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. 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

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

 

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

 

Shabbat: “Vayera” “And appeared

 

 

Contents of the Torah Seder

 

·        Visiting the sick and hospitality to strangers 18:1-9

·        The promise of a son is revealed to Sarah 18:10-16

·        God’s love for Abraham 18:17-21

·        Abraham intercedes for Sodom 18:22-33

 

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. 157 - 219

Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) pp. 226 - 249

JPS & Targum Pseudo Jonathan for Bereshit (Genesis) 18:1-33

 

 

Rashi’s Commentary for ‎ Bereshit (Genesis) 18:‎1-33

 

1 And [the Lord] appeared to him to visit the sick (Tan. Buber, Vayera 1). Said Rabbi Chama the son of Chanina: It was the third day from his circumcision, and the Holy One, blessed be He, came and inquired about his welfare (B. M. 86b).

 

in the plains of Mamre He [Mamre] was the one who counseled him about circumcision. Therefore, He appeared to him [Abraham] in his [Mamre’s] territory. - [from Tan. Vayera 3]

 

was sitting It is written יֽשֵׁב [without a “vav,” and may therefore be read: “he sat”]. He wished to stand. The Holy One, blessed be He, said to him, “Sit and I will stand, and you will be a sign for your children that I am destined to stand in the congregation of the judges, and they will sit,” as it is said (Ps. 82:1): “God stands in the Divine assembly.”- [from Gen. Rabbah 48:7]

 

at the entrance of the tent to see whether there were any passersby whom he would bring into his house. - [from B.M. 86b]

 

when the day was hot -(B.M. 86b) The Holy One, blessed be He, took the sun out of its sheath so as not to trouble him with wayfarers, but since He saw that he was troubled that no wayfarers were coming, He brought the angels to him in the likeness of men. - [from Gen. Rabbah 48:9, Exod. Rabbah 25:2]

 

2 and behold, three men One to bring the news [of Isaac’s birth] to Sarah, and one to overturn Sodom, and one to heal Abraham, for one angel does not perform two errands (Gen. Rabbah 50:2). You should know that [this is true] because throughout the entire chapter, Scripture mentions them in the plural, e.g., (below verse 8): “and they ate”; (ibid. verse 9): “and they said to him.” Concerning the announcement, however, it says (ibid. verse 10): “And he said: I will surely return to you.” And concerning the overturning of Sodom, it says (below 19:22): “For I will not be able to do anything”; (ibid. verse 21): “I will not overturn” (Gen. Rabbah 50:11). And Raphael, who healed Abraham, went from there to save Lot. This is what is stated: “And it came to pass when they took them outside, that he [the angel] said, ‘Flee for your life.’ “You learn that only one acted as a deliverer.

 

were standing beside him Heb. עָלָיו , lit. over him. Before him, like (Num. 2:20): “And next to him (וְעָלָיו) , the tribe of Manasseh,” but it is a euphemism in reference to the angels.

 

and he saw Why is וַיַרְא written twice [in this verse?] The first is to be understood according to its apparent meaning [i.e., and he saw], and the second means “understanding.” He observed that they were standing in one place, and he understood that they did not wish to burden him. And although they knew that he would come out toward them, they stood in their place out of respect for him, to show him that they did not wish to trouble him, and he went out first and ran toward them. (This is the reading in an old Rashi ms.) In Bava Metzia (ad loc.) it is written: “standing beside him,” and then it is written: “and he ran toward them!” When they saw that he was untying and tying [his bandages], they separated from him. Immediately, “he ran toward them.”

 

3 And he said, “My lords, if only I have, etc.” To the chief one he said this, and he called them all lords, and to the chief one he said, “Please do not pass by,” because if he would not pass by, his companions would stay with him. According to this version, it (אֲדֽנָי) is profane (Shev. 35b) (i. e., it does not refer to God). Another explanation: It (אֲדֽנָי) is holy, and he was telling the Holy One, blessed be He, to wait for him until he would run and bring in the wayfarers. And although this [“Do not pass by”] is written after, “and ran toward them,” the statement [to God, “do not pass by”] preceded it. It is customary for the verses to speak in this manner, as I explained in reference to (above 6:3): “Let My spirit not quarrel forever concerning man” [the decree that God would wait 120 years before bringing the Flood] which was written after (5:32): “And Noah begot.” But it is impossible to say otherwise than that the decree preceded the birth [of Japhet] by 20 years. And the two interpretations [of אֲדֽנָי as being profane and holy in this context] are in Genesis Rabbah.

 

Please let...be taken through a messenger, and the Holy One, blessed be He, rewarded his [Abraham’s] children through a messenger, as it is said (Num. 20:11): “And Moses raised his hand, and he struck the rock.”- [from B.M. 86b]

 

and bathe your feet He thought that they were Arabs, who prostrate themselves to the dust of their feet, and he was strict not to allow any idolatry into his house. But Lot, who was not strict, mentioned lodging before washing, as it is said (below 19: 2): “and lodge and bathe your feet.”- [from Gen. Rabbah 54:4]

 

under the tree under the tree. - [from Targumim]

 

5 and sustain your hearts In the Torah, in the Prophets, and in the Hagiographa, we find that bread is the sustenance of the heart. In the Torah-”and sustain your hearts”; in the Prophets-(Jud. 19:5): “Sustain your heart with a morsel of bread”; in the Hagiographa-(Ps. 104:15): “and bread sustains man’s heart.” Said Rabbi Chama: לְבַבְכֶם is not written here, but לִבְָּכֶם . This teaches us that the evil inclination does not rule over the angels. - [from Gen. Rabbah 48:11]

 

after[wards] you shall pass on Afterwards, you shall go.

 

because you have passed by For I request this from you [i.e., to sustain your hearts] because you have passed by me [i.e., have stopped in my home] to honor me.

 

because - כִּי עַל כֵּן is like עַל אֲשֶׁר , because, and so is every כִּי עַל כֵּן in Scripture, e.g., (below 19:8): “because (כִּי עַל כֵּן) they have come in the shadow of my roof”; (below 33:10): “because (כִּי עַל כֵּן) I have seen your countenance”; (below 38: 26): “because (כִּי עַל כֵּן) I have not given her”; (Num. 10:31): “because (כִּי עַל כֵּן) you know our encamping.”

 

6 meal [and] fine flour The fine flour for the cakes [and] the meal for the starch used by cooks to cover the pot, to draw out the scum. - [from B.M. 86b]

 

7 a calf, tender and good There were three calves, in order to feed them three tongues with mustard. - [from B.M. 86b]

 

to the youth This was Ishmael, to train him to perform mitzvoth. - [from Aboth d’Rabbi Nathan, ch. 13]

 

8 And he took cream and milk, etc. But he did not bring bread, because Sarah became menstruous, for the manner of the women returned to her on that day, and the dough became ritually unclean. - [from B.M. 87a] cream the fat of the milk that is skimmed off the top.

 

and the calf that he had prepared that he had prepared. Each one that he prepared, he took and brought before them. - [from B.M. 86b]

 

and they ate They appeared to be eating. - [from here we learn that a person should not deviate from custom. - [from B.M. ad loc., Gen. Rabbah 48:14, Targum Jonathan]

 

9 And they said to him Heb. אֵלָיו . There are dots over the letters איו in the word אֵלָיו . And we learned: Rabbi Simeon the son of Eleazar says: “Wherever the [undotted] letters are more than the dotted ones, you must expound on the [undotted] letters, etc.” And here, the dotted letters are more than the [undotted] letters, and you must expound on the dotted [letters]. [The meaning is that] they also asked Sarah, “Where (אַיוֹ) is Abraham?” (Gen. Rabbah 48:15) We learn that a person should ask in his lodging place of the husband about the wife, and of the wife about the husband (B.M. 87a). In Bava Metzia (ad loc.) it is said: The ministering angels knew where our mother Sarah was, but [they asked in order] to make known that she was modest, in order to endear her to her husband. Said Rabbi Joseph the son of Chanina: In order to send her a cup of blessing (i.e., the cup of wine upon which the Grace after Meals is recited).

 

Behold in the tent She is modest. - [from B.M. ad loc., Mid. Ps. 128:3]

 

10 at this time next year At this time, next year. It was Passover, and on the following Passover, Isaac was born, since we do not כְּעֵת [at “a” time] כָּעֵת [at “this” time]. כָּעֵת חַיָה means: at this time, when there will be life for you, when you will all be alive and well.-[from Targum Yerushalmi, Targum Jonathan]

 

I will surely return The angel did not announce that he [himself] would return to him, but he was speaking to him as an emissary of the Omnipresent. Similarly (above 16:10): “And the angel said to her: I will greatly multiply [your seed]” but he [the angel] did not have the power to multiply [her children], but he spoke as an emissary of the Omnipresent. Here too, it was as an emissary of the Omnipresent that he said this to him. (Elisha said to the Shunamite woman (II Kings 4:16): “At this season, at this time next year, you will be embracing a son.” And she said, “No my lord, O man of God, do not fail your maidservant. Those angels who announced to Sarah, said (below verse 14): ‘At the appointed time, I will return,’ “[but Elisha did not promise to return]. Elisha replied, “Those angels, who live and endure forever, said, ‘At the appointed time, I will return.’ But I am flesh and blood, alive today and dead tomorrow. Whether I shall be alive or dead, ‘At this time, etc. [you will embrace a son.’ “] (Gen. Rabbah 53:2).

 

and it was behind him The entrance was behind the angel.

 

11 ceased to have It had ceased from her. - [from Gen Rabbah 48:16]

 

the way of the women the menstrual cycle.

 

12 within herself She looked at her insides and said, “Is it possible that these insides will carry a child; that these breasts, which have dried up, will give forth milk?”- [from Tan. Shoftim 18] smooth flesh Heb. עֶדְנָה , smoothness of flesh, and in the language of the Mishnah (Meg. 13a, Men. 86a): “It causes the hair to fall out and smooths (מְעַדֵָּן) the flesh.” Another explanation: an expression of time (עִידָן) , the time of the menstrual period. - [from Gen. Rabbah 48:17]

 

13 Is it really true Is it really true that I will give birth?

 

although I am old Scripture altered [her statement] for the sake of peace, for she had said, “and my master is old.”- [from B.M. 87a]

 

14 Is... hidden Heb. הֲיִפָָלֵא , as the Targum renders: הַיִתְכַּסֵי . Is anything too hidden and separated and concealed from Me [to prevent Me] from doing My will?

 

At the appointed time At that time that was appointed, that I set for you yesterday, [when I said] (17:21): “at this time next year.”

 

15 because she was afraid...but you laughed The first כִּי serves as an expression of “because,” for it gives the reason for the matter: “And Sarah denied...because she was afraid,” and the second כִּי serves as an expression of “but.” And He said, “It is not as you say, but you did laugh.” For our Sages said: כִּי has four different meanings: if, perhaps, but, and because. - [from R.H. 3a]

 

16 and they looked Heb. וַיַשְׁקִיפוּ . Whenever the word הַשְׁקָפָה occurs in Scripture, it denotes evil, except (Deut. 26:15): “Look (הַשְׁקִיפָה) from Your holy dwelling,” for the power of gifts to the poor is so great that it converts the Divine attribute of wrath to mercy. - [from Tan. Ki Thissa 14]

 

to escort them Heb. לְשַׁלְחָם , to escort them. He thought that they were wayfarers. - [from Zohar, vol. 1, 104a]

 

17 Shall I conceal Heb. הַמְכַסֶה ? This is a question. [i.e., The “hey” is not the definite article but the interrogative “hey.”]

 

what I am doing in Sodom? It would be improper for Me to do this thing without his knowledge. I gave him this land, and these five cities are his, as it is said (10:19): “And the border of the Canaanite was from Sidon..., as you come to Sodom and Gomorrah, etc.” I called him Abraham, the father of a multitude of nations. Now, can I destroy the sons without informing the father, who loves Me? - [from Gen. Rabbah 49:2, Pirkei d’Rabbi Eliezer ch. 25]

 

18 And Abraham will become [According to] a Midrash Aggadah (Yoma 38b) (Prov. 10: 7): “The mention of a righteous man is for a blessing.” Since He mentioned him, He blessed him. Its simple meaning is, however: Shall I conceal this from him? He is so dear to Me as to become a great nation, and through him will be blessed all the nations of the earth.

 

19 For I have known him Heb. יְדַעְתִּיו , an expression of love, like (Ruth 2:1): “a kinsman (מוֹדַע) of her husband”; (ibid. 3:2): “And now, Boaz our kinsman (מוֹדַעְתָּנוּ) ”; (Exod. 33:17): “and I shall know you (וָאֵדָעֲךָ) by name.” But, in fact, the primary meaning of them all is none other than an expression of knowing, for if one loves a person, he draws him near to himself and knows him and is familiar with him. Now why do I love him? “Because he commands” ... for he commands his sons concerning Me, to keep My ways. But if you explain it as the Targum renders: “I know about him that he will command his sons, etc.,” the word לְמַעַן does not fit into the sense [of the verse].

