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 Excellency Adon Luqas Nelson

His Honor Paqid Adon Tsuriel 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

Her Excellency Giberet Leah bat Sarah & beloved mother

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 Aviner ben Abraham and beloved wife HE Giberet Chagit bat Sarah

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

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

 

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!

 

Please pray for this work that it may be successful touching many lives, well financed; and that it may be for much blessing to all concerned. Amen ve Amen!

 

We pray for our beloved Hakham His Eminence Rabbi Dr. Yosef ben Haggai. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David, and Solomon, may He bless and heal the sick person HE Rabbi Dr. Yosef ben Haggai, 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, the beloved wife of His Eminence Rabbi Dr. Haggai, who is struggling with health issues. She had  surgery last week and is dealing with recovery. The tests came back and there were no cancer cells in her lymph nodes, and they believe they removed all cancer cells. Baruch HaShem.  Mi Sheberach – He Who blessed our holy and pure Matriarchs, Sarah, Ribkah, 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!

 

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.

 

“Shabbat HaChodesh Elul” - ”Shabbat of the New Moon of Elul”

&

Shabbat # 3 of Consolation/Strengthening

 

 

 

 

 

Contents of the Torah Seder

 

·        Joshua Appointed Successor of Moses – Numbers 27:12-23

·        Daily Offerings – Numbers 28:1-8

·        Additional Offerings for the Sabbath – Numbers 28:9-10

·        New Moon Offerings – Numbers 28:11-15

·        Pesach offerings – Numbers  28:16-25

 

Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 27:15 - 28:25

 

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 14: Numbers – II – Final Wonderings

By: Rabbi Yitzchaq Magriso

Published by: Moznaim Publishing Corp. (New York, 1983)

Vol. 14 – “Numbers – II – Final Wonderings,” pp. 265-285.

 

Welcome to the World of P’shat Exegesis

 

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised, and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

 

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

 

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

 

Rashi & Ibn Ezra Commentary for: B’Midbar (Numbers) 27:15 – 28:25 

 

Rashi: 15 Moses spoke to the Lord… This [verse comes] to let us know the virtues of the righteous, for when they are about to depart from the world, they disregard their own needs and occupy themselves with the needs of the community.-[Sifrei Pinchas 23]

 

saying He said to Him, “Answer me whether You are appointing a leader for them or not.” - [Sifrei Pinchas 23]

 

Rashi: 16 Let the Lord... appoint When Moses heard that the Omnipresent told him to give Zelophehad’s inheritance to his daughters, he said, “It is time to ask for my own needs—that my son should inherit my high position.” The Holy One, blessed is He, said to him, That is not My intention, for Joshua deserves to be rewarded for his service, for he “would not depart from the tent” (Exod. 33:11). This is what Solomon meant when he said, “He who guards the fig tree eats its fruit” (Prov. 27:18). -[Mid. Tanchuma Pinchas 11]

 

God of the spirits Why is this said? He said to Him, "Master of the universe, the character of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate each person according to his individual character."- [Mid. Tanchuma Pinchas 10]

 

Ibn Ezra: 16 The God of the spirits – He knows the spirits and He knows which spirit is fit (to lead a congregation).

 

Ibn Ezra: 16 [Set] – The word YIF’QOD (set) is related to the word PAKID (official), thus YIFQOD means: “Let Him appoint a leader.

 

Rashi: 17 who will go forth before them Not like the kings of the [gentile] nations, who sit at home and send their armies to war, but as I did, for I fought against Sihon and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says, “Joshua went to him and said to him, Are you for us [or for our enemies]?” (Josh. 5:13). Similarly, concerning David it says, “For he went forth and came in before them” (I Sam. 18:16)—he went out [to battle] at their head and came in before them.-[Sifrei Pinchas 23]

 

who will lead them out through his merits. -[Sifrei Pinchas 23]

 

and bring them in through his merits. -[Sifrei Pinchas 23] Another interpretation: “Who will bring them in” [means] that You should not do to him as You did to me, for I may not bring them into the Land.-[Num. Rabbah 21:15]

 

Rashi: 18 Take for yourself Encourage him verbally, [and say,] “Fortunate are you that you have merited to lead the children of the Omnipresent!” -[Sifrei Pinchas 23 on verse 22]

 

for yourself Someone verified by you, someone you know.-[Sifrei Pinchas 23]

 

a man of spirit As you requested; someone able to deal with the character of each one.-[Sifrei Pinchas 23]

 

and you shall lay your hand upon him Provide him with an announcer so that he can expound [halachic discourses] during your lifetime, so they should not say about him that he dared not raise his head in the days of Moses.-[Sifrei Pinchas 23]

 

Ibn Ezra: 18 In whom is spirit – Now all living persons have spirit in them (why then does Scripture say, “a man in whom is spirit”?). Its meaning can only be similar to that of “be you strong therefore and show yourself a man” (1 Kings 2:3). Solomon was a man. What point was there in telling him to “show yourself a man”? Thus, “show yourself a man” means “show yourself to be a man of uncommon valor.”

 

Rashi: 19 and you shall command him Concerning Israel; be aware that they are troublesome and obstinate. [You accept office] on condition that you take upon yourself [all this]. -[See Sifrei Beha’alothecha 42]

 

Rashi: 20 You shall bestow some of your majesty upon him This refers to the radiance of the skin of his face (see Exod. 34:29).

 

some of your majesty But not all of your majesty. Thus, we learn that the face of Moses was [radiant] like the sun, whereas the face of Joshua was like the moon.-[Sifrei Pinchas 23, b.b. 75a]

 

so that all the congregation of the children of Israel will take heed [meaning] that they will behave toward him with reverence and awe, just as they behaved toward you.

 

Rashi: 21 He shall stand before Eleazar the priest Here is [the response to] the request that you made [that your children should inherit you]; this honor shall not depart from your father’s house, for even Joshua will have need for Eleazar.-[Mid. Tanchuma Pinchas 11]

 

and seek [counsel from] him when he finds it necessary to go to war. -[Sanh. 16a]

 

By his word Eleazar’s [word].

 

and the entire congregation The Sanhedrin.-[Yoma 73b, Sanh. 16a] 22

 

and he took Joshua He took him [by encouraging him] with words and informed him of the reward in store for the leaders of Israel in the World to Come.-[Sifrei Pinchas 23]

 

Rashi: 23 He laid his hands generously; over and above what he had been commanded. For the Holy One, blessed is He, said to him, “and you shall lay your hand upon him” (verse 18), but he did it with both his hands. He fashioned him like a full and overflowing vessel, filling him with wisdom in abundance.-[Sifrei Pinchas 23, Sanh. 105b]

 

in accordance with what the Lord had spoken to Moses [That is,] also with respect to the majesty; He bestowed some of his majesty [radiance] upon him.

 

Rashi: 2 Command the children of Israel What is stated above? “Let the Lord…appoint” (27:16). The Holy One, blessed is He, said to him, “Before you command me regarding My children, command My children regarding Me.” This is analogous to a princess who was about to depart from the world and was instructing her husband about her children, [and he replied, “Before you instruct me about them, instruct them about me,”] as it is stated in Sifrei Pinchas 24.

