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

 

 

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

 

Roll of Honor:

 

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

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

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

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

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

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

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

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

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

Her Excellency Giberet Krysta Wallrauch & beloved family

 

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

 

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

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

 

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

 

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

 

 

Shabbat: “Va Adonai Paqad” “And Ha-Shem visited”

3rd Sabbath of Penitence

 

 

Contents of the Torah Seder

 

·        Isaac and Ishmael – Genesis 21:1-21

·        Alliance Between Abraham and Abimelech – Genesis 21:22-34

 

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. 274 – 309

Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) “Genesis” pp. 268 – 275

JPS & Targum Pseudo Jonathan for Bereshit (Genesis) ‎‎21:1-34

 

 

Hakham’s note:

Bereshit (Genesis) chapter 21 is also read on Rosh HaShana. Curiously, Av 4 and Rosh Hashanah always fall on the exact same day of the week. Because Rosh Hashanah is postponed under certain conditions[1] (Rosh Hashanah, Tishri 1, cannot fall on Sunday, Wednesday, or Friday), this rule also restricts the days on which Av 4 can occur. So, why are we reading about the birth of Samuel and Yitzchak at this time? Well, if Sarah and Hanna were remembered on Rosh HaShana, then Samuel and Yitzchak would have been born 40 weeks later about this time of year. Rosh Hashanah is the spiritual conception of the seed of Israel, while the Shabbat in Av represents the manifestation of that seed into the physical world.

 

 

Rashi’s Commentary for: ‎ Bereshit (Genesis) 21:‎1-34

 

1 And the Lord remembered Sarah, etc. – (B.K 92a) This section was placed next to [the preceding section] to teach you that whoever begs for mercy for his friend, when he needs the same thing, he is answered first, for it is said (verse 17) “And Abraham prayed, etc.,” and immediately following it, “And the Lord remembered Sarah,” i.e., He had already remembered her before He healed Abimelech.

 

Remembered Sarah as He had said Concerning [the promise of] conception.

 

As He had spoken Concerning [the promise of] birth. Now where is [the expression] “saying” and where is [the expression] “speaking”? “Saying” (אֲמִירה) is mentioned (above 17:19): “And God said (וַיֽאמֶר) : Indeed, your wife Sarah, etc...” “Speaking” (דִבוּר) [is mentioned] (above 15:1): “The word of (דְבַר) the Lord came to Abram,” in the Covenant Between the Parts, where it is stated (ibid. 4): “This one [Eliezer] will not inherit you, etc.” and He brought forth the heir from Sarah.

 

And the Lord did to Sarah as He had spoken to Abraham.

 

2 at the time of which [He] had spoken Rabbi Yudan and Rabbi Chama dispute. Rabbi Yudan says: This teaches us that he was born after nine months, so that it should not be said that he was [conceived] in Abimelech’s household, and Rabbi Chama says: After seven months. – [from Gen. Rabbah 53:6]

 

at the time of which God had spoken Heb. אֽתוֹ. [Onkelos and Jonathan render:] דְמַלֵיל יָתֵי , i.e., the time that He had spoken and fixed, when he [the angel] said to him (18:14): “At the appointed time, I will return to you.” He made a scratch on the wall, and said to him, “When the sun reaches this scratch next year, she will give birth.”- [from Tan. Buber, Vayera 36]

 

in his old age – לִזְקֻנָיו means that his [Isaac’s] facial features were like his. – [from Gen. Rabbah 53:6]

 

6 will rejoice over me Heb. יִצְחַק will rejoice for me (Targum Onkelos). And the Midrashic interpretation (Gen. Rabbah 53:8) is: Many barren women were remembered with her; many sick people were healed on that very day; many prayers were answered with hers, and there was much joy in the world.

 

7 Who would have said to Abraham An expression of praise and esteem, as in (Isa. 41:4): “Who has wrought and done?”; (ibid. 40:26): “Who has created these?” See what He is and Who He is (and how great He is), He Who keeps His promise! The Holy One, blessed be He, promises and does. – [based on Targum Onkelos] said Heb. מִלֵל. Scripture uses an unusual word and does not say דִבֶּר because its numerical value [of מִלֵל] is 100, i.e., at the end of one hundred [years] of Abraham. – [from Gen. Rabbah 53:3]

 

Sarah would nurse children Why is “children” in the plural? On the day of the feast, the princesses brought their children with them, and she nursed them, for they were saying, “Sarah did not give birth, but brought in a foundling from the street.”- [from B. M. 87a] See above 17:16.

 

8 and was weaned At the end of twenty-four months. – [from Gen. Rabbah 53:10, Keth. 60a]

 

a great feast for all the prominent people of the generation were there: Shem, Eber, and Abimelech. – [from Tan. Buber, Vayishlach 23] Cf. Gen. Rabbah 53:10.

 

9 making merry Heb. מְצַחֵק . An expression of idolatry, as it is said (Exod. 32:6): “and they rose up to make merry” (לְצַחֵק) . Another explanation: An expression of illicit sexual relations, as it is said (below 39:17): “to mock (לְצַחֶק) me.” Another explanation: An expression of murder, as it is said (II Sam. 2:14): “Let the boys get up now and sport (וַיִשַׂחֲקוּ) before us, etc.”- [from Gen. Rabbah 53:11]

 

10 with my son, etc. From Sarah’s reply, “For the son of this handmaid shall not inherit with my son,” you learn that he would quarrel with Isaac regarding the inheritance and say, “I am the firstborn and should take two portions,” and they would go out to the field, and he would take his bow and shoot arrows at him, as it is said (Prov. 26:18f.): “Like one who wearies himself shooting firebrands, etc. and says: Am I not joking?”- [from above source]

 

with my son, with Isaac – (Gen. Rabbah 53:11) Just because he is my son, even if he were not as deserving as Isaac, or [if he were] as deserving as Isaac, even if he were not my son, this one [Ishmael] does not deserve to inherit with him. How much more so [does he not deserve to inherit] with my son, with Isaac, who has both qualities!

 

11 concerning his son Because he heard that he had fallen to wicked ways (Tan. Shemoth 1). According to its simple meaning, however, [it means] because she told him to send him away.

 

12 hearken to her voice – (to the voice of the holy spirit within her.) We learn from here that Abraham was inferior to Sarah in prophecy. – [from Exod. Rabbah 1:1, Tan. Shemoth 1]

 

14 bread and a leather pouch of water But not silver and gold, because he hated him for falling to evil ways. – [from Tan. Shemoth 1]

 

and the child –(Gen. Rabbah 53:13) He also placed the child on her shoulder, because Sarah had cast an evil eye upon him, and he was seized by a fever so that he could not walk on his feet.

 

And she went and wandered She reverted to the idols of her father’s house. – [from Pirkei d’Rabbi Eliezer, ch. 30]

 

15 And the water was depleted Because sick people habitually drink great amounts. – [from Gen. Rabbah 53:13]

 

16 from afar Heb. מִנֶגֶד , from afar. – [from Gen. Rabbah 53:13]

 

the distance of two bowshots As far as two bowshots, and it is an expression of shooting an arrow. [It is used so] in the language of the Mishnah (Yev. 90b, Sanh. 46a): “who cohabited (הֵטִיח) with his wife,” because the semen shoots like an arrow. Now if you ask: it should have been קֶשֶׁת כִּמְטַחֵי , [I will answer you that] it is grammatically correct to insert a “vav” here, as in (Song 2:14): “in the clefts of (בְּחַגְוָי) the rock,” from the [same] root as (Isa. 19:17): “And the land of Judah will be to Egypt for a breach (לְחָגָא) ,” and from the [same] root as (Ps. 107:27): “They reeled (יָחוֹגוּ) and staggered like a drunkard.” Similarly (ibid. 65: 6): “the ends of (קַצְוָי) the earth,” being derived from קָצֶה (end).

 

And she sat from afar When he drew near death, she went further away.

 

17 the lad’s voice From here [we learn] that the sick person’s prayer is more effective than the prayer of others on his behalf, and is the first to be accepted. – [from Gen. Rabbah 53:14]

 

where he is According to the deeds that he does now he is judged and not according to what he is destined to do (Rosh Hashanah 16b). For the ministering angels were accusing and saying,” O Lord of the Universe, for one who is destined to kill Your children with thirst, You are bringing up a well?!” And He answered them, “What is he now, righteous or wicked?” They replied, “Righteous.” He said to them, “According to his present deeds I judge him” (Gen. Rabbah 53:14). And that is the meaning of “where he is.” Now where did he kill the Israelites with thirst? When Nebuchadnezzar exiled them, as it is stated (Isa. 21:13f.): “The harsh prophecy concerning Arabia, etc. Toward the thirsty bring ye water, etc.” When they led them beside the Arabs, the Israelites said to their captors, “Please lead us beside the children of our uncle Ishmael, and they will have mercy on us,” as it is stated: “the caravans of the Dedanites.” Do not read דְדָנִים (Dedanites) but דְוֹדִים (uncles). And these [Ishmaelites] went forth toward them and brought them salted meat and fish and inflated skins. The Israelites thought that they were full of water, but when one would place it into one’s mouth and open it, the air would enter his body and he would die (Tan. Yithro 5).

 

20 And God was with the lad... and he became an archer Heb. רֽבֶה קַשָׁת , one who shoots arrows with a bow. קַשָׁת [He is so designated] because of his occupation, like חַמָר , donkey driver, גַמַָל , camel driver, צַיָד , hunter. Therefore, the “shin” is punctuated with a “dagesh.” He would dwell in the desert and waylay the passers-by. That is what is meant by (above 16:12): “his hand will be upon all, etc.”

 

21 from the land of Egypt from the place where she grew up, as it is stated (above 16:1): “and she had an Egyptian handmaid, etc.” That is what people say, “Throw a stick into the air, and it will land on its place of origin (the ground).”-[from Gen. Rabbah 53:15]

 

22 God is with you Because they saw that he had come out of the region of Sodom unscathed, and that he had fought with the kings and they fell into his hand, and that his wife was remembered [with a child] in his old age. – [from Gen. Rabbah 54:2]

 

23 or to my son or to my grandson Thus far is a father’s compassion for his son. – [from Gen. Rabbah 54:2]

 

according to the kindness that I have done with you, you shall do with me when I said to you (above 20:15): “Here is my land before you.”- [from Gen. Rabbah 54:2]

 

25 And Abraham contended with Abimelech Heb. הוֹכִיחֲַ אֶת . He disputed with him concerning this. – [from Targum Jonathan]

 

30 in order that it be to me [In order that] this [be for me].

 

For a witness Heb. לְעֵדָה , an expression of testimony in the feminine form, like (below 31:52): “and the monument is a witness (וְעֵדָה) .”

 

that I dug this well Abimelech’s shepherds were contending about it and saying, ”We dug it.” They agreed among themselves that whoever would appear beside the well and the water would rise toward him-it [the well] was his. And they [the waters] rose toward Abraham.

 

33 an eishel Heb. אֵשֶׁל [There is a dispute between] Rav and Samuel. One says that it was an orchard from which to bring fruits for the guests at the meal, and one says that it was an inn for lodging, in which there were all sorts of fruits. We find the expression of planting (נְטִיעָה) used in conjunction with tents, as it is written (Dan. 11:45): “And he will pitch (וְיִטַע) his palatial tents.”- [from Sotah 10a, Gen. Rabbah 54:6]

 

and he called there, etc By means of that “eishel”, the name of the Holy One, blessed be He, was called “God of the whole world.” After they would eat and drink, he would say to them, “Bless the One of Whose [food] you have eaten. Do you think that you have eaten of my [food]? [You have eaten of the food] of the One Who spoke and the world came into being!”- [from Sotah 10a, Gen. Rabbah 54:6]

 

34 for many days more than those in Hebron. In Hebron he spent twenty-five years, and here twenty-six. For he was seventy-five years old when he left Haran. That year, (above 13:18): “and he came, and he dwelt in the plain of Mamre [in Hebron].” For we do not find prior to this that he settled anywhere but there, for everywhere, he was a wayfarer, camping and continually traveling, as it is stated (ibid. 12:6): “And Abram passed”; (ibid. verse 8): “And he moved from there”; (ibid. verse 10): “And there was a famine in the land, and Abram descended to Egypt.” In Egypt he spent only three months, because Pharaoh sent him away. Immediately, (ibid. 13:3): “And he went on his journeys” until (ibid. verse 18): “and he came, and he dwelt in the plain of Mamre, which is in Hebron.” There he dwelt until Sodom was overturned. Immediately, (ibid. 20:1): “Abraham travelled from there,” because of the disgrace caused by Lot, and he came to the land of the Philistines. He was ninety-nine years old, for on the third day of his circumcision, the angels came to him. This totals twenty-five years [from the year he left his father’s house and settled in Hebron until he came to the land of the Philistines]. It is written here [that he lived in the land of the Philistines] “many days” [meaning] more than the preceding [days in Hebron]. Scripture does not come to obscure but to clarify, for if they [the days in the land of the Philistines] exceeded [the days in Hebron] by two years or more, it would have stated so plainly. You must conclude that they did not exceed them by more than one year, hence twenty-six years [in the land of the Philistines]. He immediately left there and returned to Hebron, and that year preceded the binding of Isaac by twelve years. So it is explained in Seder Olam (ch. 1).

 

Ketubim: JPS & Targum for Tehillim (Psalms) 17:1-15

 

 

Rashi’s Commentary on Tehillim (Psalms) 17:1-15

 

2 May my judgment come forth from before You May the sins for which I deserve to be judged with torments, go forth from before You and not come before You in judgment.

 

May Your eyes see [my] upright acts If I have merits, may Your eyes see the upright acts.

 

3 You have tried my heart, etc. I know that I am guilty of a transgression, and, if the judgment of its punishment comes before You, I will not be declared innocent in the judgment, for You have already tried my heart.

 

You have visited [upon me] at night at eventide for the iniquity of Bathsheba, concerning which it is stated (in II Sam. 11:2) “And it came to pass at the time of evening, that David arose, etc.” You have refined me You have tested me.