 

because he commands Heb. יְצַוֶּה , a present tense, (i.e., a habitual action) like (Job 1: 5): “So would Job do (יַעֲשֶׂה) ”; [(Num. 9:20): “in accordance to the utterance of the Lord they would camp” (יַחֲנוּ) ].

 

in order that [the Lord] bring So would he command his sons, “Keep the way of the Lord in order that the Lord bring upon Abraham, etc.” It does not say “upon the house of Abraham” but “upon Abraham.” We learn from this that whoever raises a righteous son is considered as though he does not die. - [from Gen. Rabbah 49:4]

 

20 And the Lord said to Abraham, for He did as He had said, that He would not conceal from him.

 

since [it] has become great Wherever רָבָָּה appears in Scripture, the accent is on the last syllable, on the “beth,” because they are translated: “great”, or “becoming great.” But this one has its accent on the first syllable, on the “resh,” because it is to be translated: “has already become great,” as I have explained regarding (above 15:17): “Now it came to pass that the sun had set (בָּאָָה) ”; (Ruth 1:15): “Lo, your sister-in-law has returned (שָׁבָָה) .”

 

21 I will descend now This teaches judges that they should not decide capital punishment cases unless they see it [i.e., they must go to the site of the crime and investigate the matter.] - [Divrei David]) Everything is as I explained in the chapter dealing with the dispersion (Tan. Noah 18). Another explanation: I will descend to the end of their deeds (to fathom the results thereof). - [Be’er Mayim Chayim]).

 

whether according to her cry [i.e., the cry] of the land.

 

which has come to Me, they have done And [if] they remain in their state of rebellion, I will wreak destruction upon them, but if they do not remain in their state of rebellion, I will know what I will do, to punish them with suffering, but I will not destroy them. Similar to this we find elsewhere (Exod. 33:5): “But now, leave off your ornament from yourself, so that I may know what to do to you.” Therefore, there is a pause marked by the cantillation sign of a פּסִיק between עָשָׂוּ and כָָּלָה , in order to separate one word from another. Our Sages, however, interpreted הַכְָּצַעֲקָתָה to refer to the cry of a certain girl, whom they killed with an unusual death because she gave food to a poor man, as is delineated in [chapter] Chelek. (Sanh. 109b)

 

22 And [the men] turned from there from the place to which Abraham had escorted them.

 

and Abraham was still standing, etc. But is it not so that he did not go to stand before Him, but the Holy One, blessed be He, came to him and said to him (above verse 20): “Because the cry of Sodom and Gomorrah has become great, etc.,” and it should have been written here: “and the Lord was still standing beside Abraham?” But this is an emendation of the Scribes (Gen. Rabbah 49:7). (The Sages of blessed memory changed the text and wrote it in this manner) [to avoid an irreverent expression, i.e., it would be offensive to God to say that He was standing before Abraham!]

 

23 And Abraham approached and said We find [the expression]” approaching” for war (II Sam. 10:13): “And Joab drew forward, etc.”; and “approaching” for placating (below 44:8): “And Judah approached him”; and “approaching” for prayer (I Kings 18:36): “And Elijah the prophet came near.” For all these, Abraham approached: to speak harshly [i.e., when he requested justice], to placate, and to pray. - [from Gen. Rabbah 49:8]

 

Will You even destroy Heb. הַאַף . Will You also destroy? And according to the translation of Onkelos, who rendered אַף as an expression of wrath, this is its interpretation: Will wrath entice You that You should destroy the righteous with the wicked?

 

24 Perhaps there are fifty righteous men ten righteous men for each city, because there were five places. - [from Targum Jonathan]

 

25 Far be it from You And if You say that the righteous will not save the wicked, why should You kill the righteous? - [from Gen. Rabbah 49:8]

 

Far be it from You Heb. חָלִילָה . It is profane (חוּלִין) , [i.e., unfitting] for You. They will say, “So is His craft. He inundates everyone, righteous and wicked.” So, You did to the Generation of the Flood and to the Generation of the Dispersion. - [from Tan. Vayera 8]

 

a thing such as this Neither this nor anything similar to it. -

 

Far be it from You for the World to Come. - [from Tan. Buber]

 

Will the Judge of the entire earth The “hey” of הֲשֽׁפֵט is vowelized with a “chataf pattach,” as an expression of wonder: Will He Who judges not perform true justice?!

 

26 “If I find in Sodom, etc., the entire place [Sodom refers to] all the cities, but because Sodom was the metropolis and the most important of them all, Scripture ascribes [the fifty righteous men] to it.

 

27 although I am dust and ashes I was already fit to be dust at the hands of the kings and ashes at the hands of Nimrod, were it not for Your mercies that stood by me.

 

28 Will You destroy because of five Will there not be nine for each city? And You, the Righteous One of the world, will be counted with them. - [from Gen. Rabbah 49:9]

 

29 Perhaps forty will be found there And four cities will be saved, and so thirty will save three of them, or twenty will save two of them, or ten will save one of them. - [from Zohar, vol. 1, omissions, 255b]

 

31 Behold now I have desired Heb. הוֹאַלְתִּי . I have desired, as in (Exod. 2:21): “And Moses was willing (וַיוֹאֶל) .”

 

32 perhaps ten will be found there For fewer [than ten] he did not ask. He said, “In the Generation of the Flood, there were eight: Noah and his sons, and their wives, but they did not save their generation.” And for nine, together with counting [God] he had already asked but did not find.

 

33 And the Lord departed, etc. Since the defender was silent, the Judge left.

 

and Abraham returned to his place The Judge left, the defender left, and the prosecutor is accusing. Therefore: ” And the two angels came to Sodom,” to destroy (Gen. Rabbah 49:14) One to destroy Sodom and one to save Lot, and he [the latter] is the same one who came to heal Abraham, but the third one, who came to announce [Isaac’s birth] to Sarah, since he had performed his mission, he departed (Tan. Vayera 8).

 

 

Hakham’s Comments on the Torah Seder

 

In Bereshit 18:1-2, we see Avraham recuperating from his brit milah when HaShem and three men come to visit him.

 

Bereshit 17:26 – 18:2 In the selfsame day was Abraham circumcised, and Ishmael his son. 27 And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him. 1 And HaShem appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground …

 

The Zohar teaches us that these “men” were really angels:

 

Soncino Zohar, Bereshit, Section 1, Page 101b At first he took them for men, but afterwards he became aware that they were holy angels who had been sent on a mission to him.

 

The Midrash^[1] and Talmud^[2] tell us about these three angels had three separate missions and names:

 

Midrash Rabbah - Genesis L:2 THEN THE TWO ANGELS CAME, etc. But He is at one with Himself, and who can turn Him? and what His soul desireth, even that He doeth (Job XXIII, 13). It was taught: One angel does not perform two missions, nor do two angels together perform one mission, yet you read that two [angels came to Sodom]? The fact is, however, that Michael announced his tidings [to Abraham] and departed: Gabriel was sent to overturn Sodom, and Rafael to rescue Lot; hence, THEN THE TWO ANGELS CAME, etc.

 

1. One angel came to prophesy [Yitzhak's birth] to Avraham and Sarah and to rescue Lot (Michael).
2. One to heal Avraham and later, on a new mission, to rescue Lot (Raphael).
3. One who destroyed Sodom (Gabriel).

 

It is appropriate that the destruction of Sodom and Gemara is carried out by Gavriil. However, one could easily ask: Why is he here with Avraham and Sarah? His mission had nothing to do with Avraham and Sarah. Why would he not be in Sodom instead? Sodom is the place where he has a mission.

 

To answer this question requires us to examine a small question that this group asked of Avraham:

 

Bereshit (Genesis) 18:9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.

 

Baba Metzia 87a And they said unto him, Where is Sarah thy wife? And he said, Behold, She is in the tent: this is to inform us that she was modest.^[3] Rab Judah said in Rab's name: The Ministering Angels knew that our mother Sarah was in the tent, but why [bring out the fact that she was] in her tent? In order to make her beloved to her husband.^[4] R. Jose son of R. Hanina said: In order to send her the wine-cup of Benediction.^[5]

 

Midrash Rabbah - Numbers III:13 Another instance: And they said unto him (אליו): Where is Sarah?^[6] There are points over the aleph, yod, and vav of ‘אליו’, to indicate that they knew where she was, yet made inquiries about her.^[7]

 

In Bereshit (Genesis) 18:9, we see Avraham answering: ‘Behold in the tent’. Thus we see that Sarah remained indoors attending to the duties of her household, even though there were visitors whom Abraham was entertaining in the open under the tree.

 

Bereshit (Genesis) 18:1-5 And HaShem appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, 3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: 4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

 

Why did HaShem and the three angels want to know Sarah’s whereabouts? To put it another way: Why are three strange men asking about a woman they had never met and with whom they had no mission or message?

 

We have two questions before us:

 

1. Why is Gabriel in Mamre, with Avraham, and not Sodom?
2. Why are the three angels asking Avraham to tell them Sarah’s location?

 

These two questions are related to each other. We know that Gabriel was sent to overturn Sodom. His presence in Mamre means that his mission will be affected by what goes on in Mamre. In fact, his mission is absolutely dependent on Avraham’s answer as to Sarah’s whereabouts. We know that this is an extremely important question because the Torah records this question as the first words we hear from these “men”.

 

Avraham is the greatest man of his generation. He is the Gadol HaDor. He is the judge of his generation. If HaShem needs to have a judge render a decision on earth, then Avraham is the man.

 

So, HaShem and His messengers ask their halachic question: Where is Sarah?

 

We have HaShem and three of HaShem’s mightiest angels who are sitting on the edge of their seats waiting to hear the answer to a most important halachic question. Does Avraham understand that he is rendering a halachic, legal, decision that will affect humanity for the rest of time?

 

Because Avraham was close to HaShem we can be sure that Avraham realizes the import of this question.

 

So, what was Avraham’s answer to this most profound question?

 

Bereshit (Genesis) 18:9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.

 

Avraham tells HaShem and these mighty angels that, “Sarah is in the tent”!

 

This simple answer will affect humanity for the rest of time. What does it mean? Why is this question, and its answer, so important that it is the first priority for HaShem and His three mighty angels, on their visit to Avraham?

 

It is important to note that Avraham is going to plead with HaShem to save the people of Sodom and to save Lot in Bereshit (Genesis) 18:23-33. Avraham was genuinely concerned for Lot and the people of the cities associated with Sodom.

 

Did Lot deserve to be saved? The text tells us that he was saved only because "G-d remembered Avraham and He sent Lot out of the upheaval when He overturned the cities in which Lot lived”.^[8] The merit of Avraham saved Lot. Lot's salvation was an act of mercy, not justice. Furthermore, for Lot to be saved required a much greater degree of divine intervention. If not for Lot, G-d would have simply sent Gabriel to destroy the city.

 

Avraham’s pleading managed to only save Lot and His family.

 

To answer the questions we have raised, we will need jump forward a bit in time to see what happens after Gabriel destroys Sodom.

 

Bereshit (Genesis) 19:30-37 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters. 31 And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: 32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. 33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. 34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. 35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. 36 Thus were both the daughters of Lot with child by their father. 37 And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. 38 And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.

 

Sodom has been destroyed and Lot fathers two sons by his daughters. This seminal event leads to another event that will begin to help us understand the angel’s question to Avraham.

 

When Israel came forth out of Egypt, they passed through the land of the Moabites. Now, keep in mind that the Moabites and the Israelites are cousins through Lot. Further, Avraham invested himself in pleading Lot’s case before HaShem. Because of Avraham, Lot was saved.

 

In spite of Avraham’s efforts for Lot and his family, Lot’s descendants, the Moabites, do not greet the Israelites with food and water when they needed it.

 

Devarim (Deuteronomy) 23:3-4 An Ammonite or Moabite shall not enter into the congregation of HaShem; even to their tenth generation shall they not enter into the congregation of HaShem for ever: 4 Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.

 

Because the Moabites were ungrateful and inhospitable, HaShem tells us that a Moabite cannot enter the congregation of Israel. This means that no Moabite can marry a Jew. This poses a big problem!

 

The problem is that Ruth is a Moabite and she is an integral part of the Messianic line. If she is disqualified from marrying a Jew, then her son, Oved, cannot be Jewish. His son, Yishai, cannot be a Jew. His son, David, cannot be a Jew and therefore cannot be King in Israel. His descendent, Mashiach, is not Jewish and cannot be King. He cannot be Mashiach! This is a big problem!