 

My offering This refers to the blood.-[Sifrei Pinchas 25]

 

My food This refers to the sacrificial parts, as it says, “the priest shall burn them [the fat-portions] on the altar; it is the food of the fire-offerings” (Lev. 3:16). -[Sifrei Pinchas 25]

 

My fire-offerings which are put on the fires of My altar.

 

you shall take care The Kohanim, Levites, and Israelites shall stand over them [to watch them]; hence they instituted the ma’amodoth [representatives of the people who were present at the sacrificial services].-[Sifrei Pinchas 26, Taanith 26a]

 

at its appointed time Each day is the appointed time prescribed for the continual offerings.-[see Sifrei Pinchas 26]

 

Rashi: 3 And you shall say to them This is an admonition to the [rabbinical] court.-[Sifrei Pinchas 27]

 

two...each day Heb. שְׁנַיִם לְיוֹם . [To be understood] according to its simple meaning [that two sacrifices were to be offered up every day]. Primarily, however, it comes to teach that they should be slaughtered opposite the sun [also known as יוֹם ]; the continual sacrifice of the morning to the west, and the one of the afternoon to the east of the rings [set in the floor of the Temple courtyard].-[Yoma 62b]

 

Rashi: 4 the one lamb Even though this is already stated in the portion of Ve’attah Tetzaveh ; “This is what you shall offer [upon the altar...The one lamb you shall offer up in the morning]” (Exod. 29:38, 39), that was an instruction for the days of the investitures [of the kohanim], whereas here He commanded it for all generations.

 

Rashi: 5 fine flour for a meal-offering The meal-offering of the libations [which accompanied the sacrifice].

 

Rashi: 6 offered up at Mount Sinai Like those offered up during the days of the investitures (Exod. 29:38-43). Another interpretation: “offered up at Mount Sinai”: the continual burnt offering is compared to the continual offering of Mount Sinai, the one offered before the giving of the Torah, about which it is written, “he put it [the blood] into the basins” (Exod. 24:6). This teaches us that it [the continual burnt offering] requires a vessel [for its blood].- [Torath Kohanim, Tzav 18:8]

 

Rashi: 7 Its libation of wine.

 

on the holy They shall be poured on the altar.

 

a libation of strong wine Intoxicating wine, [this comes] to exclude wine straight from the winepress [which has not fermented].-[B.B. 97a]

 

Rashi: 8 a spirit of satisfaction It is gratifying for Me that I spoke, and My will was carried out.-[Zev. 46b, Sifrei Pinchas 38]

 

Rashi: 10 The burnt offering of each Sabbath on its Sabbath But not the burnt offering of this Sabbath on another Sabbath. For if they did not offer one up on this Sabbath, I might think that two should be offered up on the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct us that if its day passes, its offering is canceled.-[Sifrei Pinchas 40]

 

in addition to the continual burnt offering This refers to the additional [musaf] offerings, besides those two lambs of the continual burnt offering. And it teaches us that they [the additional sacrifices] may be offered only between the two continual offerings. Similarly, in the case of all the additional offerings it says, “In addition to the continual burnt offering” for this teaching.-[Sifrei Pinchas 40]

 

Ibn Ezra: 11 And in your New Moons – Rabbi Moses Ha-Kohen the Spaniard, who rests in paradise, says that U’Ve’Roshe Chod’shekhem (literally: “and in the first of your months”) refers to the New Moon of Nisan, for Scripture clearly states: “it will be the first month of the year to you” (Exodus 12:2). [Hence, “the first of your months” refers to the first month of the year, i.e., the New Moon of the month of Nisan.] Scripture then goes on to say, “This is the burnt offering of every New Moon” (v.14), that is, they will offer this burnt offering (the same burnt offering that was offered on the New Moon of the month of Nisan) on every New Moon. The Torah therefore adds, “throughout the months of the year” (i.e., a similar burnt offering as for the New Moon of Nisan will be offered on the New Moons throughout the year). Rabbi Moses’ interpretation is correct. He is right even though the final yod in U’Ve’Roshe Chod’shekhem (an in your New Moons) argues against this interpretation (i.e., Roshe is a plural. Hence Roshe Chod’shekhem seems to mean “the many first days of the month.” If the reference was to the New Moon of Nisan, then Scripture should have read U’Ve’Rosh Chod’shekhem – “and on the first day of your months.”) However, the fact that we find “Hineh Chodesh Machar” (Behold, tomorrow is the New Moon) - 1 Sam. 20:5 - and not “Hineh Rosh Chodesh Machar,” shows that what he says is correct. The Book of Samuel refers to the New Moon as Chodesh. This implies that an ordinary New Moon is called Chodesh, and the New Moon of Nisan Rosh Chodesh. Otherwise, Samuel would have referred to the New Moon by the phrase Rosh Chodesh. 

 

Rashi: 12 Three tenths As is the case with the libations brought with a bull, for thus they are fixed in the portion dealing with libations [see 15:9].

 

Rashi: 14 This is the burnt offering of each new month in its month However, once the day passes, its offering is canceled, and there is no way to make it up.-[Sifrei Pinchas 43]

 

Rashi: 15 And one young male goat... All the additional-offering goats were brought to atone for defiling the Sanctuary and it holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young male goat [brought] on the first day of the month differs insofar as with regard to it Scripture says, “to the Lord.” This teaches you that it atones for a case where there is no awareness [of the person’s uncleanness] either before [entering the Temple or eating sacrificial food] or after [the sin has been committed]. The only One aware of the sin is the Holy One, blessed is He. We derive [the law of] the other young male goats from this one. In the Aggadah, it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for Me because I diminished [the size of] the moon.” -[Shev. 9a]

 

it shall be offered up in addition to the continual burnt offering This entire offering [not just the young male goat]. and its libation [The phrase] “and its libation” does not refer to the young male goat because sin-offerings have no libations.

 

Ibn Ezra: 16 On the fourteenth day of the month – Scripture does not mention “at dusk” (as it does in Exodus 12:6). This verse is also a support for those who transmit tradition (according to the Rabbis the Paschal Lamb could be offered after midday, at the moment the sun moves to the West), even though their words need no support.

 

Rashi: 18 You shall refrain from all manner of mundane work Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself.- [Torath Kohanim Emor 187, see Rashi on Lev. 23:8]

 

Rashi: 19 bulls Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7).

 

ram Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13).

 

lambs Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. -[Mid. Aggadah, Midrash Tadshey Ch. 10]

 

Ibn Ezra: 22 And one he-goat for a sin-offering – Use’ir Chatat Echad (“and he-goat for a sin-offering”) is the same as Use’ir izim Echad LeChatat (this is the phrase normally used for a he-goat offering – cf. vv.15 and 30 in our chapter). Our verse is abridged – i.e., “Se’ir” is short for “Se’ir Izim.”

