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

 

 

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

 

Roll of Honor:

 

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

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

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

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

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

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

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

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

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

Her Excellency Giberet Krysta Wallrauch & beloved family

 

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

 

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

 

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

 

 

We pray for his 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!

 

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

 

Shabbat: “VaYisa’ MiSham” “And journeyed from there”

2nd Sabbath of Penitence

Announcing Shabbat Mevarchim HaChodesh Av - the New Moon for the Month of Av

Evening of Tuesday July 14^th - 15^th, 2026

 

 

Contents of the Torah Seder

 

·        Abimelech – Genesis 20:1-18

·        Isaac – Laughter – Genesis 21:1-5

 

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. 261 - 282

Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) “Genesis” pp. 263 - 268

JPS & Targum Pseudo Jonathan for: Bereshit (Genesis) 20:1-21:5

 

 

Rashi’s Commentary for: ‎ Bereshit (Genesis) 20:‎1-21:5

 

1 Abraham traveled from there When he saw that the cities had been destroyed and that travelers had ceased to pass by, he migrated from there. Another explanation: To distance himself from Lot, who had acquired a bad reputation, because he had been intimate with his daughters. - [from Gen. Rabbah 52:3, 4]

 

2 And Abraham said Here he did not ask her permission, but [said that she was his sister] forcibly, against her will, because she had already been taken to Pharaoh’s house on account of this. - [from Gen. Rabbah ad loc.]

 

about Sarah his wife [ אֶל means] “about” Sarah his wife, and similarly (I Sam. 4:21): “concerning (אֶל) the taking of the Ark and concerning (אֶל) [the death of] her father-in-law.” Both expressions (of אֶל ) have the meaning of עַל : ”concerning.”-[from Targum Onkelos, Targum Jonathan; Ibn Ezra]

 

4 And Abimelech had not come near to her The angel stopped him, as it is said: ”I did not let you touch her.”- [from Pirkei d’Rabbi Eliezer, ch. 26]

 

will You kill even a righteous nation Even if he is righteous, will You kill him? Is that Your way, to destroy the nations for nought? You did so to the Generation of the Flood and to the Generation of the Dispersion. I too will say that You destroyed them for no reason, just as You threaten (lit. say) to kill me. - [from Gen. Rabbah 52:2]

 

5 even she --This is to include her servants, camel drivers, and donkey drivers. “I asked them all, and they said: He is her brother.” - [from Gen. Rabbah 52:6]

 

With the innocence of my heart I did not intend to sin.

 

and with the purity of my hands I am pure of sin, for I did not touch her.

 

6 I know that, etc., with the innocence of your heart It is true that you did not intend at first to sin, but you cannot claim purity of hands [because...] - [from Gen. Rabbah 52:6; Tan. Buber, Vayera 25]

 

I did not let you It was not due to you that you did not touch her, but I prevented you from sinning, for I did not give you strength, and so (below 31: 7): “and God did not let him (וְלֽא נְתָנוֹ) ”; and so (Jud. 15:1): “but her father did not allow him (וְלֽא נְתָנוֹ) to come.”- [from Gen. Rabbah 52:7]

 

7 return the man’s wife And do not think that perhaps she will be repugnant to him, and he will not accept her, or that he will hate you and not pray for you. (Abimelech said to Him, “Who will let him know that I did not touch her?” He replied,)

 

because he is a prophet And he knows that you did not touch her; therefore, “he will pray for you.”- [from Tan. Buber, Vayera 25]

 

9 Deeds that are not done A plague that was not accustomed to come upon any creature has come upon us because of you: the closing up of all bodily orifices: those of semen, of urine, of excrement, and of the ears and nose. - [based on B.K. 93a; Tan. Buber, Vayera 36]

 

11 Surely, there is no fear of God A guest who comes to a city-do we ask him about eating and drinking, or do we ask him about his wife-” Is she your wife or is she your sister?”- [from B.K. 93a, Pirkei d’Rabbi Eliezer ch. 26]

 

12 my sister, the daughter of my father And the daughter of one’s father is permitted to a Noahide [for marriage], for a gentile has no father (i.e., his lineage is not traced from his father). And in order to justify his words, he answered him in this way. Now if you ask: Was she not the daughter of his brother? [The answer is that]: grandchildren are considered like children (Tosefta. Yev. 8:8, Talmud Bavli, Yev. 62b); therefore, she was (considered as) Terah’s daughter. And so did he say to Lot, “For we are kinsmen” (אֲנָשִׁים אַחִים) [lit. men, brothers], (although, in fact, Lot was his brother Haran’s son). - [from Pirkei d’Rabbi Eliezer, ch. 36]

 

but not the daughter of my mother Haran was [born] of a different mother [than Abraham].

 

13 And it came to pass, when [God] caused me to wander, etc. Onkelos rendered as he rendered: [And it came to pass, when the peoples went astray after the work of their hands, that God brought me near to His fear from my father’s house.] However, it can also be interpreted in a more appropriate manner, according to its structure [as follows:] When the Holy One, blessed be He, took me out of my father’s house to be a wanderer, roaming from place to place, I knew that I would pass through places where there are wicked people, and [therefore]: ”I said to her: This is your kindness, etc.”-.

 

When God caused me to wander [The verb הִתְעוּ is] in the plural. But do not wonder at this because in many places, words denoting Godliness and words denoting authority are expressed in the plural, (e.g.), (II Sam. 7:23): “whom God went (הָלְכוּ) (to redeem)”; (Deut. 5: 23): “the living (חַייִם) God”; (Josh. 24:19): “a holy (קְדֽשִים) God.” And all references to Godliness or to authority are in the plural, as for example (below 39:20): “And Joseph’s master (אֲדוֹנֵי) took”; (Deut. 10:17): “the Lord of (אֲדוֹנֵי) lords”; (below 42:33): “the lord of (אֲדוֹנֵי) the land,” and so (Exod. 22:14); “if its master (בְּעָלָיו) is with it”; (ibid 21:29): “and if its master was warned (בִּבְעָלָיו) .” Now if you ask, why is the expression הִתְעוּ used here? [The answer is that] anyone who is exiled from his place and is not settled is תּוֹעֶה , as in (below 21:14): “and she walked and she wandered” (וַתֵּתַע) ; (Ps. 119:176): “I wandered (תָּעִיתִי) like a lost sheep”; (Job 38:41): “they wander (יִתְעוּ) for lack of food,” meaning that they go forth and wander to seek their food.

 

say about me [The meaning of לִי is] about me. Similarly (below 26:7): “And the people of the place asked לְאִשְׁתּוֹ meaning “about his wife.” Similarly (Exod. 14:3): “And Pharaoh said לִבְנֵי יִשְׂרָאֵל meaning “about the Children of Israel”; (Jud. 9:54): “Lest they say of me (לִי) : a woman killed him.”

 

14 and he gave [them] to Abraham in order to appease him so that he would pray for him.

 

15 Here is my land before you But Pharaoh said to him (above 12:19): “And now, here is your wife; take [her] and go,” because he was afraid, because the Egyptians were immersed in lewdness.

 

16 And to Sarah he said Abimelech [said] in her honor in order to appease her, “Behold I have bestowed upon you this honor; I have given money to your brother, about whom you said, He is my brother. Behold this money and this honor are to you a covering of the eyes.”

 

for all who are with you They will cover their eyes, so that they will not denigrate you, for had I returned you empty-handed, they could say, “After he violated her, he returned her.” Now that I had to spend much money and to appease you, they will know that against my will I returned you, and through a miracle.

 

and with all And with all the people in the world.

 

you shall contend You shall have the opportunity to contend and to show these evident facts. Wherever the word הוֹכָחָה appears, it refers to the clarification of matters, and in Old French, esprover, to prove, clarify. (That is approver below 31:37, to clarify, decide, define.) Onkelos translated it in a different manner, and the language of the verse fits in with the Targum in the following manner: “Behold it will be for you a covering of honor on account of my eyes, which gazed upon you and upon all who are with you.” Therefore, he translated it: “And I saw you and all who are with you.” There is a Midrashic interpretation, but I have explained what fits the language of the verse.

 

17 and they gave birth As the Targum renders: and they were relieved. Their orifices were opened, and they expelled that which needed to be expelled, and that is their birth.

 

18 every womb Every [bodily] opening.

 

because of Sarah Heb. עַל דְבַר lit. by the word of Sarah. Through the words of Sarah. - [from Gen. Rabbah 52:13]

 

Bereshit (Genesis) ‎21:1-5

 

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

 

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

 

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

 

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

 

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

 

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

 

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

Ketubim: JPS & Targum for Tehillim (Psalms) 16:1-11

 

 

Rashi’s Commentary on Tehillim (Psalms) 16:1-11

 

1 A michtam of David Our Sages said (Sotah 10b, Mid. Ps. 16:1): Of David, who was poor (מך) and perfect (ותם), whose wound (מכתו) was perfect (תמה) , for he was born circumcised. However, the sequence of the verse here does not lend itself to be interpreted according to the Midrash. There are psalms prefaced by the title לדוד מכתם , which may be interpreted: This song is David’s, who was poor and perfect, but here, where it is stated מכתם לדוד , it cannot be interpreted in this manner. I therefore say that it is one of the names of the various types of melodies and the variations in the music. Another explanation: מכתם is an expression of a crown, like כתם , meaning that David was accustomed to say, “O God, guard me for I have taken refuge in You.” And this was to him as a crown, as it is stated (5:13): “You shall crown him with will.”

 

2 You should say to the Lord, “You are my Master, etc.” David addresses the Congregation of Israel. “It is your duty to say to the Lord, ‘You are the Master, and You have the upper hand in all that befalls me.’” Another explanation: You should say to the Lord, “You are my Master.” He [David] was saying this to his soul. Similarly, we find on this order (in II Sam. 13:39): “And David longed,” which means: And the soul of David longed. Here too, “You, my soul, have said to the Lord,” you my soul, should say to the Holy One, blessed be He. (The second interpretation appears in very few early editions.)

 

my good is not incumbent upon You. The benefits that You do for merit is not incumbent upon You to bestow [them] upon me, because You do not benefit me on account of my righteousness/generosity.

 

3 For the holy ones who are in the earth For the sake of the holy ones who are buried in the earth, who walked before You with sincerity.

 

and the mighty ones in whom is all my delight They are the mighty ones in whom is all my delight and for whose sake all my necessities are accomplished.

 

4 May the sorrows...increase All this you should say to the Lord, “May the sorrows of those who do not believe in You increase,” viz. those who hasten and scurry to idolatry. Another explanation: מהרו is an expression of מֽהַר , dowry, douaire in French.

 

I will not pour their libations of blood I will not be like them, to sprinkle blood for pagan deities, neither will I take up the name of pagan deities upon my lips.

 

5 The Lord is my allotted portion and my cup All my benefit is from Him. Another explanation: כוסי means “my share,” as (in Exod. 12:4): “you shall make your count (תכסו) on the lamb.” This is how Menachem (p. 107) associated it.

 

You guide my destiny It is You Who placed my hand on the good share, as it is stated (in Deut. 30:19): “I have set life and death before you...Choose life... “as a man who loves one of his sons and lays his hand on the better share, saying, “Choose this one for yourself.”