 

The book of Ruth was written to help address this problem. Never the less, without the oral law this is a problem which cannot be resolved.

 

The Talmud records some of the issues that arose in the days of King Saul because of this pasuk in Debarim 23-3-4.

 

Yevamot 76b Whence are these laws inferred? — R. Johanan replied: Scripture stated, And when Saul saw David go forth against the Philistine, he said into Abner, the captain of the host: ‘Abner, whose son is this youth’? And Abner said: ‘As thy soul liveth, O King, I cannot tell’.^[9] But did he^[10] not know him? Surely it is written, And he loved him greatly; and he became his armour bearer!^[11] — He rather made the inquiry concerning his father. But did he not know his father? Surely it is written, And the man was an old man in the days of Saul, stricken in years among them;^[12] and Rab or, it might be said, R. Abba, stated that this referred to the father of David, Jesse. who came in with an army and went out with an army!^[13] — It is this that Saul meant: Whether he descended from Perez,^[14] or from Zerah.^[15] If he descended from Perez he would be king, for a king breaks for himself a way and no one can hinder him. If, however, he is descended from Zerah he would only be an important man. What is the reason why he gave instructions that enquiry be made concerning him? — Because it is written, And Saul clad David with his apparel. being of the same size as his, and about Saul it is written, From his shoulders and upward he was higher than any of the people. Doeg the Edomite then said to him,^[16] ‘Instead of enquiring whether he is fit to be king or not, enquire rather whether he is permitted to enter the assembly or not’! ‘What is the reason’?^[17] ‘Because he is descended from Ruth the Moabitess’. Said Abner to him,^[18] ‘We learned: An Ammonite, but not an Ammonitess; A Moabite, but not a Moabitess!^[19] But in that case^[20] a bastard^[21] would’ imply: But not a female bastard?’ — ‘It is written mamzer [Which implies] anyone objectionable’. ‘Does then^[22] Egyptian exclude the Egyptian woman’? — ‘Here it is different, since the reason for the Scriptural text is explicitly stated: Because they met you not with bread and with water; it is customary for a man to meet [wayfarers]; It is not, however, customary for a woman to meet [them]’.^[23]

 

‘The men should have met the men and the women the women!’

 

He^[24] remained silent, Thereupon. the King said.’^[25] ‘Inquire thou whose son the stripling is’.^[26] Elsewhere he calls him youth; and here^[27] he calls him, stripling! — It is this that he implied, ‘You have overlooked an halacha,’ go and enquire at the college!’ On enquiry, he was told: An Ammonite,^[28] but not an Ammonitess; A Moabite,^[29] but not a Moabitess.

 

Yevamoth 69a For a Master said: An Ammonite,^[30] but not an Ammonitess; a Moabite,^[31] but not a Moabitess.^[32]

 

Yevamoth 77a As, however, Doeg submitted to them all those objections^[33] and they eventually remained silent, he desired to make a public announcement against him.^[34] Presently [an incident occurred]: Now Amasa was the son of a man, whose name was Ithna the Israelite, that went in to Abigal the daughter of Nahash,^[35] but elsewhere it is written, Jether the Ishmaelite! This teaches, Raba explained, that he girded on his sword like an Ishmaelite and exclaimed, ‘Whosoever will not obey the following halacha will be stabbed with the sword; I have this tradition from the Beth din of Samuel the Ramathite: An Ammonite but not an Ammonitess; A Moabite, but not a Moabitess’! Could he, however, be Devarim? Surely R. Abba stated in the name of Rab: Whenever a learned man gives directions^[36] on a point of law, and such a point comes up [for a practical decision], he is obeyed if his statement was made before the event; but if it was not so made he is not obeyed! Here the case was different, since Samuel and his Beth din were still living.

 

The difficulty,^[37] however, still remains! — The following interpretation was given: All glorious is the king's daughter within.^[38] In the West^[39] it was explained. others quote it in the name of R. Isaac: Scripture said, And they said unto him: ‘Where is Sarah thy wife?’ etc.^[40]

 

From here we see that Doeg did his utmost to disqualify David from being king by proving that David was not Jewish! Amasa defended David’s Jewishness by indicating that Shmuel (Samuel) the prophet had declared, prophetically, that Devarim 23:3-4 applied to the men and not to the women. This meant that Ruth, as a Moabitess, was NOT excluded from the congregation of Israel and that her descendants were kosher Jews. This is only recorded in the oral law (Talmud). It is not in the Torah. This teaches us that King David and Mashiach are legitimate only because of the oral law.

 

The Talmud provides the logic for why Moabite woman are kosher and Moabite men are un-kosher. The Talmud tells us that the Moabite women are kosher because they do not go out of the home to provide hospitality. It is not their job. It was the responsibility of the Moabite men to provide hospitality to the Jews. But, how did our Sages determine that women stay at home and do not provide hospitality outside the home?

 

The answer to this question takes us back to the question that the angels asked Avraham: Where is Sarah? Their Halachic question was: Do women provide hospitality outside or inside the home?

 

Avraham provided a legal ruling when he said that Sarah was in the tent. His ruling was that women are responsible for hospitality inside the home and NOT outside!

 

Because of this ruling, Gabriel determined that Lot must be delivered from Sodom because from him would descend Ruth the Moabitess. Thus, we understand that Gabriel did not proceed directly to Sodom because he needed to know whether Lot should be saved when he destroyed Sodom. He could only learn this when Avraham made his ruling.

 

In addition, Shmuel the prophet would rule that Ruth was able to enter the congregation of Israel because of Avraham’s ruling. Because Avraham said that Sarah was “in the tent”, Ruth the Moabitess was able to enter the congregation and become a progenitor of the Messianic line.

 

Shmuel, the Prophet, was the one who anointed David as the King over Israel, at the command of HaShem. He was also the one who wrote the Megillah of Ruth, which shows the genealogy of David.

 

Sarah Coded in Megillat Ruth

 

Of the 85 pesukim in Megillat Ruth, all but 8 begin with the letter vav - ו.^[41] That's 90.5% of its pesukim begin with a vav. The eight pesukim, that do not start with a vav - ו are:

 

1. Ruth 1:9 begins with a yod – י. HaShem grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.

 

2. Ruth 1:12 begins with a shin - ש. Turn again, my daughters, go your way; for I am too old to have a husband. If I should say, I have hope, if I should have a husband also tonight, and should also bear sons;

 

3. Ruth 1:13 begins with a hay - ה. Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of HaShem is gone out against me.

 

4. Ruth 1:17 begins with a beit - ב. Where thou diest, will I die, and there will I be buried: HaShem do so to me, and more also, if ought but death part thee and me.

 

5. Ruth 1:21 begins with an alef - א. I went out full, and HaShem hath brought me home again empty: why then call ye me Naomi, seeing HaShem hath testified against me, and the Almighty hath afflicted me?

 

6. Ruth 2:9 begins with an ayin - ע. Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.

 

7. Ruth 2:12 begins with a yod - י. HaShem recompense thy work, and a full reward be given thee of HaShem God of Israel, under whose wings thou art come to trust.

 

8. Ruth 3:13 begins with a lamed - ל. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman’s part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as HaShem liveth: lie down until the morning.

 

If we rearrange these eight letters they spell: באהל ישעי (yshi ba’ohel),^[42] which means:

 

“my salvation comes from (is in) the tents

(of Sarah).”^[43]

 

or

 

“my salvation is in the tents (of Torah)”.

 

Therefore, it’s no coincidence that the letters of pesukim in Ruth that don’t begin with a vav that obviously teach us something spell out ישעי באהל - my salvation is in the tent. This is because the rationalization used by the angel to save Lot was based on Avraham’s halachic answer that said that Sarah was in the tent.^[44]

 

Now let’s take our eight pesukim and rearrange them in the order of the letters of ישעי באהל:

 

1. Ruth 1:9 begins with a yod – י. HaShem grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.

 

Targum: “May the Lord reward you fully for the kindness which you have shown to me, and by virtue of that reward may each of you find rest in the house of her husband.” Then she kissed them, and they lifted up their voices and wept.

 

יִתֵּן יְהוָה לָכֶם וּמְצֶאןָ מְנוּחָה אִשָּׁה בֵּית אִישָׁ הּוַתִּשַּׁק לָהֶן וַתִּשֶּׂאנָה קולָן וַתִּבְכֶּינָה׃

 

2. Ruth 1:12 begins with a shin - ש. Turn again, my daughters, go your way; for I am too old to have a husband. If I should say, I have hope, if I should have a husband also tonight, and should also bear sons;

 

Targum: “Return, my daughters, from following me. Go unto your people, for I am too old to be married. Should I say: ‘Now, if I were a young woman, having hope, verily! should I be married this very night and should I bear sons,’

 

שׁבְנָה בְנתַי לֵכְןָ כִּי זָקַנְתִּי מִהְיות לְאִישׁ כִּי אָמַרְתִּי יֶשׁ־לִי תִקְוָה גַּם הָיִיתִי הַלַּ֙יְלָה֙ לְאִישׁ וְגַם יָלַדְתִּי בָנִים׃

 

3. Ruth 2:9 begins with an ayin - ע. Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.

 

Targum: “Mark the field that they will reap, and follow them. Have I not charged the servants not to touch you? And when you are thirsty, go to the vessels and drink the water which the servants have drawn.”

 

עֵינַיִךְ בַּשָּׂדֶה אֲשֶׁר־יִקְצרוּן וְהָלַכְתְּ אַחֲרֵיהֶן הֲלוא צִוִּיתִי אֶת־הַנְּעָרִים לְבִלְתִּי נָגְעֵךְ וְצָמִת וְהָלַכְתְּ אֶל־הַכֵּלִים וְשָׁתִית מֵאֲשֶׁר יִשְׁאֲבוּן הַנְּעָרִים׃

 

4. Ruth 2:12 begins with a yod - י. HaShem recompense thy work, and a full reward be given thee of HaShem God of Israel, under whose wings thou art come to trust.

 

Targum: “May the Lord reward you well in this world for your good work, and may you receive full recompense from the Lord, the God of Israel, in the world to come, because you have come to be a proselyte and to seek shelter under the shadow of His Glorious Presence. Through that merit you will be saved from the punishment of Gehinom, so that your portion will be with Sarah and Rebecca and Rachel and Leah.”

 

יְשַׁלֵּם יְהוָה פָּעֳלֵךְ וּתְהִי מַשְׂכֻּרְתּךְ שְׁלֵמָה מֵעִם יְהוָה אֱלהֵי יִשְׂרָאֵל אֲשֶׁר־בָּאת לַחֲסות תַּחַת־כְּנָפָֽיו׃

 

5. Ruth 1:17 begins with a beit - ב. Where thou diest, will I die, and there will I be buried: HaShem do so to me, and more also, if ought but death part thee and me.

 

Targum: Said Naomi: “We have four methods of capital punishment for the guilty -- stoning, burning with fire, death by the sword, and hanging upon the gallows.” Said Ruth: “To whatever death you are subject I shall be subject.” Said Naomi: “We have two^[45] cemeteries.” Said Ruth: “There shall I be buried. And do not continue to speak any further. May the Lord do thus unto me and more if [even] death will separate me from you.”

 

בַּאֲשֶׁר תָּמוּתִי אָמוּת וְשָׁם אֶקָּבֵר כּה יַעֲשֶׂה יְהוָה לִי וְכה יסִיף כִּי הַמָּוֶת יַפְרִיד בֵּינִי וּבֵינֵךְ׃

 

6. Ruth 1:21 begins with an alef - א. I went out full, and HaShem hath brought me home again empty: why then call ye me Naomi, seeing HaShem hath testified against me, and the Almighty hath afflicted me?

 

Targum: “I went away full, with my husband and sons, but the Lord has brought me back destitute of them. Why, then, should you call me Naomi, seeing that my guilt has been testified to before the Lord, and the Almighty has brought evil upon me?”

 

 אֲנִי מְלֵאָה הָלַכְתִּי וְרֵיקָם הֱשִׁיבַנִי יְהוָה לָמָּה תִקְרֶאנָה לִי נָעֳמִי וַיהוָה עָנָה בִי וְשַׁדַּי הֵרַע לִי׃

 

7. Ruth 1:13 begins with a hay - ה. Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of HaShem is gone out against me.

 

Targum: “Would you wait for them until they grew up, like a woman who waits for a small brother-in-law to marry her? Because of them would you sit tied down, not marrying? Pray, my daughters, do not grieve me, for I am more embittered than you, because a stroke from the Lord has come forth against me.”