 

Observe, Scripture does not mention the Sabbath burnt-offering which is to be brought during the seven days of Passover. It similarly omits from the Passover offerings the burnt-offering which accompanied the waved sheaf on the second day of Passover (cf. Lev. 23:9-14).

 

We need tradition (as to when the Sabbath offering is to be brought on a Sabbath during the week of Passover). For the verse (v.10) tells us that the burnt offering of every Sabbath will follow the daily burnt offering. The question arises, when is the Sabbath offering to be offered on a Sabbath which falls during the week of Passover? Is it to be before or after the additional Passover offerings? According to tradition, the Sabbath offering came before the Passover offerings.

 

Rashi: 24 Like these, you shall offer up daily They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival.-[Sifrei Pinchas 48]

 

 

Miscellaneous Interpretations

Seforno

 

28:11 -  וּבְרָאשֵׁי, חָדְשֵׁיכֶם – (And in your New Moons) – It was an ancient custom among the Israelites to treat the day of the new moon as a semi festival. We know this already from 1 Samuel 20:19, where Yonathan describes the day as one in which no work is performed in the field , a day not described as “Yom ‎HaMa'aseh" – "a working day." This is why this day has retained a special significance for the Jewish people, i.e., the Torah describes it as רָאשֵׁי, חָדְשֵׁיכֶם – “The beginning of your months.” You will not find the regular festivals, MOEDIM described as “your festivals.” We do not find the Sabbath described as “your Sabbath” or the festival of Shabbuot as “your day of the firstling fruits” [the author will go to some length to explain that in the ending of כֶם in the word שָׁבֻעֹתֵיכֶם (your feast of weeks) in verse 26 does not refer to that festival.]

 

The reason for this ancient custom of treating the day of the new moon almost like a festival is that historically, success of the Jewish people in matters terrestrial has always been linked to the lunar cycle. The moon is a phenomenon which has no light of its own, a phenomenon which depends on receiving and reflecting light from an external source.

 

Although prior to the sin of the golden calf the Jewish people’s fate was totally independent of any foreign domination, described as Cherut Al HaLuchot, a kind of absolute independence, freedom engraved on the Tablets (the first set no doubt), (compare Exodus 32:16) as well as Eruvin 54 and Tanchuma, Ki Tisa 16), once they had sinned they (divested themselves of this privilege, and) no longer made use of this “Royal Crown” at all times as did the other nations, so that they did no longer appear to enjoy this advantage over the other nations of the world.

 

Ever since the spiritual disaster, the Jewish people could enjoy their spiritual privilege of independence from the restrictions imposed by the fact that one is part of the “laws of nature” only on rare occasions in their history, whereas most of the time they were dependent on “light,” i.e., good fortune, from external sources not under their control. To that extent, their history reflects the situation of the moon with its periods of ascent and decline month after month. When the moon is not directly exposed to the light of the sun it becomes invisible. This expression EIN MAZAL L’YISRAEL (Shabbat 126) means that the Jewish people do not generate light of their own, do not work at being masters of their own fate, but rely entirely on G-d to guide their fates. They receive this Divinely emanated light when their deeds are pleasing to G-d.

 

This is why in the parlance of our prophets G-d Himself is referred to as “OR YISRAEL” Israel’s source of light, (compare Isaiah 10:16, as well as Psalm 27:1 where David refers to G-d as אוֹרִי וְיִשְׁעִי “my light and my salvation”).

 

Whenever the Jewish people are in a state of sin, their sin acts as a barrier between them and their G-d so that they are deprived of their source of light. When Isaiah describes their state of being when sinful, he speaks of their G-d’s hiding His face from them, as Israel walking in the darkness harassed by the Gentile nations (Isaiah 59:2).

 

Whenever the Jewish people’s fortunes are at low ebb this represents a desecration of G-d’s name, i.e. His reputation, as the Gentiles refer to us sneeringly as AM ADONAI ELEH – “are these the ones who describe themselves as G-d’s special nation?” We can understand what our Sages have said in Gittin 58 that whenever the Jewish people are in trouble, G-d is automatically forced to share their troubles. Having linked His Honour to the honour and glory of the Jewish people, He suffers with us (allegorically speaking). Whenever we suffer, whenever we are in a state of being oppressed, G-d is described as saying that “the pirate has attacked Me and you simultaneously.”

 

Seeing that the sin offering presented on New Moon’s day is an atonement for the Jewish people where the cause of preventing the light of the moon to shine, or the reason it shines so weekly when it does shine, the Sages in our prayers on that day referred to that sin offering as “to obtain atonement for themselves. They were to be a memorial for them all, and a salvation for their soul from the hand of the enemy.” This is the reason that this is the only sin offering described as חַטָּאת, לַיהוָה – Hatat LaAdonai – “a sin offering on behalf of G-d.” Presentation of the offering is also in respect of the damage the sinful behavior of the Jewish people has inflicted on G-d’s image among the Gentile nations.

 

When we read about the dialogue described between the moon and G-d in Chulin 60, where G-d is eventually described as saying to the Jewish people: “bring a sin offering on My behalf,” (in expiation for My diminishing the light of the moon) what the Sage (Rabbi Shimon ben Pezzi) wanted to explain by putting such strange sounding words in G-d’s mouth is that ultimately the reason why the moon was diminished was because seeing it has a kinship with the Jewish people and these did not always live up to their lofty destiny, the moon (as a celestial representative of G-d Himself) therefore has to suffer alongside with them for their shortcomings. Seeing that this may not sound quite fair, G-d allegorically ordered a sin offering to be brought by the Jewish people on the New Moon’s day in order to appease the moon.

Ketubim: Psalms 104:1-35

 

