes God’s special relationship to Israel. He will be their protective husband, not their master per se. ^[43] HaShem, as the father of all mankind and creation, is trying to move his children from one place of instruction and learning to another, from one dimension of living to another. From the human side, it takes a heart that seeks and hungers for a relationship with God as one who is not, as a friend, nor as a master, but one in a proper and right relationship, as in a loving marriage or even that of parent and child.

 

We now come to an interesting text in our Parsha; it seems the world and Israel are awakening to this very text. Israel must cry out first, as in this prayer, but the righteous from among the nations can join her in calling for HaShem to awake and bring the redemption. The prophet gives forth a prayer unto God to arouse himself and perform as he has in the past. Awake, awake, put on strength, O arm of the Lord;^[44] awake, as in the days of old, the generations of ancient times.^[45] [as you did when you dealt with haughty Egypt] Art thou not it that hewed Rahab in pieces, that pierced the dragon? [The sea serpent or dragon is Pharaoh, per Ezek. 29:3]^[46]   Art thou not it that dried up the sea, the waters of the great deep; that made the depths of the sea a way for the redeemed to pass over? [another link back to the exodus from Egypt] And the ransomed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away. (v.9-11)^[47]

 

It would seem our passage speaks of all those ransomed who will come to Zion and sing.  R. Meisha and R. Joshua b. Levi said the ‘every man’ (ish ish) refers to everyone who desired and longed to see it (Zion); they will be as one who was born there. Abaye adds, even so, one born there is worth two of us who were not. ^[48] Believing we are entering into the time of the appearing of the Messiah, we notice this text is remembering the destruction of the Dragon,^[49] Pharaoh, and the deliverance from Egypt.  Israel’s Cry from their heart is: “Awake, Awake, Arm of the Lord!” (vv. 9–11) This is one of the most dramatic moments in prophetic literature: Israel calls on God to ‘Awake’ and reenact the Exodus.  Rashi tells us that “Rahav” is Egypt; “sea monster” refers to the forces subdued at the Red Sea.[50] Whereas Radak suggests that Israel is asking God to repeat past miracles.[51] Redemption is patterned after creation, and the rabbis repeatedly connect Isaiah 51 to Genesis 1–3. God “comforts Zion” the way He once formed Eden. Redemption is a second creation. Redemption is patterned after the Exodus, where Israel’s cry (“Awake, awake!”) is a request for God to reenact the splitting of the sea. The rabbis see this as a template for the final redemption. Targum Yonatan informs us that the “arm of the Lord” symbolizes God’s revealed might in history. Israel’s cry is a plea for the final redemption to mirror the first.[52]

 

Rashi understands that the oppressor's power and military might will be broken, and you will be quickly released, and their military might will become weak.^[53] In the present conflict (of 2026), Israel and America have joined forces to break the power of Persia (Iran). Two brothers, Jacob and Esau, have joined forces to defeat the enemies of their people. Will we witness the total destruction of the Persian power and influence, or just a temporary weakening of their military might for a short time until they can regain that lost power and influence? Although we pray for the former, I'm inclined to believe it will be the latter result that we will soon be living with. ^[54] Associated with these ideals is the destruction of Babylon and the return to Zion. All these themes point to our total redemption.  Redemption is not only national but universal — as Torah radiates outward.

 

When looking at Israel's history, we see that just before the deliverance from Egypt, the hatred of the Jew/Israelite increased. Their everyday life became harder and more dangerous to navigate. In our world today, we are seeing the same. Groups of evil people are openly calling for the Jews to be removed. Jews are being openly attacked in broad daylight, and then the perpetrator's crime is minimized by bringing up his mental or social disadvantages. The politicians are openly calling to abandon Israel and to stop supporting the only democracy in the Middle East. The open call is that Israel is committing genocide when these same demonics fail to remember the true genocides in history where 100 million souls were destroyed.  The very same people responsible for the past genocides are the ones that they are openly approving of and wanting to bring back their ideologies. We are surely living in the days before the messiah, or we are nearing another dark, bloody, and devastating period of human history because we have not learned the lessons of the past and we have not heard the words of our creator. Isaiah 51:2–11 is a rabbinic masterclass in memory‑based faith: Israel is told to look at Abraham, Sarah, Eden, and the Exodus to understand that God’s future redemption is as certain as His past acts. The rabbis read this passage as a dialogue of longing and reassurance, where Israel cries out for divine intervention, and God promises comfort, justice, and a restoration that mirrors the earliest moments of creation.