 

guide Heb. תומיך . You lowered my hand onto the portion, an expression of (Ecc. 10:18): “the rafter sinks (ימך) ,” is lowered. In this manner it is expounded upon in Sifrei (Deut. 11:26, 27). It can also be interpreted as an expression of support, according to the Midrash Aggadah, as (in Gen. 48:17) “he supported (ויתמך) his father’s hand.”

 

6 Portions have fallen to me in pleasant places When the lot fell to me to be in Your portion, it is a pleasant portion. Also, such an inheritance is pleasing to me.

 

7 I will bless the Lord Until here, David prophesied concerning the Congregation of Israel, that she would say this, and now he says, “I, too, will bless the Lord, Who counseled me to choose life and to go in His ways.”

 

even at night my conscience instructs me to fear Him and to love Him. Our Sages though, (Mid. Ps. 16:7) explained it as referring to our father Abraham, who learned Torah by himself before the Torah was given, but we must reconcile the verses according to their sequence.

 

8 I have placed the Lord before me constantly In all my deeds, I have placed His fear before my eyes. Why? Because He is always at my right hand to help me so that I should not falter. Another explanation: I have placed the Lord before me constantly. [This alludes to] the sefer Torah [that] was with him [for him] to read all the days of his life [as in Deut. 17:19]. This is what he states: “from my right hand I will not falter,” meaning that because of the Torah in which I am engaged, which was given with His right hand, I will not falter. (This interpretation does not appear in any manuscript. It does, however, appear in several early printed editions.) Rashi to Sanhedrin explains that the “right hand” alludes to the Torah scroll that the king would carry suspended from his arm. David is confident that in the merit of that scroll, he will not falter.

 

9 Therefore, my heart rejoiced, etc. because I am confident that You will not forsake my soul to the grave. Since, concerning the iniquity of a grave transgression which I committed, You sent me the tidings (in II Sam. 12:13): “Also the Lord has removed your sin,” certainly from now on You will not forsake me [to cause me] to turn away from You.

 

11 You shall let me know the way of life This is the future tense, not an expression of prayer.

 

the fullness of joys Endless joy. That is the joy of the future. (Found only in certain manuscripts.)

 

in Your presence Joys that are before You, in a company that is near You.

 

Meditation on the Psalms

Tehillim (Psalms) 16:1-11

Hakham Dr. Hillel ben David

 

In this psalm we find eloquent expression of David’s humility, a virtue which crowned him majestically. Strength, Torah, and humility — all three could be found in David.[1]

 

David’s eyes were always cast downward for he feared to look upwards out of awe before G-d in heaven. When he walked in the midst of his subjects his heart was never lifted with pride.[2]

 

When G-d told David that He had chosen him to be king, David prostrated himself before G-d, and cried, ‘I have done nothing worthy; all of my accomplishments were entirely Your doing’.[3]

 

Taking no credit for himself, David appreciated everything granted him, finding happiness in every moment of life. Portions have fallen to me in pleasant places; indeed, my estate was lovely to me.[4]

 

Aching with a constant yearning for G-d’s Presence, David looks forward to eternal bliss when he will savor the fullness of joys in Your Presence. There is delight at Your right hand for eternity.[5]

 

The superscription of this psalm tells us that David was the author of this psalm. We are uncertain as to the events in David’s life which prompted this psalm, however, some have suggested that David was thinking back to the time when HaShem made him king. In his humility, David attributed all of his success to HaShem and did not understand why he was chosen to be king.[6]

 

The Nazarean Codicil confirms in at least two places that Psalms 16:10-11 is referring to Yeshua’s resurrection. While making his Shavuot address, Hakham Shaul confirms that this Psalm is a Messianic Psalm:

 

II Luqas (Acts) 2:25-31 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: 26  Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27  Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28  Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29  Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day. 30  Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31  He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

 

Additionally, Hakham Shaul while giving words of encouragement to others at a synagogue service, teaches that this Psalm was speaking about the Messiah:

 

II Luqas (Acts) 13:33 God hath fulfilled the same unto us their children, in that he hath raised up Yeshua again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34  And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35  Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

 

There is also the sense that the context of Psalm 16 is deliverance from premature death. This accords well with the resurrection of Yitzchak in addition to Yeshua.

 

Thus, the words of David, in our psalm, are clearly speaking about Yeshua. , but it is equally clear that David is looking at the Akeida,[7] the binding of Yitzchak.[8] There are many direct links between the Akeida and the suffering of Yeshua. Consider the following:

 

EIGHT FURTHER CO-INCIDENTAL SIMILARITIES BETWEEN THE TWO BINDINGS

This section was written by His Eminence Hakham Dr. Yoseph ben Haggai

 

Coincidence is usually described as the occurrence of events together or in sequence in a startling way, without any casual connection. However, if the term is understood from a geometric perspective, we define then co-incidence as the intersection of two or more lines travelling in different directions or from differing starting points. It is this latter meaning of the term co-incidence that we are alluding in the following facts.

 

Death by Divine Decree

 

The deaths of Yitzchak at the place of binding [Mt. Moriah] and the death of His Majesty King Yeshua the Mashiach at the same place of binding [the Gilgulet (Hebrew for “skull”) a term derived from the word Gilgal (meaning returning to the starting point in a circumferential manner, and in such way as a circumcision (a cutting around) to return to the original place of the Garden of Eden which was also situated at Mt. Moriah)] was by Divine Decree.

 

In the case of Yitzchak, it is written:

 

Bereshit (Genesis) 22:2 And He (HaShem) said, Please take your son, your only one, whom you love – Yitzchak - and go to the land of Moriah; bring him up there as a burnt offering upon one of the mountains which I will tell you.

 

And in the case of His Majesty King Yeshua the Messiah we read:

 

Yochanan 3:16 “For HaShem so loved the Gentiles, that He gave (as a sacrifice) His only one son, that whosoever believes in Him (in HaShem) should not perish, but have everlasting life.” [cf. Bereans (Hebrews) 11:6].

 

In other words, this is not a command for every father to sacrifice his son as a purported act of worship, HaShem forbid! For the command was issued to two specific persons and it was given as a special Divine decree to accomplish a predetermined purpose in the plan of HaShem for humanity. However, it should be said that anyone establishing the commandments of HaShem as per the written and oral Torah in faithful obedience to HaShem is credited to him/her as having shown the same obedience as Avraham, Yitzchak and His Majesty did, specially, if in doing so an apparent great loss or cost is incurred.

 

Willingness of the Victims

 

In both cases, Yitzchak and His Majesty King Yeshua the Messiah were both willing participants in presenting themselves as sacrifices in perfect obedience to the command of HaShem.

 

In the case of Yitzchak, it is written:

 

Midrash Rabba 56:8 Another comment: R. Yitzchak said: when Avraham wished to sacrifice his son Yitzchak, he said to him: ‘Father, I am a young man and am afraid that my body may tremble through fear of the knife and I will grieve thee, whereby the slaughter may be rendered unfit and this will not count as a real sacrifice; therefore bind me very firmly. Forthwith, HE BOUND ISAAC.

 

And in the case of His Majesty King Yeshua, he thus stated:

 

Yochanan (John) 10:17-18 “Therefore does my Father love me, because I lay down my life, that I might take it again. No man takes it from me, but I lay it down of myself (willingly). I have power to lay it down, and I have power to take it again. This commandment (to lay down my life as Yitzchak) have I received of my Father”.

 

In both cases we do not find a sign of complaint. But to the contrary, there seems to be perfect and joyful acquiescence to the will of HaShem as expressed in His commands. Some will ask, what about the protestation of His Majesty: “My HaShem, my HaShem, why have You forsaken me?”[9] The answer to this, is that here we find another error of translation, for the Aramaic Peshitta has – “My HaShem, my HaShem, for this I was chosen! A triumphant and obedient exclamation in faithful obedience to HaShem’s command, even in the face of death!

 

Execution at the Divine Appointed Place

 

The two sacrifices were not just offered anywhere at random or caprice, for HaShem’s command is:

 

Devarim (Deuteronomy) 12:13-14 “Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest. But in the place which HaShem shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee.”

 

It becomes obvious then that by this rule, both the Binding of Yitzchak and the death of His Majesty King Yeshua the Mashiach ben Yosef must have of necessity occurred in the “place which HaShem shall choose” – also known as Mt. Moriah or the Gilgulet (in the Greek being transliterated to Golgotha)

 

Midrash Rabba (55.7) thus teaches:

 

AND GET THEE INTO THE LAND OF MORIAH. R. Hiyya the Elder and R. Jannai discussed this. One said: To the place whence instruction (hora’ah) went forth to the world (i.e. the Gentiles). While the other explained it: To the place whence religious awe (yirah) went forth to the world. Similarly the word aron (the Ark). R. Hiyya and R. Jannai – one said: The place whence orah (light) goes forth to the world; while the other explained it: The place whence yirah (religious reverence) goes forth to the world. Similarly the word debir (in 1 Kings 6:19 – EV ‘sanctuary’; AV ‘oracle’ – i.e. the Holy of Holies). R. Hiyya and R. Jannai discussed this. One said: The place whence [HaShem’s] speech (dibur) went forth to the world; while the other explained it: The place whence retribution (deber) goes forth to the world. Rabbi Joshua ben Levi said: It means the place whence the Holy One, blessed be He, shoots (moreh) at the other nations (i.e., instructs other nations) and hurls them into Gehenna (should they disobey His laws). Rabbi Simeon b. Yohai said: To the place that corresponds (ra’ui) to the Heavenly Temple. R. Judan b. Palya said: To the place that He will show (mareh) thee (probably through a special sign). R. Phinehas said: To the seat of the world’s dominion (marwetha) The Rabbis said: To the place where incense would be offered, as you read, I will get me to the mountain of myrrh – Mor (S.S. IV,6) [All these being plays on the word Moriah].

 

The Nazarean Codicil states in Marqos (Mark) 15:22:

 

“And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.”

 

As commented above, the exact Hebrew word for “skull” is Gilgulet - a term derived from the word Gilgal (meaning returning to the starting point in a circumferential manner, and in such way as a circumcision (a cutting around) is performed pointing to a return to the original place of humanity - the Garden of Eden which was also situated at Mt. Moriah). This is again intimated in many places, particularly in Midrash Rabbah XIV.8, where we read:

 

“OF THE GROUND (ADAMAH) – (Bereshit 2:7). R. Berekiah and R. Helbo in the name of Samuel the Elder said: He was created from the place of his atonement (the future sight of the Temple), as you read, An altar of earth (adamah) thou shalt make unto Me (Shemot 20:21). The Holy One, blessed be He, said: ‘Behold I will create him from the place of his atonement, and may he endure!’”

 

Consequently, if the Temple was to contain the righteous people of Israel, as well as the righteous from among the Gentiles, is was necessary that their place of atonement both for Jews and Righteous Gentiles be located in the same place from where Adam was created – the unity of mankind under the government of the One HaShem, Most Blessed be He!