Rashi	Targum
1. My soul, bless the Lord. My God, You are very great, You are attired with majesty and beauty.	1. Bless, O my soul, the name of the LORD. O LORD my God, You are greatly exalted; You have put on praise and splendor.
2. [You] enwrap Yourself with light like a garment; [You] extend the heavens like a curtain.	2. Who wraps Himself in light like a sheet, who stretches out the heavens like a curtain.
3. Who roofs His upper chambers with water, Who makes clouds His chariot, which goes on the wings of the wind.	3. Who covers His chambers with water like a building with beams; who placed His chariot, as it were, upon swift clouds; who goes on the wings of an eagle.
4. He makes winds His messengers, burning fire His ministers.	4. Who made his messengers as swift as wind; his servants, as strong as burning fire.
5. He founded the earth on its foundations that it does not falter to eternity.	5. Who lays the foundation of the earth upon its base, so that it will not shake for ages upon ages.
6. You covered the deep as [with] a garment; the waters stand on the mountains.	6. You have covered over the abyss as with a garment; and the waters split on the mountains and endure.
7. From Your rebuke they fled; from the sound of Your thunder, they hastened away.	7. At Your rebuke, they will flee, flowing down; at the sound of Your shout, they will be frightened, pouring themselves out.
8. They ascended mountains, they descended into valleys to this place, which You had founded for them.	8. They will go up from the abyss to the mountains, and descend to the valleys, to this place that You founded for them.
9. You set a boundary that they should not cross, that they should not return to cover the earth.	9. You have placed a boundary for the waves of the sea that they will not cross, lest they return to cover the earth.
10. He sends the springs into the streams; they go between the mountains.	10. Who releases springs into rivers; they flow between the mountains.
11. They water every beast of the field; the wild donkeys quench their thirst.	11. They water all the wild animals; the asses will break their thirst.
12. Beside them the fowl of the heavens dwell; from between the branches, they let out their voices.	12. The birds of heaven will settle on them; they will give out a sound of singing from among the branches.
13. He waters the mountains from His upper chambers; from the fruit of Your works the earth is sated.	13. Who waters the mountains from his upper treasury; the earth will be satisfied with the fruit of your deeds.
14. He causes grass to sprout for the animals and vegetation for the work of man, to bring forth bread from the earth.	14. Who makes grass grow for beasts, and herbs for the cultivation of the son of man, that bread may come forth from the earth;
15. And wine, which cheers man's heart, to make the face shine from oil, and bread, which sustains man's heart.	15. And wine that gladdens the heart of the son of man, to make the face shine by oil; and bread will support the heart of the son of man.
16. The Lord's trees are sated, the cedars of Lebanon, which He planted.	16. The trees that the LORD created are satisfied, the cedars of Lebanon that He planted:
17. Where birds nest; as for the stork-the high junipers are its home.	17. Where the birds make nests; the stork's dwelling is in the cypresses.
18. The lofty mountains for the ibexes; the rocks a shelter for the hyraxes.	18. The high mountains are for the wild goats; the rocks are security for the conies.
19. He made the moon for the appointed seasons; the sun knows its setting.	19. He made the moon to calculate times by; the sun knows the time of his setting.
20. You make darkness, and it is night, in which every beast of the forest moves about.	20. You will make darkness and it will be night; in it all the beasts of the forest creep about.
21. The young lions roar for prey and to beg their food from God.	21. The offspring of lions roar to find food, and to seek their sustenance from God.
22. When the sun rises, they gather in and couch in their dens.	22. The sun will shine, they gather together; and they lay down in their dwelling place.
23. Man goes out to his work, to his labor until evening.	23. A son of man will go forth to his work and to his cultivation, until the sunset of evening.
24. How great are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions!	24. How many are Your works, O LORD! You have made all of them in wisdom; the earth is full of your possessions.
25. This sea-great and wide; there are creeping things and innumerable beasts, both small and large.	25. This sea is great and broad in extent; creeping things are there without number, both tiny creatures and large.
26. There the ships go; You formed this leviathan with which to sport.	26. There the ships go about, and this Leviathan You created for the sport of the righteous at the supper of His dwelling place.
27. They all look to You with hope, to give their food in its time.	27. All of them rely on You to give their food in its time.
28. You give them that they may gather; You open Your hand that they may be sated with goodness.	28. You will give it to them, and they gather it; You will open your hand, and they are satisfied with goodness.
29. You hide Your countenance, and they are frightened; You gather in their spirit, and they perish and return to their dust.	29. You will remove Your presence, they are dazed; You will gather their spirit and they expire and return to their dust.
30. You will send forth Your spirit, and they will be created, and You will renew the surface of the ground.	30. You will send out your holy spirit and they are created; and You will make new the surface of the earth.
31. The glory of the Lord will be forever; the Lord will rejoice with His works.	31. May the glory of the LORD be eternal; the LORD will rejoice in His works.
32. He Who looks at the earth and it quakes; He touches the mountains, and they emit smoke.	32. Who looks at the earth, and it shakes; He draws near to the mountains, and they emit smoke.
33. I shall sing to the Lord while I am alive; I shall sing praises to my God as long as I exist.	33. I will sing praise in the presence of the LORD during my life; I will make music to my God while I exist.
34. May my speech be pleasing to Him; I shall rejoice with the Lord.	34. May my talk be pleasing in his presence; I will rejoice in the word of the LORD.
35. Sinners will be destroyed from the earth and the wicked will be no more; my soul, bless the Lord. Hallelujah.	35. The sinners will be destroyed from the earth, and wicked exist no longer. Bless, O my soul, the name of the LORD. Hallelujah!

Rashi commentary on Psalms 104:1-35

 

1 Bless... O MY SOUL.

 

2 He wears light like a garment [i.e.], HE WEARS THE LIGHT of the sky as A GARMENT.

 

4 He makes winds His messengers: lit. He makes His messengers winds. He makes the wind His messengers.

 

6 You covered the deep as [with] a garment: This is similar to what is said elsewhere (Job 38:9): “When I made the cloud its raiment, etc.”

 

the deep: That is the sea.

 

the waters stand on the mountains: The waters of the ocean are higher than the whole world. They stand on the mountains, and so Scripture states (Amos 5:8, 9:6): “He who calls the water of the sea and pours it upon the face of the earth.” Pouring denotes only [pouring] from above downward.

 

7 They fled at Your blast [i.e.], when You said, “Let the water...be gathered” (Gen. 1:9), and it was

 

At that sound [that] they rushed away, and they gathered together

 

8 At the place, which You established for them.

 

9 You set for them״ bounds [i.e.], the sand, which surrounds their shore.

 

12 Beside them the fowl of the heavens dwell Beside the springs.

 

from between the branches Heb. עפאים , the branches of the trees, and so (Dan. 4:11): “its branches were (עפיה) beautiful.”

 

15 And wine which cheers man’s heart, that too He brings forth from the earth, and oil to cause the face to radiate.

 

and bread which sustains man’s heart.

 

16 The Lord’s trees in the Garden of Eden.

 

17 birds nest Israel will dwell there. יְקַנֵנוּ is an expression of a bird’s nest (קן צפור) .

 

18 The lofty mountains He created for the ibexes.

 

shelter Every expression of מַחְסֶה is an expression of a shadow and a hiding place, where a person covers himself from flood and rain.

 

19 He made the moon for the appointed seasons To count with it the times and the festivals.

 

the sun knows its setting But the moon does not know its setting, because sometimes it comes through a long way and sometimes it comes through a short way.

 

20 You make darkness and it is night Every day You darken and block out the sun and it becomes night, when all the beasts of the forest move about.

 

22 When the sun rises they gather in into the secret places and hide there from the sons of men; then every man goes forth to his work.

 

24 Your possessions Heb. קנינך, the acquisition that you have acquired, like (Gen. 14:19): “Owner (קנה) of heaven and earth.” All is acquired by You.

 

25 and wide Heb. ורחב ידים. Wide of place, large in French, broad.

 

26 with which to sport three hours during the day. So did our Sages say in tractate Avodah Zarah (3b), and so it is written explicitly in the Book of Job (40:29): “Will you play with him like a bird?”

 

29 You gather in their spirit Heb. תסף, an expression of destruction, as (above 73:19): “They were completely consumed (ספו).”

 

30 You will send forth Your spirit with the resurrection of the dead.

 

32 He touches the mountains, and they emit smoke as is depicted of Sinai (Exod. 19:18): “And Mount Sinai was all in smoke.”