 

הֲלָהֵן ׀ תְּשַׂבֵּרְנָה עַד אֲשֶׁר יִגְדָּלוּ הֲלָהֵן תֵּעָגֵנָה לְבִלְתִּי הֱיות לְאִישׁ אַל בְּנתַי כִּי־מַר־לִי מְאד מִכֶּם כִּי־יָצְאָה בִי יַד־יְהוָה׃

 

8. Ruth 3:13 begins with a lamed - ל. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman’s part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as HaShem liveth: lie down until the morning.

 

Targum: “Lodge here, and in the morning, if the man qualified to redeem you according to the Torah redeems you, very well, let him redeem you. But if he is unwilling to redeem you, then I will redeem you. I swear by an oath before God, that I will do just as I have spoken to you. Sleep now until the morning.”

 

לִינִי ׀ הַלַּיְלָה וְהָיָה בַבּקֶר אִם־יִגְאָלֵךְ טוב יִגְאָל וְאִם־לא יַחְפּץ לְגָאֳלֵךְ וּגְאַלְתִּיךְ אָנכִי חַי־יְהוָה שִׁכְבִי עַד־הַבּֽקֶר׃

 

Thus, every Hebrew verse in Ruth begins with a vav (“and”), save eight of the verses. Imagine starting almost every sentence with the word ‘and’. The conjunction, ‘and’, means that each verse, save eight, are intrinsically connected to each other as though we are proceeding on a path step-by-step.

 

Since vav is the letter of connection (used as the conjunction “and”), we can see that Megillat Ruth stands to connect something. Since this book illustrates the whole of creation from Adam to the second Adam (Mashiach), we can understand that this book connects all of history to the Mashiach. Further, the vav also connects the Megillat of Ruth to Avraham and Sarah.

 

The vav – ו, which is the number six (6), is a remez to the six orders of the Mishna. This alludes to the fact that Ruth was kosher only because of the oral law.

 

When rearranged (the first letter of each of the eight verses that do not start with a vav) the letters spell “My salvation is in the tent” - ישעי באהל. This is another allusion to the fact that women are in the tent and do not bring food and water to strangers. Further, the entire Messianic line of kings depends on the women being in the tent in order for them to bring salvation through the Messianic line.

 

The Oral Torah in the Psalms

 

The ArtScroll on Tehillim^[46] for Psalm 119:161-12 has the following, very interesting, commentary:

 

Tehillim (psalms) 119:161-162 SHIN Princes pursued me without cause, but my heart feared Your utterance (דבור). I rejoiced over Your word (אמרה), like one who finds abundant spoils.

 

In this series of verses, David sings of the false princes who pursued me without cause (v. 161), and of how he abhors falsehood (v. 163), because the truth of Torah is his only joy.]

 

161. Princes pursued me without cause.

David said, ‘Powerful princes and generals, like Saul and Absalom, pursued and threatened me, yet they instilled no fear in my heart. The only thing I feared was the possibility that I might transgress Your word or that my enemies might force me to disobey You.’

 

Another explanation: ‘When Prince Absalom pursued me, I was not afraid of his physical prowess nor of his forces, because I knew that his cause was unjust. My only real fear was the fact that I sinned and You gave Your word to punish me, through the Prophet, who warned (II Samuel 12:11, 12): So says HASHEM: “Behold, I will raise up evil against you out of your own house ... for you sinned secretly, but I will do this in the presence of all Israel”’(Radak).

 

But my heart feared Your utterance.

Vilna Gaon comments that this verse refers to the wicked nobles and ministers [like Doeg and Achitophel] who constantly sought to discredit David by casting aspersions on his ancestress, Ruth the Moabite. They always cited the verse (Deut. 23:4) An Ammonite or a Moabite shall not enter into the congregation of HASHEM even to the tenth generation.

 

David's enemies took note of Torah SheBichtav, the Written Law, concerning Moabites, but they disregarded Torah SheBaal Peh, the Oral Law, which teaches that the prohibition applies only to the male Ammonite and Moabite, and not to the female Ammonitess and Moabitess. Vilna Gaon proves that the term דבור refers to a statement written in Scripture, whereas אמרה adverts to a tradition of the Oral Law.

 

Thus David^[47] exclaimed in this verse and the next: The princes pursued me [charging that I was unfit to enter the congregation of Israel] without cause, But my heart feared Your utterance [i.e., the Written Law, which appeared to disqualify me].

 

David was scared from the words of the Written Torah, yet from the Oral Torah he rejoiced because the Oral Torah saved David’s life, proved his Jewishness, and allowed him to be king in Israel.

 

Ketubim: JPS & Targum Tehillim (Psalms) 14:1-7

 

 

Rashi’s Commentary on Tehillim (Psalms) 14:1-7

 

1 The fool said in his heart, etc. David recited two psalms in this Book, in one manner [with almost identical wording]: the first one concerning Nebuchadnezzar and the second one (ch. 53) concerning Titus. In this one, he prophesied concerning Nebuchadnezzar, who was destined to enter the Temple and to destroy it, with not one [man] of all his armies protesting against him.

 

“There is no God” and “I will ascend above the heights of the clouds.”

 

they have committed abominable deeds Heb. עלילה , deeds.

 

3 All have turned away, etc. Not one man of his armies protested against him.

 

they have spoiled Heb. נאלחו , have turned to rot.

 

4 Did not...know? Did they not know at the end what had befallen them?

 

Those who devoured My people The seed of Nebuchadnezzar.

 

partook of a feast Heb. לחם , lit. bread. They made a feast (as in Dan. 5:1) “made a huge feast (לחם) .”

 

they did not call upon the Lord They neither considered Him nor remembered His wondrous and awesome deeds at their feast, and [they] used His vessels.

 

5 There they were in great fear For recompense was paid to Belshazzar king of Babylon [causing him] to be in great fear, as it is stated (in Dan. 5:6): “Then the king’s color changed, his thoughts terrified him, the joints of his loins came loose, and his knees knocked against each other.” But our Sages explained this (Sanh. 104b, Mid. Ps. 14:4) as referring to the heathens: Whoever does not rob Israel does not experience a pleasant taste in his food. Those who devoured my people felt as though they ate bread, for they experienced a pleasant taste.

 

for God is in the generation of a righteous man In the generation of Jeconiah, who were righteous.

 

6 You put to shame the counsel of the poor You say that the counsel of Israel is shameful, for they trust in the Lord because He is their refuge.

 

7 O that Then the day will arrive when He will give out of Zion the salvation of Israel in the future; then Jacob shall rejoice; Israel shall be glad.

Meditation on the Psalms

Tehillim (Psalms) 14:1-7

Hakham Dr. Hillel ben David

 

David composed two songs, Psalms 14 and 53, which deal with the very same topic and are very similar in language.^[48] This one is dedicated to the destruction of the First Temple at the hands of Nebuchadnezzar, and the second psalm deals with the destruction of the Second Temple by Titus. Here David prophesies that Nebuchadnezzar will enter the Sanctuary to defile and destroy it, and not one of his soldiers will attempt to protest or restrain him.

 

Malbim notes that this psalm is an example of the multi-dimensional aspect of David's compositions. David created this psalm primarily in response to the enemies of his day. In later generations when new enemies and tragedies arose, however, Israel saw that the words of David applied to the problems of their times as well. And so we have a psalm endowed with both personal meaning for David and with national, historical meaning for all Israel. Malbim interprets the prophetic aspect of this psalm not as a reference to Nebuchadnezzar, but to Sennacherib of Assyria and his siege against King Chizkiyahu of Judea.^[49]

 

Our chapter of Psalms has a key pasuk which seems to be the pivotal thought. This pasuk should cause us all to pause and consider our ways.

 

Tehillim (Psalms) 14:2 The LORD looked down from heaven upon the children of men, to see <07200> (8800) if there were any that did understand, [and] seek G-d.

 

This pasuk forms the verbal tally between our Torah seder and our chapter of Psalms. The key tally is: Appeared / Behold / See - ראה, Strong’s number 07200. We see this same Hebrew root in our Torah seder:

 

Bereshit (Genesis) 18:1 And the LORD appeared (וַיֵּרָא / Strong's H7200) unto him by the terebinths of Mamre, as he sat in the tent-door in the heat of the day.

Given this key pasuk and our verbal tally of: ‘See’ – (raah) ראה, let’s look a little closer at the modality of sight and try to understand why HaShem uses sight as the modality to “see men of understanding”. After all, understanding is not normally associated with seeing. Let’s start by examining the Mishkan’s^[50] furnishings or “vessels”, which are seen as representations of the various organs and faculties of man. These should begin to give us an insight into seeing: The menorah^[51] corresponds to the eyes and the sense of sight. As you can see from the image, His Eminence is also suggesting that the menorah is the key.

 

The Mishkan later gave way to the Bet HaMikdash, the Temple, and was called the “eye of the world”. The eye is a physical organ, but it receives something that is about as non-physical as you can get; light. The eye is the gateway to a non-physical existence called light. The Bet HaMikdash was called “the eye of the world” because it was the portal for the Light.

 

Rashi, Radak, Metzudat David, and other classical commentaries suggest that the Menorah is lit by HaShem, again indicating that HaShem Himself will provide warmth, light, and will safeguard the Jews. In a somewhat different vein, and perhaps hewing closer to the simple meaning of the text, Malbim notes the parallel between the seven lights of the menorah and the seven lights of the human face: the eyes, nostrils, mouth, and ears, which suggests that the candles represent HaShem’s protective eyes. The prophet Zecharyah had a vision of a golden menorah, in which an angel explained to him that the meaning of the seven flames of the menorah were “the eyes of the Adonai, ranging over the whole earth”.^[52] That is a powerful image; it tells us that when we see the flames of the menorah, we are, so to speak, seeing the eyes of HaShem.

 

The menorah is described repeatedly in Exodus 25: 33-34, as well as later in Exodus 37:19-20, as having oil cups which are “meshukadim” - מְשֻׁקָּדִים. The translation of this word is varied, but the majority opinion is that it has to do with the almond tree. Thus, the menorah is to be decorated to look like an almond tree, with almond shaped cups, and flowers. The root of the Hebrew word for almond: shin kuph dalet שֻׁקָּדִ, is also the root for one of the words meaning to watch or guard. In this way, there is a connection between the almond tree image and the idea in Zecharyah of the menorah lights as the eyes of HaShem.

 

The eye is similar in shape to the Hebrew letter yud, which has a numerical value of ten. Two eyes and one nose, therefore, are represented by ten plus ten plus six equals twenty-six. Twenty-six is the sum of the letter values of one of the names of HaShem. Thus, the name of HaShem is inscribed upon our bodies, teaching us that He is the master of each person, for it is customary to write one‘s name on his belongings.

 

When the Bne Israel stood at Mt. Sinai, the Torah records that we saw the voices. We saw something that is normally heard. Our Sages teach that when HaShem is manifest, then we see everything as it really is. We see reality, even if it is normally heard, because there are no broken pieces to assemble when everything is one with HaShem. Since there are no broken pieces to assemble, the Torah calls that seeing.

 

Eyes see things outside oneself. Seeing is like an instantaneous picture. We perceive everything at once, but in stillness; we need multiple sightings to perceive movement. Seeing is the modality of the next world. We see in the light. We see a world of stillness. We have a proverb which says, “Seeing is believing”. Because we see all at once and there is no assembling necessary, what we see is considered a proof. That is why seeing and proof both come from the same Hebrew root.^[53]

 

Sight is used to garner our emotions to a great reaction for an understanding that we already have because sight is our strongest and most reliable sense. Seeing really is believing and I can commit to something much more easily when I see it rather than if I only hear it. Just ask anyone who has bought an item without having seen it first. Finally, our brains are wired to remember visual cues more clearly than other types.

 

Seeing is the modality of the Olam Haba, the next world. Seeing is the modality of the Zohar and the other mystical writings. In these writings it says, “Come and see”. Here are a few examples:

 

Yochanan (John) 1:46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

 

Yochanan (John) 11:34 And said, Where have ye laid him? They said unto him, Lord, come and see.

 

Soncino Zohar, Shemot, Section 2, Page 38b (Psalms 139:I3). Nothing so miraculous was witnessed since the creation of the world. ‘Come and see,’ he said, ‘it is written: “It is a night (leyl) of observations unto the Lord for bringing them out from the land of Egypt; this is that night (ha-layla) of the Lord, observations to all the children of Israel”.^[54] Now, why “observations” in plural, and “night” first in the masculine gender (layiil), and then in the feminine (layla)? To indicate the union which took place on that night between the Masculine and Feminine aspects in the Divine attributes, and also the same union which will take place in the future Redemption: “As in the days of thy coming out of Egypt will I show unto him marvellous things”.^[55]

 

Now, let’s contrast ‘hearing’ and ‘seeing’.