 

“HaShem Will Stare At This Place”

 

After sacrificing “the ram caught in a thicket by his horns”,[10] we read in the next verse: “And Avraham called the name of that place HaShem-Yireh: as it is said to this day, in the mount of HaShem it shall be seen” (ibid. v.14). Again, Midrash Rabba 56.10 comments on this verse as follows:

 

“AND ABRAHAM CALLED THE NAME OF THE PLACE ADONAI-JIREH – HASHEM SEETH (22:14). R. Bibi Rabbah said in R. Johanan’s name: He said to Him: ‘Sovereign of the Universe! When Thou didst order me, “Take now thy son, thine only son” (ibid. v.2), I could have answered, “Yesterday Thou didst promise me, For in Yitzchak shall seed be called to thee (ibid. 21:12) and now Thou sayest, ‘Take now thy son,’ etc.” Yet Heaven forefend! I did not do this, but suppressed my feelings of compassion in order to do Thy will. Even so it may be Thy will, O HaShem our G-d, that when Yitzchak’s children are in trouble, Thou wilt remember that binding in their favour and be filled with compassion for them.’

 

Avraham called it ‘Yireh’: AND ABRAHAM CALLED THE NAME OF THAT PLACE ADONAI-JIREH. Shem called it Salem [Shalem]: And Melchizedek king of Salem (Bereshit 14:18 – and the same was Shem). Said the Holy One, blessed be He: ‘If I call it Yireh as did Avraham, then Shem, a righteous man, will resent it; while if I call it Salem as did Shem, Avraham, the righteous man, will resent it. Hence I will call it Jerusalem, including both names, Yireh Salem (He will see peace). R. Berekiah said in R. Helbo’s name: While it was yet Salem the Holy One, blessed be He, made Himself a tabernacle and prayed in it, as it says, In Salem also is set His tabernacle, and His dwelling-place in Zion.[11] And what did He say: ‘O that I may see the building of the Temple!’

 

Another interpretation: This verse teaches that the Holy One, blessed be He, showed him the Temple built, destroyed and rebuilt. For it says, AND ABRAHAM CALLED THE NAME OF THAT PLACE ADONAI-JIREH (HASHEM SEETH): this alludes to the Temple built, as in the verse, Three times in a year shall all thy males be seen ... in the place where He shall choose (Devarim16:16 – thus ‘seeing’ is connected with the Temple whilst it was standing); AS IT IS SAID TO THIS DAY: IN THE MOUNT refers to it destroyed, as in the verse, For the mountain of Zion, which is desolate [Eicha (Lamentations) 5:18]; WHERE HASHEM IS SEEN refers to it rebuilt and firmly established in the Messianic era, as in the verse, When HaShem hath built up Zion, when He hath been seen in His glory [Tehillim (Psalm) 102:17].”

 

So, in the same way that Jews plead in their time of trouble, as well as when beseeching HaShem for forgiveness, that “He remember the binding of Yitzchak in their favor and be filled with compassion for them,” so too the Righteous Gentile in his time of trouble, as well as when imploring forgiveness from HaShem, do have a right to ask HaShem to remember the binding of His Majesty King Yeshua ben Yosef in their favor and be filled with compassion for them. And if their plea is sincere, HaShem, Most Blessed be He opens his hand of compassion and forgiveness for He stares at Yireh-Salem and equally forgives and blesses them both. For at Jerusalem, the place of man’s creation and of the two great openings / bindings of faith He sees them both as righteous.

 

“Let his blood be upon us”

 

Now, when His Majesty King Yeshua the Mashiach ben Yosef was being judged by the Priests at Jerusalem at that time, we read in the Nazarean Codicil in:

 

Yochanan (John) 18:14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient (necessary) that one man should die for the people (i.e. the Gentiles).

 

Who is this Caiaphas? From history we understand that the priestly regime of the Chashmoniam offered respite from the cruel persecution of the Greek King Antiochus Epiphanes but then later gave way to chaos and internal strife. An illegitimate priestly lineage from the wicked House of Boethus began to oppress the people of Israel with their perverted courts. They bought the Priesthood from the Greeks, then sold the country to the Romans (cf. Yochanan 19:15 – “we have no king but Caesar”). The final destruction can be marked from the time that this Priesthood was led by a clan of four known as Ananias [Hananiah], Jason, Kathros [Caiaphas] and Ishmael Ben Phabi. The Talmud thus alludes to these wicked priests in the Talmud with the following words:

 

Pesachim 57a It was taught, Abba Saul said: There were sycamore tree trunks in Jericho, and the men of violence seized them by force, whereupon the owners arose and consecrated them to Heaven. And it was of these that Abba Saul b. Bothnith said in the name of Abba Joseph b. Hanin: ‘Woe is me because of the house of Boethus; woe is me because of their staves (with which they beat the people)! Woe is me because of the house of Hanin, woe is me because of their whisperings (their secret conclaves to devise oppressive measures)! Woe is me because of the house of Kathros (the same is Caiaphas – cf. Josephus, Antiquities XX, 1.3), woe is me because of their pens (with which they wrote their evil decrees)! Woe is me because of the house of Ishmael the son of Phabi, woe is me because of their fists! For they are High Priests (wielding great political power) and their sons are Temple treasurers and their sons-in-law are trustees and their servants beat the people with staves (cf. Josephus, Antiquities XX, 5.2).

 

Yet despite his illegitimacy and perversion, and with due respect for the office that he was occupying at the time, HaShem gave this corrupt priest some insightful words about the work of Mashiach ben Yosef when he stated:

 

Yochanan (John) 11:49-50 “And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, Nor consider that it is expedient for us (Israel), that one man should die for the people (i.e. the Gentiles), and that the whole (Gentile) nations perish not.”.

 

In retrospect, and from a Kabbalistic perspective, Yochanan adds by way of commentary:

 

Yochanan (John) 11:51-52 “And this spoke he (Caiaphas) not of himself: but being high priest that year, he prophesied that Yeshua should die for (on behalf of) the Gentiles; And not for the (Gentile) nations only (at that time), but that also he should gather together in one the children of HaShem (of the Gentiles) that were scattered abroad (in time to come).”

 

Therefore, what Caiaphas was articulating through prophecy, was that in the same manner that in the same way that it was accounted as Yitzchak having died for the whole Jewish nation, so too it was necessary for Mashiach ben Yosef to die on behalf of the Gentile nations. This is none other than the Jewish doctrine of Zechut Avot, The Merit of our Fathers.

 

However, a question may be asked as to what basis in Scripture did Caiaphas prophecy have? After all, Caiaphas was not reading a Nazarean Codicil, since such thing was not available at the time! Caiaphas was apparently basing his utterance on the prophecy of Yeshayahu (Isaiah) 53, which in the Tanach does not start with 53:1 but with 52:13-5, and thus making the Gentile Kings and not Israel the protagonists of this prophetic chapter.

 

Carrying the wood

 

In both instances of binding, we have the “wood” factor involved, since it is supposed to be a “burnt offering.” In the case of Yitzchak, we find that the Scripture states:

 

Bereshit (Genesis) 22:6 “And Avraham took the wood of the burnt offering, and laid it upon Yitzchak his son; and he took the fire in his hand, and a knife; and they went both of them together.”

 

And in the case of His Majesty King Yeshua Mashiach ben Yosef we read:

 

Yochanan (John) 19:16-17 “Then delivered he (Pilatus) him (King Yeshua) therefore unto them (the Roman Soldiers) to be crucified. And they took Yeshua, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Gilgulet.”

 

Again, co-incidentally in the passage of Bereshit (Genesis) 22:6 there is a most interesting key word. This same word is used by His Majesty King Yeshua the Messiah in Yochanan (John) 10:30 which has been mistranslated to read:

 

“I and my Father are one.”

 

His Majesty did not say “I am my Father are one in number.” The Hebrew word “Echad” means one in number, however the word that His Majesty used is found in the key passage of Bereshit 22:6 – “And Avraham took the wood of the burnt offering, and laid it upon Yitzchak his son; and he took the fire in his hand, and a knife; and they went both of them together” The word “together” is the Hebrew: “Yachdav” – and meaning: “one in purpose.”

 

Yitzchak and his father Avraham, “went up the two of them as one,” – in unity of purpose concerning the sacrifice, and it is clear that they did not go up as “one” in number. And it is to this passage that Mashiach alludes when he states:

 

Yochanan (John) 10:17-18, 30 “Therefore does my Father love me, because I lay down my life, that I might take it again. No man takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment (to lay down my life as Yitzchak) have I received of my Father. … (in this sacrifice) I and my Father are Yachdav (in unity of will and purpose)”.

 

Is this just mere coincidence, or more of a premeditated co-incidence?

 

Mothers

 

After the binding of Yitzchak, the angel of HaShem blesses Avraham in relation to Yisrael in Bereshit (Genesis) 22:17, and in relation to the Gentiles in Bereshit (Genesis) 22:18, and thus clearly speaking of the two binding which would issue forth from Avraham – the binding of Yitzchak and the binding of His Majesty King Yeshua Mashiach ben Yosef. Immediately after the binding of Yitzchak and in the next chapter we read about the death of Sarah out of the distress of hearing that her son had been sacrificed.

 

Again, after the death of His Majesty King Yeshua ben Yosef, we no longer hear about Miriam the mother of His Majesty. And, no doubt, seeing the number of precedents before us, we must interpret said silence as the death of Miriam out of the distress of seeing her son executed by the Roman authorities in collusion with the illegitimate and perverted political and religious authorities ruling at that time in Jerusalem, as explained above.

 

The resurrection

 

After the binding of Yitzchak, we no longer hear of him for a while. In fact, in Bereshit (Genesis) 22:19 we read:

 

“So Avraham returned unto his young men, and they rose up and went together to Beersheba; and Avraham dwelt at Beersheba.”

 

Two interesting points to make is that:

 

(a) Avraham returns alone back “to his young men (servants)” and no mention is made of Yitzchak; and

 

(b) that Avraham goes with his servants to Beersheba, whilst in the next chapter we are informed that Sarah died in Hebron.

 

Whilst there are a number of diverging Midrashim that answer both of these puzzling statements, let us say that we find no more mention of Yitzchak until Bereshit (Genesis) 24:62-66, where we read:

 

“And Yitzchak came from the way of the well Lahairoi; for he dwelt in the south country. And Yitzchak went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. And Rebecca lifted up her eyes, and when she saw Yitzchak, she lighted off the camel. For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself.”

 

Whatever the meaning of this most enigmatic well may imply, let us say that according to the Biblical record, the only person to see Yitzchak alive after his binding is a young woman by the name of Rebecca as we read above. Equally we read in the Nazarean Codicil:

 

Marqos (Mark) 16:9 “Now when Yeshua was risen, early the first day of the week, he appeared first to Miriam of Magdala, out of whom he had expelled seven unclean spirits.”

 

In both cases it is a woman who greets for the first time a man who had been bound as a sacrifice.

 

Whilst there are many more co-incidences in these two bindings, let us acknowledge that the cases which we have quoted are by way of a sample to show that the similarities between these two bindings obviously goes beyond the realm of mere chance or probability. Thus far the words of His Eminence.

 

Now, let’s explore a few concepts in kernel form just to stimulate your thinking.