 

33 as long as I exist Heb. בעדי, like (Deut. 31:27): “When I am still (בעודני) alive.”

 

35 Sinners will be destroyed Heb. חטאים, sinners [rather than sins, but see Tal. Ber. 10a].

Meditation from the Psalms

Tehillim (Psalms) 104

By H. Em. Rabbi Dr. Hillel ben David

 

This psalm is a continuation of the preceding one and echoes its refrain, Bless HaShem, O my soul! Here, David recounts the wonders of the six days of Creation and describes the splendor of the primeval light, the heaven and earth, the grass, the fish of the sea, the beasts of the field, and, finally, the crowning glory of Creation - man himself.^[1]

 

The Midrash^[2] says: In the Torah, Moses related many events without elaboration. They remained obscure until David came and explained them, as he did here by expanding upon the theme of Creation and illuminating its mysteries.

 

Radak observes that every artist is motivated to produce works of art because he seeks personal acclaim and glory. However, when G-d fashioned the world, His sole concern was man’s welfare. Mere flesh and blood cannot grasp the profound motives of G-d, much less appreciate them. Only the soul can comprehend the altruism and selfless love of its Creator. Thus, the Psalmist calls upon his own spirit, Bless HaShem, O my soul! For none but the soul could compose this blessing.

 

This psalm is the שיר של יום, Song of the Day, for Rosh Chodesh, the first day of the new month. The Tur^[3] explains that the Psalmist alludes to the new month in verse 19, He made the moon for festivals.^[4] The Zohar^[5] says that the souls of the righteous people in Paradise recite this psalm every Rosh Chodesh.^[6]

 

This psalm is the שיר של יום, Song of the Day, for Rosh Chodesh, the first day of the new month. The Tur^[7] explains that the Psalmist alludes to the new month in verse 19, He made the moon for festivals.^[8] The Zohar^[9] says that the souls of the righteous people in Paradise recite this psalm every Rosh Chodesh.^[10]

 

The first Rosh Chodesh was Adam’s birthday. That first Rosh Chodesh was also Rosh Hashanah.^[11] Man’s relationship with Rosh Chodesh, therefore, has special meaning as Adam’s birthday and the birthday of the world. That first Rosh Chodesh was also the day when Adam and Chava sinned and crashed the world. That fateful Rosh Chodesh was also the day that Adam repented and was forgiven.

 

We know that Rosh Hashanah is a day of atonement for the sin of Adam, for it is the day which Adam sinned and was forgiven. Just as Rosh Hashanah is the first day of the solar cycle, so too Rosh Chodesh is the first day of the lunar cycle. On Rosh HaShana we do not bring the sacrifice of Rosh Chodesh. The Gemara, in Eruvin, explains that one Korban is sufficient for Rosh HaShana and for Rosh Chodesh. Rav Tzadok explains that both korbanot come to atone for the same sin, the sin of Adam HaRishon.^[12]

 

Rosh Chodesh has a special Maftir and a special Ashlamata (Haftarah) festival readings which are read, in addition to the normal Torah portion and Ashlamata, on Shabbat. These readings interrupt both the Annual and the Triennial / Septennial Torah cycles.

 

Rosh Chodesh literally means, “beginning renewal” and idiomatically means the “beginning of the month” or “new moon”.

 

The calculations for Rosh Chodesh were the fulfillment of prophecy and they represented great wisdom:

 

Debarim (Deuteronomy) 4:5-6 See, I have taught you decrees and laws as HaShem my God commanded me, so that you may follow them in the land you are entering to take possession of it. Observe them carefully, for this will show your wisdom and understanding to the nations, who will hear about all these decrees and say, “Surely this great nation is a wise and understanding people.”

 

“You shall guard, and you shall do...” Rabbi Shmuel bar Nachman said in the name of Rebbi Yonatan, from where do we know that it is a mitzva for each man to calculate the seasons and the months? It is written, “You shall guard, and you shall do, for it is evidence, in the eyes of the nations, of the wisdom and understanding that has been given to you.”

 

What is the wisdom and understanding that Israel possesses “in the eyes of the nations”? We must say that it refers to the calculation of the seasons and months. Concerning one who knows how to calculate and does not do so, the verse says:

 

Yeshayahu (Isaiah) 5:12 They did not contemplate HaShem’s deeds, and they have not paid attention to the work of His hands.

 

The difference between Israel and the nations of the world is that we use a lunar calendar, and they use a solar calendar. “The sun and the moon can be said to represent these two opposing viewpoints. The sun is constant and unchanging. Its fixed path symbolizes the nation’s belief that the world has always existed and that nothing new is ever introduced by a higher guiding Hand. The moon, on the other hand, is constantly changing. This symbolizes the faith of Israel, who see the whole of nature as something new and innovative, that is under constant supervision and that therefore has the potential for change.” It was later given to the women since they had not ever abandoned this faith in HaShem’s guidance by making the Golden Calf. “Rosh Chodesh is the day that emphasizes our separation from the nations. Jews believe in the world’s creation from nothing and in all the consequences of that belief. Our lives are therefore always being renewed in HaShem’s service and are constantly filled with vitality”.

 

The Torah seems to place Rosh Chodesh on a par with the other festivals. In Numbers chapter 28, the Musaf (additional) services for Rosh Chodesh are listed along with the other festivals. The order, in Numbers 28 and 29, is:

 

 Morning (Shacharit)

 Afternoon (Mincha)

 Shabbat

 Rosh Chodesh

 Pesach

 Hag ha-Matza the first day

 Hag ha-Matza the seventh day

 Hag ha-Bikkurim - Shavuot

 Yom Teruah

 Yom HaKippurim

 Succoth

 

The Rosh Chodesh sacrifices are identical in number and in kind with those of Pesach and Shavuot. In post Temple times, a Musaf service was established for Rosh Chodesh along with the other festivals. Rosh Chodesh was marked by many festive elements. There was a celebratory meal, and family gatherings were a natural for such occasions.^[13]

 

After the Beit Din had sanctified the new moon and uttered a blessing to HaShem, special additional (Musaf) offerings were presented to HaShem.

 

The traditional service includes a candle lit to burn for twenty-four hours. Some use a floating light because it resembles the moon floating in the sky. As on the Sabbath or festivals, two challot (special egg bread) are served; they are round or crescent shaped, preferably, thus invoking the shape of the moon. A new fruit will be sought for the menu for the sake of making a Shehecheyanu. The egg soup, traditionally served at the seder, is often included as a symbol of life immersed in liquid. A quiche of circular shape, or a nut loaf, are popular choices for the menu. During the meal, zemirot such as verses from the Hallel or special Rosh Chodesh songs are sung.

 

Over the course of later history, by association, the day was considered especially appropriate for housewarmings, dedications, wearing new clothes, and saying Shehecheyanu over new fruit. It was also called the day of good beginnings (Remember that all things go after the beginning as it is the most potent moment – we shall look at this concept a bit later.).