 

God sent his word/Torah to Israel, and they have the message to give to the Nations so that the heavens can be planted in the earth. In the referenced verse of Isaiah 59:21, we see where the word of the Lord has been placed in the mouth of Israel. No other nation on earth can claim this promise from HaShem. The Torah will exist with Israel forever, and even if individuals sin, there will always be a remnant and a group of righteous people in Israel. Just as in the parting words of Malachi (3:22), there will always be those “who remember the words of my servant Moses.”  A new epoch of morality and righteousness will begin with the destruction of the idolatrous(world) system and the restoration of Israel to its material and spiritual inheritance.^[55]   Isaiah 51:1, 5, 6, 7, 8 is saturated with the root צ־ד־ק: of Righteousness and justice. The prophets speak of Justice and righteousness raining from heaven and flowing down like mighty streams.^[56] In this time of heat, fires and little rain, we pray for God’s justice and righteousness to flow down like rain from heaven into all the earth. Isaiah reframes righteousness as cosmic and eternal, outlasting the heavens (51:6), echoing the moral structure first introduced in Eden.     

 

 

Special Ashlamatah for the Third Sabbath of Consolation

Yeshayahu (Isaiah) 54:11-55:5

 

 

Rashi’s Commentary for Yeshayahu (Isaiah) 54:11-55:5

 

11 tempestuous one whose heart storms with many troubles.

 

I will set with carbuncle I pave your floor with carbuncle stones.

 

12 jasper Heb. כַּדְכֽד, a kind of precious stone.

 

your windows Jonathan renders: your woodwork, and Menahem associated it with (Dan. 7: 10): “ministered to Him (יְשַׁמְּשׁוּנֵהּ).” (Menahem, apparently renders: your utensils, i.e., the vessels that serve you.) And some interpret it as an expression of a sun (שֶׁמֶשׁ), windows through which the sun shines, and they make opposite it a barrier of kinds of colored glass for beauty, and Midrash Psalms interprets שִׁמְשׁוֹתַיִךְ as well as שֶׁמֶשׁ וּמָגֵן  (Ps. 84:12) as “the pinnacles of the wall.”

 

of carbuncle stones Heb. אֶקְדָּח. Jonathan renders: of gomer stones. Gumrin is the Aramaic translation of גֶּחָלִים, coals. He interprets אֶקְדָּח as an expression similar to (supra 50:11) “who kindle (קֽדְחֵי) fire,” and they are a type of stones that burn like torches and that is the carbuncle (karbokle in O.F.), an expression of a coal. Others interpret it as an expression of a drill, i.e., huge stones of which the entire opening of the doorway is drilled, and the doorposts, the threshold, and the lintel are all hewn from the stone.

 

of precious stones Desirable stones [from Jonathan].

 

14 go far away from oppression [Although grammatically this is the imperative, here it is the future,] like (supra 52:2) “Shake yourself from the dust.” You will be far away from those who oppress you. Printed editions of Rashi contain the following addendum:

 

(go far away from oppression You will stay far from oppressing other peoples in the manner the wicked do, that they accumulate money through robbery, but you will not need to rob, for you will not fear poverty or straits, or ruin, for it shall neither come nor shall it approach you. [Abarbanel])

 

(With righteousness/generosity that you will perform, you will be established with an everlasting redemption, and you will be far from people’s oppression for you will not fear; you will not even have terror or fear of them, and you will be far from ruin, for it will not come near you. [Ayalah Sheluchah])

 

15 Behold, the one with whom I am not, shall fear Heb. גּוֹר יָגוּר. Behold, he shall fear and dread evil decrees, he with whom I am not, i.e., Esau. ([Mss. read:] the wicked Esau and his ilk.)

 

whoever mobilizes against you Heb. גָר. Whoever mobilizes against you for war. Alternatively, מִי גָר [means:] whoever contends with you (וְנִתְגָּרֶה). And our Rabbis explained it as referring to the proselytes (גֵּרִים), [i.e.,] to say that we will not accept proselytes in Messianic times. And even according to the simple meaning of the verse it is possible to explain: whoever became sojourners with you in your poverty, shall dwell with you in your wealth. Comp. (Gen. 25:18) “In the presence of all his brethren he dwelt (נָפָל).”

 

16 Behold I am He Who created a smith who devises a weapon, and I am He Who has created a destroyer that destroys it. That is, to say: I am He Who incited the enemy against you; I am He Who has prepared retribution for him.

 

and produces a weapon for his work For necessity. He completes it according to all that is necessary.

 

17 Any weapon whetted against you Any weapon that they will whet and sharpen for you, i.e., to battle with you.

 

whetted Heb. יוּצַר, an expression similar to (Jos. 5:2) “sharp knives (חַרְבוֹתצֻרִים),” also (Ps. 89:44) “You have also turned the edge of his sword (צוּר חַרְבּוֹ).”

 

Chapter 55

 

1 Ho! All who thirst Heb. הוֹי. This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture, [e.g.,] (Zech. 2: 10) “Ho! Ho! and flee from the north land.”

 

go to water to Torah.