 

And not found You have not found in me Your desire.

 

If I think, let it not pass my mouth If it enters my thoughts again to be tried before You, let it not pass my mouth to say again, “Try me, O Lord, and test me,” as I have already said, as is written (26:2) “Try me, O Lord, and test me,” for David asked the Holy One, blessed be He, “Why do they say, ‘the God of Abraham,’ yet they do not say, ‘the God of David’?” He replied, “I tested him with ten tests, and he was found perfect.” He [David] said, “Try me and test me,” as appears in tractate Shabbath (?).

 

4 As for man’s deeds, because of the word of Your lips, etc. To support my feet, etc. From then on, for every deed of man that I came to perform, I watched myself because of the word of Your lips; [I watched] the ways of the profligate, to turn away from them, so that I should not walk in them, but [would] support my feet constantly in Your paths, that my feet should not falter from them. Another explanation:

 

For the deeds of man according to the word of Your lips, etc. Since a person must use his deeds according to the uprightness (decree – early editions) of the word of Your lips, as You said, “You shall not commit adultery, “I kept myself from the ways of the profligate although I behaved unseemly according to the good You have done.

 

5 To support my feet From then on, for every deed of man that I did improperly, may Your eyes see the upright deeds, but my judgment shall go forth from before you.

 

6 because You shall answer me, O God Because I am confident that You will answer me.

 

7 Distinguish Your kind acts Heb. הפלה , esevre in Old French, to separate, as (in Exod. 33:16): “and I and my people will be distinguished (ונפלינו) .” With Your right hand You save those who take refuge in You from those who rise up against them. (This does not appear in manuscripts or in most early editions.) [The literal meaning is:] Distinguish Your kind acts, You Who save those who take refuge, etc. This is a transposed verse, meaning: Distinguish Your kind acts to save with Your right hand those who take refuge, etc.

 

8 as the apple Heb. (כאישון) . That is the pupil (lit. the black) of the eye, on which the vision depends. Because it is black, it is called אישון , an expression of darkness, and the Holy One, blessed be He, prepared a guard for it, viz. the eyelids, which constantly cover it.

 

9 who have robbed me Because of this: my enemies, who encompass me to take my life, rob me.

 

10 [With] their fat, they closed themselves up With their fat, they closed their heart and their eyes from looking at Your deeds, in fear of You.

 

11 [By] our footsteps they surround us now By our footsteps, the enemies surround us now, and they set their eyes roaming over the land, to raid the land. It appears to me that David prayed this prayer after the incident of Uriah and Joab had happened to him, and the Israelites were in the land of the children of Ammon besieging Rabbah (II Sam. 11), and David feared that they would be defeated there because of the sin that he had committed, and the Philistines, Moab, Edom, and all the evil neighbors of Eretz Israel, who looked forward to the day of their misfortune, would hear and march against them.

 

12 which yearns Heb. יכסף , yearns, as (in Gen. 31:30): “for you yearned (נכסף נכספתי) .”

 

13 confront him The enemy.

 

Bring him down to his knees Beat his legs, and he will kneel and fall.

 

Rescue my soul from every wicked man who is Your sword, for You give him the power to rule, to requite those who are bound to You.

 

14 Of those who die by Your hand I choose to be one of those who die by Your hand on their bed.

 

Of those who die of old age Heb. מחלד . Of those who die of old age, after they have “rusted” (חלודה) , rodijjl in Old French, [rouille in Modern French] rust, and of the righteous, whose share is in life.

 

And whose belly You will fill with Your hidden treasure And of those whose innards You will fill with Your good, which You have hidden for those who fear You.

 

Their abundance Their property that they leave over when they die.

 

15 I will see Your face with righteousness in the future (Mid. Ps. 17:13), or

 

I will see Your face with righteousness Take my judgment away from before You and grasp the righteous deeds that I have performed, and through them I will see Your face. In other editions, this is one interpretation:

 

I will see Your face with righteousness In the future, take my judgment away from before You and grasp the righteous deeds that I have performed, and through them I will see Your face.

 

I will be satisfied with Your image upon the awakening I will be satisfied with the vision of Your image when the dead awaken from their sleep. In many editions, the following appears at this point: Another explanation: I will be satisfied from seeing Your face when the dead awaken from their sleep, for they are in the likeness of Your image, for so it is stated (in Gen. 9:6): “For in the image of God, He made man.”

 

 

Meditation on the Psalms

Tehillim (Psalms 17:1-15

Hakham Dr. Hillel ben David

 

King David composed this psalm after commanding Yoab, the commander of his army, to bring about the death of Uriah, the husband of Bathsheba.[2] This took place while King David’s army was in the land of Ammon, besieging the capital, Rabbat.[3]

 

At this moment, when Israel’s military security hung in the balance, David, the humble penitent feared that the army might be struck by catastrophe because of his personal sins. In the event of such a calamity, David knew that the evil neighbors of Israel - the Philistines, Moab, and Edom, all would swiftly seize the opportunity to pounce on the crippled nation, and so he prayed fervently.

 

Mahari Yaavetz HaDoresh[4] explains the connection between this Psalm and the preceding one. In Psalm 16, David speaks in ecstasy of his assured portion in the World to Come and he looks forward to the delights of ‘the fullness of joys in G-d’s presence’ and the ‘delights at G-d’s right hand forever’.[5] But after he sinned, doubts about his spiritual hereafter started to crop up in his mind. In this Psalm which he composed after he repented his sin, David pleads for a return to full grace and affection before HaShem. He ends with great confidence that his intimacy with G-d has been restored and his hereafter is secure: ‘In righteousness I shall behold Your face, upon awakening I will be made satisfied by Your form’.[6]

 

Since this psalm was composed after the sin of Bathsheba, an inquiring mind would want to know: What was David’s sin? Did he murder Uriah? Did he commit adultery with Bathsheba?

 

To understand the answer to this profound question will require a bit of background. In II Samuel chapters 11 and 12, we find the story I wish to examine.

 

In this story, many folks see King David lusting after Bathsheba, the wife of Uriah the Hittite. Uriah is a soldier in King David’s army. He is fighting the King’s battle when King David takes his wife in an ’adulterous’ relationship. After she becomes pregnant, King David has Uriah recalled from the battle and orders him to sleep with his wife, in order to cover up his sin. Afterwards, when Uriah refuses to sleep with Bathsheba, King David Has Uriah killed in battle. After Uriah’s death, King David marries Bathsheba.

 

Most folks understand that King David committed adultery and murder. These are the sins that they see King David committing.

 

Nothing could be farther from the truth.

 

In fact, Chazal say:

 

Shabbat 56a Anyone who says that David sinned is mistaken.

 

This does not mean that King David was completely blameless, but it means that, technically, he did not commit any transgressions; he did not breach the Torah’s laws in any way. The reason he was punished so severely is that HaShem judges the righteous very strictly, and David’s actions were not proper for someone of his spiritual stature.

 

If we apply the principle of ‘midda keneged midda’, measure for measure, we get an entirely different picture. Further, if we examine the Sages, we see that there is more to this story than first meets the eye.

 

Was King David committing adultery? The Tanach says no. How can this be?

 

Did King David commit murder? The Tanach says no. How can this be?

 

If we apply the principle of “midda keneged midda”, measure for measure, we get an entirely different picture. Further, if we examine the Sages, we see that there is more to this story than first meets the eye.

 

The Sages record that King David required that all of his soldiers were required to give their wives a “get”, a divorce, before they went off to battle. This was done so that if the soldier failed to return from the battle, and his body was not found, then the wife would not become an “agunah”,[7] a woman who could not remarry. If she was legally divorced, then she could remarry if her husband did not return after a reasonable amount of time.[8]

 

Kethuboth 9b Everyone who goes out into the war of the House of David writes for his wife a deed of divorce^[9], for it is written, And to thy brethren shalt thou bring greetings, and take their pledge^[10]. What [is the meaning of], ‘and take their pledge’? R. Joseph learnt: Things which are pledged between him and her^[11].

 

Therefore, we know that Uriah[12] had given his wife a “get” and was legally divorced. Therefore, we know that King David did not commit adultery. We know that King David did not commit adultery because the Torah prescribes that the one who commits adultery is to be stoned to death:

 

Vayikra (Leviticus) 20:10 And the man that committeth adultery with [another] man’s wife, [even he] that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.

 

Since HaShem did not cause this to happen, we know that King David did not commit adultery.[13]

 

Did King David lust, sexually, after Batsheba?[14] No! King David did NOT lust after Batsheba. He had entirely conquered that evil inclination. The story makes it sound like Batsheba was taking a bath on her roof without any covering. No woman, today, would ever do that – if there was the slightest possibility that she could be seen, how much more so a towering spiritual giant like Batsheba. Nothing could be further from the truth. Batsheba was coming out from the mikveh, the ritual immersion that women must perform every month. As she exited the mikveh house, her exalted spiritual state attracted King David.^[15] He prophetically saw that he was to father Solomon with this woman.^[16] That is why he took her.

 

Soncino Zohar, Bereshit, Section 1, Page 73b R. Simeon further discoursed, beginning with the verse: For I know my transgressions, and my sin is ever before me (Ps. LI, 5). He said: ‘How much must a man be on his guard against sinning before the Holy One, blessed be He, for each sin committed by man is recorded on high, and is not blotted out save by much repentance, as it is said, “For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me” (Jer. II, 22). For when a man commits a sin once before G-d, it leaves a mark, and when he repeats the same sin that mark is deepened, and after a third time it becomes a stain spreading from one side to the other, as expressed in the words, “thine iniquity is become a stain before me” (Ibid.). When David committed his great sin in taking Bath-Sheba, he thought that it would leave its mark forever, but the message came to him, “The Lord also hath put away thy sin, thou shalt not die” (II Sam. XII, 13); i.e. the stain has been removed.’ R. Abba put this question to R. Simeon: ‘Since we have been taught that Bath-Sheba was destined for King David from the day of the creation, how comes it that the Holy One, blessed be He, first gave her to Uriah the Hittite?’ R. Simeon replied: ‘Such is the way of the Holy One, blessed be He; although a woman is destined for a certain man, He first allows her to be the wife of another man until his time arrives. As soon as that time arrives, he departs from the world to make way for the other, although the Holy One, blessed be He, is loth to remove him from the world to make way for the other man before his time arrives. This is the inner reason why Bath-Sheba was given to Uriah first. Now reflect and you will find the reason for the Holy Land having been given to Canaan before Israel came there. You will find that the inner reason underlying the two is the same. Observe, further, that David, although he confessed his sin and repented, could not obliterate from his heart and mind the memory of the sins that he had committed, especially of that concerning Bath-Sheba, and was always apprehensive lest one of them would prove a stumbling-block to him in the hour of danger. Hence he never removed them from his thoughts. According to another interpretation, the words “For I know my transgressions” indicate his knowledge of the diverse grades to which the various sins of men are to be referred, while the words “and my sin” (hatathi=my failing) refer to the defect of the moon, which did not emerge from her impurity until the time of Solomon, when her light once more became whole, so that the world became firmly established and Israel dwelt secure, as it is written: “And Judah and Israel dwelt safely, every man under his vine and under his fig tree” (I Kings V, 5). Nevertheless, as David said, “My deficiency is ever before me”, and that will not be obliterated from the world until the Messiah will come, as it is said: “And the unclean spirit I will cause to pass out from the earth” (Zech. XIII, 2).’

 

In fact, the Sages teach that King David had asked HaShem for a test in this area because he had completely conquered this inclination.

 

Sanhedrin 107a Rab Judah said in Rab’s name: One should never [intentionally] bring himself to the test, since David king of Israel did so, and fell. He said unto Him, ‘Sovereign of the Universe! Why do we say [in prayer] “The God of Abraham, the God of Isaac, and the God of Jacob,” but not the God of David?’ He replied, ‘They were tried by me, but thou wast not.’ Then, replied he, ‘Sovereign of the Universe, examine and try me’ — as it is written, Examine me, O Lord, and try me. He answered ‘I will test thee, and yet grant thee a special privilege; for I did not inform them [of the nature of their trial beforehand], yet, I inform thee that I will try thee in a matter of adultery.’ Straightway, And it came to pass in an eveningtide, that David arose from off his bed etc. R. Johanan said: He changed his night couch to a day couch, but he forgot the halachah: there is a small organ in man which satisfies him in his hunger but makes him hunger when satisfied. And he walked upon the roof of the king’s house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon. Now Bath Sheba was cleansing her hair behind a screen, when Satan came to him, appearing in the shape of a bird. He shot an arrow at him, which broke the screen, thus she stood revealed, and he saw her. Immediately, And David sent and enquired after the woman. And one said, Is not this Bath Sheba, the daughter of Eliam, the wife of Uriah the Hittite? And David sent messengers, and took her, and she came unto him, and he lay with her; for she was purified from her uncleanliness: and she returned unto her house. Thus it is written, Thou hast proved mine heart; thou hast visited me in the night; thou host tried me, and shalt find nothing; I am purposed that my mouth shall not transgress. He said thus: ‘Would that a bridle had fallen into the mouth of mine enemy [i.e., himself], that I had not spoken thus.’[17]

 

Did David cause the murder of Uriah the Hittite? The Tanach says no. How can this be? To understand this part, we must look carefully at the text to understand what is going on:

 

2 Shmuel (Samuel) 11:8-9 And David said to Uriah, Go down to thy house, and wash thy feet. And Uriah departed out of the king’s house, and there followed him a mess [of meat] from the king. But Uriah slept[18] at the door of the king’s house with all the servants of his lord, and went not down to his house.[19]

 

Notice that Uriah disobeyed a DIRECT ORDER of the King.[20] So, King David gives him a second chance:

 

2 Shmuel (Samuel) 11:10-12 And when they had told David, saying, Uriah went not down unto his house, David said unto Uriah, Camest thou not from [thy] journey? why [then] didst thou not go down unto thine house? And Uriah said unto David, The ark, and Israel, and Judah, abide in tents; and my lord Joab,[21] and the servants of my lord, are encamped in the open fields; shall I then go into mine house, to eat and to drink, and to lie with my wife? [as] thou livest, and [as] thy soul liveth, I will not do this thing. And David said to Uriah, Tarry here today also, and tomorrow I will let thee depart. So Uriah abode in Jerusalem that day, and the morrow. And when David had called him, he did eat and drink before him; and he made him drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house.