 

The joyous spirit of the day, in biblical times, is suggested by two references:

 

Bamidbar (Numbers) 10:10 Also at your times of rejoicing--your appointed feasts and New Moon festivals--you are to sound the trumpets over your burnt offerings and fellowship offerings, and they will be a memorial for you before your God. I am HaShem your God.”

 

Hosea 2:11 I will stop all her celebrations: her yearly festivals, her New Moons, her Sabbath days--all her appointed feasts.

 

HaShem does not specifically call Rosh Chodesh a rest day, but it is alluded to in:

 

Amos 8:4-7 Hear this, you who trample the needy and do away with the poor of the land Saying, “When will the New Moon be over that we may sell grain, and the Sabbath be ended that we may market wheat?”--skimping the measure, boosting the price, and cheating with dishonest scales, Buying the poor with silver and the needy for a pair of sandals, selling even the sweepings with the wheat. HaShem has sworn by the Pride of Jacob: “I will never forget anything they have done.

 

Rosh Chodesh was celebrated only eleven times a year. In Tishri, Yom Teruah coincides with Rosh Chodesh; to this day, the new moon of Tishri is not proclaimed in advance, in the synagogue; Yom Teruah rather than Rosh Chodesh is dominant liturgically.

 

The Torah does not list Rosh Chodesh with HaShem’s festivals in Leviticus chapter 23, nevertheless it is a festival as we shall see. Let’s note that Rosh Chodesh is specifically called a day of rejoicing in this passage from the Torah and is put on a par with Shabbat and the other festivals:

 

Bamidbar (Numbers) 10:1-10 HaShem said to Moses: “Make two trumpets of hammered silver and use them for calling the community together and for having the camps set out. When both are sounded, the whole community is to assemble before you at the entrance to the Tent of Meeting. If only one is sounded, the leaders--the heads of the clans of Israel--are to assemble before you. When a trumpet blast is sounded, the tribes camping on the east are to set out. At the sounding of a second blast, the camps on the south are to set out. The blast will be the signal for setting out. To gather the assembly, blow the trumpets, but not with the same signal. “The sons of Aaron, the priests, are to blow the trumpets. This is to be a lasting ordinance for you and the generations to come. When you go into battle in your own land against an enemy who is oppressing you, sound a blast on the trumpets. Then you will be remembered by HaShem your God and rescued from your enemies. Also, at your times of rejoicing--your appointed feasts and New Moon festivals--you are to sound the trumpets over your burnt offerings and fellowship offerings, and they will be a memorial for you before your God. I am HaShem your God.”

 

In the Nazarean Codicil, Rosh Chodesh is put on a par with Shabbat and the other festivals:

 

Colossians 2:16-17 Let no (PAGAN) man therefore judge you but the body of Messiah (i.e., the Jewish people) concerning (kosher) meat, or (kosher) drink, or in respect to (the celebration of) a (Biblical) holyday, or of the new moon, or of the Sabbath days: 17 For these (observance of the laws of kashrut and of Biblical festivals) are a shadow (prophecy) of things yet to come.

 

There are several other things which connect the festivals with Rosh Chodesh:

 

1. We rest on festivals; women rest on Rosh Chodesh.^[14] Some have a Minhag to reduce work on Rosh Chodesh.
2. We have a Musaf for festivals; we have a Musaf for Rosh Chodesh.
3. We have special additions (yaale v’yavo) to the Amidah for festivals; we have special additions (yaale v’yavo) to the Amidah for Rosh Chodesh.
4. We have special sacrifices on the festivals; we have special sacrifices on Rosh Chodesh^[15] (Two oxen, a ram, seven lambs and their respective libations of wine, flour, and oil^[16]).
5. We have special Torah and Ashlamata (from Parshat Pinchas) for festivals; we have a special Torah and Ashlamata for Rosh Chodesh (from Parshat Pinchas). These special readings interrupt the triennial Torah cycle.
6. We have additional aliyot^[17] on festivals; we have an additional aliya on Rosh Chodesh.
7. We say Hallel on Festivals; we say half Hallel on Rosh Chodesh^[18].
8. Fasting (mourning) is forbidden on the festivals; fasting (mourning) is forbidden on Rosh Chodesh^[19].
9. We eat special meals in honor of the festivals; we eat a special meal or food in honor of Rosh Chodesh^[20].
10. We wear special clothes for festivals; we wear special clothes for Rosh Chodesh.
11. Festivals are called Moedim; Rosh Chodesh is called Moed^[21].
12. We light candles for festivals; some Sephardim light a candle on Rosh Chodesh.
13. Sustenance for festivals is not fixed on Rosh HaShana; sustenance for Rosh Chodesh is not fixed on Rosh HaShana^[22].

 

As to the Minhag to recite Half Hallel on Rosh Chodesh, Rabbi J. B. Soloveitchik in his Yahrzeit Shiur on 4 Tevet, 5717, explained the statement in Arachin 10b, Rosh Chodesh, which is called Moed,^[23] should require the recitation of Hallel. There is no prohibition to work on this day” as follows: A festival such as Passover possesses sanctity because of:

 

a) Musaf the additional sacrifice offered in the Temple.

b) Prohibition of work.

c) Obligation to make the pilgrimage to Jerusalem.

d) Special mitzvot such as matza.

 

All festivals have one or more of these qualities. Rosh Chodesh, however, is distinguished only by Musaf and is thus a festival in the Temple only, where Hallel was recited as din (law) not Minhag. The Minhag to recite Hallel on Rosh Chodesh consists in extending the sanctity from the Temple to Jewish communities outside its precincts.

 

The day before Rosh Chodesh is also known as Yom HaKippurim Katan. This means that the day before Rosh Chodesh is a minor Yom HaKippurim. The devout will fast on the last day of the month and reflect upon his actions on the first day of the month.

 

The Talmud^[24] quotes an amazing comment of Rabbi Simeon ben Lakish that the he goat offered on Rosh Chodesh is called “a sin offering unto the Lord” because it is an atonement for HaShem Himself for having made the moon smaller than the sun. Arising out of this is the idea, expressed in the Rosh Chodesh liturgy, that Rosh Chodesh affords pardon for Israel’s sins. Additionally, during the Musaf prayer service of Rosh Chodesh, we call Rosh Chodesh a “time of atonement”. Thus, in atonement, we see another connection between the festivals and Rosh Chodesh.

 

The Shabbat before Rosh Chodesh is known as Shabbat Mevarchim, which means “the Sabbath of blessing”. We have an additional Ashlamata^[25] to prepare us for this special day. After the Torah reading in the Shabbat service, the prayer leader holds the Torah scroll, recites a blessing hoping for a good month, then announces the day of the upcoming week when the new month will begin and the name of the new month.

 

Shabbat Mevarchim is not observed during the month of Elul to announce the beginning of the month of Tishri, the month in which Rosh HaShana^[26] occurs.

 

Thus, we announce Rosh Chodesh ahead of time, but we do not announce for festivals. This would seem to give special significance to Rosh Chodesh.