 

Hearing is the modality of this world. In this world there is movement and sound. Hence hearing is the sense modality of this world. In the next world, there is no more movement, there is no more hearing. This is a world of stillness, a world of sight. Why don’t we move in the next world? Because all movement is done to meet a need. In the next world there will be no more needs and hence there will be no more movement.

 

Hearing is the modality of this world. In this world we hear even though we are using our eyes. This world is like reading a book. We see one letter at a time and we put these letters together to form the ideas being conveyed by the writer. In this world we see a collage of images that we have to assemble into a complete picture. This world is a collection of broken pieces that must be assembled and internalized in order to be understood. That is why Chazal^[56] teach that hearing is the modality of this world, even when we use our eyes, we are still required to assemble the pieces. HaShem is not a proof in front of us until WE assemble the broken images into a clear vision that HaShem is concealed in his world, but the one who assembles the pieces will be able to see Him.

 

Hearing requires us to work, as we shall see. It is the mode of this world. Seeing requires no work. That is why seeing is believing. In the Olam Haba, the next world, reality will be instantly apparent. The Olam HaBa is seeing.

 

When the Talmud cites a proof to decide a dispute between two sages or to resolve a question of law, it often introduces it with the phrase Ta shema, Come, hear or Come, understand (the Hebrew word shema means both hear and understand). In contrast, the common opening phrase in the Zohar is Ta chazi, Come, see. According to what we have discussed, it becomes clear. Talmud includes all of the revealed, rational Torah, which is known as "nigleh", revealed. Torah entails great and profound logical thought and understanding of the intellect. This is why "hearing" is most necessary since "hearing" achieves clear communication on a rational plain. Zohar is the chief work of Jewish mysticism and goes beyond the realm of rationale and logic to the world of the supernatural and the hidden. It is "nistar", the concealed Torah. "Seeing" is the sense that can rouse our emotions to a great reaction and the Zohar's main function is to strengthen our passions and emotions for our soul and spirit. This is why Rabbi Avraham Yeshaya Karelitz^[57] would say that when learning Zohar, one experiences the sweetness of our Father in Heaven. For the difference between these two forms of Torah is akin to the difference between sight on the one hand, and hearing and comprehension on the other. We “hear” in this world, and we will “see” in the Olam HaBa. In other words, HaShem hides in a broken world which He wants us to find Him and correct the world. In the Olam HaBa, we will see the world of truth, we will see the world as it really is.

 

Hearing and seeing are the only senses associated with beauty. We see and hear beautiful things. This makes hearing and seeing intimately associated because they both have this modality.

 

While sight and hearing are both tools of perception, absorbing stimuli and conveying them to the mind to interpret, there is a major difference in the manner in which they impress their findings upon us. Sight is the most convincing of faculties: once we have seen something with our own eyes, it is virtually impossible for other sensory evidence or rational proofs to refute what we now know. On the other hand, hearing and comprehension are far less vivid impressers of the information they convey. They will convince us of certain truths, but not as unequivocally as do our eyes. What we hear and understand are facts that have been proven to us; what we see is reality.

 

Hearing takes place inside of a person. It requires interpretation by the person doing the hearing. This is in contrast to seeing which is external to a person and does not need interpretation, the sight speaks for itself.

 

Ears hear things inside of oneself. The way we hear is one sound at a time. By the time we hear the second sound, the first sound is just a memory. And so, it goes with each subsequent sound. We then combine the sounds to make syllables inside our head. Our brain then assembles the syllables into words and the words into sentences, The sentences are assembled into paragraphs, and the paragraphs are assembled into the final picture. By the time we have assembled the whole picture, there is no more sound. All of the sounds are just a memory. Since sounds must be assembled by the hearer, hearing is very much a subjective art. Hearing depends on the person and his background. No two people build the same picture from the words of a speaker. We hear in the darkness. Sound characterizes this world, the world of movement.

 

This world is all hearing. We do not see things as they are, we merely “hear” small pieces. If we pay attention and work diligently to make sense out of the “sounds”, then we can assemble a fractured picture.

 

The Olam HaBa, the next world, is a world of seeing. We will see things as they are. Everything will be apparent all at once. We will not have to struggle to reassemble the pieces.

 

When the Jewish People stood at Sinai to receive the Torah, they underwent an experience which was literally out of this world. When HaShem spoke, the Torah writes that the Jewish People “saw the voices.” There was a dislocation of the natural perception of the senses. What does it mean to see sound?

 

There is a fundamental difference between the two senses. With sight, we perceive a complete whole instantaneously. The essence of vision is an instantaneous whole. Sound, on the other hand, is assimilated as a collection of sounds. We order these separate pieces of information, giving them substance and definition, and in the process, we understand what it is we are hearing. This process of assembly is not instantaneous. Our brain takes time to balance and evaluate what it is hearing. In the end, we have assembled the pieces into a single unified picture.

 

The reason we say “Hear! O Israel” is that, in this world, you cannot see HaShem. You have to “hear” Him. You have to take the disparate, seemingly random elements of this world, and assemble them into a cogent whole. There was only one time in history that you didn’t have to hear HaShem‘s Unity; one moment when you could actually see it. At Mount Sinai. There the Jewish People saw the voices. They saw with an incontrovertible clarity those things that usually need to be heard. Seeing is more than believing. When you see, you don’t have to believe. It’s in front of your eyes.

 

Hearing takes place inside of a person. It requires interpretation by the person doing the hearing. This is in contrast to seeing which is external to a person and does not need interpretation, the sight speaks for itself.

 

The ears provide two essential services for the body:

They allow us to hear and

The provide balance for the body.

 

Since we have one organ that provides two different functions, we understand that these “two“ functions MUST really be just one function. The Hebrew word for “ear” (ozen - אוזן) comes from the same root as “balance” (izzon). The root of both words uses the consonants Aleph (א), Zayin(ז), and Nun (נ), which could be read by their spiritual concepts: G-d nurtures the soul. What is the connection between these two words (ear & balance)? Balance is taking two legs and bonding them into oneness, just as hearing bonds multiple words into one thought or idea.

 

The main function of our ears is hearing and balance. In law, a hearing is a proceeding before a court which uses a set of balances as its symbol. The Hebrew word Moznaim represents “the scales”, which is the Mazzalot for the Hebrew month of Tishri. Moznaim (מאזנים), from the word oznayim (ears), implies equilibrium and balance (the inner and outer sense of the ears).

 

“Rav Yitzchak Hutner’s^[58] begins, his explanation of the putting an awl through the servant’s ear, by quoting the Rabbenu Yonah who says that the ear is unique among the senses/organs because it is the only one that receives but does not emit. Seeing/the eyes receive visual stimuli but also “look”, convey emotion. The nose/smelling accepts scents and also acts, through blowing the nose, breathing...; so too for touch/hands, and taste/tongue. The ear is the quintessential receiver.

 

Similarly, the servant’s identity is completely subsumed by hearing instructions from his master. This understanding is supported by a halachah in the laws of evaluating worth. In ancient times, when damage was done to an organ of the body, financial compensation was required. How was damage assessed? The beit din would take the person to the slave market and determine how much he would be worth without that limb. The incredible idea is that for damage to the ear, the perpetrator must pay the full worth of the individual! The ear is worth more than any other sense organ. This notion is incredible for it contradicts the Talmudic reference which suggests that blindness is the worst curse a person could bear. The ear is essential for a servant for it represents his entire personality. The servant must listen to his master at all times. That is why the servant is exempt from positive time bound commandments.”

 

Now we can understand what the Torah meant when it said:

 

Shemot (Exodus) 19:19-20 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and G-d answered him by a voice. And HaShem came down upon mount Sinai, on the top of the mount: and HaShem called Moses [up] to the top of the mount; and Moses went up.

 

When HaShem came down to Mt. Sinai, it means that shamayim, there, intersected, here, with this world. The world of sight intersected with the world of hearing. When this happened, we read of something very unusual:

 

Shemot (Exodus) 20:18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off.

 

Now we can understand why the Torah says that we saw the thunder. We perceived the Olam HaBa. We were endowed with the modality of the next world. We no longer heard; we saw. We were a part of the Olam HaBa.

 

At Mt. Sinai in the days of Moshe, HaShem gave His Torah to the Children of Israel. According to the Sages, when HaShem gave the Torah all of nature stood still. The sea did not roar. No birds sang. No creature stirred or made so much as a peep. Not even a leaf fell from the trees. In short, there was no movement whatsoever! The Midrash put it like this:

 

Midrash Rabbah - Exodus XXIX:9 What is the meaning of, The Lord G-d hath spoken; who can but prophesy? (Amos III, 8). Said R. Abbahu in the name of R. Johanan: When G-d gave the Torah no bird twittered, no fowl flew, no ox lowed, none of the Ophanim stirred a wing, the Seraphim did not say ‘Holy, Holy’, the sea did not roar, the creatures spoke not, the whole world was hushed into breathless silence and the voice went forth: I AM THE LORD THY G-D. So it says, These words the Lord spoke unto all your assembly... with a great voice, and it went on no more’ (Deut. V, I9).

 

The lack of movement at Sinai suggests that there were no needs during this period. At Sinai we lacked nothing, therefore, we had no need to move.

 

Lack of movement is an indication that there is no force moving it out of position.

 

Eretz, the Hebrew word for land, comes from a root which means to move. This is why the mystics say that this world, eretz, is the world of movement. This world is constantly moving towards shamayim, heaven. Shamayim is the place of the infinite. Shamayim comes from the root shammin which means “there”. There, there is no movement because everything has arrived where it should be.

 

No wonder we had no movement. We had entered another dimension where we perceived that we had arrived at a place where there were no more needs. We lacked nothing, therefore there was no movement. Eretz (earth) became shamayim (heaven). Here became there! We had arrived at the place we had been moving towards, When we arrived where we were supposed to be, we no longer moved, we had arrived!

 

It should be obvious now why the Sages said that HaShem had suspended Mt. Sinai over our heads and told us to accept Torah or be buried:

 

Shemot (Exodus) 19:17 "They stood on the bottom of [lit. under] the mountain."

 

Shabbath 88a And they stood under the mount: R. Abdimi b. Hama b. Hasa said: This teaches that the Holy One, blessed be He, overturned the mountain upon them like an [inverted] cask, and said to them, ‘If ye accept the Torah, ‘tis well; if not, there shall be your burial.’ R. Aha b. Jacob observed: This furnishes a strong protest against the Torah. Said Raba, Yet even so, they re-accepted it in the days of Ahasuerus, for it is written, [the Jews] confirmed, and took upon them [etc.]: [i.e.,] they confirmed what they had accepted long before.

 

This midrash means we had no free choice. We were seeing, and seeing is believing! This is the coercion implied by suspending the mountain over our heads. When shamayim intersected Eretz for a brief time, the nature of things changed. That brief moment was a foretaste of the Olam HaBa. The Sages discussed this:

 

Sukkah 5a and it has been taught, R. Jose stated, Neither did the Shechinah ever descend to earth, nor did Moses or Elijah ever ascend to Heaven, as it is written, ‘The heavens are the heavens of the Lord, but the earth hath He given to the sons of men’. But did not the Shechinah descend to earth? Is it not in fact written, And the Lord came down upon Mount Sinai? — That was above ten handbreadths [from the summit]. But is it not written, And His feet shall stand in that day upon the Mount of Olives? — That will be above ten handbreadths. But did not Moses and Elijah ascend to Heaven? Is it not in fact written, And Moses went up unto G-d.? — [That was] to a level lower than ten [handbreadths from heaven]. But is it not written, And Elijah went up by a whirlwind into heaven.? -[That was] to a level lower than ten handbreadths. But is it not written, He seizeth hold of the face of His throne, and He spreadeth His cloud upon him, and R. Tanhum said: This teaches that the Almighty spread some of the radiance of his Shechinah and his cloud upon him? — That was at a level lower than ten handbreadths. But in any case, is it not written, ‘He seizeth hold of the face of His throne’? — The throne was well lowered for his sake until [it reached a level] lower than ten handbreadths [from Heaven] and then hell seized hold of it.

 

The mystical writings of the Nazarean Codicil also speak of the time When HaShem and shamayim will intersect Eretz:

 

Revelation 21:1-4 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from G-d out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of G-d [is] with men, and he will dwell with them, and they shall be his people, and G-d himself shall be with them, [and be] their G-d. And G-d shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

 

When we arrive there, then we will perceive reality as starkly as those who awake from a dream. Then we will realize that Eretz, this world, is the illusion and shamayim, heaven, is the reality. There, we will no longer have needs that force us to move. There, we will no longer move because all of our needs will be met.

 

Now, let’s return to our chapter of Psalms and its key pasuk, its pivotal thought. This pasuk should surely cause us all to pause and consider our ways.