 

buy Heb. שִׁבְרוּ. Comp. (Gen. 42:3) “To buy (לִשְׁבּֽר) corn,” buy.

 

wine and milk Teaching better than wine and milk.

 

2 Why should you weigh out money Why should you cause yourselves to weigh out money to your enemies without bread?

 

3 the dependable mercies of David For I will repay David for his mercies.

 

4 a witness to nations A prince and a superior over them, and one who will reprove and testify of their ways to their faces. ([Mss., however, read:] One who reproaches them for their ways to their faces.)

 

5 Behold, a nation you do not know you shall call to your service, if you hearken to Me, to the name of the Lord that is called upon you.

 

Special Ashlamatah: Commentary on Yeshayahu (Isaiah) 54:11 - 55:5

By: H.Ex. Adon Shlomoh Ben Abraham

 

This third sabbath of consolation brings us the theme: O afflicted one, storm-tossed and not comforted,^[57] This is connected to what we will read next week from Isaiah 51.  Zion’s suffering and humiliation will soon be forgotten in the glorious and amazing future that is coming. 

Zion is being addressed and the coming return of the Exiles, the beginning of a return we have witnessed for the last 75 years, since 1948 and before. The prophet begins to paint a picture of a desolate City which shall be built with a set of fair colors. Foundations with sapphires and Rubies, gates and walls with all kinds of precious stones and gems. And all your children shall be taught of the Lord, and great will be their peace. (v.13) They will become disciples of HaShem. As stated in Isaiah 50:4-5. Then the Lord has given me the tongue of them that are taught that I shall know how to sustain with words for the weary. She wakes morning by morning. He wakes my ear to hear. The Lord has opened my ear. And I was not rebellious. In righteousness you shall be established. (Luke 1:6)

An interesting comment is found on (v.15). They who assemble against you. An alternative reading is that they will assemble with you. Those nations that have previously been without me and far from me, but who now assemble to be with me/you?  They shall fall ^[58] and come to you and share in your lot, finding their inner peace with you. ^[59]  Whoever mobilizes against you: Heb. גָר. Whoever mobilizes against you for war. (Isa. 41:11, 45:20) Alternatively, מִי גָר [means:] whoever contends with you (וְנִתְגָּרֶה). And our Rabbis explained it as referring to the proselytes (גֵּרִים), [i.e.,] to say that we will not accept proselytes in Messianic times. And even according to the simple meaning of the verse, it is possible to explain that whoever becomes a sojourner with you in your poverty shall dwell with you in your wealth. Comp. (Gen. 25:18) “In the presence of all his brethren he dwelt (נָפָל).” ^[60]

In sync with the rebuilding of Jerusalem, there shall be a spiritual renewal among Jerusalem’s inhabitants, as in (Isa. 59:21): “And this shall be My covenant with them, said the Lord: My spirit that is upon you, and the words that I have placed in your mouth, shall not be absent from your mouth, nor from the mouth of your children, nor from the mouth of your children’s children—said the Lord—from now on, for all time.”  Verse 13 begins and ends with the word בניך, forming a literary inclusio.^[61]  Compare this observation regarding the double entendre with b. Ber. 64a: “Rabbi Eleazar said in the name of Rabbi Ḥanina: ‘The disciples of the sages proliferate peace in the world’, as it is said: [and this verse is cited here]. Do not read, your children (בניך),’ but ‘your builders (בוניך).’ ^[62]  How many times have we heard people say that since they turned from other religious systems and toward Israel and the study of Torah, they find an inner peace that they never found in other religions or other spiritual belief systems? When we look at the previous verse, Isaiah 59:21, we see that HaShem's spirit and words have been given to Israel, not only once but for all time. Sure, there is always the disobedient, but just as in Elijah's day, God always has 7,000 that are faithful and obedient servants. Israel is the ‘prophet-nation’ as in Isaiah 51:15-16.

The nation of Israel can only be built upon the foundation of good and right conduct. God tells us in (v.16) that he created the smith who blows upon the coals and brings forth the weapon. HaShem is the very creator of both the instrument and the destruction it brings forth, and along with the man who created it and who uses it. Neither the instrument nor the man can act against God's will.   When man allows his emotions to overrule him, then the very forces created by God, to be used by man to help elevate us, are turned against us.  It is within man's power to control these forces. All creation is truly for man's good, and its only man who can transform them from good into evil or from evil back into good. HaShem tells us never to fear for our safety or our prosperity.  Discovering that no weapon formed against thee shall prosper brings peace to us in this world of chaos.^[63]  In Galatians chapter 5, Paul spoke of the natural outcome of following after the Messiah, and the things of God. The things that will follow if you study Torah and lead a life of obedience to the commandments and ordinances of HaShem, he refers to as the fruit of the Spirit, and those things that follow a life lived in opposition to HaShem's commands are called the works of the flesh.