 

At this point King David has no choice. Uriah has twice disobeyed a direct order of the king. The penalty for this offense is death.[22]

 

2 Shmuel (Samuel) 11:14-17 And it came to pass in the morning, that David wrote a letter to Joab, and sent [it] by the hand of Uriah. And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die. And it came to pass, when Joab observed the city, that he assigned Uriah unto a place where he knew that valiant men [were]. And the men of the city went out, and fought with Joab: and there fell [some] of the people of the servants of David; and Uriah the Hittite died also.

 

Uriah committed treason against David.[23]

 

Shabbat 56a That which is written: ”Uriah the Hittite you have smitten with the sword,” means that you could have judged him before the Sanhedrin as one guilty of treason against the throne, and you did not judge him in that manner. Instead, you had him executed in a manner that deviated from the generally accepted principles of judgment.

 

King David knows that Uriah has an evil heart,^[24] never the less, one MUST obey the King no matter what. Not wishing to publicly shame Uriah, King David has him killed in battle in an honorable manner.[25] Undeniably, the law gave David the right to bring Uriah before the Sanhedrin and demand his execution. Nevertheless, David worried (for good reason) that the people would question the integrity of a king who ordered a man’s death and immediately married his widow, and David sought to avoid the public appearance of conspiracy and impropriety when he married Bathsheba.[26]

 

Notice that Joab does not protest in the least. Joab knew that the order of the King, as the chief justice, must be obeyed.

 

Ok, so now we know that King David did NOT commit adultery with Bathsheba[27] and that he did not cause Uriah to be murdered.[28] What we need to know is: What was King David’s sin?[29]

 

HaShem’s punishments are always just. To determine the sin, we should look at the punishment:

 

2 Shmuel (Samuel) 11:26 And when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband. And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bare him a son. But the thing that David had done displeased HaShem. And HaShem sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. The rich [man] had exceeding many flocks and herds: But the poor [man] had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. And there came a traveler unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man’s lamb, and dressed it for the man that was come to him. And David’s anger was greatly kindled against the man; and he said to Nathan, [As] HaShem liveth, the man that hath done this [thing] shall surely die: And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.

 

King David was also the chief Hakham, the chief Judge. Nathan the prophet naturally came to the King for a judgment. David, being a great Torah scholar and Sage, renders a judgment in keeping with Torah. HaShem agreed to this judgment, EXCEPT for the death penalty:

 

2 Shmuel (Samuel) 12:13 And David said unto Nathan, I have sinned against HaShem. And Nathan said unto David, HaShem also hath put away thy sin; thou shalt not die.

 

The bottom line is this: HaShem has accused King David of stealing an ewe, a female sheep.[30] The penalty is, therefore, in keeping with the sin:

 

Shemot (Exodus) 22:1 If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.

 

Therefore, King David’s sin was: Theft of a sheep. There will be a penalty for this sin.

 

II Shmuel (Samuel) 12:7-13 And Nathan said to David, Thou art the man. Thus saith HaShem G-d of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul; 8 And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things. 9 Wherefore hast thou despised the commandment of HaShem, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. 10 Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. 11 Thus saith HaShem, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun. 12 For thou didst it secretly: but I will do this thing before all Israel, and before the sun. 13 And David said unto Nathan, I have sinned against HaShem. And Nathan said unto David, HaShem also hath put away thy sin; thou shalt not die.[31]

 

And:

 

1 Melachim (Kings) 15:4-5 Nevertheless for David’s sake did HaShem his G-d give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem: Because David did [that which was] right in the eyes of HaShem, and turned not aside from any [thing] that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.

 

Never the less, King David did sin grievously for a man in his exalted position with his exalted spiritual status. Although innocent of adultery and murder, sins against man, David had nevertheless sinned against HaShem when he failed to uphold the divine will by manipulating the intent behind the law.[32] Thus David repented of his sin of theft and is forgiven. There will still be consequences, but he is forgiven. It is at this point that he composes our psalm.

 

Now that we have seen the picture, we can begin to understand why HaShem said that David was a man after His own heart:

 

II Luqas (Acts) 13:22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the [son] of Jesse, a man after mine own heart, which shall fulfill all my will.

 

HaShem would never say this about an adulterous murderer. Further, we must understand that Uriah was an evil man:

 

Shabbath 56a R. Samuel b. Nahmani said in R. Jonathan’s name: Whoever says that David sinned is merely erring, for it is said, And David behaved himself wisely in all his ways: and the Lord was with him. Is it possible that sin came to his hand, yet the Divine Presence was with him? Then how do I interpret, Wherefore hast thou despised the word of the Lord, to do that which is evil in his sight? He wished to do [evil], but did not. Rab observed: Rabbi, who is descended from David, seeks to defend him, and expounds [the verse] in David’s favor. [Thus:] The ‘evil’ [mentioned] here is unlike every other ‘evil’ [mentioned] elsewhere in the Torah. For of every other evil [mentioned] in the Torah it is written, ‘and he did,’ whereas here it is written, ‘to do’: [this means] that he desired to do, but did not. Thou hast smitten Uriah the Hittite[33] with the sword: thou shouldst have had him tried by the Sanhedrin, but didst not. And hast taken his wife to be thy wife: thou hast marriage rights in her. For R. Samuel b. Nahmani said in R. Jonathan’s name: Everyone who went out in the wars of the house of David wrote a bill of divorcement for his wife, for it is said, and bring these ten cheeses unto the captain of their thousand, and look how thy brethren fare, and take their pledge [‘arubatham]. What is meant by ‘arubatham? R. Joseph learned: The things which pledge man and woman [to one another]. And thou hast slain him with the sword of the children of Ammon: just as thou art not [to be] punished for the sword of the Ammonites, so art thou not [to be] punished for [the death of] Uriah the Hittite. What is the reason? He was rebellious against royal authority, saying to him, and my lord Joab, and the servants of my lord, are encamped in the open field [etc.].

 

Yoma 22b R. Huna said: How little does he whom the Lord supports need to grieve or trouble himself! Saul sinned once and it brought [calamity] upon him, David sinned twice and it did not bring evil upon him — What was the one sin of Saul? The affair with Agag. But there was also the matter with Nob, the city of the priests? — [Still] it was because of what happened with Agag that Scripture says: It repenteth Me that I have set up Saul to be king. What were the two sins of David? — The sin against Uriah and that [of counting the people to which] he was enticed. But there was also the matter of Bathsheba? — For that he was punished, as it is written, And he shall restore the lamb fourfold: the child, Amnon, Tamar and Absalom. But for the other sin he was also punished as it is written: So the Lord sent a pestilence upon Israel from the morning even to the time appointed? — There his own body was not punished — But in the former case, too, his own body was not punished either? Not indeed? He was punished on his own body, for Rab Judah said in the name of Rab: For six months David was smitten with leprosy, the Sanhedrin removed from him, and the Shechinah departed from him, as it is written: Let those that fear Thee return unto me, and they that know Thy testimonies, and it is also written: Restore unto me the joy of Thy salvation. But Rab said that David also listened to evil talk? — We hold like Samuel [who says] that David did not do so. And even according to Rab, who says that David listened to calumny, was he not punished for it? For Rab Judah said in the name of Rab. At the time when David said to Mephibosheth: I say: Thou and Ziba divide the land, a heavenly voice came forth to say to him: Rehoboam and Jeroboam will divide the Kingdom.

 

We must be very careful not to read into the scriptures more than what should be there.

 

It is also instructive to note that the union of King David with Bathsheba produced Solomon, the wisest man who ever lived.

 

2 Shmuel (Samuel) 12:24 And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and HaShem loved him.

 

It is apparent that King David was destined to marry Batsheba. It seems that his timing was off a bit.

 

The following is an edited excerpt from “Dawn To Destiny”, by Rabbi Yonason Goldson.

 

So what was David’s crime? Some say David erred by arranging Uriah’s death himself and circumventing the formal process of indictment and sentencing. Although David had the authority to invoke the death penalty, he should have gone to the Sanhedrin and confirmed that Uriah’s actions constituted moreid b’malchut before executing justice. According to this, it was David’s desire to avoid the appearance of wrongdoing that, ironically, resulted in his real transgression. But this is only a partial answer, since it fails to address the underlying reason why David embarked upon his whole adventure with Batsheba to begin with.

 

The Sages teach us that before Adam was cast out of Gan Eden, HaShem showed him all the generations that would descend from him. When he saw David, he exclaimed, “Such a beautiful neshamah!” HaShem told him that David was destined to survive only three hours, whereupon Adam offered seventy years of his life[34] so that David might live.

 

The Talmud records that the union of David and Batsheba had been predestined from the six days of Creation,[35] and that David sinned not because he took what was forbidden to him but because he took “unripe fruit.” From here, some understand that David was a gilgul,[36] a reincarnation, of Adam, and infer further that Batsheba was a gilgul of Chavah.

 

Both Adam and David faced similar tests: HaShem placed Adam in a perfect world and commanded him to keep it perfect, whereas David was presented with the opportunity to restore the world to perfection by establishing the dynasty that would produce Mashiach. It seems plausible that, just as HaShem had revealed to Yehudah the messianic destiny he shared with Tamar, so too did HaShem open David’s eyes to the messianic potential he shared with Batsheba. Just as Adam erred by trying to accelerate his own self-perfection by taking evil inside himself and conquering it from within, similarly did David err by attempting to accelerate the establishment of the messianic line; rather than actively taking Batsheba for himself, he should have waited for HaShem to arrange the proper time and manner of their union.

 

So why does Scripture leave David’s innocence so concealed and elusive? Let us recall that the stories recounted in Tanach often magnify the sins of great people so that later generations can appreciate the severity of their transgressions. For a spiritual giant such as David, his indiscretions with Batsheba and Uriah were indeed comparable to adultery and murder. However, to believe that David actually committed either adultery or murder is to miss both the greatness of David and the real lessons of the biblical record.

 

Despite his failure, David came through his test better than Adam did in two respects. First, whereas Adam violated the letter of the law in an attempt to fulfill the spirit of the law, David compromised the spirit of the law but never transgressed the letter of the law.

 

Second, and most important, whereas Adam tried to shift the blame onto others when confronted with his sin, David immediately accepted responsibility for his actions with the words, “I have sinned against HaShem”.[37] Although innocent of adultery and murder — sins against man — David had nevertheless sinned against HaShem when he failed to uphold the Divine will by manipulating the intent behind the law.

 

OK, so let’s assume that you have read this far and still think that King David committed adultery and murder, consider the following: Why did the Prophet, Nathan, say that David stole a sheep? What was the point of the Prophet’s story?

 

Now, because of David’s greatness, his crime is dealt with in a VERY severe way. It is dealt with as though he committed a murder. In the same way, Moses lost entry to the Promised Land simply by hitting a rock.

 

Also note that the PROPER punishment for murder, is death. David must die IF he committed murder. The Torah is quite clear. Why didn’t David die? After all, the PROPER punishment for committing adultery is DEATH too. Why wasn’t David stoned?

 

Watch the punishment to see the sin.

 

Now that we have some understanding of David’s sin, let’s turn our attention to our Torah Portion and examine how it is connected to our psalm.

 

In our Torah portion, Abimelech takes Avraham’s wife, Sarah, as his wife. Because Sarah was married to Avraham, she was not permitted to Abimelech. Our psalm was written because David took a wife for himself, who was not yet permitted. Thus, we see that both portions concern the illicit taking of a wife.

 

Ashlamatah: Shmuel Alef (1 Samuel) 2:21-28 + 3:19-20

 

 

Hakham’s note:

Our Ashlamata speaks of the birth of Samuel. His mother, Hannah was remembered on Rosh HaShana – just as Sarah was remembered on Rosh HaShana.[38] Hanna’s story is read as the Haftarah on the first day of Rosh Hashanah, just as Sarah’s story is read on Rosh HaShana. Beyond the theme of childbirth, the Talmud teaches that the foundational laws of how Jews pray (silently, pouring out the heart) are derived directly from Hannah's prayer. Additionally, the nine blessings of the Rosh Hashanah Musaf prayer correspond to the nine times God's name is mentioned in her song of thanksgiving.

 

Rashi’s Commentary for: Shmuel Alef (1 Samuel) 2:21-28 + 3:19-20

 

11 was serving the Lord before Eli the priest: (The Talmud asks, “Did Samuel actually serve the Lord?” Didn’t he serve before Eli? [He was too young to serve the Lord!] We therefore deduce) from here that whoever serves before a Torah scholar, is considered as though he had served before the Divine Presence.

 

13 the due of the priests They themselves established this Law, since they rightfully inherited only the breast and the thigh of the peace offering.

 

14 or into the pot דוד is a [small] pot.

 

Or into the cauldron קלחת is a large pot.

 

17 כי נאצו , an expression of being despised.

 

18 robe (Hebrew ephod.) kardut of linen (Jonathan). This is an expression meaning a robe (מעיל) , for Jonathan renders ‘m’ilim’ in the passage, “for so were the virgins wont to wear robes (m’ilim) kardutin.

 

19 And a small robe his mother would make for him from year to year.

 

20 And Eli would bless Elkanah this is the present tense (i.e., he would bless him every year).

 

Because of the request which he had requested for himself a son. And Eli would say to him, “May the Lord grant seed, etc.” May it be the Divine Will that all the children which you will have, will be from this righteous woman. This is (therefore) an inverted sentence.