 

Who killed Yitzchak? Answer:  No one killed him, he gave up his own life. As we learn from this Midrash:

 

Pirke D’Rabbi Eliezer, ch. 31 Rabbi Yehudah said: Once the knife reached Yitzchak's throat, his soul fled. When God spoke from between the two Keruvim and said, "Do not raise your hand to the boy!" the soul returned to his body. He untied him and he stood on his feet, [then] Yitzchak knew that the resurrection of the dead was insured by the Torah, that in the future all the dead will be resurrected. Then he opened up and said, “Blessed are You, God, Who resurrects the dead.”

 

Who killed Yeshua? Answer:  No one killed Him, he gave up His own life. As we learn from His beloved talmid:

 

Yochanan (John) 10:17-18 Therefore doth my Father love me, because I lay down my life, that I might take it again. 18  No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

 

In a few weeks we will read in our Torah portion about the purchase of the cave and field at Machpelah. This cave was purchased to bury Sarah, Avraham’s wife. In v.3 of our psalm, we read:

 

Tehillim (Psalms) 16:3 As for the holy that are in the earth, they are the excellent in whom is all my delight.

 

The Midrash connects the Akeida with the death of Sarah, which in turn is connected to the purchase of Machpelah.[12] Our psalm also clearly points to Machpelah where Adam and Chava, and now Sarah are buried. Eventually, Avraham, Yitzchak, Rivka, Yaaqov, and Leah will also be buried in the cave at Machpelah. In David’s time, this psalm will sum up the place of all these holy people. But, the beginning of the process is in our Torah portion.

Machpelah = a portal to another world.[13]

 

The Zohar writes that the cave is “the very entranceway to the Garden of Eden.” The Hebrew word Machpelah means twofold. The cave is considered “twofold,” because it bridges the material and spiritual worlds, linking them by serving as an entrance from one to the other. The name of the city in which the cave is situated, Hebron, also bears the etymological roots of “connection”. The cave, as the point of fusion between Heaven and earth, was the proper resting place for the Patriarchs and Matriarchs, whose lives were the perfect bridges between the two worlds - involvement in the mundane affairs of this world without ever losing sight of the spiritual goals and aspirations that infused their lives with meaning and direction. This was how Sarah had “acquired” the cave.

 

Now we can begin to understand why Hakham Shaul, twice,[14] connects our psalm with Mashiach. He, too, was a bridge between Heaven and Earth. No wonder we see that there are so many connections between the Akeida and the death of His Majesty!

 

Ashlamatah: Yeshayahu (Isaiah) 65:22 - 66:5 + 10-11

 

JPS	Targum
13. ¶ Therefore, so said the Lord God, "Behold, My servants shall eat, but you shall be hungry; behold, My servants shall drink, but you shall thirst; behold, My servants shall rejoice, but you shall be ashamed.	13. Therefore thus says the LORD God: "Behold, My servants, the righteous/generous, shall eat, but you, the wicked/Lawless, shall be hungry; behold, My servants, the righteous/generous, shall drink, but you, the wicked/ Lawless, shall be thirsty; behold, My servants, the righteous/generous, shall rejoice, but you shall be put to shame;
14. Behold, My servants shall sing from joy of heart, but you shall cry out from sorrow of heart, and from a broken spirit you shall wail.	14. behold, My servants, the righteous/generous, shall sing from goodness of heart, but you shall cry from pain of heart, and shall wail from breaking of spirit.
15. And you shall leave your name for an oath for My elect, "And the Lord God shall slay you," but to His servants He shall call another name.	15. You shall leave your name to my chosen for an oath, and the LORD God will slay you with the second death; but His servants, the righteous/generous, He will call by a different name.
16. For whoever himself on the earth shall bless himself by the true God, and whoever swears on the earth shall swear by the true God, for the first troubles have been forgotten and they have been hidden from My eyes.	16. He who blesses in the land shall bless by the living God, and he who takes an oath in the land shall swear by the living God; because the former troubles shall be forgotten and hid from before Me.
17. For behold, I create new heavens and a new earth, and the first ones shall not be remembered, neither shall they come into mind.	17. For behold, I create new heavens and a new earth; and the former things shall not be remembered or be brought into mind.
18. But rejoice and exult forever [in] what I create, for behold I create Jerusalem a rejoicing and its people an exultation.	18. But they will be glad in the age of the ages which I create; for behold, I create Jerusalem gladness, and her people rejoicing.
19. And I will rejoice with Jerusalem, and I will exult with My people, and a sound of weeping or a sound of crying shall no longer be heard therein.	19. I will be glad in Jerusalem and My people will rejoice in her; the sound of those who weep and the sound of those who cry shall not be heard in her.
20. There shall no longer be from there a youth or an old man who will not fill his days, for the youth who is one hundred years old shall die, and the sinner who is one hundred years old shall be cursed.	20. No more shall there be a suckling that lives but a few days, or an old man who does not fill out his days, for a youth who sins shall be dying a hundred years old, and the sinner a hundred years old shall be expelled.
21. And they shall build houses and inhabit them, and they shall plant vineyards and eat their fruit.	21. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.
22. They shall not build, and another inhabit; they shall not plant, and another eat, for like the days of the tree are the days of My people, and My elect shall outlive their handiwork.	22. They shall not build, and others inhabit; they shall not plant, and others eat; for like the days of the tree of life shall the days of My people be, and My chosen shall wear out the work of their hands.
23. They shall not toil in vain, neither shall they bear for terror, for they are seed blessed by the Lord, and their offspring shall be with them.	23. They shall not be weary in vain or bring up children for death; for they shall be the seed which the LORD blessed, and their sons' sons with them.
24. And it shall be, when they have not yet called, that I will respond; when they are still speaking, that I will hearken	24. Before they pray before Me, I will accept their prayer, and before they beseech before Me, I will do their request.
25. A wolf and a lamb shall graze together, and a lion, like cattle, shall eat straw, and a serpent-dust shall be his food; they shall neither harm nor destroy on all My holy mount," says the Lord. {S}	25. The wolf and the lamb shall feed together; the lion shall eat straw like an ox; and dust shall be the serpent's food. They shall not hurt or destroy in all My holy mountain, says the LORD."
1. So says the Lord, "The heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?	1. Thus says the LORD: "The heavens are the throne of My glory, and the earth is a highway before Me; what is the house which you would build before Me, and what is the place of the dwelling of my Shekhinah?
2. And all these My hand made, and all these have become," says the Lord. "But to this one will I look to one poor and of crushed spirit, who hastens to do My bidding.	2. All these things My might has made, did not all these things come to be, says the LORD? But in this man, there is pleasure before Me to regard him, he that is poor and humble in spirit, and trembles at My Word.
3. Whoever slaughters an ox has slain a man; he who slaughters a lamb is as though he beheads a dog; he who offers up a meal-offering is [like] swine blood; he who burns frankincense brings a gift of violence; they, too, chose their ways, and their soul desired their abominations.	3. He who slaughters an ox is like him who kills a man; he who sacrifices a lamb, like him who bludgeons a dog: he who presents an offering, [like him who offers] swine’s blood; their offering of gifts is a gift of oppression. They have taken pleasure in their own ways, and their soul takes pleasure in their abominations.
4. I, too, will choose their mockeries, and their fears I will bring to them, since I called and no one answered, I spoke and they did not hearken, and they did what was evil in My eyes, and what I did not wish they chose. {S}	4. Even I will wish breaking for them, and from what they dreaded they will not be delivered; because, when I sent my prophets, they did not repent, when they prophesied, they did not attend; but they did what is evil before Me, and took pleasure in that which I did not wish.
5. Hearken to the Word of the Lord, who quake at His Word, "Your brethren who hate you, who cast you out, said, "For the sake of my name, the Lord shall be glorified," but we will see your joy, and they shall be ashamed.	5. Listen to the Word of the LORD, you righteous/ generous who tremble at the words of His pleasure: "Your brethren, your adversaries who despise you for my name's sake say, 'Let the glory of the LORD increase, that we may see your joy'; but it is they who shall be put to shame.
6. There is a sound of stirring from the city, a sound from the Temple, the voice of the Lord, recompensing His enemies.	6. A sound of tumult from the city of Jerusalem! A voice from the temple! The voice of the Memra of the LORD, rendering recompense to His enemies.
7. When she has not yet travailed, she has given birth; when the pang has not yet come to her, she has been delivered of a male child.	7. Before distress comes to her, she shall be delivered; and before shaking will come upon her, as pains upon a woman in travail, her king will be revealed.
8. Who heard [anything] like this? Who saw [anything] like these? Is a land born in one day? Is a nation born at once, that Zion both experienced birth pangs and bore her children?	8. Who has heard such a thing? Who has seen such things? Is it possible that a land shall be made in one day? Shall its people be created in one moment? For Zion is about to be comforted and to be filled with the people of her exiles.
9. "Will I bring to the birth stool and not cause to give birth?" says the Lord. "Am I not He who causes to give birth, now should I shut the womb?" says your God. {S}	9. I, God, created the world from creation, says the LORD; I created every man; I scattered them among the peoples; I am also about to gather your exiles, says your God.
10. Rejoice with Jerusalem and exult in her all those who love her: rejoice with her a rejoicing, all who mourn over her.	10. Rejoice in Jerusalem and be glad for her, all you who love her; rejoice with her in joy, all you who were mourning over her,
11. In order that you suck and become sated from the breast of her consolations in order that you drink deeply and delight from her approaching glory. {S}	11. that you may be indulged and be satisfied with the plunder of her consolations; that you may drink and be drunk with the wine of her glory."

Rashi’s Commentary for: Yeshayahu (Isaiah) 65:22 - 66:5 + 10-11

 

22 like the days of the tree. Jonathan renders: the tree of life.

 

25 shall eat straw. and will not have to destroy animals.

 

and a serpent. Indeed, dust is his food, which is always available for him. And the Midrash Aggadah explains: And a lion, like cattle, shall eat straw. Since we find that Esau will fall into the hands of the sons of Joseph, as it is said (Obadiah 18): “The house of Esau shall become stubble, and the house of Joseph a flame etc.” But [that they should fall] into the hands of the remaining tribes, who were compared to beasts, we do not find. It is, therefore, stated: “And a lion, like cattle, shall eat straw.” Those tribes that were compared to a lion, such as Judah and Dan, like Joseph, who was compared to an ox, shall devour Esau who was compared to straw.

 

66:1 The heavens are My throne. I do not need your Temple.

 

which is the house. that is fitting for My Shechinah.

 

2 And all these. The heavens and the earth, and for this reason I confined My Shechinah among you when you obeyed Me, for so is My wont, to look at one poor and of crushed spirit, who hastens to do My bidding. But now, I have no desire for you, for whoever slaughters an ox, has smitten its owner and robbed him of it. Therefore, whoever slaughters a lamb seems to Me as one who beheads a dog, and whoever offers up a meal offering is before Me like swine blood, and מַזְכִּיר, he who burns incense. Comp. (Lev. 5:12) “its memorial part (אַזְכָּרָתָהּ).” Also (ibid. 24:7), “and it shall be for the bread as a memorial (לְאַזְכָּרָה).”