Me’am Lo’ez tells us that after the turmoil of the pre-Messianic times, mankind will thirst for God. They will thirst for His word (Torah). As one thirsts for water and hunger as one hungers for food. Then God's Word will quench and satiate them. God says, if you incline your ears and you prepare your hearts to receive, then you shall receive.  In This World, we're on a continuing journey toward God. Have any of us arrived? I would think not!  However, I do believe we must be in a continual process of moving forward in our walk with HaShem. The sacrifice God wants of us is to sacrifice our lives, our wills, and egos to his service. Every man is a servant of God, and the only difference is whether we are an honorable servant in submission to the Father's will or a rebellious servant, in desperate need of correction and repentance. As we learn in 1 Sam 2:35, HaShem wants a faithful and enduring servant who does his will and his purpose.

We are admonished at the end of our reading that everyone. Ho! All who thirst: Heb. הוֹי. This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture (Zech. 2:10) “Ho! Ho! and flee from the north land.”^[64]  Any that thirst come for the water of the Torah. You have no money, come buy. Come buy wine and milk, without money, without price. Those who thirst for the word of God (55:1-4).  This is contrasted with worldly pursuits that you would spend your money on. Those worldly pursuits, your labor, just cannot satisfy your soul. It doesn't add anything to your Spiritual life, and your labors give no spiritual satisfaction.  How do you come and buy with no money?  I believe the answer lies in trading your labor and work in the Torah and word of God; spending hours laboring in the Torah brings the food that feeds one’s soul. God says, if you will hearken diligently unto me and eat. That is good, and let your soul delight itself in fatness. Incline your ear and come to me. The soul is the Hebrew word nephesh. It's the root of our desires and our appetites. HaShem knows we each must labor to supply our needs and to live, but our main focus and the way our tree should lean is toward God. A simple truth has been pointed out by many different people down through time: each of us gets to make a choice to live our lives, chasing material things or spiritual things. Ho! All who thirst!

God says, I will make an everlasting covenant with you. The enduring loyalty was promised to David.   Just as King David was a witness in his days to the nations that God accepts all those who repent.  So, our message should be as a witness to all the nations that repent.  For I have given him for a witness to the peoples. A Prince and a commander of the peoples. And now you shall call a nation that thou knowest not.  The Rabbis have discussed whether this section deals just with Judah and Israel, or does it include all the nations that recognize the God of Israel? Ibn Ezra says it does include all the peoples.  The enduring loyalty promised to David: In 2 Sam. 7:8–16 and Ps. 89:4, 20–37, God promised David that his descendants would rule Israel forever as an enduring royal dynasty. Here, Isaiah extends that promise to the nation, and Israel’s royal status yields benefit for all humanity, who come to recognize, because of her (Israel's)redemption, the one true God. This same theme and idea are picked up and preached on at the Feast of Pentecost (Shavuot) in Acts 2. 

On our last verse.  You shall call a nation you did not know. A nation which shall not (did not) run to you. For the sake of HaShem, your God. The Holy One of Israel. And this translation is interpreted as being of /speaking to the Jewish people. We'll go and call the nations to serve God, and the nations on their part will come running to do so out of a newfound awareness of God. Which will be outside of that religious system they were in. But these have not yet completed the journey to where they're going, as seen today. The nations are searching, and God is leading. The nations have begun to move; not everyone in a nation, but those that God has called will hear his voice. So, how fast will their journey be as compared to ours, who have been searching for HaShem for almost a lifetime? That answer, we don't know, but we rest assured that HaShem will gather all his sheep.

Imagine those who listen for and hear the voice of God, where they could be in three to five years?  We know how far we've come in the last 30 to 40 years. The Pioneers, who have gone before, those who move slowly through the wilderness, checking out the way marks our fathers have set up, clearing a highway through the forest, leveling the rough places, and removing the pitfalls. But the next group, which comes behind us, seems to be moving a little faster, and the group after them will move even faster as they make their way to Zion.  Redemption is coming, and Zion will be restored.  Judah (Jews), they are our teacher, and they have begun to teach the nations. ^[65] 