 

22 that they would lie This is explained according to the ordinary sense of the passage. Our rabbis, however, said: Since they delayed the sacrifice of their birds, (i.e., of the women who had given birth, or had had an issue. V. Lev. 22:6 8,15:29), and they (the women) would wait until they would see their birds being offered, the Scripture charges them as though they had lain with them.

 

24 which I hear the Lord’s people spreading The rumor which the Lord’s people are spreading about you. This is an expression similar to: “And they caused to be proclaimed in the camp” (Ex. 36:6). Hence, they let out a rumor about you, which is not good.

 

25 will judge him (Heb. ‘ufil’lo,’) an expression of judgment, like (Ex. 21:22): and he shall pay as the judges determine (bi-flilim).

 

The judge Heb. elohim.

 

For the Lord desired to kill them For their verdict had already been sealed. Before the verdict is sealed, however, the Scripture states: For I desire not the death of one who dies (Ezek. 17:32).

 

27 And a man of God came: (The Sifrei informs us that the man of God mentioned here) was Elkanah.

 

Did I appear to the house of your father From here (we deduce) that Aaron prophesied in Egypt. What was the prophecy? It is that which is stated (Ezek. 20:7), And I said to them: Each man, cast away the detestable things upon which his eyes gaze, and with the idols of Egypt, defile not yourselves.

 

Did I appear Did you know that I gave to Aaron this favor and greatness?

 

29 אשר צויתי מעון which I commanded in My dwelling place.

 

To feed yourselves from the first part, etc. (lit., and you honor your sons above Me to feed yourselves from the first part of every offering of Israel to My people.) This is an inverted sentence, (to be explained thus): and you honor your sons above Me before My people, i.e., in the eyes of My people, you honored your son above me. And what is the honor? To feed yourselves from the first part of every offering of Israel. Your meal preceded My meal, as it is stated: Also before they caused the fat to smoke, etc. (above, verse 15).

 

To feed yourselves (Heb. ‘l’havriachem’) An expression of a meal, similar to: Please let my sister feed me bread (Heb. ‘v’thavreni’).

 

Before My people This reverts to: And you honor your sons above Me. You showed to My people that you are more honored than I. And with what have you shown this? To feed yourselves from the first part of My offering.

 

30 I said (Heb. ‘amor amarti’) Twice I assigned greatness to the sons of Ithamar. Concerning the sons of Gershon and the sons of Merari, it is stated: Under the hand of Ithamar, the son of Aaron the Priest. (Num. 4:23, 33). And Eli was one of the descendants of Ithamar. This I found in M.S. (8:3). I have, however, heard a more fitting version, as follows: I said: Your house and your father’s house, etc. Originally, I gave the high priesthood to Eleazar the Priest, as it is stated: And remove from Aaron his garments, and put them on Eleazar, his son (Num. 20:26). At the time of the concubine (in Gibeah, v. Judges 19, 21), when the Israelites freed themselves of most of the Commandments. And who caused them (to do so)? Phinehas and his colleagues, who should have gone around from city to city to reprove them. I, (therefore) took the High Priesthood away from them, and gave it to you, for you are of the descendants of Ithamar, and I said: They shall walk before Me forever, for when greatness is assigned to someone, it is assigned to him and to his generations forever.

 

For those who honor Me shall I honor The descendants of Phinehas who honored Me at Shittim (Num. 21:7,8). And so it came about in the days of Solomon, that when he built the Temple, Solomon dismissed Ebiathar from being a priest to the Lord, to fulfill the word of the Lord which He had spoken to the house of Eli (I Kings 2:27), and Zadok became High Priest, since he was of the descendants of Phinehas, for so he is listed in the genealogical records in the Book of Chronicles (I Chron. 6:35 38).

 

And those who despise Me will be disgraced By themselves, when I shall withdraw Myself from them.

 

31 I shall cut off your arm I.e., the power which you exert in My House, for you say: And if not, I shall take by force.

 

32 And you will look upon a rival in My dwelling place And you will see your rival at your side in My dwelling place like a woman who sees her rival with her in the house.

 

In all (the days) which (God) will do good to Israel (Lit., in all that which He will do good to Israel.) “When the Temple will be built in the day of Solomon, and the goodness promised to Israel will be complete, as it is said there: There has not failed one word of all His good promise, etc. (I Kings 8:56). Judah and Israel were many, like the sand which is by the sea (ibid. 4:20). And Judah and Israel dwelt in safety, every man under his vine and under his fig tree, etc. all the days of Solomon (ibid. 5:5).

 

And there will not be an elder in your household This is an appropriate punishment. You ate sacrifices before their time, before they made the fat smoke, similarly, you will die before your time.

 

33 and to sadden (Heb. ‘v’la’div,’) same as ‘v’lad’iv.’

 

Will die (as young) men (Lit., will die men.) There is no comparison between mourning for a young man and mourning for a child.

 

34 And this is the sign to you That the prophecy will be fulfilled: In one day your two sons will die, and this will be to you a sign that all the retribution which was said to you, will be fulfilled. I.e., “And you will look upon a rival in My dwelling place, etc., and all those raised in your house will die as young men” (above 32, 33).

 

35 a faithful priest i.e., Zadok.

 

36 for a silver piece In order to earn a coin called ‘ma’ah.’

 

A silver piece (Heb. Agorath Kesef,) a silver piece of the weights of twenty gerah (Exod. 30:13).

 

ספחני Take me...into.

 

Chapter 3

 

1 was withheld (Heb. ‘yakar,’ dear.) And similarly, (Prov. 17:27) ‘y’kar ruach’ one whose breath is dear is an understanding man, meaning, one whose speech is withheld is an understanding man.

 

Vision had not broken through Prophecy was not revealed (Jonathan). ‘Nifratz,’ an expression similar to ‘ufaratzta,’ and you shall spread westward and eastward (Gen. 28:14).

 

3 and Samuel was lying down In his place, in the court of the Levites who watch in the Temple. Jonathan paraphrases thus: And Samuel was lying in the court of the Levites...

 

...in the Temple of the Lord where the Ark of God was, ...

 

4 The Lord called And a voice emanated from the Temple of God, from the Holy of Holies, which called, ‘Samuel!’ The end of the above verse is connected to the beginning of the following verse. This is what is inferred by the Scriptural verse (Job 37:5): The Lord thunders wondrously with His voice.... Now, Eli was a priest, and was watching from within, while Samuel was lying without. Yet, the voice jumped over Eli to Samuel. Tractate Tamid.

 

7 had not yet known the Lord (Heb. ‘terem,’) i.e., he had not yet recognized the nature of the prophetic voice. Every ‘terem’ in the Scriptures is an expression of ‘not yet,’ and is not an expression of ‘before.’ This instance proves this supposition. Furthermore, the passage: “That you do not yet fear” (Exod. 9:30), is more explicit than this. Also, “No shrub of the field was yet on the earth” (Gen. 2:5).

 

10 and Samuel said, “Speak...” He did not mention the Name of the Deity as Eli had commanded him, for he said (to himself), “Perhaps it is another voice.”

 

11 I am about to do something This is the capture of the Ark by the Philistines.

 

Will tingle (Heb. ‘t’zillenah,’) an expression similar to ‘zelz’lim,’ cymbals, retentir, in French, to resound, ring.

 

12 beginning and ending On that day, My decree upon Eli’s house will commence (to be fulfilled), for Hophni and Phinehas shall die and from then on, I shall finish My decree and complete it upon them from generation to generation, to cause them to die (as young) men of eighteen years.

 

Beginning and ending Commencant et accomplissant, in French.

 

13 that his sons are bringing disgrace upon themselves (Lit. disgrace or despise themselves.) It should properly state “despise Me,” but the Scripture euphemized.

 

Disgrace or despise (Heb. ‘m’kall’lim’ usually rendered ‘curse’) and likewise, every curse is an expression of irreverence and disgrace.

 

And he did not rebuke them And he did not darken them; i.e., he did not darken their faces by removing them from their high office.

 

17 So shall God do to you like that very curse, that you shall not have worthy children. And that (curse actually) befell him (Infra 7:3), even though he told him (Eli).

 

18 and did not conceal (Deducing) from here, (our Sages) stated: A curse of a wise man, even though pronounced on condition, will be realized.

 

He is the Lord he is Master, and everything belongs to Him.

 

21 for the Lord revealed Himself to Samuel Since the Scripture stated above (2:1) “and the word of the Lord was withheld in those days,” he states here that from now on, for Samuel’s sake, He revealed Himself repeatedly.

 

Commentary on the Ashlamatah of Shmuel Alef (1 Samuel) 2:21-28 + 3:19-20

By: H.Ex. Adon Shlomoh Ben Abraham

 

The backdrop to this story is that the priest Eli gave a blessing to Elkanah and his wife Hannah. May God give you the seed of this woman. Hannah conceived and bore three sons and two daughters. When Hannah prayed, asking God for a son, she didn't want God to send just any son; she wanted a child among men.1:11 A child that she was willing to give to God all the days of his life. The Rabbis discussed that he would be a man of wisdom and understanding. This child will be dedicated to God's service. He would have the ability to understand and relate to common men and be able to advise and guide them wisely and correctly. The Lord came to Samuel three times, and Samuel did not recognize who was calling him. On the fourth time, Samuel recognized who was speaking, and HaShem said to Samuel: “See, I am about to do something in Israel that will make the ears of everyone who hears about it tingle. This idea of tingling ears is also mentioned in (2 Ki 21:12ff; Jer 19:3ff), and both of these references are speaking of the destruction of Judah and Jerusalem for their stiff-neckedness and for refusing to heed his words. (19:15)

 

This destruction and exile that is coming is not the end; this is part of the messianic process and the work of Samuel the prophet. Although Samuel is never associated with the Messiah or the office of either ben Joseph or ben David, he is spoken of as a great prophet by Rashi based on his commentary on Jeremiah 15:1. Both Moses and Samuel were needed to beg mercy for Israel and to encourage them to repent.^[39] “Samuel judged Israel all the days of his life”^[40] Samuel was considered to be a Nazirite.^[41] Radak comments on (1 Sam. 19:20) that it was Samuel who established the “school of prophets.” According to (1 Sam.10 & 16), it is the Prophet Samuel who is given the privilege to anoint Saul and David as King over HaShem's people. It is believed that since Mashiach Ben David is of Judah and Mashiach ben Yosef must be from Joseph/Ephraim, and the prophet Samuel is from Levi, therefore disqualifying him from the job.

 

Our text tells us Hannah had three sons and two daughters due to her offering up Samuel to HaShem's service. After much discussion, Samuel is believed to be the first of six children of Hannah. Others suggest she could have, by giving HaShem her firstborn, now received, as a reward for her action, five more children. Our text continues and tells us that Samuel kept growing with HaShem and the people. (v.26) Our sages tell us Samuel was equivalent to Moses and Aharon based on Psalm 99:6.^[42]

 

The Talmud mentions five men, and Samson being one of them, along with King Saul, who were endowed with physical attributes beyond the normal man. Each of them had their downfall because of those attributes. But Hannah wanted a son to serve God. The Rambam tells us that Samuel was indeed a permanent Nazir from birth. Hannah pledged him to God, and when he got old enough, Samuel chose to continue following God and the same lifestyle. Three times, Hannah, in her prayer to God, refers to herself as your handmaid. This alluded to the three mitzvot that are particular to women, which Hannah faithfully kept. The taking of the challah tithe, family purity, and lighting the Shabbat candles.^[43] Scholars have noticed similarities between Hannah and the infancy narratives in the Nazarene Codicil. Samuel has always appeared to me as a unique prophet among the prophets. Somewhat different from the others, almost as an acting prototype, and it is noteworthy that when the people decided they wanted a king, he took personal offence and HaShem had to scold him and tell him the people have not rejected you, Samuel, they have rejected me. (I Sam. 8:7)

 

As Eli grew older, he began to hear rumors in the community about what his sons were doing. Eventually, it got to the point that it got so bad that Eli had to address his sons. Why do you do such things as these? For I hear of your evil doings from all these people. (v.23) As you read verses 26 -27 and then go on to our reading in (v.28), it makes you think that this man of God who came to Eli was Samuel. But according to the Sages, it was Elkanah, who is the father of Samuel, who was a Prophet in his own right. So, with that being said, Samuel, who's mentioned in our last verse, is a prophet and the son of a prophet.^[44]

 

The house of Eli has been privileged to serve as Hashem’s priests, serving at the altar and wearing an ephod (v. 28). The man of God’s reference to the Lord’s revealing himself to Eli’s ancestor’s family [lit. ‘father’s house’] when they were in Egypt under Pharaoh (v. 27) raises the question of Eli’s ancestry, and of its relationship to what came to be known as the Zadokite priestly line. Piecing together the biblical evidence, we arrive at the following plausible genealogy. According to 1 Chronicles 24:1–2, Aaron had four sons, two of whom died early—namely, Nadab and Abihu (Lev. 10:1–2). This left only the other two sons, Eleazar and Ithamar (Lev. 10:6). First Chronicles 24:3 states that David worked with both priestly families, the house of Eleazar in the person of Zadok and the house of Ithamar in the person of Ahimelech. Of Ahimelech we learn in 1 Samuel 22:20 that he was a son of Ahitub and the father of Abiathar, the latter being the sole survivor of Saul’s massacre of the priests of Nob. Of Ahitub, we learn in 1 Samuel 14:3 that he was the son of Phinehas, the son of Eli. Thus, we arrive at the following genealogy for Eli, making allowance, of course, for generational gaps: Aaron—Ithamar—Eli—Phinehas—Ahitub—Ahimelech—Abiathar.^{36 [45]}

“A man of God came to Eli and said to him,” Who was this man of God? There are several options. Rashi does not identify him by name. He calls him: “נביא אחד” — a certain prophet. [46] Rashi’s approach: If the text does not name him, we do not assign a name unless another source does. Radak also does not give a name, but he expands the description: “אחד מן הנביאים” — one of the prophets. [47] Radak adds that he was likely from the prophetic guild (bnei ha‑nevi’im), which existed even before Samuel’s public rise. Abarbanel argues that the text intentionally leaves him unnamed to emphasize the universality of prophetic rebuke, and therefore he disagrees with naming him.^[48] However, the most explicit identification in Jewish tradition comes from the Seder Olam.^[49]

 

Seder Olam states that the “man of God” who rebuked Eli was Elkanah, the father of Samuel. The reasoning in Seder Olam is that Elkanah was known for traveling throughout Israel to inspire proper worship (1 Sam. 1:3; Midrash Shmuel). He was righteous and respected. He had a direct connection to the future judge and prophet Samuel. Therefore, he was a fitting messenger to rebuke Eli. Our sages say Elkanah was one of the ten men, including Moses, Samuel, and David. Who was referred to in Scripture as a man of God? Midrash offers the following interpretation. The term in which I have revealed myself twice. Once to prepare for the exodus and a second time to give the priesthood to your children. And yet, despite what I have done for your family, you rebelled against me. The phrase (niglah nigletti), which is translated repeatedly as " revealed myself, can also be translated as I went into the (Golah), the exile, and revealed myself. The natural place for God to reveal Himself is in the land of Israel. Nevertheless, when the children of Israel go into exile, the Shechinah, the Divine Presence, goes into exile with them. Thus, the Divine Presence went into exile.^[50] Even today, in our present exile, the Divine presence has still not forsaken the people of Israel.