 

Finally, when the Sanhedrin sanctified the new moon, it set the calendar date for the festivals of that month. The date of the festivals, therefore, depended on the new moon for their proper celebration. Rosh HaShana, which falls on Rosh Chodesh, is a festival which no one knows the day or hour it begins because it’s beginning depends on the sanctification of the new moon. We have a Midrash that makes this point:  The angels ask HaShem, “When is Rosh HaShana?” “I do not know,” HaShem responds. “Let us all go down to the bet din and see what they have decreed.”

 

The First Mitzva

 

The first mitzva given to the congregation of Israel is:

 

Shemot (Exodus) 12:1-2 HaShem said to Moses and Aaron in Egypt, “This month is to be for you the first month, the first month of your year.”

 

This is the very first commandment given to the nation as a whole, an indication that the concept of Rosh Chodesh, or the New Moon, is very meaningful. Moreover, a thousand years later in Eretz Israel, during the period of Syrian-Greek persecution that culminated in the miracle of Chanukah, Rosh Chodesh was one of only three commandments whose observance the oppressors prohibited. The other two forbidden commandments were the Sabbath and circumcision; that Rosh Chodesh was on a plane with those central observances is sufficient indication of its great significance.

 

This can be understood on two levels. Only the court can proclaim Rosh Chodesh based on the testimony of witnesses who observed the re-appearance of the moon, and upon this proclamation, the Jewish calendar is based. Unless the new months can be proclaimed, there is no calendar, and without a calendar, there can be no festivals. Thus, if the Syrian Greeks had succeeded in eradicating the observance of Rosh Chodesh, they would have succeeded in eliminating large numbers of other mitzvot, as well.

 

Thus, we see that the first command, given to the congregation of Israel, was to:

 

1. Set up a calendar, based on the moon,

2. With Nisan as the first month.

 

Notice that this first command is given to Moses and Aaron as representing the highest authority in the nation. From this, it is derived that the authority for sanctifying the new moon and for establishing the order of the months lies with the highest authority in the nation, namely the Sanhedrin, as the Talmud relates:

 

Rosh HaShana 22a MISHNA. IF A FATHER AND A SON HAVE SEEN THE NEW MOON, THEY SHOULD BOTH GO [TO JERUSALEM], NOT THAT THEY CAN ACT AS JOINT WITNESSES^[27] BUT SO THAT IF ONE OF THEM IS DISQUALIFIED^[28] THE OTHER MAY JOIN WITH SOME OTHER WITNESS. R. SIMEON, HOWEVER, SAYS THAT A FATHER AND SON AND ALL RELATIVES ARE ELIGIBLE TO TESTIFY TO THE APPEARANCE OF THE NEW MOON. R. JOSE SAID: IT HAPPENED ONCE WITH TOBIAH THE PHYSICIAN THAT HE SAW THE NEW MOON IN JERUSALEM ALONG WITH HIS SON AND HIS EMANCIPATED SLAVE, AND THE PRIESTS ACCEPTED HIS EVIDENCE AND THAT OF HIS SON AND DISQUALIFIED HIS SLAVE, BUT WHEN THEY APPEARED BEFORE THE BETH DIN, THEY ACCEPTED HIS EVIDENCE AND THAT OF HIS SLAVE AND DISQUALIFIED HIS SON.

 

GEMARA. R. Levi said: What is the reason of R. Simeon? — Because it is written, and the Lord spoke unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months,^[29] which implies, ‘this testimony shall be valid [when given] by you’.^[30] And the Rabbis? — [It implies], this evidence shall be entrusted to you.^[31]

 

This authority is reiterated in:

 

Rosh HaShana 25a Our Rabbis taught: Once the heavens were covered with clouds and the likeness of the moon was seen on the twenty-ninth of the month. The public were minded to declare New Moon, and the Beth din wanted to sanctify it, but Rabban Gamaliel said to them: I have it on the authority of the house of my father’s father that the renewal of the moon takes place after not less than twenty-nine days and a half and two-thirds of an hour and seventy-three halakin.^[32] On that day the mother of Ben Zaza died, and Rabban Gamaliel made a great funeral oration over her, not because she had merited it, but so that the public should know that the Beth din had not sanctified the month.^[33]

 

‘HaShem said to Moses and to Aaron: “... this month shall be for you the beginning of months ...” And at the moment when Moses our teacher received this command, the Holy One, blessed be He, transmitted to him the precise rules for intercalating the New Moon. Thus, He made known to Moses the method for establishing the times and the seasons.’^[34]

 

Moses and Aaron were told by HaShem, in the oral law,^[35] that normally there should be two witnesses who actually see the new moon, in order to sanctify it on the thirtieth day. If no witnesses come on the thirtieth day, it is automatically sanctified on the thirty-first day.

 

Sanhedrin 10b THE INTERCALATION^[36] OF THE MONTH BY THREE. [The Tanna of the Mishna] mentions neither the ‘calculation’^[37] nor the ‘sanctification’^[38] , but the INTERCALATION of the month. [Why then the need of three for this?] Suppose it is not sanctified [on the thirtieth day] it will then be automatically intercalated! — Abaye therefore said: Read then, THE SANCTIFICATION OF THE MONTH. It is also taught to the same effect: The sanctification of the month and the intercalation of the year is to be determined by three. So, R. Meir holds. But, asked Raba, does not the Mishna say, the INTERCALATION? — Hence, said Raba, the Mishnah means that the sanctification made on INTERCALATION, that is on the intercalary day,^[39] is determined by three; but on the day after it there is to be no sanctification. And this represents the opinion of R. Eliezer b. Zadok, as it has been taught: R. Eliezer b. Zadok says: If the new moon has not been visible in time, there is no need for the Sanctification next day, as it has already been sanctified in Heaven.^[40]

 

Many assume that the witnesses were necessary because the Sanhedrin lacked the ability to calculate the time of the new moon. This is not born out by the facts. Consider: Why would the witnesses look on the thirtieth day, except they knew that that was the first time it might be visible. Also, we should note that the last Sanhedrin calculated the new moons so accurately that they were able to sanctify every new moon for nearly two thousand years!

 

Welcoming the Shechinah^[41]

 

Since Kiddush Lavanah is considered to be an act of greeting the Shechinah, its blessing is distinguished from other blessings in the requirement that it be recited while standing, at a time of joy, while dressed in fine clothing, and in public, as if one were going out to greet a King.

 

The blessing for the new moon is generally recited on Motzei Shabbat, before the tenth day of the month, or on the first day that the new moon is visible, in fulfillment of the principle that the diligent fulfill mitzvot at the first possible opportunity. During the winter, it is not advisable to wait for Motzei Shabbat for fear of clouds.

 

In the month of Sivan, Kiddush Lavanah is recited on Motzei Shabbat so as to combine the blessing with the joy of the festival.

 

Even if one recites the blessing during the week, rather than on Motzei Shabbat, it is appropriate that he wear fine clothing in honor of this mitzva and that he purifies his spirit and his heart before the act of welcoming the Shechinah.