Isaiah tells us the nations will flow to Zion (2:1-3), and Moshiach will cause the knowledge of HaShem to fill the earth as the water covers the sea (11:1-9).   In Psalms we learned Tehillim (Psalms) (77:18): The voice of thy Hakhamim was in the heaven: the Hakhamim lightened the world: the earth trembled and shook. Shemot (Ex 19:16).^[66]  In Exodus 19, Thunder … lightning … dense cloud …: The arrival of God (v. 18) is heralded by these awesome forces of nature serving as king’s outrunners (2 Sam. 15:1; 1 Kings 1:5) and by a loud blast of the horn. See also (1 Kings 19:11–13; Hab. 3:3–5; Pss. 18:8–16; 68:9–10) ….  In (v.18): The Lord had come down upon it in fire, like the smoke of a kiln (Gen. 19:28). As Moses spoke, God answered him: The Hebrew verbs indicate that Moses kept speaking and God kept answering; what the people overheard was a dialogue. Its contents are not specified (it cannot be the dialogue of vv. 20–24 since Moses conveyed its contents to the people [v. 25], and it cannot be the Decalogue since that is a monologue; in the present context, in thunder, in a thunderous voice; (Psa. 18:14; 29:3–9; Job 40:9. 21–24). ^[67]  What did Moses hear HaShem say? When HaShem reveals himself in the future redemption, what do you think he will say, and will it inspire the fear of God in people as it did on Moses' Day?  The last verse in Chapter 19 tells us Moses went down to the people and told them. Chapter 20 begins with the Ten Words, or what we call the Ten Commandments, and this here is what the people will receive when they hear the voice of God speak to them and stop listening to the imaginations of their own hearts.

In (55:1) it says, “All who are thirsty come for water.”  As Iben Ezra said, all of God's creation is being addressed. Water, understood by rabbinic commentators, is a metaphor for Torah. All people are invited to come and drink of the living waters of the Torah.  For those who do, their lives will be filled with the blessing of God, and for those who do not, they will live a life filled with death and destruction, and it will be evident to all that one life is blessed and the other is not. The choice of which fruit we eat is up to each individual.

It seems so simple when you first see it, and when you really see it and really hear the voice of HaShem, it’s something you can’t unsee and you cannot unhear! It was on the third new moon after leaving Egypt, while Moses went up to God. The Lord called to him out of the mountain, saying, “Thus you shall say to the house of Jacob, and tell the people of Israel: You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.”

Rabbinic commentaries on Exodus 19:3–6 focus on the covenant God makes with Israel at Mount Sinai, emphasizing obedience, holiness, and divine purpose.

1. The Call to Obedience
The rabbis stress that God’s promise — “if you will indeed obey My voice and keep My covenant” — is conditional and absolute. They interpret “obey fully” as a complete, unwavering commitment, not partial compliance. This obedience is not merely ritualistic but relational — aligning the people’s lives with God’s will, something we do every day.

2. “Treasured Possession”
Our rabbis explain that being “My treasured possession” means Israel is uniquely chosen by God, set apart from all nations, and held in His special care. This is not about superiority over others, but about being God’s people in whom He delights and in whom He works His purposes in the earth to bring his dream to pass.

3. “Kingdom of Priests”
The term “kingdom of priests” is understood as Israel’s role as a holy nation, consecrated to serve God and mediate His presence to the world. Priests are set apart for sacred duties; Israel, as a collective, is called to live in holiness and represent God’s values to others. Each of us is to function as a priest of the Most High.

4. Holiness and Consecration
Rabbinic teaching links the covenant to the need for consecration — preparing the heart and life for God’s presence. This is why the Israelites were instructed to wash their clothes and prepare themselves before meeting God. Holiness is not just external purity but internal dedication to God’s commandments.

5. Covenant as a Model for All People
The rabbis have taught that this covenant is a model for the relationship between God and His people even today. Just as Israel was called to be holy and to live in obedience, so too are believers called to reflect God’s holiness and live in alignment with His will.

6. Fear and Reverence
Because God’s holiness is so great, the rabbis emphasize the awe and reverence due to Him. The people’s fear at Sinai is not to be dismissed, but as a sign of their awareness of God’s power and the seriousness of the covenant. Our fear of HaShem should be no less today.

A short Summary of Rabbinic Themes

• Obedience is essential — without it, the promise is null, with no eternal effect on our lives.
• Holiness is the mark — Israel is set apart for God’s purposes.
• Priesthood is communal — the nation collectively serves as God’s representatives.
• Consecration requires — preparation of heart and life.
• Covenant is relational — a call to live in God’s presence and reflect His character.

In essence, the rabbis teach that Exodus 19:3–6 is not just a historical event, but a timeless call to obey God fully, live in holiness, and serve as a holy nation set apart for His purposes.

 

 

Ethics Of The Fathers

Mishnah Pirkei Avot

Chapter 3

 

Nazarean Talmud

Sidra Of Bereshit (Genesis) 24:1 – 41

“V’Abraham Zaqen” “And Abraham was old”

Hakham Dr. Eliyahu ben Abraham

 

 

Hakham Tsefet’s School of Peshat

(Mark 2:18-20)

 

And the Shammaite P’rushim came testing^[68] him (Yeshua) saying the talmidim of Yochanan and those talmidim of the P’rushim (Pharisees) are fasting.^[69] And^[70] they^[71] also asked, “Why do Yochanan’s talmidim and those talmidim of the P’rushim fast, but your talmidim do not fast?” And Yeshua said to them, “Can the sons (groomsmen) of the Chuppah (wedding canopy) fast while the groom is present with them? As long as they have the groom with them, they are not able to fast. But the days will come^[72] when the groom will be taken away from them, and they will fast on that day.