 

Tehillim (Psalms) 14:2 HaShem looked down from heaven upon the children of men, to see <07200> (8800) if there were any that did understand, [and] seek G-d.

 

The words "The Lord looks down from heaven on mankind to find a man of understanding, a man mindful of G-d" appear twice in the Psalms.^[59] The subject of both psalms is a godless man who says in his heart "There is no G-d", and as a result "Man's deeds are corrupt and loathsome". At this same time G-d is looking down from the heavens and seeking his loyal followers, those who strive towards him. Obviously, this "looking down" does not bring with it sorrow as does the "looking down" of humans. On the contrary: It offers them caring and stretches forth a hand of friendship against the deniers and rejecters.

 

Rabbi Simchah Zisl Ziv^[60] notes that people seem to have an innate curiosity to learn something new, to hear of a new discovery. We rarely miss a news program or a newspaper, lest we remain unaware of a new happening.

 

"Where," he asks, "is the curiosity to learn about G-d? Why are people not coming in droves to those who can teach them and direct them to learn about G-d?"

 

Perhaps the answer to this question is that learning anything else that is new does not obligate us, whereas coming to a greater knowledge of G-d will make us more subservient to G-d. Perhaps people are apprehensive that if they know more about G-d, they will be more compelled to accept His sovereignty, and this might necessitate changing their way of living.

 

The Psalmist says that G-d looks down from heaven to see if anyone is interested in learning more about Him. But apparently no one wishes to change. "Every man was depraved. None was a doer of good, not even one".^[61]

 

When HaShem sees, He is looking at the only things that matter. He is looking from the perspective of the Olam HaBa, the world of truth. He is looking to see the only things that matter: those things which bring us to be with Him forever. Clearly this chapter of Psalms speaks of the wicked godless man who has no place in the Olam HaBa, but it should give the righteous/generous man pause. That man should also examine himself and look to see if his focus is on Olam HaBa, or on the substitute, the temporary pleasures of this world.

 

The following is an excerpt from The Path of the Just:

 

In the first chapter of The Path of the Just, Luzzatto tells us what we have to look forward to if we complete the task ahead of us. It is, he tells us, what we were created for in the first place: the ability to “delight in G-d and enjoy the radiance of His divine presence.” We are assured that it is “the true delight, the greatest enjoyment of all.” In chapter twenty-six he tells us that “the holy . . . are considered to be ‘walking before God in the land of the living while they are in this world”; and that when one will have attained holiness, “a spirit from on high will descend upon you, and the Creator will dwell upon you as He does to all of His holy ones.” So what we are being promised is the felt Presence of the Divine, a sure involvement in Godliness, an evolution to the angelic. It is the end of woe and the ever-presence of bliss.

 

It (intimacy with the Creator, “the true delight, the greatest enjoyment of all”) is what it is we have been wanting all our lives without knowing it: it is the fulfillment of all of our dreams, of even the most unholy.

 

That can be explained thusly: When the body and the person crave, they generally crave things of the world, physical things or subtle personal things. They may crave food or love or power or wealth. But, we assume, only the body and the person can crave. “After all,” we reason, “what would the soul want? It is already a part of the Divine, and has all that it needs in its being!”

 

The truth of the matter is that if the soul could be said to crave anything it would be what it already has, made manifest in the person it “occupies.” The soul yearns for its inherent power, love, and wealth. But the body and the person misunderstand that craving and try to make it manifest in material terms.

 

In other words, the soul yearns for its inherent wealth (for it is wondrously wealthy), and the person takes that to be a yearning for material wealth; the soul yearns for its natural power (for it has vast amounts of power), and the person takes that to be a yearning for material power, and so on.

 

What we are looking for in our essential beings is delight. But we look for it in the wrong places. The person and the body look for it everyplace but in God, where delight can only be found. In fact, He is indeed “the true delight, the greatest enjoyment of all.” We know that in our very core but forget it moment by moment. It is what we are looking for and yearn for.

 

It is the great response to the questions, “Why?” “To what end?” “What’s in it for me?’ and “What do I get out of it?” It is truly the fulfillment of all of our dreams.

 

But our age seems to have forgotten. That is because we have lost sight of the fact that there is holiness. Having “lost” God (of course, one never loses God, but only loses cognizance of God), we have “lost” His couriers as well. We have forgotten our Holy Ones—those who have lived only for intimacy with God and for the simple doing of His will made manifest to them. We have forgotten the fact that there are individuals who are truly as gifted in piety and matters of the life of the spirit as others are in the arts and sciences.

 

Holiness is a category of humanity we have decided to suspend in disbelief. To benefit from that great delight, we must remember and take seriously the very core Jewish notion of holiness and association with God.

 

Our Chazal have taught us that we were created to delight in God and enjoy the radiance of His Divine presence. This is the true delight, the greatest enjoyment of all.

 

But in truth, the place for this pleasure is the World to Come,⁴ as it was created, readied, and prepared for just such a pleasure.

 

The road that will take us to our desired destination is this world. Our sages were referring to this when they said,^[62] “This world is like a vestibule to the World to Come”. The means to bring you to this goal are the mitzvot which God has commanded.

 

Can we see?

 

Ashlamatah: Yeshayahu (Isaiah) 33:17-24 + 35:10

 

 

Rashi’s Commentary for Yeshayahu (Isaiah) 33:17-24 + 35:10

 

17 The King in His beauty shall your eyes behold (The Holy One, blessed be He, Who is a King, Him you shall see from a distant land where you are standing. You shall see the miracles and the greatness that I will perform for you, and a people of a strange tongue, of obscure speech, shall not see the Shechinah of the King in His beauty. [This does not appear in many editions.]) The King in His beauty shall your eyes behold. To you, O righteous man, I say that you shall merit to see the splendor of the Shechinah of the Omnipresent.

 

they shall see [from] a distant land Jonathan renders: You shall look and see those who go down to the land of Gehinnom.

 

18 Your heart shall meditate [in] fear When you see the princes and the savants of the heathens, who ruled during their lifetime, and who are now being judged in Gehinnom, your heart will meditate in terror, and you will say, “Where is the wisdom and the greatness of these men? Where is the one who, during his lifetime, would count and weigh every word of wisdom, for they would ask him every counsel of the kingdom?

 

Where is he who counts the towers This too is a matter of the kingdom. He is appointed over the houses of the kingdom, how many they are, and how many towers a certain city requires. Comp. (Ps. 48:13) “Encircle Zion and surround it, count its towers,” how many towers it requires.

 

19 A people of a strange tongue (נוֹעָז) like לוֹעֵז . These are all the heathens, whose language is not the holy tongue. ([Other editions read:] These are Assyria and Babylon, whose language is not the holy tongue.) ([Manuscripts read:] These are all the nations whose language is not the holy tongue.)

 

you shall not see You shall not esteem in your heart, for they shall all be dark and humble.

 

speech...obscure ( שָׂפָה , lit. lip.) Comp. (Gen. 11:1) “And all the land was one speech (שָׂפָה) .”

 

of stammering tongue (נִלְעָג לָשׁוֹן) . Comp. (32:4) “The tongue of the stammerers עִלְּגִים) (לְשׁוֹן ,” (and of obscure speech. All this is a foreign language, for they do not understand the holy tongue.)

 

20 See Zion But whom will you see in your heart to be regarded as a kingdom and a ruling power? Zion, which is the city of our meeting place.

 

that shall not fall (יִצְעָן) shall not be lowered. Comp. (Jud. 4:11) “Elon-bezaanannim בְּצַעֲנַנִּים) (אֵלוֹן ,” which is rendered as: the plain of pits (מִישׁוֹר אַגְנַיָּא) , which are pits in the fields, called kombes in O.F. Comp. (Baba Kamma 61b) “The pits of the earth (אַגְנֵי דְאַרְעָא) they are considered,” where water gathers from the mountains and the hills. I believe that the ‘beth’ of the word בְּצַעֲנַנִּים is not radical but is a prefix.

 

whose pegs shall never be moved (יִסַּע) The pegs with which they tie the ropes of the tent he shall not move them from the earth, from the place into which they are thrust. Comp. (I Kings 5:31) “And they quarried (וַיַּסִּעוּ) great stones.” Also (Jud. 16: 3), “And he plucked them (וַיִּסּעֵם) together with the bolt,” an expression of uprooting.

 

21 But there ‘But’ refers back to ‘whose pegs shall never be moved,’ and ‘shall not be torn.’ The evil shall not be, only the good. There the Lord shall be mighty for us, and the city shall be a place of rivers and streams, in the manner it is said in Ezekiel (47: 4f.): “And He measured a thousand (cubits), and He led me...a stream that I could not cross.” And so did Joel prophesy (4:18) “And a spring shall emanate from the house of the Lord,” that it shall become progressively stronger.

 

a galley with oars a ship that floats on the water.

 

and a great ship (וְצִי אַדִּיר) and a great ship [from Jonathan].

 

22 For the Lord is our judge Our prince and judge.

 

23 Your ropes that draw the ship, you sinful city. ([Mss. yield:] you, sinful Rome.)

 

properly prepared well.

 

a sail Heb. נס , the sail of a ship.

 

they did not spread out a sail They will not be able to spread the sail that guides the boat.

 

then plunder [and] booty were divided (עד) related to עֲדָאָה , plunder, in Aramaic.

 

by many Many will divide the plunder of the heathens. ([Mss. yield:] the plunder of Edom.) ([Others:] the nations.) ([Still others:] Sennacherib.)

 

lame Israel, who were weak until now.

 

24 And the neighbor shall not say (I.e., the neighbor of) Israel.

 

“I am sick” Because of this nation, this misfortune has befallen me, for

 

The people Israel, who is called a people, that dwells in Jerusalem, shall be forgiven of sin.

 

Chapter 35

 

10 with joy of days of yore: (Heb. שִׂמְחַתעוֹלָם, joy that is from days of yore, which they already experienced on the way of their Exodus from Egypt, “and the Lord was going before them by day” (Ex. 13:21).

 

...shall flee: The sadness and the sighing shall flee from them.

Commentary on the Ashlamatah of Yeshayahu (Isaiah) 33:17-24 + 35:10

By: H.Ex. Adon Shlomoh Ben Abraham

 

Jewish commentators see this parsha as a vision of the Messianic future, where Israel sees the Messianic King or God’s glory, experiences security, and remembers past oppression only as a fading memory. From my perspective, Israel sees its King first, and then this glory of God radiates out to all the nations of the world, and just as each person has freedom to choose, it will be the same for the nations. If they choose God's way, blessings follow, and if not, they will endure as best as they can. Just as a one-legged, one-armed blind man is living, but he’s not thriving, God can only bless one to the extent they walk in his ways. In time, all the Nations will go up to Jerusalem to learn the way of HaShem. (Isaiah 2:2-3)

 

The Prophet tells us that Jerusalem and Zion become permanent, God becomes Israel’s defense, and the people receive healing and forgiveness. The culmination of that vision: the redeemed will return to Zion with eternal joy, free from sorrow, in a redemption that is permanent and universal. These passages taken altogether form a unified prophetic picture of: The coming Messianic kingship, the End of exile for the children of Jacob, and divine protection that brings healing and forgiveness, which is described as an eternal experience of everlasting joy.

 

There are several shared themes in our Ashlamatah. The Messianic Vision is our first theme, which Jewish commentators consistently agree describes the Messianic era, not merely the fall of Assyria. Our next theme in the trilogy is the end of exile, the return to Zion, and the security that follows. This will be a permanent restoration, never to be exiled from the land again. Our third theme is of the Divine Kingship, “Your eyes will behold the king” (33:17), and parallels the joy of God’s redemption in (35:10). At this time, God is the ultimate protector, replacing human political power. When the king arrives (33:24), he brings healing and forgiveness, and in (35:10) promises joy and the end of sorrow. The Assyrian threat of (33:18–19) is contrasted with the eternal peace that comes with the arrival of the King. (35:10) The Assyrian threat should not be thought of as something existing 2,700 years ago and which has passed off the historical scene, but a present-day entity existing and working on the earth.^[63]

 

“Your eyes will behold the king in his beauty” (33:17)

 

Rashi links this to a future vision of Israel seeing the restored Davidic king and the Shekhinah’s glory. It’s thought that “The King” is the King Messiah. And the “Beauty” is the splendor of the future redemption. Radak suggests this is speaking to the Judeans, who will see King Hezekiah as with most biblical prophecies, they speak of both the current situation and the future result at the same time. Hezekiah was the 13th king of Judah and a messianic figure by all accounts (715–687 BC). He is remembered as a reformer who restored Temple worship, eradicated idolatry, and centralized the worship of HaShem in Jerusalem. He faced the Assyrian siege of Sennacherib in 701 BC, relying on God and the prophet Isaiah. His prayer brought miraculous deliverance, and, during his later physical illness, God added 15 years to his life.