 

God proceeds to tell Eli that out of all the tribes of Israel, he chose him to be my priest. And I gave to the House of your father all the fire offerings of the children. Why do you kick at me in my sacrifices? But you have honored your sons above me. And you feed yourselves from the prime of all the offerings of this from my people. (v.27-29) The sacrifices were brought for the benefit of God’s people, to atone for them. But the sons of Eli acted as if the people's offerings were intended for them. To feed them and add to their fat or personal increase. In bringing the words of the man of God to a close. The question is asked, why do you honor your sons more than me by fattening yourself on my offerings? We can learn from this episode that due to the children of Israel's sin, and specifically the sin of the Levite priest as the leaders of the people, God was going to go into exile with his children and there reveal himself.

 

The Lord God of Israel states; I have repeatedly decreed that your house and the house of your Father will serve me forever. But now God says, far be it from me. If they honor me, I will honor them. But they who despise me will be dishonored. (v.30) The office of the high priest remained with the family of Ithamar for many years, until the sons of Eli transgressed and God decreed that it would return to the previous holder, the family of Pincus, the son of Elazar. The Mishnah comes to teach us who is honored. He who honors his fellow man, as in those who honor me, I will honor, but they who despise me will be dishonored. It is explained that this means he who honors his fellow man. Who was created in the image of God? It is, in fact, honoring God. We can learn here from our passage that God gives honor to those who give weight or honor to God, and then you receive honor back from God. But on the other hand, those who are underweight in spiritual stature or those who despise God and do not give honor to God can be expected to be disdained and receive dishonor. That is, they carry little weight with God. There's one commentator who said, " There seems to be a correspondence between attitude and outcome.”

 

In days to come, I'm gonna cut off your arm and the arm of your father's house. There's not gonna be an old man in your house. (v.31) The arm is symbolic of strength, force, and power. God was going to remove this from Eli's house. When you don't have an elder statesman in the family to add prestige and power to its members, then they lose an exalted position in the community. And in this setting, if all the men die young, you will lack an elderly man in the family, and Eli would not have anybody in his family able to take the position of High Priest if the office became vacant. The man of God goes on to say, I'm going to send you distress and unto your family. All the people of your house for the sins which you have committed at the sanctuary. (v.32-35) The word זָקֵן zaken^[51] That's translated here as old man, often used to denote a man of wisdom or a sage. Yet there will be one man whom I will not cut off in verse 33. But all the rest of your house will die as young men. When Saul slew all the priests at Nob, he knew that not all of Eli's family were slain. God left a way for his faithful priest who will do all that he desires to come forth. As with most prophets, the man of God has given a sign, and that sign was that Eli’s two sons were to die on the same day, and the fulfillment is recorded in (4:11). Malbim said that when these two boys died the same day, the aforementioned curses began on the Eli family line except for the post for the Kohen Gadol.^[52]

 

The judgment came to pass just as the sign stated, however the judgement was not the end of the story because God said he will raise for himself a faithful priest. And that he will provide for his people. The word in our text אָמַן neeman^[53] is render faithful. It Connotes firmness, reliability, faithfulness, and so on. It's used a second time in the same verse to describe that firm, faithful house that God will build. What can we learn from our reading for the Second Sabbath of Penitence? What God has said, he will do; he will do, and that, despite man’s disobedience, God will accomplish his plan because he is faithful and reliable. There's also a messianic idea attached to this word, showing God’s faithfulness. It is used in relation to a faithful priest in 1 Samuel 2:35, to David in 1 Samuel 3:20 in confirmation of building David’s house in (25:28). And again, in 2Samuel 7:16 in relation to the House and Kingdom of David that will be established forever.

 

And I will raise for me a faithful Cohen priest who would do as I say and as I desire. Here we have the faithful Cohen priest that will be appointed by God and will do as I say and as I desire. They'll have both the letter and the spirit of the Torah. The faithful Cohen priest refers to Zadok, the rabbis say. The man of God also told him that the future appointment would be permanent and that Zadok’s offspring would hold the post throughout the temple period. Jehozadak, the last of the high priests to serve at the destruction of the first temple, and his son Joshua were the high priests when the Second Temple was constructed in the days of Ezra.

 

The descendants of Zadok will be the ones to perform priestly duties. (Eze.44:15) But all is not lost for the House of Eli. Anyone who will remain of your house will come to prostrate himself. For a silver coin and a loaf of bread and asked to be taken in as one of the lowly priestly divisions that I might have a morsel of bread to eat. (2:36) Although the sons of Eli would not be worthy of being high priests anymore. They could become doorman or watchmen, just to eat.^[54] We conclude our reading with God’s plan still on track, and we learn that any man who comes and prostrates himself before God, repents and does as he (Hashem) says and desires, that person will be accepted. Regardless of what we humans do, HaShem will bring his promises to fruition to accomplish his will.

 

The Lord was with Samuel as he grew up, and he let none of Samuel’s words fall to the ground. And all Israel from Dan to Beersheba recognized that Samuel was attested (established) as a prophet of the Lord. The Lord continued to appear at Shiloh, and there he revealed himself to Samuel through his word (by the word of the Lord). ^[55] In (1 Sam. 9:6), Samuel is known among his people as a Prophet of the Lord, and everything that he says comes to pass (comes true). He is also known from the North to the South of the country of Israel.^[56] The sign that Samuel was a spokesman for God was the fact that God let none of his words fall to the ground (1 Sam. 3:19), that is, everything he prophesied came to pass. This is exactly what Moses tells us in (Deut.18:21-22), the predictive word invariably comes to pass.^[57] Human nature is slow to be convinced sometimes, but when we see something as true, and we see that a person speaks and it comes to pass just as he says, we humans catch a clue and slowly begin to change our minds and opinions. Human nature says you cannot change my mind, but through knowledge, experience, and wisdom, most people will eventually change.

 

 The Midrash teaches, “The Holy One, blessed be He, teaches Israel little by little, according to their ability.” ^[58] The Talmud teaches, A person learns Torah 'according to his level, ' meaning A person learns Torah only from a place where his heart desires.” And torah learning begins at the level one is ready for.^[59] We also learn that Growth in Torah parallels human growth: “Torah scholars increase peace in the world… they go from strength to strength.” This “strength to strength” (mechayil el chayil) is interpreted by commentators as a progressive development.^[60] This is explicit: Torah learning follows cognitive development as taught by Rambam, Hilkhot Talmud Torah 1:4. Pirkei Avot 5:21 is probably the most famous Jewish text describing Torah learning as age‑graded maturation. “At five years old, one begins Scripture; at ten, Mishnah; at thirteen, mitzvot; at fifteen, Talmud…”

 

Just as HaShem established Samuel as a trustworthy prophet, the prophet who, I think, was the ideal model for Messiah, similar to Joseph. When it was time for Israel to have a king, Samuel came to bring the next stage in its maturation. When the world is ready for the next stage of our development, a Prophet will come who will pave the way for the Messiah, the righteous King, who will set up the Kingdom and return all of Israel to the land, restore what has been destroyed in Jerusalem, and teach and develop those others with ‘tingling ears’.

 

Special Ashlamatah for the Third Sabbath of Penitence

Yeshayahu (Isaiah) Isaiah 1:1-27

 

 

Rashi’s Commentary for Yeshayahu (Isaiah) Isaiah 1:1-27

 

1 the vision of Isaiah the son of Amoz: Said Rabbi Levi: We have a tradition from our ancestors that Amoz and Amaziah, king of Judah, were brothers.

 

Which he saw concerning Judah and Jerusalem: Now, did he not prophesy concerning many nations, viz. the prophecy of Babylonia (ch. 13), the prophecy of Moab (ch. 15)? Thus you learn that this is not the beginning of the Book, and that the Book is not given its name for this prophecy. So we learned in the Baraitha of the Mechilta (Exod. 15:9,10): “In the year of King Uzziah’s death” (6:1) is the beginning of the Book, but there is no early and late in the order [i.e., the order of the chapters is no indication of the chronological order. (Others read: There is no early and late in the Book Parshandatha.) The context proves this point, for, on the day of the earthquake (see Zech. 14:5), the day Uzziah became a metzora (see 2 Chron. 26:19), it was said: “Whom shall I send and who will go for us?” And I said, “Here I am; send me” (6:8). We learn that this was the beginning of his mission, and this prophecy was said afterwards. And concerning this alone, it is stated: which he saw concerning Judah and Jerusalem, just as Scripture says concerning each nation, “the prophecy of such and such a nation.” Here too, Scripture writes: “which he saw concerning Judah and Jerusalem.” Since they are harsh reproofs, he calls them “chazon”, which is the harshest of the ten expressions by which prophecy is called, as is stated in Gen. Rabbah (44:7), and proof of this is the verse (infra 21:2), “A harsh prophecy (חָזוּת) was told to me.”

 

In the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.: These four kings he buried, [i.e. he outlived,] in his lifetime. On the day Uzziah became a metzora, the Shechinah rested upon him, and he prophesied all the days of these kings, until Manasseh arose and killed him. (And this prophecy was said in the days of Hezekiah after the ten tribes were exiled.)

 

2 Hear, O heavens, and give ear, O earth: And Moses said, “Give ear, O heavens… and may the earth hear” (Deut. 32:1). Why did Isaiah change the wording? Our masters taught concerning this matter, [and] many midrashim [are] in the section entitled “Ha’azinu” in Sifrei, but the Sages disagreed with them and said: A matter is not so unless witnesses come and testify. If their words coincide, their testimony is fulfilled; if not, their testimony is not fulfilled. Had Isaiah not addressed the heavens with giving ear and the earth with hearing, the heavens would testify and say, ‘When we were called to this testimony in Moses’ time, when he said, (Deut. 30:19) “I call heaven and earth to witness against you,” we heard with an expression of giving ear,’ and the earth would testify, ‘I was called with an expression of hearing,’ hence their testimony would not coincide. [Therefore,] Isaiah came and reversed the matter. Consequently, both are found to testify with an expression of giving ear and with an expression of hearing.

 

For the Lord has spoken: That you should be witnesses in this matter, when I warned them in Moses’ time. Therefore, come and hear what I reason with them, for they transgressed the warning, I did not sin against them, but I raised them and exalted them, yet they rebelled against me. [Another version reads:] That you should be witnesses in this matter. Now, where did He speak? “Give ear, O heavens and I will speak” (ibid. 32:1). [So this was taught] in Mechilta (Bo 12).

 

3 his owner: Heb. קֹנֵהוּ  [is] like מְתַקְּנוֹ, the one who affixes him to the plowshare for plowing by day, and since he has accustomed him to this, he knows him. The dull donkey, however, does not recognize his master until he feeds him. Israel was not intelligent like the ox, to know, when I called him and said, “Israel will be your name” (Gen. 35:10), and I informed them of several of My statutes, yet they deserted Me, as is related in Ezekiel (20:39): “Let each one go and worship his idols.” Even after I took them out of Egypt and fed them the manna and called them, “My people, the children of Israel,” they did not consider even as a donkey. Another explanation is An ox knows its owner An ox recognizes his owner so that his fear is upon him. He did not deviate from what I decreed upon him, by saying, I will not plow today. Neither did a donkey say to his owner, I will not bear burdens today. Now, these [creatures,] who were created to serve you, and are not destined to receive reward if they merit, or to be punished if they sin, did not change their manner, which I decreed upon them. Israel, however, who, if they merit receive reward, and if they sin are punished.

 

Does not know: i.e., did not want to know; they knew but trod with their heels, and my people did not take heart to consider.

 

4 Woe: Every instance of הוֹי in Scripture is an expression of complaining and lamenting, like a person who sighs from his heart and cries, “Alas!” There are, however, several, which are an expression of a cry, the vocative voice, e.g., “Ho, ho, flee from the land of the north” (Zech. 2:10), which the Targum renders, אַכְלוּ, an expression of announcing.

 

Woe: There is a reason to cry about a holy nation that turned into a sinful nation, and a people referred to by the expression, “for you are a holy people” (Deut. 7:6), turned into a people with iniquity.

 

A people heavy with iniquity: The heaviness of iniquity. The word denotes a person who is heavy, pesant in French, ponderous. The word כֶבֶד is a substantive of heaviness, pesantoma in French, and is in the construct state, and is connected with the word עָוֹן, iniquity.

 

Evildoing seed: And they were seed whom the Lord blessed (Isa. 61:9). Similarly, they were children of the Holy One, blessed be He, and they became corrupt.

 

They provoked: Heb. נִאֲצוּ, they angered.