 

 

Hakham Shaul’s School of Tosefta

(Luke 5:33-35)

 

And they said to him, “The talmidim of Yochanan often fast and offer prayers, the talmidim of the P’rushim (Pharisees) also do the same, but yours eat and drink.” And Yeshua said to them, “You cannot make the sons (groomsmen) of the Chuppah (wedding canopy) fast while the groom is with them, can you? But the time (days) will come; and when the groom is taken away from them, then they will fast in that time (day).”

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

A Bride for Yitzchak

With the opening of chapter two, the Mesorah of Mordechai (Mark) has begun an investigation into halakhic issues that might seem difficult to some scholars. Many scholars have taken advantage of the difficulties of these pericopes in order to propagate their personal theories, doctrines, and agendas. We have noted the halakhic issues as they have risen in each pericope. This is not to say that we have exhausted these issues. In continuity with the previous discussions, where Yeshua has questioning parties, the present pericope addresses new issues. We will see in this pericope the solution and elucidation of a question concerning “fasting” on the minor fasts. The explanation will cover this pericope and the next few pericopes, as we will see Yeshua’s answer unfold in several aggadic examples.

 

The present pericope posits a problem in that it does not name the party who questions Yeshua concerning the “fasting” issue on the minor fasts. The text simply says “And they came and asked him” with no explanation as to who “they” are. We surmise that it is not the talmidim of Yochanan as some suggest. We further note that “they” cannot be the P’rushim or their talmidim unless the question was asked in the third person. Most scholars agree this is not the case. Therefore, we are left with the question as to who “they” are. Rav Yitzchak Kanpanton in his “Darchei ha Gemarah” has taught us to ask several questions of the text. One of those questions is “who is speaking”? When we realize who is speaking in the present case, we will be able to more readily understand the question and Yeshua’s answer. The coming pericope of Hakham Tsefet (Mk. 2:21-22) is a part of the answer to the present question by way of contiguity. The answer is VERY detailed with regard to those being addressed. However, if we do not have the answer to who is asking the question, we CANNOT fully answer or understand the question! Furthermore, Hakham Tsefet has placed these pericopes in a specific sequential order for specific reasons. Each pericope harmonizes with the Torah Seder and the previous halakhic solution. Therefore, a review of the previous pericope might be helpful.

 

Understanding The Kallah – Bride

 

Firstly, let us point out that the word “Kallah” here refers to the “Bride” and not “Challah,” the Shabbat bread.

 

We do not have time or space here to elaborate at length on the Sanhedrin, Yeshivot of the first century and Kallah. Nevertheless, we will offer a brief overview so that we can more readily understand our present pericope and questions concerning halakhah. We must also note that the ancient Yeshivot of the first century were extensions of the Sanhedrin. This is because, contrary to popular opinion, the Sanhedrin was NOT exclusively a judicial body. When we refer to the Sanhedrin, we are referring to the two distinct courts which met in Yerushalayim (Jerusalem) and later in other parts of Eretz Yisrael (the Land of Israel). The two courts were the Great Sanhedrin, composed of 71 members, and the Smaller Sanhedrin, composed of 23 members. The Sanhedrin was firstly an educational body and secondly a judicial body. However, the two greater Bate Din (Houses of Judgment) were more educational than judicial, because Judaism functions by “precedent,” and the members of the Bet Din relied on precedential cases to solve halakhic issues. When questions were dispatched from lesser courts and sent to the greater courts, the Sanhedrin “sat” and deliberated these halakhic issues.

 

m. San 4:3 The sanhedrin was [arranged] in the shape of a half of a round threshing floor [that is, as an amphitheater], so that [the judges] should see one another. And two judges’ clerks stand before them, one at the right and one at the left. And they write down the arguments of those who vote to acquit and of those who vote to convict. R. Judah says, “Three: one writes the opinion of those who vote to acquit, one writes the opinion of those who vote to convict, and the third writes the opinions both of those who vote to acquit and of those who vote to convict.”^[73]

 

The Hebrew word “Yeshiva” means “to sit.”  However, this is only an elementary definition of the word.  Its uses developed into the idea of study, which in turn became the academy and court sessions. It is noteworthy to scrutinize the similarity between the “sitting” of the Judges in the Sanhedrin and the “sittings” of the Hakhamim in the Yeshivot or academies. However, we must note that the Sanhedrin is an assembly of Hakhamim primarily studying Torah. Their office is educational as well as judicial. This gives insight into the occupation of the Hakhamim of the Great Sanhedrin.