 

Though later criticized for pride before Babylonian envoys, he is praised as one of Judah’s most faithful kings. His reign was marked by his significant religious reforms and his revolt against the Assyrian Empire. Biblical prophecies are multilayered. Hezekiah is a historical template or representative of the future coming Moshiach, son of King David, just like Joseph. Radak suggests that “The king” is God Himself, revealed in majesty at the time of salvation.^[64] Alternatively, this equates with the Messianic king, whose reign will be peaceful and secure. Radak emphasizes that Israel will no longer see the Assyrian threat, the current enemy of Israel, nor the Assyrian threat of the future, for they will both be eliminated.^[65]

 

Metzudat David ^[66] speaks of the “Beauty” as referring to the end of suffering and the restoration of national dignity. The verse promises a direct, unmediated experience of divine kingship. These three expositors see a transition from terror to vision—from Assyrian oppression to beholding the king in beauty (either Messiah or God’s glory) and a healed, forgiven people.^[67] Rabbi Alexandri said in the name of Rabbi Hiyya bar Abba, “A sick man does not recover from his sickness until all his sins are forgiven him, as it is written [in Psalm 103:3], ‘Who forgives all your iniquity; who heals all your diseases’” (b.Nedarim 41a) There is no suffering without iniquity, for it is written [in Psalm 89:32], ‘Then will I punish their transgression with the rod and their iniquity with stripes.’”^[68]

 

“A land far off” (33:17)

 

This is understood as Israel will see the expanse of the land restored to them. And also interpreted as seeing the end of exile, which is “far off.” And they will see him from a faraway land. Those of us alive in 5786 are seeing this being fulfilled currently, as the land of Israel is slowly being restored to the people of God, and those exiled are slowly returning home. Our next great signpost is beholding the King in all his splendor. People's religious views of the people of Israel and the land/nation of Israel have changed much in the last 100 years as the dispersed of Israel have been returning to their God-given land. When the physical entity of Israel did not exist, you could hold many opinions, but now, when the reality of their existence is in full view for all the world to see, it seems only two positions remain to be taken. One is either support for them (Jews, Israel, Land), and the other is to be in solidarity against them (God, Torah, Israel).

 

Isaiah 66:18 says with your eyes you shall behold the splendor. “For I know their works and their thoughts, and the time is coming to gather all nations and tongues. And they shall come and shall see my glory. Radak understands this verse to speak from the perspective of the nations, whereas Rashi sees it as the perspective of the Jewish sinners, as described in (66:5).^[69] Regardless, those people not of righteousness are being suddenly awakened to God’s Glory, which they had not sought after because they did not serve HaShem. The time is coming for the sheep and goats to be separated. The Bible tells us in another place, The voice of your watchmen, they lift their voice; together they sing for joy; for eye to eye they see the return of the Lord to Zion. (Isa 52:8)

 

Israel will look back and say, “Where is the scribe? Where is the one who counted the towers?” These were Assyrian officials who calculated how to conquer and destroy Jerusalem and keep the people in slavery. The memory of previous oppressions will fade away. The stability of Zion and divine protection retroactively diminishes the memory of “terror. These verses contrast the fear under Assyria with the calm that comes with redemption. The Assyrians, whose language was unintelligible, are spoken of here, and in the future, Israel will not face such foreign domination. (33:18-19) Metzudot says the unintelligible language symbolizes alien rule that will disappear. Zion will become permanent, unlike the temporary tents of exile. The tents of Zion will be stable and permanent in the future. The “stakes” and “cords” symbolize Jerusalem's stability in the Messianic era. (33:20) This imagery reflects an unshakable divine protection. Regardless of how one understands this passage as either historical or future, it seems what is to transpire will be something that each person will see with their eye. Just as it is stated in Revelation 1:7, Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. John is here quoting Zech 12:10 ---- those with an eye to see, can witness the divine protection that has been given to Israel in all her recent and past wars in the last seventy-eight years. But in the future, Zion and Jerusalem will experience peace without any wars or threats, and then everyone will see God’s divine protection over her.

 

The Talmud records that HaShem will not seek permission to destroy those who have come against Israel. God will open the books, and if they have received merit, he will redeem them, and if not, he will destroy them.^[70] Iben Ezra and Malbim both explain that God will seek to destroy those nations (individuals) because they had killed דָּקַר dāqar: (Pierced or stabbed) the Messiah, the son of Joseph.^[71] Most understand this piercing to refer to the Messiah, but in context, it refers to Israel. (Zech. 12:1) If a modern-day leader of Israel were slain in battle or assassinated, would this prophecy apply to him? If a modern-day politician or talking head who attacked Israel dropped dead at the podium as they cursed and defamed God’s people and His Holy name, would this apply to them?

 

When God’s salvation comes, the people will behold the king (33:17), but they will also see Jerusalem standing as a liberated city, a celebrating city of joyous festivals, a peaceful city, and a secure place to pitch their tents. Consistent with the Zion theology of old (1 Sam 7:10–16; Ps 48:1–14; 132:13–18), the city will stand like an indestructible permanent tent that cannot be destroyed.^[72] God Himself will be Israel’s defense, like a moat protecting a city. Unlike other nations, Israel will not rely on ships or armies. The river or moat that surrounds Israel will be an uncrossable barrier. (33:21) Radak says this “river” symbolizes abundance, peace, and protection. Radak also suggests the verse describes the collapse of Assyria and Israel’s unexpected victory. Assyria, from history, no longer exists. Yet, the prophet saw that in the future, an Assyria or one that is representative of the oppressor nation will be acting out the part. So, with the above in mind, we should look for the collapse of this modern-day evil Assyrian entity.

 

On that day, “No inhabitant will say: I am sick… the people… will be forgiven their iniquity” (33:24). Physical healing and spiritual forgiveness accompany redemption. Sickness is linked to sin, so forgiveness brings health, says Rashi. Whereas Radak says, the nation will be spiritually purified, and suffering will cease. This verse promises a complete restoration—material and spiritual. The people of Israel will see healing and forgiveness as the endpoint of the refinement process.^[73]

 

Isaiah dressed his prophecies in terms pertinent to his own times, yet the main import is for future generations, especially those of the end time. Surely no one with any spiritual knowledge and insight would disagree that we are currently in the end times. As we pointed out above, even Radak suggested this, speaking of the time of the final redemption and not the return from Babylon.

 

One of the interesting aspects of the prophets, as it seems to me, is that they speak of past events, current events, and future events all at the same time. It’s almost as if the events they speak of are being played out on a cosmic timeline, a merry-go-round, if you will. They record an event they see as it comes around, but we never see the date of the year it is to happen in. One aspect could be fulfilled today, forty years later, another installment, and then 700 or a thousand years later, the final enactments, or the prophet may be speaking of something in the past. Isaiah dressed up and clothed his prophecies in terms pertinent to his own day, but the main import is to future generations, those living at the time of the end.

 

As we come to the concluding verse in our Ashlamatah, Isaiah 35:10, we learn that “the redeemed of the LORD shall return… with an everlasting joy upon their heads…” The “Redeemed” are those whom God brings back from exile.

They shall experience “Everlasting joy”, understood as a joy that never ceases, unlike past redemptions. Ibn Ezra tells us this “Everlasting joy” is the hallmark of the permanence of the future redemption. The verse is said to be describing a pilgrimage procession to Zion in the Messianic age. Those looking on will see “Upon their heads” a joy that will be visible, like a crown. When all “Sorrow and sighing shall flee away,” which will be the end of all suffering, including death and oppression.^[74] Even the Midrash connects this verse with the ingathering of exiles, the resurrection of the dead, and the reversal of all the curses placed on Israel while they are in exile.^[75]

 

Hezekiah (being representative of the people) had a change of heart when he finally went with Sennacherib’s letter into the temple to put his trust in God and request God’s deliverance (37:10–20). This passage suggests that many people will respond to God when they experience God’s great act of deliverance that demonstrates his power and grace.^[76] As we watch God's modern-day movements with the nations of the earth, notice that Hezekiah acknowledged in (v.18-19) that Assyria was doing the work of HaShem, along with their opposition to Israel. What an amazing idea.

 

When the children of HaShem are troubled, and the forces of this world are overpowering them, they should call on God for deliverance and confidently trust him to act on their behalf, because Israel stands alone among the nations. The prophet provides evidence of God’s power to overthrow their enemies in this message to increase the people’s confidence and trust in God. The audience can gain assurance that God will destroy their enemy (33:1), that the nations gathered around them will be scattered and leave a great deal of booty (33:3–4, 23). Their hope is certain because God will rise up and exalt himself (33:5, 10). Then everyone will be compelled to acknowledge the power of God (33:13).^[77]

 

We end with singing this song;

 

Then the ransomed(redeemed) of the Lord shall return and come to Zion with singing…. An everlasting joy shall be upon their heads…. they shall obtain gladness and joy…. and sorrow and sighing(moaning) shall flee away… - repeat -

 

Verbal Tallies

Hakham Dr. Hillel ben David

Bereshit (Genesis) 18:1-33

Tehillim (Psalms) 14:1-7

Ashlamatah: Yeshayahu (Isaiah) 33:17-24 + 35:10

 

Looking at the Hebrew of Bereshit (Genesis) 18:1 and Yeshayahu (Isaiah) 33:17, what is the verbal / lexical tally that connects these two passages?

 

The verbal and lexical tally connecting these two passages is the Hebrew root רָאָה (Ra’ah, Strong's H7200), which means "to see," "behold," or "appear."

 

Here are the verses from the JPS (1917) translation with the Hebrew tally and Strong's number inserted:

 

Bereshit (Genesis) 18:1 And the LORD appeared (וַיֵּרָא / Strong's H7200) unto him by the terebinths of Mamre, as he sat in the tent-door in the heat of the day.

 

Yeshayahu (Isaiah) 33:17 Thine eyes shall see the king in his beauty; they shall behold (תִּרְאֶינָה / Strong's H7200) a land stretching afar.

 

The Structural Link: In Genesis 18:1, the verb appears in the Nifal (passive/reflexive) form (וַיֵּרָא), denoting God making Himself visible or revealing Himself to Abraham. In Isaiah 33:17, the verb appears in the Kal (active) form (תִּרְאֶינָה), describing the future, unclouded vision of the human eye beholding the ultimate King and the expanded boundaries of the land in the Messianic Era.

 

* * *

 

What is/are the thematic connection(s) between Bereshit (Genesis) 18:1-33, and Tehillim (Psalms) 14?

 

Thematic connections between Genesis 18:1–33 and Psalms chapter 14 focus on the mechanics of Divine scrutiny, the moral landscape of humanity, and the presence of the righteous.

 

Here are the primary connections:

 

In both passages, God "comes down" or looks down from heaven to personally inspect the moral state of humanity before rendering judgment.

 

Bereshit (Genesis) 18:20–21: God states, "I will go down now, and see whether they have done altogether according to the cry of it..." (JPS).

 

Tehillim (Psalms) 14:2: The Psalmist writes, "The LORD looked forth from heaven upon the children of men, to see if there were any man of understanding, that did seek after God." (JPS).

 

Both texts address a state of systemic corruption and frame the crisis around the existence, or complete absence, of righteous individuals (Tzaddikim) who can buffer the community from destruction.

 

Bereshit (Genesis) 18:23–32: Abraham explicitly bargains with God over numbers, searching for a saving remnant of righteous people within the city ("Peradventure there be fifty righteous within the city...").

 

Tehillim (Psalms) 14:1–3: The text laments a total moral vacuum where "there is none that doeth good." However, verse 5 notes that despite this widespread corruption, "God is in the generation of the righteous."

 

Both passages contrast the character of the wicked against a standard of basic human decency and the fear of God. Sodom’s corruption is defined by systemic cruelty and a complete lack of hospitality, while Psalm 14 defines the "fool" (Naval) as one who acts out of practical atheism ("The fool hath said in his heart: 'There is no God'") and corrupts his deeds accordingly.

 

* * *

 

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.

 

What is the eschatological message of Yeshayahu (Isaiah) 33:17-24 + 35:10?

 

The combined eschatological message of Isaiah 33:17-24 and 35:10 details the total spiritual, physical, and political transformation of Israel at the dawn of the Messianic Era.

 

Using classical Jewish commentators (such as Rashi, Radak, and the Malbim), the unified prophetic message breaks down into three core thematic realities:

 

1. Unclouded Perception of the Divine Sovereign (33:17-19)

 

The exile ends with an abrupt shift from a state of concealment to absolute, clear vision.

 

According to Rashi, this represents the ultimate unmasking of the radiance of the Divine Presence. Alternatively, the Radak notes it refers to the Mashiach (Messiah), who will be visibly restored to pristine, immaculate royal glory.