 

They drew backwards: [The root נְזִירָה,] wherever it appears, is only an expression of separation. Similarly, Scripture states: “And they shall separate (וְיִנָּזְרוּ) from the holy things of the children of Israel” (Lev. 22:2), “the one separated (נְזִיר) from his brothers” (Gen. 49:26). Here too, they drew away from being near the Omnipresent.

 

5 Why are you beaten…: A person who was punished (lit. beaten) and repeats his sin his friend admonishes him and says to him, For this you have been punished, yet you do not take heart to say, ‘For this I have been punished. I will not repeat it again.’ Here too, why are you beaten since you continue disobedience, to turn away from following the Omnipresent? Is not every head afflicted with illness and every heart with malaise? Why then do you not understand?

 

6 soundness: An expression of perfection, sound without pain.

 

Wounds: Heb. פֶּצַע, i.e., a wound of a sword.

 

Contusions: Heb. חַבּוּרָה, an expression of a bruise. [Some editions read:] Other bruises.

 

And lacerated sores: Jonathan renders: מְרַסְסָא, lacerated and crushed.

 

And lacerated sores: demarcejjre, in O.F., and in the language of the Talmud, we find, “he bumped (טַרְיֵה) his head” (Chullin 45b). Menahem explained it as an expression of moisture, i.e., moist and wet, always oozing [muyte in O.F.].

 

they have not been sprinkled: These lesions were not sprinkled with medicinal powders by physicians. This is an expression of: (Job 18:15) “Sulphur shall be sprinkled (יְזֹרֶה) on his dwelling.” Menahem explained it as an expression of healing, as in (Jeremiah 30:13): “No one pronounced your judgment for healing (לְמָזוֹר).”

 

Neither was it softened with oil: Their wound was not softened with oil, as is customary with other wounds. It would be inappropriate to say here, “They were not softened with oil,” for they soften only the place of the sore, not the wound and the contusion but the sprinkling and the bandaging applies to all three, [i.e., the wound, the contusion, and the lacerated sore.] Therefore, the plural number applies to them; the lesions were not sprinkled and not bandaged. Jonathan interprets the entire verse figuratively, referring to the fact that they were soiled and afflicted with iniquity. Accordingly, he rendered, “From the sole of the foot until the head,” from the smallest to the greatest, there is no soundness. There is none good among them, wounds and contusions, rebellious deeds, iniquities, and inadvertent sins.

 

They have not been sprinkled…: i.e., they have not been healed by repenting wholeheartedly, nor has it been softened with oil, not even a trace of repentant thought has entered their heart.

 

7 in your presence, strangers devour it: Before your eyes, your enemies will devour it.

 

And desolate: of you as a heritage turned over to strangers, which is desolate of its owners. Jonathan renders in this manner.

 

8 And the daughter of Zion shall be left: devoid of its inhabitants, for they will be exiled from its midst, as a hut in a vineyard, made by a watchman, and when the produce of the vineyard is gathered, he leaves his hut and goes away, after they gather it.

 

Like a lodge in a cucumber field: As the lodge, which the watchman made at the end of a cucumber field, to watch its cucumber, is left, for after it is gathered, he leaves it and goes away; the one in the vineyard is called a hut since he lives in it day and night; by day, he guards it from the birds and by night from the thieves, but cucumbers are hard, and there is no fear of the birds, and one need not watch them by day. It is, therefore, called a lodge since it is a place of lodging at night. Jonathan renders: Like a bed in a lodge (again repeated in Hebrew), [in] a cucumber field, in a cucumber field after it has been picked (בָּתַר דְאַבְעָיוּהִי), after it has been picked. [This is the expression of the Mishnah] (Peah 4: 5): “There are three gatherings (אַבְעָיוֹת) a day.”

 

Like a besieged city: Like a city which was besieged, and they make huts around it to hide the troops, and when they give up the siege [lit., when they go away from it], they leave them and go away. All this is Jonathan’s translation.

 

9 Had not the Lord of Hosts left us a remnant: by His own volition and with His mercy, not because of our merits.

 

We would soon be like Sodom: All of us would be destroyed.

 

10 rulers of Sodom: Princes whose deeds are like those of Sodom. From here, [the Rabbis] deduced that a person should not open his mouth to Satan.

 

11 I am sated with the burnt-offerings of rams: This is similar to: “Lest he have too much of you and hate you,” (Proverbs 25:18).

 

Fattened cattle: Fattened cattle and sheep.

 

I do not want: Since you transgress My Torah, the sacrifice of the wicked is an abomination [from Prov. 21:27].

 

12 who requested this of you, to trample My courts: to trample [the preposition is absent in the Hebrew] My courts, since your heart is not whole with Me.

 

13 You shall bring no more vain meal-offerings: I warn you, you shall not bring Me your vain meal-offering, for the smoke that rises from it is smoke of abomination to Me, and not for My satisfaction.

 

New moons and Sabbaths, calling, convocations, I cannot…: and [sic, does not appear in Parshandatha] to call convocations, i.e., New Moons and Sabbaths when you gather to call a convocation and an assembly on them, I cannot bear the iniquity in your hearts that is inclined to paganism, and the convocation with it, for these two things are incompatible: to call a convocation to gather before Me, and the iniquity that is in your hearts for paganism, and you do not take it out of your hearts.

 

15 And when you spread out your hands, I will hide My eyes from you: because your hands are full of blood.

 

Blood: Murder.

 

16 Wash, cleanse yourselves: Voweled with a ‘patach,’ the imperative form, since it is derived from רְחַץ, but רָחֲצוּ, [in the past tense, is voweled with a ‘kamatz’ because it is derived from רָחַץ].

 

Wash, cleanse yourselves, remove, learn, seek, strengthen, perform justice, plead, go: Ten exhortations of the expression of repentance are [listed] here, corresponding to the Ten Days of Penitence and to the ten verses of Kingship, Remembrances, and Shofaroth [in the musaf service of Rosh Hashanah].

 

Cease to do evil: Desist from your evil deeds.

 

To do evil: Heb. הרע, like לְהָרֵעַ, to do evil. [Rashi explains this because the preposition is absent in Hebrew.] Scripture does not have to write מֵהָרֵעַ, desist from doing evil, for so does the Biblical language treat the expression of חֲדָלָה, stopping, [e.g.,] “and he failed to make (לַעֲשׂוֹת) the Pesach” (Num. 9:13); “until he stopped counting (לִסְפֹּר)” (Gen. 41:49). That is to say, the counting stopped, the making failed, here too, stop the evildoing.

 

17 Learn: It is punctuated ‘raphe,’ weak, without a dagesh. This is from the form לָמֹד, learn to do good. One who teaches himself is of the ‘kal’ form. Therefore, its imperative plural is voweled with a ‘chirik’ like אִמְרוּ, שִׁמְעוּ, but one who teaches others is of the form of the ‘heavy conjugation’ (pi’el) with a ‘dagesh,’ and if one comes to command a number of people, the word is voweled לַמְּדוּ. And so, דִּרְשׁוּ, from the form דְרשׁ, but אַשְּׁרוּ in which the ‘shin’ has a ‘dagesh,’ is from the ‘heavy conjugation,’ and from the form אַשֵּׁר; therefore, the imperative plural is voweled with a ‘patach’ like בַּשְּׂרוּ, סַפְּרוּ, דַּבְּרוּ.

 

Strengthen the robbed: Heb. אַשְּׁרוּ חָמוֹץ. This is a Mishnaic term, אֲשַׁרְנוּהִי, “we have verified it” (Ketuboth 21a); “if I had strength (אֲיַשֵּׁר)” (Gittin 30b); “May your strength be strengthened (יִישַׁר)” (Shabbath 87a). Another explanation is: Lead him in the path of truth to acquire what rightfully belongs to him. An expression of: (Job 23:11) “My foot held its path (בֲּאֲשׁוּרוֹ);” (Prov. 23:19) “And go (וְאַשֵׁר) in the way of your heart.”

 

Perform justice: So-and-so is innocent and so-and-so is guilty.

 

Plead the case of the widow: Endeavor in their quarrel to plead for her, for she cannot go out to pursue her opponents.)

 

the robbed: Heb. חָמוֹץ, similar to (Ps. 71:4) “from the hand of the unrighteous and the robber (וּמְחַמֵּץ).”

 

18 Come now, let us debate: together, I and you, and we will know who offended whom, and if you offended Me, I still give you hope to repent.

 

If your sins prove to be like crimson: Stained before Me like crimson red, I will make them as white as snow.

 

Says the Lord: [The verb is in the future form to denote that] He always says this to you, like: (Num. 9: 20) “By the word of the Lord they would camp (יַחֲנוּ),” also a future form. Another explanation is: Come now, let us debate. What is written above this? “Cease to do evil; learn to do good.” And after you return to Me, come now, and let us debate together, to notify Me, “We have done what is incumbent upon us; You do what is incumbent upon You;” and I say, “If your sins prove to be like crimson, they will become white as snow…”

 

as crimson dye: Heb. תּוֹלָע, lit. a worm. Dye with which they dye fabrics red. They are kernels, each one of which has a worm inside it. Hence the name תּוֹלָע.

 

20 for the mouth of the Lord spoke: Where did He speak? (Lev. 26:25) “And I will bring upon you a sword.”

 

21 a harlot: Astray from her God.

 

City: which was faithful and full of justice, and righteousness would lodge therein, but now murderers.

 

Full of justice: Heb. מְלֵאֲתִי מִשְׁפָּט [equivalent to מְלֵאַתמִשְׁפָּט, the ‘yud’ being superfluous,] as in (Lamentations 1: 1) רַבָּתִי עָם, “great in population” [equivalent to רַבַּתעָם].

 

In which righteousness would lodge: The daily dawn sacrifice would atone for the sins [committed] at night, and the daily afternoon [sacrifice] would atone for those of the day. Another explanation is that they would allow capital cases to rest overnight when they could find no merit for him, [i.e., for the defendant;] they would not conclude his verdict until the morrow, perhaps they would find a merit for him, and now they have become murderers. [We find in] Pesikta [d’Rav Kahana p. 121a]: Rabbi Menahem bar Oshia [according to Parshandatha,] Rabbi Phinehas in the name of Rabbi Oshia said: Four hundred eighty-one synagogues were in Jerusalem, corresponding to the numerical value of מְלֵאֲתִי.

 

And now murderers: They killed Uriah; they killed Zechariah.

 

22 Your silver has become dross: They would make copper coins and plate them with silver, in order to cheat with them.

 

Your wine is diluted with water: Your drinks are mixed with water, as is stated in Pesikta (122b). [The word] means ‘mixed,’ although there is no similar word in Scripture to prove it, but the Midrash Aggadah explains (Ecc. 2:2): “Of laughter I said, it makes one mad (מְהוֹלָל)” to mean that it is confused, or mixed up.

 

23 rebellious: Deviating from the straight path.

 

And runs after payments: This word is similar to the Talmudic תַּשְׁלוּמִין. Jonathan paraphrases: One man says to another, Do me a favor in my case, and I will repay you in your case. This refers to a judge who was a robber, and the robbery victim complains about him before another judge. This one says to him, Declare me innocent today, and I will repay you when they complain about you before me. This is the meaning of running after payments.

 

And the quarrel of the widow does not come to them: The widow comes to complain, and the orphan is coming out, when this one meets him and asks him, What did you accomplish in your case? He replies, All day long I toiled at work, but I did not accomplish anything. And this one turns around and says, If this one, who is a man, did not accomplish anything, surely I will not. This is the meaning of, “the orphan they do not judge, and the quarrel of the widow does not come to them” at all.

 

24 says the Master: Who possesses everything, and in Whose power it is to uproot you from your land and to settle others in it.

 

The Mighty One of Israel: the strength of Israel.

 

Oh: Heb. הוי. An expression of preparation and announcement, and similar to this is (Zech. 2: 10): “Ho, ho, (הוי הוי) flee from the land of the north.” And let all know that I will console Myself of My adversaries, who angered Me with their deeds.

 

25 And I will return My hand upon you: One blow after another, until the transgressors have been completely destroyed.

 

As with lye: This is an expression meaning soap [sbon in O.F., savon (in modern French)]. Its deviation is an expression of cleanliness, similar to (Ps. 24:4): “and pure (בַּר) of heart,” since it cleanses the garment of its stains.

 

Your dross: mentioned above, as: “Your silver has become dross”; a mixture of silver with copper is called dross. Here too, a mixture of the wicked with the righteous. I will destroy the transgressors, who are all dross.

 

All your tin: The tin mixed with silver, that is to say, the wicked among you. בְדִיל is called estejjn [etain] in O.F. [tin].

 

26 as at first: I will appoint for you pious judges.

 

City of Righteousness: As in the beginning, righteousness will lodge therein.

 

27 shall be redeemed through justice: Since there will be in it people who practice justice.

 

Shall be redeemed: from her iniquities.

 

And her penitent: those penitent among them. (through righteousness through those who make themselves righteous through justice and through righteousness that are in her midst [or,] among them.)

 

Special Ashlamatah: Commentary on Yeshayahu (Isaiah) Isaiah 1:1-27

By: H.Ex. Adon Shlomoh Ben Abraham

 

The vision of Isaiah, “Concerning Judah and Jerusalem.” Our opening verse refers only to the vision of this chapter, not to the entire book. As we know, scripture is not written as a chronological history. The first time this prophecy was said was before the destruction of the Kingdom of Israel and the exile of the 10 tribes; Isaiah was retelling it here.^[61] “Isaiah has painted a sad picture of Judea's internal conditions. The sins of our Idolatry, superstition, drunkenness, selfish greed of the rich, bribery, and corruption of the judges were some of the evils the Prophet denounced. The children of Israel were being misled by intoxicated prophets, and they disregarded the appeals of the true messengers of God and relied for their safety on warlike preparations and military measures. The sanctuaries were crowded with worshippers. The altars were piled high with sacrifices, while injustice, oppression, adultery, and even murder were rife and unchecked. Religion did not affect their conduct, and the people failed to understand that public as well as private life must be based on religious belief and right conduct if stability was to be secured”. ^[62]

 

The themes are the unfaithfulness of the covenant people, the announcement of both doom and salvation, the significance of Jerusalem (or Zion) in God’s plan, and the role and future of the remnant, those who will be saved. The message of the prophet is twofold: judgment against God’s people and the offer of hope beyond the judgment. ^[63] Isaiah was a prophet of the southern kingdom who prophesied to both houses. The ten tribes have been taken out of the land, and standing in Judea, he is telling Judea and Jerusalem what they are going to experience if they fail to repent. Uncannily, Isaiah’s day sounds just like our day. This should cause us to ponder if Isaiah’s prophecy will reach this far into the future and how they could play out in our day.