 

b. Bava Bathra 12a Further on,^[74] Scripture enumerates them^[75] according to their age^[76] and here^[77] according to their wisdom, this [is evidence] in support of R. Ammi. For R. Ammi said: At a session, (Yeshiva)^[78] priority is to be given to^[79] wisdom; at a festive gathering^[80] age takes precedence.^[81] R. Ashi said: This,^[82] [only] when one is distinguished in wisdom; and that,^[83] [only] when one is distinguished in old age.

 

The word Yeshiva is frequently translated “session.” In some of those cases, the intention is a court, or session of the Sanhedrin. On other occasions, the word “session” implies an educational setting where the Hakhamim taught their Talmidim.^[84]

 

Here, Goodblatt sees the juxtaposition of the judicial “session,” “Yeshiva,” with that of the festival gathering.  In the judicial setting of the Sanhedrin, the Hakhamim sit in a semi-circle^[85] so they can see one another. The juxtaposition of the festive gathering is one of sitting around a table at festival meals discussing the Festival.^[86] Both sessions have the title “yeshiva.”

 

In antiquity, as is the case today, Yisrael is viewed as the “Bride of G-d.” However, the Hebrew term “Kallah” carried other relative connotations. The term “Kallah” is often used to refer to either “academic instruction” or an “academic institution.”^[87] These institutions were held in apparent sessions.^[88] 

 

Superficially, it seems odd to call a Rabbinic Academy the “Bride,” “Kallah.”  However, when we look at the allegorical imagery of the festivals, the idea of a rabbinic session being the “Kallah” (Bride of G-d) is clear. Without delving deeply into the imagery of the Festival of Shavuot, we understand that Har Sinai was covered with smoke as if a “wedding canopy” and the voices of G-d were heard audibly. However, on a mystical note, the “voices” were said to have been seen.

 

Shemot (Ex.) 19:16 So it came about on the third day, when it was morning, that there were thunder (the voices of the Hakhamim) and lightning flashes (the Hakhamim running back and forth to elucidate the Torah) and a thick cloud upon the mountain (governance [kingdom] of God [through the Hakhamim and Bate Din as opposed to human kings]) and a very loud voice of the shofar, so that all the people who were in the camp (world) trembled.

 

It was from Har Sinai that G-d gave the Torah and betrothed the B’ne Yisrael as His “Bride.” Consequently, the connection to the Torah and Torah Study is very relevant to the Rabbinic Academy as the “Bride” of G-d. This information is given on an elemental level for the sake of understanding our pericope. The development of Yeshivot – Kallah Academies during the third and fourth centuries can be seen from the present pericope, which pictures the embryonic stages of these Kallot (Academies).

 

In our previous pericope we saw that Yeshua and the School of Hillel would have embraced the Am HaAretz  (“the people of the land,” i.e., the uneducated Jews in the Torah), trying to bring them to teshuba (repentance). The Kallot Academies had very much the same agenda. Much like the 10 (11) “Takanot of Ezra HaSopher”^[89] (Ezra the Scribe & Prophet), the Kallot Academies tried to develop a “Nation of Hakhamim.”  In the words of Hayim Solomon, who designed the American one-dollar bill, “One nation united under one God with freedom and liberty for every citizen.”^[90] The statement “One nation united under one God with freedom and liberty for every citizen” was intended to mean Shema – One G-d, not three. And “freedom and liberty” was for the sake of Torah study and its observance.

 

B’ne Pirkei

 

Besides the benei kallah (the “members of the Kallah”) who participated in the studies during the whole day, many of the ordinary people (Am HaAretz, “the people of Land,” i.e., the uneducated Jews in the Torah‎ known as B’ne Pirkei) would come just for the public sermon (of the day) and were called benei pirkei (Ket. 62a).^[91]

 

While much is to be said concerning these matters, we suggest that there are a number of possibilities. We have seen the Soferim (scribes), the P’rushim (Pharisees), and Doctors of the Torah (Hakhamim) ask Yeshua questions in the past few pericopes. At present, none of these voices are questioning Yeshua. Each of those parties has its normative halakhic practices. Therefore, we would surmise that the questioning parties of this pericope are “B’ne Pirkei,” the Am HaAretz, “the people of the land,” i.e., the uneducated Jews in the Torah, who are also known as the B’ne Pirkei.

 

A possible hint to the B’ne Pirkei in our present pericope is the word “day.” The word “day” is used first in the plural and then in the singular. “But the time (days) will come when the groom will be taken away from them, and they will fast in that time (day).” Some translations of the phrase “B’ne Pirkei” translate this phrase as “Day Students” as noted above. However, the point of interest is that Yeshua also mentions the “B’ne Chuppah” “Sons of the Groom” in the present pericope. The attendees of the Kallah Sessions/Academies were called “B’ne Kallah” – “children/sons of the Bride.” Consequently, the whole dialogue makes perfect sense if we realize that this question is a legitimate question coming from those students who work to support themselves by regular labor. In many ways, the entrepreneurial Am HaAretz was the financial and economic engine of Yisrael at that time, as it is also the case today.