 

3 brings a gift of violence. Heb. מְבָרֵךְ, blesses Me with a gift of violence, brings a gift of violence. This is its explanation, and the expression of בְּרָכָה applies to a gift that is for a reception. Comp. (Gen. 33:11) “Please take my gift (בִּרְכָתִי).” Also (supra 36:16), “Make peace (בְרָכָה) with me and come out to me.”

 

they, too, chose their ways. They desire these evil ways, and I, too, will choose and desire their mockeries. Now if you ask the meaning of גַּם, too, so is the style of the Hebrew language to say twice גַּם one next to the other. Comp. (Deut. 32:25) “Both a young man and a virgin (גַּם בָּחוּר גַּם בְּתוּלָה);” (I Kings 3:26) “neither mine nor yours (גַּם לִי גַּם לָךְ);” (Ecc. 9:1) “neither love nor hate (גַּם שִׂנְאָה גַּם אַהֲבָה);” (Num. 18:3) “and neither they nor you shall die הֵם גַּם אַתֶּם) (גַּם.” Here, too, both they chose and I will choose.

 

4 heir mockeries. Heb. בְּתַעֲלוּלֵיהֶם, to mock them, an expression like (ibid. 22:29) “For you mocked (הִתְעַלַּלְתְּ) me.”

 

and their fears. What they fear.

 

since I called. Hearken and return to Me.

 

and no one answered. saying, “I heard.”

 

5 who quake at His word. The righteous who hasten with quaking to draw near to His words.

 

Your brethren… said. The transgressors of Israel mentioned above. Another explanation:

 

Your brethren… who cast you out, said. Who said to you (Lam. 4:15), “Turn away, unclean one.”

 

who hate you, who cast you out. Who say (supra 65:5), “Keep to yourself, do not come near me.” [Because of the confusion, we quote other readings. Some manuscripts, as well as K’li Paz, read:]

 

For the sake of my name, the Lord shall be glorified. With our greatness, the Holy One, blessed be He, is glorified, for we are closer to Him than you are.

 

but we will see your joy. The prophet says, But it is not so as their words, for “we will see your joy, and they shall be ashamed.” Why? For sound a sound of their stirring has come before the Holy One, blessed be He, from what they did in His city, and a sound emanates from His Temple and accuses those who destroyed it, and then the voice of the Lord, recompensing His enemies.

 

 11 from the breast. Heb. מִשֹּׁד, an expression of breasts (שָׁדַיִם).

 

you drink deeply. Heb. תָּמֹצּוּ, sucer in French, to suck.

 

from her approaching glory. Heb. מִזִּיז. From the great glory that is moving and coming nearer to her.

 

glory. זִיז means esmoviment in O.F., movement.

 

Commentary on the Ashlamatah of Yeshayahu (Isaiah) 65:22 - 66:5 & 10-11

By: H.Ex. Adon Shlomoh Ben Abraham

 

The Prophet Isaiah (Yeshayahu) describes the new world that HaShem is creating. This coming world will be so wonderful and different that the present pain the whole of creation is experiencing will be completely forgotten (65:17). The city of Jerusalem, which is at the very center of this new world, which has seen so much suffering and destruction, it will become a community of joy and delight (65:18–19). Then death, bereavement, and premature deaths will be things of the past: to live to 100 will be quite normal (65:20), and possibly some will live for 200 or 300 years or even longer. “For like the days of a tree shall the days of my people be,” (65:22)^[15] Individually or collectively, it will be a wonderful time.

 

Isaiah chapter 65 contains God's response to Israel's prayer, which begins back in (63:7), in which it contrasts its former glory with its state in exile. God responded that he performed many miracles for his people; when they sinned, he sent prophets to admonish them and warn them before he punished them through their enemies. When they did not repent, he thrust them into exile. ^[16] From Israel's prayer, God responds by relating his kindness from the time of the Egyptian exodus until their sin brings their exile. He assures them that ultimately, a seed will sprout from Jacob that will enjoy the glorious future intended for his chosen people.^[17]

 

There will be peace and stability in the Land. The rest of the earth, maybe not so. Families will be able to build and plant—enjoying the fruits of their labor through many generations (65:21–23). We see here a future world that does not seem to be out in the heavens beyond man's physical and mental grasp, but a future world rooted right here on earth in our physical reality, yet only changed back to the form of original creation where man can live and fellowship with HaShem as it was intended to be. There will be a new closeness to God and a readiness to speak with him (65:24). Maybe at that time we will bypass verbal speech and communicate with HaShem in our thoughts and minds. Before we articulate speech, God has heard and responded.

 

The animal world will be at rest, with natural enemies feeding side by side—rather than one eating another (65:25). A literal reading suggests this speaks of natural animals and beasts that roam the earth and that their nature will revert to what it was before the sin of Adam. ^[18] The Rambam has suggested that this speaks metaphorically of people, nations, tribes, and cultures that cease acting as predators toward Israel.^[19] Abarbanel suggests the various animals mentioned represent the four kingdoms of Daniel, and in the future, they will no longer attack and harass Israel. Rather, they will acknowledge the sovereignty of HaShem. ^[20] Radak interprets ‘dirt and snake’ in a metaphorical sense, speaking of humans of low spiritual status, whereas Israel will be of elevated spiritual stature. Some say only the serpent, the ancient symbol of evil, will continue to be cursed (65:25).

 

Most everyone agrees that after the fall, something changed in both the nature of man and maybe even the nature of animals. Rashi understands that both humans and animals were to eat the seeds, fruit, and plants, and originally, there was no meat eating by HaShem's creation of Adam. (Gen1:30) Meat eating was given only to mankind after the flood of Noah's day. (Gen.9:2ff) One wonders if the nature of animals changed at the fall or only after the flood? It seems evident that the great commission given to man was to rule over the creation of HaShem, even including the birds of the sky, the fish of the sea, and over all the animal kingdom. (Gen. 1:26, 28, Psa. 8:4-9) Man was created just a little lower than the divine to rule God’s creation. Much discussion has occurred around man’s eternal state as to whether we will return to eating vegetation and fruit or whether we will only eat the seeds of the vegetation and trees. The point is that life, as we currently experience it, is due for an unfathomable change.

 

In the ancient Near East, the king was often said to be the “image” of the god and thus to act with divine authority. So here, the creation of humanity in God’s image and likeness carries with it a commission to rule over the animal kingdom (1:26b, 28b; Ps. 8:4–9)^[21] Psalm 8 above mentions the position of created man being just a little lower than the divine, and it’s understood this is a reference to angels. Let us now pay attention to Radak's question. The tapestry of Messiah is being woven as we travel through time, and when he finally appears here, he will be recognized by all the nations as the King of Israel sitting upon the throne of his father David, ruling God’s creation in justice and righteousness. Somehow, beyond our current understanding, some of us will be chosen to rule and reign with him. (Isa. 32:1, Deut. 15:6)

 

Radak asks, What is a human being, seeing that you have greater creations than man? Why do you pay him so much attention? “Rabbi Joshua said. When Moses ascended on high, the ministering angels said to God, Master of the universe, what is this corporal being doing in our midst? HaShem said that he came to receive the Torah. Do you indeed intend to give this hidden treasure, which you've kept concealed for 974 generations before the world was created, to flesh and blood? What is a human being that you have him in mind, or a mortal man that you take note of them? OH, God, our Master, how formidable is your name throughout the earth, you who have placed your splendor over the heavens. (Shabbat 88b) Psalm 8:6 says that man is only slightly inferior to the angels. Rashi provides examples of man's supernatural capabilities. Joshua halted the sun in the sky. He dried up the Jordan for Israel to cross into the land. Moses split the Red Sea and ascended on high to receive the Torah, and Elijah revived the dead.” As we continue the quote.

 

“Rabbi Yochanan said God rests his divine presence only on one who is mighty, wealthy, wise, and humble. All these prerequisites are learned from Moses. Moses was mighty and wealthy. He was also wise, as both Rav and Shmuel said. Fifty gates of understanding were created in the world, and all but one were imparted to Moses. As it is written, he is only slightly inferior to the angels. (Nedarim 38a) In crowning man, God gave him the soul created in his image. Thus, his only deficiency when compared with the angels is that man's soul is housed in the body, according to Radak and Malbim, or that man's glory and splendor refer to the power of speech, which makes him superior to other living creatures. (Metzudot)^[22]

 

This theology is one source of the important institutions of the sabbatical and jubilee years (Exod. 23:10–11; Lev. Ch. 25). Whereas the next account of human origins (Gen. 2:4b–24) speaks of God’s creation of one male from whom one female subsequently emerges.^[23] When we arrive at the great Sabbath and the year of Jubilee, we will become what HaShem had intended so many millennia ago.

 

The sages interpret the peace in our parsha verses as referring to lasting peace between the tribes of Israel.^[24] The important point is that the process of restoration and returning to Eden will have begun under the watchful eye and direction of the Messiah, the King of Israel. Israel will be regathered to the land and become the man (the Adam) that God intended at the time of creation.

 

Some of the major ideas and themes in our Ashlamatah reading

 

1. Covenantal restoration — Israel’s fortunes are reversed, and the renewal of the covenant.
2. Ethical primacy — arrogance and unrighteousness are reversed, and humility and righteousness outweigh rituals.
3. Divine justice — the arrogant are judged; the faithful are vindicated.
4. National redemption — Zion’s rebirth is collective (All Israel), not merely an individual as in the long night of exile.
5. Universal peace — This starts with God's chosen people and then extends out to the nations; ultimately, they join together in harmony.

 

Shared ideas, themes, and connections with our torah portion of Genesis 20:1–21:5?

 

A Miraculous Birth and Divine Promise, Genesis 21:1–5: Sarah gives birth miraculously in her old age. Rashi points out on (21:1) that God “remembered” Sarah, fulfilling His promise. Promise made, promise fulfilled. Midrash Rabbah (Genesis 53:8) tells us that Isaac’s birth is a paradigm of divine intervention. Zion gives birth suddenly, miraculously. Before the labor pains began, the baby was born. (Isaiah 66:7–9) Both portions emphasize God as the author of life and redemption, acting beyond natural limits. If we say Israel was born in May of 1948, then it would suggest we are entering the time now for the labor pains. According to Isaiah, the birth comes first, then the labor pains are to follow.

 

2. Our next connection is the Vindication of the Righteous. The faithful remnant is mocked but vindicated. (Isaiah 66:5 & Genesis 21:6–7) Sarah proclaims that God has made laughter for her and her shame is reversed. Sarah’s joy is a reversal of humiliation, and as pointed out above, her (Sarah's) vindication parallels Zion’s future vindication when the streets of Jerusalem will be filled with laughter and joy.

 

3. Divine Protection of the Chosen Line

In Genesis 20:3, God protects Sarah and the covenantal line from Avimelech.

Rashi and Radak note how God intervenes to protect the future of Israel. The protection of Sarah parallels the protection of Zion. Isaiah 65–66 shows, just as with Sarah, that God protects Israel, restores Jerusalem, and judges the oppressors.

 

4. Covenant and Continuity

Genesis 21: Isaac’s birth ensures covenantal continuity from Abraham of the past to the children of Jacob of the future. Isaiah 66 tells us that Jerusalem nourishes her children and Israel’s future is secure. Both passages emphasize the continuity of God’s promises through miraculous divine action.