 

This is our third (3^rd) Sabbath of penance. The language of the rebuke is very abrupt and conveys a harsh tone. Isaiah begins by calling the heavens and the earth to testify as witnesses against the people. Isaiah calls the witness of the creation to see what Israel has done regarding their relationship with God, and as to what God said he would do, as has been set forth by the prophet. (Deut. 32:18-20). Out of heaven, God makes known his will (Deut. 4:36). So, out of heaven, God makes known his displeasure to the people. The reason why the heavens and earth were called to bear witness was because God Himself had appointed them as witness to the covenant he had made with the Jewish people in (Deut.31:28). The rabbis teach, the heaven and earth were chosen to be witnesses because Isaiah's lifetime was limited just like Moses lifetime was limited on earth, but the heavens and the earth would exist for all generations.

 

During the reigns of the Four Kings, mentioned in our opening verse, God tells the children of Israel through the prophet that “his people had rebelled against me.” Isaiah gives the people of Israel his message and pleads for them to repent and return, but they refuse to listen. The people are as dumb as an ox. (v. 3) a nation laden with iniquity, offspring of evil doers and demoralized children. Isaiah continues: not only do they sin occasionally, but they’re also evildoers continually. They are people who sin against humanity, a nation. Iniquitous against God, a people unfaithful. They have forsaken God by not fulfilling his statutes and commandments. They have condemned him and turned their backs and transgressed His prohibitions.^[64] Israel, Judea, and Jerusalem are told: Your land shall be desolate, and your cities burnt to a cinder. (v. 7) Isaiah's preaching was intended to urge the whole family of Israel to repent and turn back to God, and in reference to Judah, to repent, lest you suffer the same fate that has been divinely appointed for the ten tribes of the north to suffer. ^[65]

 

So, what is the purpose of God's chastisement of his people? The purpose of the pain and distress is to bring one closer to Him. Isaiah tells them, You are sick from head to foot. The people do not contribute their afflictions to God and seek out healing from Him… They fail to realize and understand that their suffering is directly because of the sin in their lives. All you do is complain. says the prophet. The children of Israel ask, Why are we smitten? Hashem says: Why will you continue to rebel? Me'am Lo’ez says here that the word continue has a double meaning in Hebrew. The verb יָסַף yāsap̱ ^[66] Can either mean to increase, to do it again, or to continue. The other meaning, when the verb is negated, means to do something no more. Such as when Cain sinned, and the ground would no longer yield its fruits abundantly as in Gen.4:12.^[67]

 

In the historical setting during the reign of Ahaz, the kingdom of Judah was attacked and pillaged by Israel, Syria, Edom, the Philistines, and Assyria. The “Edomites made raids and carried away captives.” The Philistines did the same, and even Ahaz took a portion from the temple. The king and the princes paid tribute, but it did not help. For the LORD brought Judah low because of Ahaz, king of Israel, for he had encouraged moral decline in Judah and had been continually unfaithful to the LORD. (2chr.28:19)

 

Judah still would not repent. Their sin brought them many troubles, as they were put through the fires of the smelter, but they preferred their sin, with all its impending doom, rather than submitting to the LORD (Hashem) their God; they continued in their unfaithfulness. Now, in the time of his distress, King Ahaz became increasingly unfaithful to the LORD. (2 Chr. 28) How many people do we know who, the more distress they suffer, the farther they walk from HaShem's ways? A simple reading of scriptures should convince a person of average intelligence that ordering one's life and actions in line with God's word will bring a much more enjoyable experience while here on this earth.

 

The prophet Isaiah now turns his attention to the leaders and calls them the officers of Sodom and the people of Gomorrah. He demands they give ear unto the Law, the Torah of our God. (v.10). He then directs their attention to the following four verses (v.16-20). There's no attack on the sacrifices that are made in the temple. The problem is not with the sacrifices. The problem was with the servants. They were observant in the Temple, but they'd neglected the Torah in their daily lives. If one neglects the Torah, what use are the sacrifices? That was the striking conclusion, which they missed then, and so many bible teachers miss today. Another of the metaphorical expressions that Isaiah uses. When you spread your hands forth, I will hide my eyes from you. And when you make many prayers, I will not hear, for your hands are full of blood. (v.15) So following the same logic of the aforementioned Bible teachers, according to this verse, there is no need to pray, because God has hidden his face from us, and he will not hear our prayers! How could one correct this problem? The people are encouraged to cleanse themselves, purify themselves, and remove the wickedness of their actions. Do good! Insist on justice! Set straight that which is wrong! Sounds like the correction is in keeping, following, and practicing the ways of the Torah, and by the time we get to verse 20, if you are willing and ready to listen, you shall eat the fat of the land. But if you are unwilling and rebellious, you will be eaten by the sword.

 

Isaiah begins to reflect on Judah and Jerusalem and the unlikelihood that the rulers will turn back to HaShem and repent. He goes on to draw several examples. He said they were once a faithful city, but they're now a harlot. They were once filled with justice, and they had righteous deeds or “righteousness dwelt there”. Now you're just murderers, and your silver has turned to dross. Your wine has been cut with water. Isaiah goes on to tell the people how he's going to wreak vengeance on them. HaShem is going to turn his hand against them. I will smelt out the dross as with lye… I will remove your slag (v.25). The imagery is of a smelting furnace; Israel will be put through the furnace until the impurities are burnt out and skimmed off, implying a slow process of correcting OUR unrighteous and faithless behavior. As any good Metallurgical engineer will tell you, smelting metal is just a function of ‘time and temperature,’ and it is the same with your soul: choose to listen and choose life.

 

Then “Therefore the Lord declares, the Lord of hosts, the Mighty One of Israel:^[68] I'll restore your magistrates as of old… and your counselors. After that, you shall be called the city of righteousness, the faithful city. Zion shall be saved(redeemed) in Judgement, (justice) מִשְׁפָּט mišpāṭ^[69] and her repentant ones in retribution, צְדָקָה ṣ^eḏāqāh^[70] righteousness (V.26-27). The Prophet Zephaniah tells us; Seek ye the Lord, all ye humble of the earth, that have executed His ordinance; seek righteousness, seek humility. It may be ye shall be hid in the day of the Lord’s anger.^[71] HaShem is pleading with his people, if only they will follow him in faithfulness. Israel and Judah are still scattered to the four corners of the earth, but the call has gone forth to return and repent. Assemble the people, men, women, and little ones, and the sojourner (stranger/gentile) within your towns, that they may hear and learn to fear the Lord your God, and be careful to do all the words of this law, and that their children, who have not known it, may hear and learn to fear the Lord your God. (Deut. 31:12) And consider today (since I am not speaking to your children who have not known or seen it), consider the discipline of the Lord your God, his greatness. His mighty hand and his outstretched arm, his signs and his deeds that he did in Egypt to Pharaoh, the king of Egypt, and to all his land. (Deut. 11:2-3)

 

Verbal Tallies

Hakham Dr. Hillel ben David

Bereshit (Genesis) 21:1-34

Tehillim (Psalms) 17:1-15

Shmuel alef (I Samuel) 2:21-28 + 3:19-20

 

Looking at the Hebrew of Bereshit (Genesis) 21:1 and Shmuel alef (I Samuel) 2:21, what is the verbal / lexical tally that connects these two passages?

 

The verbal/lexical tally that connects these two passages is the Hebrew verb פָּקַד (pakad), which carries the meaning of "to remember," "to visit," or "to mind". This word acts as the legal catalyst that shifts both women from a state of barrenness to miraculous fruitfulness.

 

In the JPS translation, it is rendered as "took note of" in Genesis and "showed favor to" in I Samuel.

 

Here are the verses from the JPS version with the Hebrew word and Strong's number inserted directly into the tally point:

 

Bereshit (Genesis) 21:1 The LORD פָּקַד [Strong's #H6485] took note of Sarah as He had said, and the LORD did for Sarah as He had spoken.

 

Shmuel alef (I Samuel) 2:21 For the LORD פָּקַד [Strong's #H6485] showed favor to Hannah, so that she conceived and bore three sons and two daughters; and the boy Samuel grew up in the service of the LORD.

 

Both narratives focus heavily on a family home containing two competing models of children: one who inherits the divine mandate, and another who must be separated or excised due to spiritual corruption.

 

Genesis 21: Sarah protects the spiritual line of Abraham by demanding the removal of Ishmael ("The son of this slave-girl shall not share the inheritance with my son Isaac" — Gen 21:10), ensuring the covenantal line remains unpolluted.

 

1 Samuel 2: A parallel household tension exists between Eli’s biological sons (Hophni and Phinehas), who corrupt the Sanctuary through greed, and the young Samuel. Just as Ishmael is sent out into the wilderness, Eli's household is stripped of its perpetual dynastic rights (1 Sam 2:27–28) so that Samuel can emerge as the pure, chosen instrument for the future monarchy.

 

Both passages culminate in the establishment of a localized space of permanent prayer, devotion, and alignment with the Divine, shifting the characters from nomadic vulnerability to institutional permanence.

 

Genesis 21:33: After resolving his territorial conflicts with Abimelech, Abraham plants a tamarisk tree in Beersheba and transitions the space into an altar, where he "invoked there the name of the LORD, the Everlasting God."

 

1 Samuel 3:19–21: Samuel grows up directly within the Sanctuary at Shiloh, where the text notes that God continuously reveals Himself to him, creating a permanent conduit of divine communication that spans the entire nation "from Dan to Beersheba."

 

The Malbim notes that both accounts represent a sudden breaking of Hester Panim (the hiding of the Divine Face). Before Genesis 21 and 1 Samuel 3, the promised futures of both families seemed locked away or silent. The fulfillment of Isaac’s birth and the public validation of Samuel as a trustworthy prophet signal the arrival of an era where the word of God is physically manifest, operational, and out in the open.

 

* * *

 

What is/are the thematic connection(s) between Bereshit (Genesis) 21:1-34, and Tehillim (Psalms) 17?

 

The structural and theological connections between Genesis 21 and Psalms 17 are anchored in the concepts of divine vindication, the preservation of a chosen heir, and the physical separation from a hostile antagonist.

 

The three primary thematic intersections include:

 

1. Appeal for Divine Vindication and Examination of Inward Truth

Genesis 21: God validates Sarah's maternal rights and Abraham's ultimate line by intervening to fulfill His promise, demanding that Ishmael be sent away so Isaac can inherit without conflict. Abraham faces an internal emotional trial ("The matter distressed Abraham greatly" — Gen 21:11) but obeys divine instruction.

 

Psalms 17: David explicitly cries out for a judicial verdict from God based on his integrity under trial: "May my vindication come from You... You have tried my heart... You have found no evil intent in me" (Ps 17:2-3).

 

2. Deliverance from a Mocking or Hostile Antagonist

Genesis 21: The tension peaks when Sarah witnesses Ishmael מְצַחֵק (metzachek / mocking, playing, or threatening) toward Isaac (Gen 21:9), presenting an immediate threat to the child's spiritual and physical status.

 

Psalms 17: David begs for protection from an aggressive, predatory adversary who stalks his steps: "Deliver my soul from the wicked... They close their hearts to pity; with their mouths they speak arrogantly... They track us down" (Ps 17:10-11).

 

3. The Divine Separation of Destinies (The Portion of the Wicked vs. The Heir)

Genesis 21: God establishes a stark boundary between the two sons. Ishmael is cast out into the wilderness of Paran to receive a purely material, earthly legacy ("I will make a nation of him too, for he is your seed" — Gen 21:13). Isaac remains inside the household to receive the eternal covenant.

 

Psalms 17: David outlines this exact cosmological split between those who receive their reward strictly in the physical world and those who inherit a higher spiritual reality:

 

"From men of the world, whose portion is in this life... May their children be satisfied, and may they leave their abundance to their babes. As for me, I shall behold Your face in righteousness; when I awake, I shall be satisfied with Your likeness." (Psalms 17:14-15)

 

What story do the Meforshem tell to relate Psalms 17 and Bereshit (Genesis) 21:1-34?

 

In traditional Jewish commentary (Meforshim), the intersection between Psalms 17 (Tehillim) and Genesis 21 (Bereshit) is fundamentally woven around the theme of divine testing, prayer, and the absolute necessity of personal merit versus relying on the righteousness of ancestors.

 

A direct intersection found in the Midrash Tehillim (on Psalm 17) references the dramatic narrative of Bereshit 21, specifically the birth of Isaac, the subsequent mocking by Ishmael, and Sarah’s demand to expel Hagar and her son.

In Bereshit 21:10-12, Sarah commands Abraham to cast out Ishmael, a directive that deeply distresses Abraham until Hashem tells him to "heed her voice." The Meforshim bring down Psalm 17:3—“You have tested my heart, You have visited me at night, You have refined me and found nothing; my thoughts do not pass my mouth”—to explain Abraham's internal trial.

 

The Midrash utilizes this connection to establish a major theological principle regarding judgment: When Ishmael was cast out and facing death by thirst in the wilderness of Beer-sheba (Bereshit 21:14-16), the angels protested his rescue, noting his future wickedness. The Midrash explicitly invokes Psalm 17 to teach that no person can be saved purely on the righteousness of their father. Abraham, despite his immense spiritual stature, could not automatically protect or save Ishmael from his own spiritual choices. Each individual is judged as he is right now, (Bereshit 21:17). Abraham's ultimate "refining" in Psalm 17:3 is demonstrated by his ability to subjugate his immense fatherly mercy to the word of God and Sarah's prophecy regarding the lineage of the covenant.