 

The question at hand is, who are the “B’ne Pirkei” to do about fasting during the minor fasts? We see their logic in the process of presenting the question. “The talmidim of Yochanan fast [during the minor fasts],” “the Talmidim of the P’rushim fast [during the minor fasts].” We have noticed that your Talmidim do not fast [during the minor fasts]. What is the appropriate thing to do for the Am HaAretz (B’ne Pirkei)? Again, the question is a legitimate one, not some convoluted trap set by some beguiling P’rushim or Soferim as certain scholars would have it. We see that the Soferim, P’rushim and Hakhamim would all have been much closer in agreement with Yeshua than past and present scholars would admit.

 

Peroration

 

Mark 2.1” Can the sons (groomsmen) of the Chuppah (wedding canopy) fast while the groom is present with them? As long as they have the groom with them, they are not able to fast. But the time (days) will come when the groom will be taken away from them, and they will fast in that time (day).

 

During the days of Messiah, King Yeshua, we experienced the “first-fruits” of the “Days of Messiah. Or we might say that we experienced a token of what it will be like in the “days of Messiah.” The allegorical narrative that Hakham Tsefet uses here teaches us that the four fasts of Z’kharyah (Zechariah) 8:19 will end during the Days of Messiah. In the following passage Messiah is equated with the “groom.”

 

Yesha’yahu 61:10 I will rejoice greatly in the Lord, My soul will exult in my God; For He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness/generosity, As a groom decks himself with beauty (Tiferet)^[92], And as a bride adorns herself with her jewels.

 

The word “Salvation” is an allegorical reference to Messiah King Yeshua. Pəsiqtâ de-Raḇ Kahănâ elucidates this passage as follows.

 

The splendor of the garment He puts on the Messiah will stream forth from world’s end to world’s end, as implied by the words As a bridegroom putteth on a priestly diadem (Isa. 61:10)). Israel will live in his radiance and say: Blessed is the hour in which the Messiah was created! Blessed is the womb whence he came! Blessed is the generation whose eyes behold him! Blessed is the eye which has been given the privilege of seeing him whose lips open with blessing and peace, whose diction is pure delight, whose garments are glory and majesty, who is confident and serene in his speech, the utterance of whose tongue is pardon and forgiveness, whose prayer is a sweet savor, whose supplication during his study of Torah is purity and holiness.^[93]

 

The Hakhamim have debated on just how long the Days of Messiah will last.

 

And how long is the “day” of the Messiah? R. Eliezer asserted: A thousand years, as it is said For a thousand years in Your sight are but as yesterday when it is past (Ps. 90:4).… R. Joshua said: Two thousand years for the plural days in According to the days wherein You have afflicted us implies two days, one day of the Holy One, blessed be He, being a thousand years, as is said For a thousand years in Your sight are but as yesterday when it is past. R. Berechiah and R. Dosa the Elder said: Six hundred years, as is said For the days of my people will be as the days of a tree (Isa. 65:22), and the trunk of a sycamore-tree remains standing in the ground for six hundred years. R. Jose said: Sixty years, as is said They will fear You … so long as the moon, throughout a generation and generations (Ps. 72:5); a generation implies twenty years, and generations implies forty years, making sixty. R. Akkiba said: Forty years, for According to the days wherein You have afflicted us refers to the forty years which the people of Israel spent in the wilderness, years of which is said And He afflicted you, and suffered you to hunger (Deut. 8:3). The Rabbis said: Four thousand years, as is said And the time of My acts of redemption is come (Isa. 63:4). R. Abba said: Seven thousand years, reckoning by the days of a bridegroom in the marriage chamber, as is said For as a young man espouses a virgin so will your sons espouse you; and as the bridegroom rejoices over the bride, so will your God rejoice over you (Isaiah 62:5). And how many are the days of the bridegroom? Seven days, for Laban said to Jacob: Fulfill the week of this one (Genesis 29:27).^[94]

 

It should be very obvious to our readers that there is a link between Yeshua HaMashiach and Yitzchaq as noted in His Honor’s commentary to the Psalms and elucidation by His Eminence Rabbi Dr. Yosef ben Haggai. Yeshua is the “missing groom,” and in the Torah Seder Yitzchaq disappears for “three days,” allegorically speaking. The wise will understand.

 

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

New Year for tithing cattle. Elul 1, 5786 (Thursday Aug 14, 2026)

 

 

Next Sabbath: “Va’avo HaYom El HaAyin” - “And I came today to the ‎fountain”

4th Sabbath of Consolation

 

 

Contents of the Torah Seder

 

·        Rebekah, Part II – Genesis 24:42-67

 

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. 413 - 435

Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) “Genesis” pp. 302 - 306

 

 

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