 

From this synthesis, we learn that the combination of components from our Torah portion and the Ashlamatah reading creates a word picture that helps us form a connected whole in our understanding of how past events are prophetic pointers to what will be fulfilled in the future. As God’s salvation unfolds through history, it is in history and not outside of it that his dream will come to fruition. The Miraculous birth (of Isaac and of Zion) is a symbol of divine fidelity. The Humility and righteousness that were lacking in the past will be a present reality in God’s people who are the true vessels of God’s presence. During the exile, Israel's path and connection to HaShem were more individual, but now Israel’s destiny is collective, involving the land, the people, and Jerusalem, where the future temple will stand. In the exile, some of Israel served HaShem, and others did not, but in the future restored Zion, all of Israel will be obedient to the will of HaShem. As Redemption unfolds, we will see the reverse of humiliation for the people of Israel, and just as it was promised both for Sarah and for Zion, we will see this soon transpire at the appointed time.

 

In Luke. Chapter 17. Verse 22. Yeshua was asked when the Kingdom of God would come. He answered The Kingdom of God is not coming in ways that can be observed, nor will they say, ' Look here, it is or there, for behold, the Kingdom of God is in the midst of you. There has been much discussion about how ‘in your midst’ is to be understood. In the midst of the individual, in the midst of the Jewish people? Was Yeshua saying that he was the Kingdom and it was standing within him? Most recent commentators want to understand this as not a literal kingdom but a spiritual one. Yeshua told his talmidim that there is a day when he will indeed rule. (Matt.24:24-31) Yochanan the Immerser came speaking of the Kingdom of Heaven (God) as being at hand. The KJ version used the word ‘repent,’ but the Greek word “metanoiete,” related to “nous” (“mind”), means “change your mind, have a complete change of heart.” The underlying Hebrew concept is expressed in the word “t’shuvah” (“turning, returning”), which in the context of religious behavior means “turning” from one’s sins and “returning” to God. ^[25] If one returns to God, then they become faithful to the Torah of Moses and the revealed will of HaShem. Yochanan’s message here is the same as Yeshua’s at (4:17).

 

Isaiah tells us “Those trembling at God’s Word”, those who are “broken-hearted and concerned about my word.” (Isaiah 66:2) Those who “tremble at My word” are the ones God esteems. Chovot HaLevavot^[26] describes this as moral attentiveness — living with an awareness of God’s presence. Rabbi Israel Salanter^[27] emphasizes it as the capacity to let divine truth penetrate one's behavior. Isaiah’s faithful remnant embodies this; this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word. – “Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her; that you may nurse and be satisfied from her consoling breast; that you may drink deeply with delight from her glorious abundance. (Isaiah 66:11)

 

Special Ashlamatah for the Second Sabbath of Penitence

Yirmiyahu (Jeremiah) 2:4–28 + 4:1-2

 

 

Rashi’s Commentary for: Yirmiyahu (Jeremiah) 2:4–28 + 4:1-2

 

6 And they did not say, Where is the Lord that we should follow other gods?

 

plains Heb. ערבה (planure in O.F.), related to pianoro in Old Italian, meaning ‘a plateau.’

 

and pits Heb. ושוחה (enfosses in O.F.), pitted.

 

waste Heb. ציה (degat in French).

 

and darkness Heb. וצלמות . An expression of darkness.

 

7 to a forest land To the land of Israel which is planted like כרמל , meaning: planted like a forest.

 

8 and those who hold onto the Torah The Sanhedrin.

 

and the rulers the kings.

 

prophesied by Baal In the name of Baal.

 

9 Therefore, I will still contend Before I bring misfortune upon you, I will still contend with you through My prophets, although I have already contended with you many days.

 

10 the isles of the Kittites To the isles of the Kittites. איי is (isles in French).

 

and send to Kedar And send to Kedar to see their custom.

 

and consider diligently And put your heart to it to consider the matter diligently.

 

whether Heb. הן , like אם , if. Whether either of those nations exchanged its god although they are no gods, yet My nation exchanged their glory, with which they were honored. The Kittites and the Kedarites were tent dwellers and cattle herders, who would travel, go, and wander from pasture to pasture and from desert to desert, and they carry their gods with them to the place where they encamp. But I carried you until I established you, yet you forsook Me. This is how Jonathan paraphrased it. Our Sages said however: The Kittites worshipped water and the Kedarites worshipped fire. And although they know that water quenches fire, they did not forsake their god.

 

11 for what does not avail For an idol that does not avail.

 

12 O heavens, be astonished Heb. שמו , an expression of astonishment, like השתוממוּ . It is the imperative form, with the same vowel points as (I Sam. 14:9): “If they say thus to us, “Wait (דּמּוּ) .” and storm Heb.ושערו , an expression of סער , a storm.

 

become very desolate As though you are becoming desolate because of the Temple that is destined to be destroyed.

 

13 two evils Had they exchanged their Deity [lit. their fear] for one His equal, it would be one evil, and now that they have forsaken Me, that I am a spring of living waters, to follow idols, which are like cisterns of stored up water, and they are broken and cracked, and their water is absorbed in their cracks, these are two evils.

 

to dig Heb. לחצב , lit. to hew.

 

that do not hold (Tendront in O.F.) their water, for the water will make their edge and their walls muddy, and they cave in.

 

14 Is he a home born slave? The son of a maidservant.

 

15 roar roar, a present tense.

 

young lions Symbolic of kings.

 

were burnt were burnt with fire.

 

16 Also the children of Noph and Tahpanhes They are the Egyptians upon whom you trust for aid.

 

will break your crown They will break your skull. ירעוּך is an expression of breaking (רציצה) , as we translate ורצוץ , “and crushed” (Deut. 28:33), וּרעיע .

 

17 Is not this caused to you Is not this misfortune and this retribution caused to you by the guilt and the iniquity that you have forsaken the Lord your God?

 

at the time He leads you by the way For He would teach you the good and the straight way.

 

18 what have you to do in the way of Egypt Why do you leave Me and trust in Egypt?

 

to drink the water of the Shihor For they drowned your male children in the Nile. Shihor is the Nile, as it is said: “From the Shihor which is before Egypt,” in the Book of Joshua (13:3).

 

and what have you to do to rebel against Me so that you should be exiled to the way of Assyria, to the other side of the Euphrates River?

 

19 Your evil will chastise you Eventually, your evil will bring suffering upon you.

 

and your backslidings, Heb. ומשבותיך , an expression related to “backsliding children (שובבים) ” (infra 3:22).

 

will reprove you Heb. תוכחך , an expression of reproof.

 

and the fear of Me was not My fear was not in your heart that you should fear Me.

 

20 I broke your yoke To the wooden yoke an expression of breaking applies, and to the yoke-bands which are of leather an expression of tearing open applies.

 

yoke-bands [ מוסרותיך are the] ropes used to shackle the yoke [to the animal].

 

and you said, “I will not transgress.” your words.

 

but on every lofty hill But you did not keep your promise, for on every lofty hill you recline (צעה) . This is an expression of a bed and a sheet (מצע) . [The word] כי serves as an expression of ‘but.’

 

21 I planted you a noble vine stock Heb. שורק is the branches of a good vine, that is to say the children of pious and righteous fathers. Its midrashic interpretation is: I planted you שורק . I added for you to the seven commandments of the children of Noah, six hundred and six, as is the numerical value of שורק .

 

degenerate Heb. סוּרי (Destoultours in O.F).

 

wild vine that grows in the forests.

 

22 with natron A type of earth with which garments are cleansed and rubbed.

 

soap Heb. בּֽרִית , cleanliness. Comp. “And pure (וּבַר) of heart” (Ps. 24:4). Some explain בּֽרִית as savon in French, soap.

 

your iniquity is stained Jon. renders: Like the mark of a stain that is unclean, so have your sins increased before Me. כתם is tka in O.F.

 

your iniquity This is said concerning the iniquity of the ‘Golden Calf,’ which remains in existence forever, as it is stated: “And on the day of My visitation, I will visit upon them their sin” (Exodus 32:34). All visitations that come upon Israel have part of the iniquity of the Golden Calf in them.

 

23 See your way in the valley See what you have done opposite Beth-Peor, and until now you adhere to that way like a swift she camel clinging to her ways.

 

young she-camel Heb. בכרה , a young female camel, that loves to wander. “The young camels (בכרי) of Midian” (Isa. 60:6) is translated “and they are young camels,” as we find in Sanhedrin 52a: There are many old camels laden with the skins of young camels (הוגני) .

 

clinging Adhering to the ways of her youth, an expression similar to: “it would have clung (מסריך סריך) ” (Chullin 51a). This may be associated with “a shoe thong (שרוך נעל) ” (Gen. 14:23). She binds the ways of her youth in her heart.

 

24 A wild donkey (salvatico in O.F.) wild, and some interpret it as poulain in O.F., a foal.

 

accustomed to the desert Accustomed to be in the deserts, so she loves to wander.

 

that snuffs up the wind She opens her mouth and snuffs up the wind, and he always returns to his place.

 

her tendency like the sea creatures, who can hinder her? That trait of the sea creatures that she has, for also the sea creature snuffs up the wind, as it is said: “They snuff up the wind like sea creatures” (infra 14:6). Who can hinder her from that trait? So it is with you who can return you from your evil way?

 

her tendency like a sea creature Son dagronemant in O.F.,

 

dragon nature. Jonathan rendered it in this manner, כערודה . Another explanation: It is an expression of wailing, comp. “moaning and wailing”

 

all who seek her will not weary For they will weary needlessly, for they will be unable to overtake her. What will her end be? In her month, they will find her. There is one month in the year that she sleeps for the whole month, and then she is captured. You, too, - one month (viz. Ab) was already prepared for you from the days of the spies, when your forefathers established it as a time of vain weeping, therein, you will be captured. (תּאניה ואניה) (Lam. 2:5). Another explanation: (sa contree in French,) her country, comp. Taanath Shiloh (Josh. 16:6).

 

25 Withhold your foot from going barefoot This your habit, like the wild donkey that loves to wander. My prophets say to you, “Withhold your foot from idolatry lest you go barefoot into exile and withhold your throat from dying of thirst.”

 

but you said concerning the words of the prophets.

 

I despair It is of no concern. I despair of your words. נואש is (nonkalajjr in O. F.) nonchalair in modern French.

 

26 when he is found out At the beginning, when he is found to be a thief, and he was presumed to be faithful. In this manner, Jonathan rendered it.

 

27 and at the time of their misfortune they say i. e., they say to Me, “Arise and save us.” Jonathan, too, translates in this manner: And at the time that misfortune befalls them, they deny their idols and confess before Me, and say. “Have mercy upon us and save us.”

 

28 as many as your cities were your gods In every city was another god.

 

Chapter 4

 

1 If you return, O Israel with this repentance, to Me, you will return to your original glory and greatness.

 

and if you remove your detestable things from My Presence Then you shall not wander to go out in exile.

 

2 And you will swear, “As the Lord lives,” in truth When you swear by My name, you will swear in truth, not as now, that it is written concerning you, “And if they say, ‘As the Lord lives,’ surely they swear falsely” (5:2).