 

* * *

 

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

 

The eschatological (End of Days) message of these passages centers on the purging of corrupted spiritual infrastructure to prepare the world for the ultimate, unshakeable kingdom and the universal return of prophecy. Classical Jewish sources break this down into three concise principles:

 

1. The Elimination of Corrupt Leadership (2:21-28)

The rejection and cutting off of Eli’s priestly dynasty demonstrates that structural positions of power are completely conditional upon spiritual integrity. Before the Messianic era can manifest, the existing, compromised leadership frameworks must be dismantled by divine judgment to make way for a totally pure leadership.

 

The Malbim (on 2:35, the direct climax of this rebuke) explains that the "faithful priest" (Kohen Ne'eman) who replaces this broken system represents the ultimate, enduring spiritual leadership of the Third Temple era, where the priesthood is permanently restored to absolute purity.

 

2. The Universal Return of Prophecy (3:19-20)

Samuel's growth and the decree that "none of his words fell to the ground" marks the sudden end of a spiritual drought where the word of God was scarce. The historical transition from divine hiddenness (Hester Panim) to open, flawless prophecy is the exact blueprint for the final redemption.

 

Don Isaac Abarbanel notes that Samuel’s arrival acts as the vital historical catalyst for the Davidic monarchy. Maimonides (Rambam, Hilchot Melachim 12:2) similarly codifies that the renewal of flawless prophecy and the alignment of the nation under divine truth is a primary prerequisite and defining characteristic of the Messianic age.

 

3. Absolute National Unity Under Divine Truth (3:20)

The text emphasizes that Samuel’s spiritual authority was recognized universally, "from Dan even to Beersheba." The fragmentation and internal tribal divisions of the nation will dissolve, and be replaced by a unanimous, nationwide recognition of the Divine presence.

 

Midrash Shmuel and the Radak explain that this absolute consensus across the entire geographic boundaries of Israel served to anchor the kingdom of David. In the context of the future redemption, this models the prophecy of Zephaniah (3:9), where all people will ultimately serve God with "one accord" (Shechem Echad), permanently cured of ideological polarization.

                         

Ethics Of The Fathers

Mishnah Pirkei Avot

Chapter 1

 

Nazarean Talmud

Sidra Of Bereshit (Genesis) 21:1-34

“VaAdonai Paqad” “And Ha-Shem visited”

Hakham Dr. Eliyahu ben Abraham

 

Hakham Tsefet’s School Of Peshat

Mark 2:6-12

 

And there were some of the Soferim (Scribes) there sitting,^[72] and reasoning^[73] In their hearts (minds), “Why does this one thus speak evil words?^[74] Who is able to announce the forgiveness of sins except the One God?” And immediately, Yeshua, knowing in his spirit having Da’at^[75] that they were reasoning in themselves, said to them, “Why these things do you reason in your hearts (minds)? Which is easier, to say to the paralytic, Your sins have been forgiven to you? Or to say, Rise, and take up your cot, and walk? And that you may know that the Son of Man (Hebrew: Ben Adam – a title given to Jewish prophets) has authority^[76] on the earth to announce the forgiveness of sins – (he said to the paralytic) – I say to you, In G-d’s name – authority stand (up), and take up your cot, and return home;” And he stood up immediately, and having taken up the cot, he went^[77] forth before everyone, so that all were astonished, and glorified God, saying – “We have never seen anything like this before.”^[78]

 

Hakham Shaul’s School Of Tosefta

Luke 5:21-26

And the P’rushim and their Soferim began to reason (drash), saying, “Who is this who speaks evil words?^[79] “Who can forgive sins, except the One God?” But knowing (having Da’at)^[80] Their thoughts, Yeshua answering, said to them, “Why do you try to do drash on my words in your hearts (minds)?” “Which is easier, to announce (say), Your sins are forgiven you; or to say, Rise up and walk?” But so that you may know^[81] That the Son of Man (Hebrew: Ben Adam – a title given to Jewish prophets) has authority to announce the forgiveness of sins on earth, he announced to the paralytic, “I announce to you, Arise, and take up your cot and go to your house.” And immediately^[82] he stood up before them and took up that which he had laid on. And he went^[83] to his own house, magnifying God. And they were all amazed, and they glorified God and were filled with fear (Awe of God), saying, “We saw wonderful things today.”

 

The Common Theological and Linguistic Fabric of Genesis 21:1–34
Connected to the Nazarean Codicil

 

The passages appointed from Genesis, Shemu’el, Isaiah, the Psalms, and the Nazarean Codicil form a remarkably unified theological tapestry when examined through the vocabulary of the Hebrew Scriptures and reconstructed into the linguistic world of first-century Mishnaic Hebrew. Rather than existing as isolated narratives, they unfold as successive expressions of a single covenantal drama in which HaShem remembers His covenant, visits His people, raises faithful servants, restores righteousness, removes sin, and publicly manifests His sovereign authority before all Yisra’el. Their unity becomes even more pronounced when the Greek of Mark and Luke are allowed to recede behind the Hebrew conceptual framework that almost certainly underlies the spoken ministry of Yeshua. The result is a network of recurring Hebrew roots, covenantal formulas, prophetic idioms, and judicial language that binds every passage into a continuous theological narrative.

 

Genesis 21 opens with one of the most significant covenantal verbs in all of the Toráh: פקד (paqad), “to visit,” “to attend,” “to remember with action.” “And HaShem visited Sarah as He had said” (Genesis 21:1). The verb never denotes mere remembrance but always signifies Divine intervention that transforms history. Throughout the Tanákh, paqad marks moments when the hidden purposes of HaShem become visible through concrete acts of redemption. Hannah’s story employs precisely the same covenantal vocabulary: “HaShem visited Hannah” (I Samuel 2:21). The repetition is far more than literary coincidence. Sarah and Hannah become covenantal archetypes through whom impossible births inaugurate new epochs of redemptive history. In both narratives, barrenness yields to fruitfulness because Divine visitation overturns natural limitations. The covenant advances through miraculous intervention rather than human ability, establishing a theological pattern that later reverberates in every subsequent text.

 

The same principle of Divine visitation continues beneath the surface of Mark and Luke. Although the Greek employs verbs such as ἀφίημι and ἐγείρω, the conceptual world points back toward Hebrew expressions already familiar within synagogue discourse. The healing of the paralytic represents another manifestation of HaShem’s visitation among His people. The crowd concludes by glorifying Elohim, recognizing that they have witnessed an unprecedented Divine act. Within a reconstructed Mishnaic Hebrew setting, the narrative naturally resonates with the language of paqad, even when the specific verb is absent, because the entire event functions as another covenant visitation in which Divine authority enters ordinary human existence to restore what sin has crippled.

 

Running alongside paqad is another recurring Hebrew root: קום (qum), “to arise,” “to stand,” or “to establish.” Isaac arises as the promised seed through impossible birth. Samuel is raised up as the faithful prophet who replaces the failing priesthood. Isaiah announces the future restoration of faithful Zion after judgment has accomplished its refining work. The Psalm portrays HaShem raising David from overwhelming affliction into victory. Finally, Yeshua commands the paralytic, “Qum,” restoring bodily strength while simultaneously revealing the restoration of covenant relationship. Throughout the Hebrew Scriptures, qum rarely describes simple physical movement. It frequently signals Divine establishment of persons, kings, prophets, covenants, or destinies. The paralytic therefore experiences far more than physical healing; his rising symbolizes the re-establishment of covenant wholeness that echoes every previous occurrence of Divine elevation within the biblical narrative.

 

Closely connected with qum stands the judicial language surrounding forgiveness. The Greek expression ἀφίενταί σοι αἱ ἁμαρτίαι is best understood through Hebrew legal vocabulary rather than Greek abstraction. The most natural reconstruction would employ נסלחו לך חטאיך (nisleḥu lekha ḥata’ekha), “your sins have been forgiven.” The verb סלח (salaḥ) belongs primarily to the covenantal language of the Toráh, especially Vayikra, where forgiveness is always grounded in Divine authority. Isaiah likewise proclaims that Zion’s cleansing requires the removal of sin through Divine initiative rather than human merit. Thus, the controversy surrounding Yeshua’s declaration becomes intelligible only within this Hebrew judicial framework. The scribes recognize that declaring seliḥah belongs exclusively to HaShem’s covenantal prerogative. Their objection therefore reflects established biblical theology rather than philosophical speculation. The miracle demonstrates that the visible healing validates the invisible judicial declaration already pronounced.

 

Isaiah’s opening chapter contributes another essential dimension through its repeated emphasis upon cleansing. “Wash yourselves; make yourselves clean” employs vocabulary associated with ritual purification while simultaneously addressing moral transformation. The prophet quickly clarifies that ritual alone cannot restore covenant fidelity apart from repentance. This same theological movement governs the healing narratives. Bodily restoration functions as an outward manifestation of an inward judicial reality. The removal of paralysis corresponds to the removal of guilt. Physical healing becomes a visible sacrament of invisible forgiveness, precisely because both originate from the same Divine authority. Within the Hebrew worldview, body and soul never exist as unrelated compartments. Restoration embraces the entire covenant person.

 

The Psalm deepens this relationship by presenting deliverance through the courtroom imagery of covenant vindication. David repeatedly describes HaShem as rescuing him from forces beyond human strength because of covenant faithfulness. The repeated references to righteousness, salvation, and Divine intervention anticipate the healing narratives in subtle yet profound ways. Just as David cannot rescue himself from death, neither can the paralytic restore himself to life. Deliverance descends from above. Every act of salvation originates within Divine initiative. Consequently, the Psalm establishes the theological grammar through which later narratives interpret miraculous healing. Miracles never function merely as displays of supernatural power; they reveal the covenantal character of HaShem acting faithfully toward His people.

 

The prophetic ministry of Samuel also contributes a significant verbal bridge. I Samuel 3:19 declares that “HaShem was with him, and did not let any of his words fall to the ground.” This statement establishes prophetic authentication through fulfilled speech. Every prophetic declaration accomplishes precisely what HaShem intends. The healing narratives reflect the identical principle. When Yeshua pronounces forgiveness, His spoken word immediately accomplishes the reality it declares. The subsequent healing verifies the authority already present within the spoken judgment. Word and deed become inseparable because Divine speech always creates the reality it announces. This creative authority echoes the opening chapters of Bereshit, where Divine speech continually transforms chaos into ordered existence.

 

The repeated concern for faithful leadership likewise binds every passage together. Isaac represents the continuation of Abraham’s covenant lineage. Samuel replaces the corrupt house of Eli. Isaiah condemns unfaithful rulers while promising future restoration through righteous governance. David celebrates the faithfulness of HaShem, the true King who delivers His servant. The Nazarean Codicil presents Yeshua exercising precisely the authority anticipated throughout these earlier texts. Leadership in Scripture is consistently authenticated through covenant fidelity rather than institutional position. Authority derives from intimate union with Divine purpose, never merely from inherited office.

 

Another striking verbal convergence appears through the Hebrew concept of כבוד (kavod), the manifestation of Divine glory. The Psalm describes cosmic upheaval accompanying Divine intervention. Isaiah envisions Zion purified so that Divine righteousness may again dwell within her. Mark and Luke conclude with the assembled crowd glorifying Elohim because they have witnessed extraordinary things. Glory therefore functions as the public recognition of Divine activity. Whenever HaShem acts decisively in history, kavod becomes visible through transformed human lives. The healing of the paralytic continues this ancient biblical pattern by revealing Divine glory through restored humanity.

 

Within the framework of Mishnaic Hebrew, the narrative vocabulary naturally gravitates toward familiar covenant expressions rather than Hellenistic theological terminology. Healing would be described through verbs such as רפא (rapha), forgiveness through סלח (salaḥ), rising through קום (qum), walking through הלך (halakh), and remembering through פקד (paqad). These terms already possessed centuries of theological development within the synagogue. Their cumulative resonance allowed hearers immediately to recognize the covenantal implications of each miracle. The language itself carried the memory of Abraham, Moses, Samuel, David, Isaiah, and the prophets. Consequently, every utterance participated within an already established sacred vocabulary shaped by the rhythms of the Toráh and Tanákh.

 

The progression from Genesis through Samuel, Isaiah, the Psalms, and finally the Nazarean Codicil therefore reveals a remarkable continuity rather than discontinuity. Divine visitation produces miraculous birth; miraculous birth establishes faithful leadership; faithful leadership calls the nation back to covenant righteousness; covenant righteousness culminates in Divine deliverance; and Divine deliverance manifests itself through forgiveness, healing, restoration, and public recognition of HaShem’s sovereign authority. Every stage advances the same covenant narrative through progressively fuller revelation while preserving the vocabulary, imagery, and theological assumptions already embedded within the Hebrew Scriptures.

 

Viewed through this Hebrew lens, Mark and Luke emerge as thoroughly Jewish narratives whose conceptual architecture rests firmly upon the language of the Toráh, the Prophets, and the Writings. Their theological force does not arise primarily from Greek diction but from the ancient Hebrew covenant vocabulary that shaped the thought-world of first-century Yisra’el. The healing of the paralytic thus becomes the convergence of paqad, qum, salaḥ, rapha, and halakh, revealing that the same covenantal HaShem who visited Sarah, remembered Hannah, established Samuel, purified Zion, and delivered David now continues His redemptive work through the public manifestation of Divine authority, confirming before all Yisra’el that covenant restoration remains the central purpose of His saving acts.

 

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 Fast “Tisha B’Av”

Wednesday Evening July 22^th – Thursday Evening July 23^th.

This is a 25 hour fast.

For further information please see:

 

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

1st Sabbath of Consolation

 

 

Contents of the Torah Seder

 

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

·        Genealogy of Rebekah – Genesis 22:20-24

 

 

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. 309 - 346

Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) “Genesis” pp. 275 - 280

 

 

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