 

The "scribes" and "counters" of the foreign occupying forces vanish. Israel will no longer look upon “a fierce people... of an obscure speech.” The psychological trauma and linguistic barriers of exile are completely erased.

 

2. The Invulnerable Restoration of Jerusalem (33:20-22)

 

Jerusalem transforms from a bloodstained historical battleground into an eternal spiritual center.

 

The Malbim explains that the restored city is likened to a tent whose “stakes shall never be plucked up.” Unlike the temporary First and Second Temples, the Messianic Third Temple will be permanently anchored beyond the threat of historical destruction.

 

God manifests as a defensive parameter of “broad rivers and streams” that blocks any hostile enemy fleet from ever threatening the city again, solidifying God alone as Israel's “judge,” “lawgiver,” and “king.”

 

3. Absolute Physical and Moral Rectification (33:23-24 + 35:10)

 

The redemptive light brings simultaneous physical healing and the complete eradication of sin.

 

The Eradication of Illness: Isaiah notes that “the inhabitant shall not say: ‘I am sick’”. Classical sources interpret this literally: all chronic physical ailments, blindness, and lameness that afflicted the nation during its long dispersion are instantly healed upon their return.

 

The physical healing is the direct consequence of a spiritual scrubbing, “the people that dwell therein shall be forgiven their iniquity.” The root cause of exile (sin) is wiped clean.

 

The Return of the Ransomed: This process culminates in Isaiah 35:10. The Redeemed of Hashem enter Zion with “everlasting joy upon their heads.” The Radak highlights the finality of this phrase: the cyclic, historical tracking of sorrow and sighing is completely exhausted, fleeing permanently to make way for absolute, uncompromised spiritual intimacy.

 

Nazarean Talmud

Sidra Of Bereshit (Genesis) 18:1-33

“Vayera” “And appeared”

Hakham Dr. Eliyahu ben Abraham

 

Hakham Tsefet’s School Of Peshat

(Mark 1:40-45)

 

And a leper appeared (came) ^[78] to him (Yeshua), begging him on his knees, Master,^[79] if you so desire, you have the power to make me clean.^[80] And Yeshua, being moved with indignation, stretched his hand out towards him, to send him away [to the Kohanim], saying^[81] to him, “My will^[82] (desire) for you is to be clean.” And immediately the leprosy went from^[83] him, and he was clean.^[84] And after harshly reprimanding^[85] him for gossip – Lashon HaRa, he (Yeshua) sent him away^[86] immediately,^[87] saying, " See,^[88] never speak Lashon HaRa – gossip against anyone;^[89] now go show yourself to the Kohen (Priest) and offer for your cleansing what Moshe in the Torah and Oral Torah has commanded as a witness of teshuba for them” (the Kohanim). And he (Yeshua) went out and publicized the chief principles of the Mesorah so much that Yeshua could not openly appear in the city, but was constrained to stay in remote places where he devoted time to the prayers, because people came to him from everywhere.

 

Hakham Shaul’s School of Tosefta

 (Luqas 5:12-16)

 

And now it happened when he (Yeshua) was in one of the cities, there was a man full of leprosy. When he saw Yeshua, he fell on his face, begging him, saying, “Master, if you choose (desire), you have the power to make me clean. Then Yeshua stretched his hand over him, to send him away (to the Kohanim) saying to him, “My will (desire) for you is to be clean.” and saying to him see that you never speak Lashon HaRa – gossip against anyone; Go and show yourself to the Kohen (Priest) and offer for your cleansing what Moshe in the Torah and Oral Torah has commanded as a witness of teshuba for them” Now after these events the reputation^[90] of Yeshua spread throughout the region and many congregations gathered to hear him and to be cured of their diseases. But he (Yeshua) would withdraw to isolated places for prayer.^[91]

 

Commentary on Hakham Tsefet’s School of Peshat

Yeshua and the Torah

 

C.S. Mann notes Yeshua’s consonant moral attitude and relation to the “Law” [Torah].^[92] While Mann finds this a revelation, we see it as normative to daily life within the circles of Yeshua’s influence. The present materials tell us that Yeshua upheld the Torah, Oral Torah, and its ritual requirements along with its ceremonial aspects, since all is but one indivisible Torah.

 

Compassion or Reprimand?

 

And a leper came to him (Yeshua) begging him on his knees, [Master] if you so desire, you have the power to make me clean.

 

And now it happened when he (Yeshua) was in one of the cities, there was a man full of leprosy.

 

Scholars find trouble with Yeshua’s indignation.^[93] They cannot understand the great difficulty found in interaction with a leper. The most reasonable answer to this problem is “remember what the Lord God did to Miriam’ (Deut. 24:8).” If Miriam, the sister of Moshe, was excommunicated from interaction with the B’ne Yisrael and the Divine Presence, how much the more should a lowly leper from the regions of the Galil be rejected and reprimanded. Hooker^[94] joins in with Marcus^[95] in their explanation that this leper had a shade – demon due to similar Greek expressions. While this is not entirely impossible, we do not find the language of exorcism in the present text, with the exception of the Greek word ἐκβάλλω (ekballo). Due to the harsh language and attitude Yeshua possesses in this pericope, we do not find this evidence strong enough to concur with their assessment. This phrase strengthens the nature of Yeshua’s indignation towards the leper who has appeared in public amidst the congregation. If the leper is repentant, we do not see any indication in the text. Neusner, citing (Sifra CLV:i.8) says …

 

(Sifra CLV:i.8): “…saying” (Lev. 14:35) — The priest will say to him words of reproach: “My son, plagues come only because of gossip, as it is said, ‘Take heed of the plague of leprosy to keep very much and to do, remember what the Lord God did to Miriam’ (Deut. 24:8).^[96]

 

If, in the cited text, we see the indignation and “reproach” by the Kohanim (Priests), how much the more should we note the consternation of Yeshua HaMashiach concerning this slanderous plague. The Lukan Tosefta further illustrates the reason for consternation. “And now it happened when he (Yeshua) was in one of the cities.”

 

Lev 14:45 "He will therefore tear down the house, its stones, and its timbers, and all the plaster of the house, and he will take them outside the city to an unclean place.

 

Here we see that the contents of the house and the leper are relegated to their place “outside the city.” The Lukan Tosefta sees the leper in violation of the Halakhah mandated in the Torah. His entry into the city is a desecration of Torah prohibition with further disregard for others. This demonstrates the deep disregard for G-d, Torah, and humanity. Firstly, because he has spoken Lashon HaRra against his neighbor, and secondly, because he jeopardizes others with his contagious condition both physically and spiritually.

 

The Leper comes to Yeshua in need of “mercy. He also comes in simple trust that Yeshua will have compassion on him in his situation. Simple “trust” or “faith” as some would have it is not enough to merit forgiveness and cleansing. Many translations suggest that Yeshua was, in fact, “compassionate” towards the leper. Close scrutiny of the text does not lend itself to this translation. The text clearly demonstrates Yeshua’s indignation. Consequently, we see Yeshua’s balanced approach as an authorized Hakham. He is perfectly capable of demonstrating compassion in those cases where it is merited. Yet, in the present case, he sternly reprimands (rebukes) the leper for his violation of Torah. Yeshua, as a representative of the Torah, Oral and Written, would naturally find offense in those who freely violated its commands.

 

And after harshly reprimanding him for gossip – Lashon HaRa

 

Scholars stumble over the Greek phrase ἐμβριμάομαι (embrimaomai). They try to translate and interpret this phrase from classical secular Greek sources. Their idiotic explanations try to make Yeshua growl like a dog or snort like a horse.^[97] The phrase is a hyperbole to demonstrate the extreme disdain for the cause that brings this miraculous leprosy and his reprimand of the leper’s avoidance of Torah obligations. This is because ἐμβριμάομαι (embrimaomai) finds no suitable translation into English.

 

While some scholars suggest that the cleansed leper is disobedient to the reprimand of Yeshua, we find no such case in the present materials. Most translations have Yeshua saying “do not tell anyone” to the leper; however, this phrase should be translated “never speak [Lashon HaRa – gossip] against anyone.” ^[98] While we have noted above that the leper meets the consternation of Yeshua, we see the language of rebuke rather than an indication of disobedience to Yeshua’s command. This is not to suggest that it is impossible for the leper to have disregarded Yeshua’s command. We are simply not given that information, noting that he is commanded NOT to speak Lashon HaRa.

 

Yeshua, a Hands-On Hakham?

 

[Master] if you so desire, you have the power to make me clean. And Yeshua being moved with indignation stretched his hand out towards him, to send him away [to the Kohanim] saying to him, “My will (desire) for you is to be clean.” And immediately the leprosy went from him and he was clean. And after harshly reprimanding him [for gossip – Lashon HaRa] he (Yeshua) sent him away immediately,

 

Traditional readings of the materials of Hakham Tsefet and Luqas would indicate that Yeshua placed his hands on the leper to confer upon him a cleansing/healing. As we have noted in the footnotes above, this cannot be the case in the present context. Aπτω (haptomai) by its literal “Greek” definition means to touch something or someone, which should well fit our Peshat text. However, we CANNOT accept that Yeshua, an authorized Rabbi (Hakham) would willingly touch a leper, making himself unclean unless the situation absolutely mandated it. Therefore, we are forced by the hermeneutic principle to see how ἅπτω (haptomai) is used in the LXX. Cross–linguistic hermeneutics can be used to determine the truth of what Yeshua does. Cross–linguistic hermeneutics is the exegesis of a piece of Scripture in one language, i.e., Greek or Hebrew, trying to determine its meaning from the Hebrew Tanakh, understanding that all things must be interpreted from the Torah. This principle builds on Hillel's 3rd rule, Binyan ab mi-katub eḥad, and the 4th Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages. Application of this hermeneutic demonstrates that the Greek word ἅπτω (haptomai) is mirrored in the Hebrew word H7971 שָׁלַח (shalach), meaning to send away. Therefore, Yeshua does “stretch forth” his hand, only to point for the leper’s departure. The “compassion” attributed to Yeshua may very well have been compassion for the congregation he was speaking to. The infectious disease of Lashon HaRa shows up as soon as the leper makes his entry. Yeshua’s compassion is that of a Hakham for his talmidim. The pandemic plague must not be permitted entry to the city of scholars.

 

“My will (desire) for you is to be clean”

 

It is true that Yeshua desired ritual purity for the leper. This is because, as a personification of the Torah, Yeshua wanted this leper to do teshuba and return in faithful obedience to Torah observance. Therefore, the will of the Master is such that he wants immediate conformity to Torah Oral and Written. As such, he “desires” the cleansing/healing of the leper. Consequently, Yeshua’s desire for “cleansing” for the leper may very well have been preventative medicine for the congregation rather than the leper himself.

 

Peroration

 

The criminal offense of Lashon HaRa is punished with a greater punishment than its deed.

 

m. Arakhin 3:5 It turns out that the one who says something with his mouth [suffers] more than the one who actually does a deed. For so we find that the decree against our forefathers in the wilderness was sealed only on account of evil speech [Num. 13:32],^[99]

 

b. Arakhin 15a It  was taught: R. Eleazar b. Perata said, Come and see how great the power of an evil tongue is! Whence do we know [its power]? From the spies: for if it happens thus to those who bring up an evil report against wood and stones, how much more will it happen to him who brings up an evil report against his neighbor! But whence [follows] that? Perhaps it is as explained by R. Hanina b. Papa; for R. Hanina b. Papa said: A stark thing did the spies say in that hour, as it is written: For they are stronger than we. Do not read: than we but then He: as it were, even the Master of the house cannot remove his utensils from here! Rather, said Rabbah in the name of Resh Lakish: Scripture said, Even those men that did bring up an evil report against the land, died by the plague against the Lord, i.e., [they died just] because of the evil report which they had brought up.

 

We cannot help but notice that the typical phrase “Come and hear” has been replaced by the Kabbalistic phrase “Come and See.” We understand that the phrase is teaching us just how vicious the sin of Lashon HaRa actually is. Furthermore, we find here Yeshua in agreement with this Mishnah and Gemara. While we are not given the details of the leper’s Lashon HaRa, we can aptly see that Yeshua abhors this criminal offense.

 

Some Questions to Ponder:

 

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

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

to establish you without a blemish,

Upcoming Fast

Fast of Tammuz 17

Tammuz 17 – Thursday, July 2, 2026

Day time fast, Sun up to Sundown

 

Next Sabbath: “VayaVou Sh’nei HaMal’akhim” “And came the two angels”

1st Sabbath of Penitence

 

 

Contents of the Torah Seder

 

·        The Angels, Sodom, and Lot – Genesis 19:1-38

 

 

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. 220 - 261

Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) pp. 249 - 263

 

 

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