 

nations will bless themselves with him If you do so, then nations will bless themselves with Israel. Every non-Jew will say to his son, “You shall be like So-and-so the Jew.”

 

boast Heb. יתהללו , they will recite your praise. Another explanation of is יתהללו : Whoever is able to cleave to Israel will boast about the matter (porvanter in French).

 

Special Ashlamatah: Commentary on Yirmiyahu (Jeremiah) 2:4–28 + 4:1-2

By: H.Ex. Adon Shlomoh Ben Abraham

 

Last week’s Ashlamatah was the first of a series of three (3) that relate to Israel's national experiences at this time of the year. The three weeks from the 17th of Tammuz until the 9th of Av mark a time of mourning by the Jewish nation as we relive and lament the destruction of the Temple and Jerusalem by the Romans in 70BCE. It began with the fast of the 17th of Tammuz, when historically the walls of Jerusalem were breached by the Romans, and reaches its climax with another fast on the 9^th of Av, when the Temple was set aflame. ^[28]

 

On the fast of Tammuz 17th, we commemorate five (5) tragic events that occurred on this date. ^[29]

 

1) Moses broke the tablets when he saw the Israelites worshiping the Golden Calf.

 

2) During the Babylonian siege of Jerusalem. The Jews were forced to cease offering the daily sacrifices due to the lack of sheep.

 

3) APOST0M0S burns the holy Torah.

 

4) An Idol was placed in the Holy Temple.

 

5) The walls of Jerusalem were breached by the Romans in 69/70CE and then three weeks later, on the 9^th of Av, the temple was destroyed. The Jerusalem Talmud maintains this is also the date when the Babylonians breached the walls of Jerusalem on their way to destroy the First Temple.

 

The readings for the first three Sabbaths of Penitence are drawn from Jeremiah and Isaiah; they tell us of God's disappointment with Israel's faithlessness and the impending doom and exile that would soon begin if they did not mend their ways. We have now come to the second week of the Sabbath of Penitence reading.

 

The use of the marriage metaphor was common among the prophets to portray the relationship between God and Israel (see Hos. Chp.1–3.^[30] In this reading, we see the formal indictments that Jeremiah the prophet lays out against Judah. It lists their central sins, stresses their idolatry and their social injustice, and it speaks of a personal, intimate injury HaShem has suffered. Three places in this chapter. 2:13,17,19 God declares that His children have forsaken him. As we journey through this chapter, we hear God's harsh criticism of Israel's unfaithfulness. He compares them to a Noble vine that has become wild, strange, or poisonous, and by (v.24) they are likened to a wild female donkey in heat with unrestrained lust.

 

The Israelites are remembered for good and the kindness of their youth v. 2. It is an open question whether the kindness is that of God towards his people or of the people towards their God. The usage of Hebrew could be interpreted either way. But in the context, it would seem to lean more strongly in favor of the first view, which is God's Kindness toward Israel. As in Psa5:7; 27:5-7. The dominant verb in v.2 is went after. (Halak)

 

 The entire leadership structure of the community is included in the indictment: priests, judges, rulers, prophets, civic and religious leadership.v.8. To know HaShem. This is to practice justice, and where HaShem is not known, Justice is not embraced.^[31] I will yet “plead with you and with their children's children.” Some have translated this as “I will once more accuse you and your children” (v.9). The language is described as legal language as used in a lawsuit. Some have interpreted this as God pleading with his children to repent and turn back to him. As a husband would accuse or plead his case.

 

The Prophet goes on in v.12. and says, “be appalled, oh heavens at this and be shocked.” The heavens are called as a witness. Deut.32:1; Isa.1:2. The oracle concludes with a summary of the people’s sin that calls for punishment. Indeed, it is two sins, that is, a twofold sin. They have forsaken the true God, the spring of living water, and have also dug their own cisterns. This is a metaphor for the other gods that their own (and other nations’) imaginations have produced (i.e., Baal). In the first place, there is a contrast between the true God, who is a spring of fresh water, and a cistern that holds dark, stale water. And in addition, these are broken cisterns. They think they will find life-giving water in these cisterns (gods), but they will be empty because they are broken, and all the water will drain out.^[32]

 

Jeremiah goes on to ask, Is Israel a slave? Are they a servant? Why have they been plundered? If Israel had remained a faithful servant, they would not have been plundered by the nations. “Why do the lion cubs roar after him?” v.15 These are the gentile nations and their Pagan kings. ^[33] They have laid waste to your land and your cities. “Have you not brought this upon yourself?” “By forsaking the Lord your God.” v.17.

 

“Your wickedness and iniquity will punish you… Your backsliding and turning away will convict you…. Can you see that it is evil and bitter for you to forsake the Lord your God?” (v.19) The language of the Prophet here is that of a pleading husband to an unfaithful bride. Pleading to return to your husband. Although you have worshipped on every high hill, and I broke your yoke and burst your bonds… Yet, you have played the harlot. (V.20) Still with a pleading voice, God says, “I planted you as a noble and a choice vine.” …. (V.21) HaShem is still pleading with His people when He tells them. “You have washed yourself with lye… and used much soap. Although you've repented…. The stain of your guilt is still before me, Says the LORD.” v.22 How can you say that you are not defiled when you run after the Baals? And like a wild Ass that is at home in the wilderness, in heat sniffing the wind. You have not restrained your lust. (v.2).

 

The overriding issue is the refusal of Israel to have HaShem as its God. And not only is there an abandonment of God. But also, their covenantal responsibilities have so collapsed that Israel and Judah are unable to recognize the quality and the shape of their actions. It is as though Israel lives in a land of pretense. A land in which their actions are not connected with anything. A land in which their actions have no outcome. ^[34] At the end of our reading of Chapter 4:1-2, as a last attempt to woo back the estranged bride, “God says, ' If you repent, O Israel declares the LORD. If you return to me… If you remove your abominations from my presence and do not waver and swear in sincerity. As the LORD lives, in truth, justice and Righteousness. Nations shall bless themselves in Him and in him shall they glory.” The primary theme of this Ashlamatah is that God is calling for Judah and Jerusalem and all Israel to repent and return ( שׁוּב šûḇu) to him in Faithful obedience.

 

“This last verse reflects the three oaths. That God swore, one for each of the three redemptions of Israel. The first oath “in truth” was uttered over the Exodus from Egypt. At that time, God promised the patriarch that he would eventually release their offspring from exile and give them the land of Israel as their heritage. The second oath “in judgment.” was pronounced concerning the Exodus from Babylon. Heavenly justice had decreed that the land would remain desolate for 70 years and no more, to compensate for the 70 Shmittah years that had not been observed during the period that Israel dwelled in the land. At the termination of the 70 years, when justice was done, they were at once redeemed. And lastly, “in righteousness” is the oath reserved for the future exodus from the current and present exile. For which it is said, “Zion will be redeemed in justice, and her captives in righteousness” (Isaiah 12:7).^[35]

 

Verbal Tallies

Hakham Dr. Hillel ben David

Bereshit (Genesis) 20:1-21:5

Tehillim (Psalms) 16:1-11

Ashlamatah: Yeshayahu (Isaiah) 65:22 - 66:5 + 10-11

 

Looking at the Hebrew of Bereshit (Genesis) 20:1 and Yeshayahu (Isaiah) 65:22, what is the verbal / lexical tally that connects these two passages?

 

The lexical tally connecting these two passages is the root verb יָשַׁב  (yashab / Strong's H3427), which means to sit, remain, dwell, or inhabit.

 

Bereshit (Genesis) 20:1 And Abraham journeyed from thence toward the land of the South, and [וַיֵּ֥שֶׁב / H3427] dwelt between Kadesh and Shur; and he sojourned in Gerar.

 

Yeshayahu (Isaiah) 65:22 They shall not build, and another [יֵשֵׁ֔ב / H3427] inhabit; they shall not plant, and another eat; for as the days of a tree shall be the days of My people, and My chosen shall long enjoy the work of their hands.

 

* * *

 

What is/are the thematic connection(s) between Bereshit (Genesis) 20:1-21:5, and Tehillim (Psalms) 16?

 

The text of Genesis 20:1–21:5 (Abraham’s trials in Gerar, Sarah’s divine protection, and Isaac's miraculous birth) and Psalm 16 share two primary thematic connections:

 

1. Absolute Trust in Divine Preservation (Michtam)

In Psalm 16, David declares, "Protect me, O God, for I seek refuge in You" (16:1) and recognizes that his ultimate boundary lines have fallen in pleasant places (16:6). This directly mirrors Abraham's experience in the hostile environment of Gerar. Despite Abraham's initial fear that "there is no fear of God in this place" (Gen 20:11), God actively steps in to shield Sarah's purity (Gen 20:6), preserves Abraham’s household, and securely establishes their inheritance in the Land.

 

2. The Preservation of the Holy Seed and Lineage

Psalm 16:10 contains the profound declaration: "For You will not abandon my soul to the netherworld; neither will You suffer Your godly one [Chasid] to see the pit."

 

In the Torah narrative, Sarah is taken by Abimelech, threatening the very line of the promised heir. God's immediate, nighttime intervention to rescue her ensures that the family line remains pure and untainted by foreign kings. This divine rescue directly enables the transition to Genesis 21:1–5: the birth of Isaac, the literal manifestation of the "godly one" and the continuation of the covenantal legacy.

 

* * *

 

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) 65:22 - 66:5 + 10-11?

 

The eschatological message of this combined passage from the conclusion of Isaiah concentrates on the ultimate reversal of exile, the vindication of those who remain loyal to the Torah, and the transformation of Jerusalem into a perpetual source of spiritual sustenance. According to classical Jewish commentators (such as Rashi, Radak, and the Malbim), the message unfolds across three key themes:

 

1. Radical Longevity and Structural Security (65:22-25)

The era of redemption brings an end to the historical curse of futile labor and sudden tragedy.

 

Unlike the exile where Israel built homes and planted vineyards only for enemies to seize them, the redeemed will permanently occupy their inheritance (Radak).

 

Human life will be extended so that a person’s days mirror the enduring lifespans of trees, removing the grief of premature death (Rashi).

 

2. Sifting, Vindication, and the True Temple (66:1-5)

God clarifies that physical architecture cannot contain Him; rather, He dwells with the humble who tremble at His word (Malbim).

 

Verse 5 addresses the faithful who were ostracized and mocked by their own brethren under the guise of religious zeal ("Let the Lord be glorified"). The eschatological resolution is the public vindication of the loyal remnant and the absolute shaming of their tormentors.

 

3. The Rebirth and Maternal Comfort of Jerusalem (66:10-11)

Jerusalem undergoes a cosmic shift from a desolate, mourning widow into a thriving mother.

 

The city is depicted as a mother nursing her children. Those who mourned for her destruction will now "suck and be satisfied" from the overflow of her divine glory, meaning the city will serve as the global epicenter for the unmediated perception of the Divine Presence (Rashi).

 

 

Ethics Of The Fathers

Mishnah Pirkei Avot

Chapter 1

 

Nazarean Talmud

Sidra Of Bereshit (Genesis) 20:1-21:5

“VaYisa’ MiSham,” “And journeyed from there”

Hakham Dr. Eliyahu ben Abraham

 

Hakham Tsefet’s School of Peshat

(Mark 2:3-5)

 

And they came^[36] to him, bringing a paralytic, carried (taken up) by four (men), And not being able to come near to him (Yeshua) because of the multitude blocking the door, they unearthed^[37] the roof^[38] where he was, and, having dug through it, they lowered the cot which the paralytic was lying on, and Yeshua, having seen their faithful obedience, announced to the paralytic, “Son,^[39] Your sins have been forgiven^[40] now – at this moment.

 

Hakham Shaul’s Tosefta

(Luke 5:17-20)

 

And now it happened on one of the days, while he (Yeshua) was teaching Oral Torah – the Mesorah, the P’rushim and Torah teachers were sitting (with him), who had come out of every village of the Galil and as far as Yehudah and Yerushalayim. And the power of the Lord was in him (Yeshua), for the healing of them. And behold, [four] men were carrying a man on a cot, who was paralyzed. And they wanted to bring him in and to lay him before him (Yeshua); but finding no way to bring him in through the multitude, they went up on the housetop, and let him down through the tiles with his cot into the midst, before Yeshua. And seeing their faithful obedience, he announced to them, “Man, your sins are forgiven.”

 

Commentary on Peshat

 

These passages converge around a remarkably consistent theological pattern: covenant relationship, the necessity of faithfulness, Divine restoration, and the life-giving power of G-d’s presence. Although they come from different historical periods and literary genres—Torah, Prophets, Writings, and the Nazarean Codicil—they all move in the same spiritual direction. They portray G-d as the One who preserves life, calls His people into faithful dependence upon Him, restores what appears impossible, and invites humanity into a living relationship rather than mere religious observance.

 

The opening passage in Genesis 20:1–21:5 centers upon the fulfillment of Divine promise despite human weakness. Abraham and Sarah both falter in their fear before Abimelech, yet G-d remains faithful to His covenant. Sarah’s barrenness gives way to Isaac’s birth, demonstrating that covenant blessing depends upon Divine faithfulness rather than human perfection. Life emerges where nature declared life impossible.

 

The selections from Isaiah 65:22–66:5 and 66:10–11 expand this same theme to the national level. The prophet envisions renewed creation, enduring blessing, and Jerusalem restored as a nurturing mother. Joy replaces mourning, peace replaces turmoil, and the faithful inherit a future characterized by Divine presence. Those who tremble at G-d’s word receive His favor, revealing that humility and reverence are the true marks of covenant membership.

 

The passages from Jeremiah 2:4–28 and 4:1–2 present the opposite condition. Israel has abandoned the fountain of living waters for broken cisterns, exchanging covenant fidelity for idolatry. Yet even in the midst of severe rebuke, G-d’s invitation remains open: if Israel truly returns, restoration is still possible. Repentance is portrayed not merely as abandoning sin but as returning to covenant intimacy with G-d.

 

Psalms 16 provides the personal dimension of these larger covenant themes. David declares complete trust in G-d as his inheritance, refuge, counselor, and source of joy. Rather than seeking security elsewhere, he rests in Divine presence. The psalm culminates with confidence that G-d will not abandon the faithful to death but will reveal "the path of life," making communion with G-d the believer’s greatest treasure.

 

The healing account recorded in Mark 2:3–5 and Luke 5:17–20 illustrates these same covenant principles in narrative form. The paralytic’s friends demonstrate extraordinary faith by bringing him before Yeshua despite every obstacle. Before physical healing occurs, Yeshua addresses the deeper issue by declaring the man’s sins forgiven. Restoration begins with reconciliation to G-d before extending to the body. Faith becomes the avenue through which Divine restoration is manifested.

 

Across all of these passages, several common themes consistently emerge. G-d is always the initiator of restoration. Human inability never limits Divine faithfulness. Faith expresses itself through trust and obedient action rather than mere intellectual belief. Repentance is consistently presented as returning to a covenant relationship rather than simply regretting wrongdoing. Divine blessing produces life, joy, fruitfulness, and peace, while separation from G-d results in barrenness, emptiness, and judgment. Whether the subject is Sarah’s womb, the nation of Israel, Jerusalem, David’s soul, or the paralytic lying on his mat, the central movement is always from death toward life through the gracious intervention of G-d.

 

Viewed together, these passages also reveal a progression. The covenant promise is established in Abraham, violated by Israel, proclaimed anew through the prophets, personally embraced by the righteous worshiper in the psalm, and visibly demonstrated through Yeshua’s ministry of forgiveness and restoration. Each text therefore contributes another facet of the same Divine pattern: G-d remains faithful to His covenant, calls His people to wholehearted trust, restores those who return to Him, and brings life where death, hopelessness, or human limitation once appeared to reign.

 

The accounts in Mark 2:3–5 and Luke 5:17–20 form the climactic expression of the theological movement already established in the Torah, Prophets, and Writings. Rather than introducing an entirely new theological concept, these narratives visibly demonstrate the covenant realities that have echoed throughout the Hebrew Scriptures. The miracle is not merely the healing of a paralytic but the revelation that G-d’s restorative work begins at the deepest level of the human condition. Throughout the Tanakh, physical affliction often serves as an outward picture of humanity’s greater need for reconciliation with G-d. Here, Yeshua addresses precisely that need before any visible miracle occurs. The order is deliberate. Before the man is enabled to walk physically, he is restored spiritually, illustrating that covenant restoration always begins with the inner person before extending outward into every dimension of life.

 

Both Mark and Luke emphasize the extraordinary determination of those who carried the paralytic. Their perseverance reflects the very essence of covenant faith found throughout the Hebrew Scriptures. Abraham continued believing despite Sarah’s barrenness. Isaiah envisioned restoration while Judah faced devastation. Jeremiah called an apostate nation to return despite its rebellion. David declared G-d his refuge in the midst of life’s uncertainties. Likewise, the friends of the paralytic refuse to allow obstacles to prevent access to the Divine source of restoration. The crowded house does not discourage them. Social convention does not restrain them. They literally create an opening where none appears to exist. Their actions embody active trust rather than passive belief. Faith, therefore, is presented not as intellectual agreement but as persistent confidence expressed through decisive action.

 

The narrative also demonstrates the communal nature of covenant faithfulness. Unlike many modern individualistic readings, the paralytic’s restoration is inseparable from the faithfulness of those around him. Mark explicitly records that Yeshua "saw their faithfulness," indicating that the community’s faithfulness is instrumental in bringing one suffering individual into the presence of Divine healing. This reflects numerous patterns in the Tanakh, where covenant blessings frequently flow through the faithfulness of others. Abraham’s covenant becomes a blessing to nations. Moses repeatedly intercedes for Israel. The prophets stand in the breach for the people. The righteous often carry the community’s burdens before G-d. The friends of the paralytic, therefore, operate within an already established covenant pattern in which faithful individuals become instruments through whom Divine mercy reaches another.

 

Luke contributes an additional theological dimension by noting that Pharisees and teachers of the Torah had gathered from throughout Galilee, Judea, and Jerusalem. Their presence transforms the healing from a private act of compassion into a public revelation concerning authority. The miracle is witnessed before recognized interpreters of the Torah, creating an environment in which Yeshua’s declaration of forgiveness must be evaluated against Israel’s covenant understanding of G-d’s prerogatives. The narrative therefore moves beyond physical healing into the realm of covenant authority, revealing One who not only proclaims G-d’s forgiveness but exercises Divine authority in announcing it.

 

The declaration, "Your sins are forgiven," should also be read within the broader context of Israel’s sacrificial system. Throughout the Torah, forgiveness ordinarily followed repentance expressed through sacrifices, priestly mediation, and covenant obedience. Here, however, Yeshua pronounces forgiveness directly. This is not presented as an abandonment of Torah but as a visible manifestation of the covenant mercy anticipated throughout the Prophets. Jeremiah had foretold a day when G-d would forgive iniquity and remember sin no more. Isaiah envisioned the Servant bearing the iniquities of many. David celebrated the blessedness of forgiven transgression. Yeshua’s words therefore resonate with these prophetic expectations by bringing the reality of Divine forgiveness into immediate human experience.

 

Another commonality with the earlier passages lies in the movement from apparent impossibility to Divine fulfillment. Sarah’s womb was incapable of producing life, yet Isaac was born according to promise. Israel appeared beyond restoration, yet Isaiah foresaw renewed Jerusalem. Jeremiah addressed a nation seemingly consumed by idolatry, yet still proclaimed the possibility of return. David faced mortality yet trusted G-d to reveal the path of life. The paralytic likewise embodies human helplessness. He cannot approach Yeshua through his own strength. Every avenue is closed until others carry him. His condition becomes another illustration that Divine grace meets humanity precisely where human ability reaches its limit. In every case, restoration originates with G-d rather than human capability.

 

The opening created in the roof carries symbolic significance as well. Throughout Scripture, barriers repeatedly separate humanity from Divine fellowship. Sin expelled Adam and Eve from Eden. The wilderness generation struggled because of unbelief. Israel’s idolatry erected spiritual barriers between the nation and G-d. Here, an actual barrier is removed so that the afflicted man may be brought directly before the One through whom restoration comes. The physical opening mirrors the spiritual reality that covenant access is being demonstrated before the assembled witnesses.

 

These narratives also emphasize that true healing encompasses the whole person. Modern readers often isolate miracles as demonstrations of supernatural power, yet the biblical worldview consistently understands restoration holistically. Forgiveness, reconciliation, physical healing, social restoration, and renewed participation in covenant life belong together. Once healed, the paralytic is no longer merely able to walk; he is restored to family, community, worship, and productive life within Israel. The miracle therefore reflects the prophetic vision of shalom—not simply the absence of disease but the fullness of life under the blessing of G-d.

 

When viewed alongside the preceding passages, Mark and Luke complete a unified biblical portrait. Abraham and Sarah reveal the covenant promise fulfilled through Divine faithfulness. Isaiah proclaims covenant restoration after judgment. Jeremiah calls Israel back to covenant loyalty through repentance. David celebrates the joy found in abiding within G-d’s presence. Finally, the paralytic experiences these covenant realities personally as forgiveness, healing, and restored life converge in a single encounter with Yeshua. The same G-d who opened Sarah’s womb, promised the renewal of Zion, pleaded for Israel’s return, and guided David along the path of life now demonstrates that identical covenant faithfulness in restoring a broken man. The entire progression reveals one continuous theological thread: G-d remains faithful to His covenant promises, responds to genuine faith, restores those who draw near to Him, and brings life where hopelessness once prevailed.

 

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,

Next Sabbath: “Va Adonai Paqad” “And Ha-Shem visited”

3rd Sabbath of Penitence

 

 

Contents of the Torah Seder

 

·        Isaac and Ishmael – Genesis 21:1-21

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

 

Reading Assignment:

 

The Torah Anthology: Yalkut Me’Am Lo’Ez – Vol 2 By: Rabbi Ya’aqob Culi Translated by Aryeh Kaplan Published by: Moznaim Publishing Corp. (New York, 1989) Vol. 2 – “Genesis”, pp. 309 - 346

Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) “Genesis” pp. 268 - 280

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by His Honor Paqid Adon Ezra ben Abraham

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