 

During the month of Av, because of the spirit of mourning that prevails, Kiddush Lavanah is not said before the ninth of the month. The custom is to recite it after the end of the fast on the ninth of Av, but to eat something first. Similarly, because of our preoccupation with the anguish of our sins before they are forgiven, during Tishri, Kiddush Lavanah is not recited before Yom HaKippurim. Rather, we wait until the end of the fast and recite Kiddush Lavanah when we leave the synagogue and prior to eating. Among Sephardic communities, the custom is to recite Kiddush Lavanah before Yom HaKippurim so that one may have an additional source of merit prior to his judgment.

 

In accord with the view of the Vilna Gaon, it is customary in many Jerusalem synagogues not to wait for after Tisha B’Ab or after Yom HaKippurim before reciting Kiddush Lavanah but to abide by the principle that the diligent fulfill mitzvot at the earliest opportunity.

 

Those who are especially careful in fulfilling the mitzvot make every effort to recite Kiddush Lavanah with a minyan, in fulfillment of the verse:

 

Mishle (Proverbs) 14:28 The King’s glory is in the multitudes.

 

When reciting Kiddush Lavanah, one should not stand under a roof; nor should it be said while one is looking through a window or an open door. Rather one should go outside, as one would do were he greeting a king. However, if one finds it difficult to leave his home, the blessing may be recited inside, provided that the door or window through which he can see the moon is open and that there is nothing intervening between his eyes and the moon. If the glass of the window is clean and he can see through it clearly, one may recite the blessing without opening the window if he cannot open it because of the cold, etc.

 

Kiddush Lavanah is not recited before three full days and nights have passed from the time of the Molad, the appearance of the new moon. Some authorities say, until seven full days and nights have passed. It may be recited until one half of the moon has passed, i.e., until the point that is halfway between the Molad of that month and the Molad of the coming month, since up to then the moon is in the process of renewal and achieving fullness. After half of the month has passed, the moon begins to diminish, and Kiddush Lavanah may not be said.

 

Although Kiddush Lavanah is not recited on Shabbat, i.e., Friday night, or on festival nights, if it will be impossible to recite it on the next night, e.g., if Shabbat or the festival is the last night of the month on which one can recite it, it may be said.

 

Women do not recite Kiddush Lavanah.

 

When reciting the blessing, one should first look up at the moon so as to see it at the time of the blessing but should not look at it while reciting the entire service, for we pray not to the moon but to the He Who created it. When reciting the blessing, one should stand in a manner befitting the service.

 

Among some communities, it is customary to sing and dance after Kiddush Lavanah.

 

Rosh Chodesh is a monthly festival, as is of course witnessed in the cycle of the moon. Renewal can be seen as starting over after a series of failings. Renewal can also be seen as a beginning at a new stage after the completion of a prior stage. In the psalm of Rosh Chodesh, Tehillim 104, we find a description of the functioning of the world. Every piece of creation has been set in its place. The water, land, and trees have all been set firmly. Animal life has been set into motion. Man, again functions in his created role. This can be viewed as a renewal of creation as it was meant to be when the first Shabbat settled upon the earth. Hence it is renewal: we find that it refers not merely to the original creation, but to a future creation when sins will be wiped off the earth, and evil doers will be no more. This “back to the future” experience is the goal of Rosh Chodesh. This is a renewed world, a messianic view of the already existing world.

 

“Originally, the New Moon was not fixed by astronomical calculations, but was solemnly proclaimed after witnesses had testified to the reappearance of the crescent of the moon. On the 30th of each month, the members of the High Court assembled in a courtyard in Jerusalem, named Beit Ya’azek, where they waited to receive the testimony of two reliable witnesses; they then sanctified the New Moon. If the moon’s crescent was not seen on the 30th day, the New Moon was automatically celebrated on the 31st day.”^[42]

 

Entertaining the witnesses and taking their testimony, as well as the actual sanctification of the New Moon, all had to take place during daylight hours as this is a Mishpat.

 

In addition to the witnesses, the Molad for the new moon is also calculated by the Beit Din (Court) that has had their ordination conferred on them in a direct line from Moses. The Beit Din is the only body that is authorized by halacha to sanctify the new moon. Rabbi Samson Rafael Hirsch elaborates for us:

 

“But that it is not at all the planetary occurrence in the sky that fixes the beginning of the month, so that all that would be necessary would be for the law-officers to take note of such occurrence, is clearly evident from laws that refer to the case where on the 30^th, while yet daytime, the new moon is visible and has been seen by the judges, the court, and by all Israel; or of the case where the thorough examination of the witnesses who come and testify that they have seen it, has been satisfactorily completed by day, but in either of these cases, if night has fallen before the judges have pronounced “it is consecrated”, then the 30^th ins not the first of the month, in spite of the fact that the new moon has actually been seen by everybody, or alternatively has been vouched for, and completely confirmed and established, the new moon only starts on the 31^st. This is striking evidence that it is not the actual condition up above, but the consecrating declaration of the representatives of Israel that is the decisive factor on which the beginning of the month depends. This, the fact that the nation itself fixes the date of the beginning of the months is what the command refers to...”

 

“... It is not to be the conjunction of the moon with the sun; not the moon receiving the rays of illumination afresh, that is to induce the beginning of our months, it is not that, to which our celebration of the New Moon is to be dedicated. But each time the moon finds the sun again, each time it receives its rays of light afresh, HaShem wants His people to find Him again and to be illuminated with fresh rays of His light, wherever and however, in running their course, they have had to pass through periods of darkness and obscurity. The moon finding itself again in conjunction with the sun is only a model for our finding ourselves again with HaShem, the rejuvenation of the moon a picture of and an incentive to, our own rejuvenation. Moed is literally conjunction.”^[43]

 

Tehillim (Psalms) 104:19 Who appointedst^[44] the moon for seasons; the sun knowest his going down.

 

Special Ketubim Rosh Chodesh – Proverbs 7:1-27

 

1 ¶ My son, keep my words, and lay up my commandments with you.

2 Keep my commandments and live, and my teaching as the apple of your eye.

3 Bind them upon your fingers, write them upon the table of thy heart.

4 Say unto wisdom: ‘You are my sister’, and call understanding your kinswoman;

5 That they may keep you from the strange woman, from the alien woman that makes smooth her words.

 

6 ¶ For at the window of my house I looked forth through my lattice;

7 And I beheld among the thoughtless ones, I discerned among the youths, a young man void of understanding,

8 Passing through the street near her corner, and he went the way to her house;

9 In the twilight, in the evening of the day, in the blackness of night and the darkness.

10 And, behold, there met him a woman with the attire of a harlot, and wily of heart.

11 She is riotous and rebellious; her feet abide not in her house;

12 Now she is in the streets, now in the broad places, and lies in wait at every corner.

13 So she caught him, and kissed him, and with an impudent face she said unto him:

14 ‘Sacrifices of peace-offerings were due from me; this day have I paid my vows.

15 Therefore came I forth to meet you, to seek your face, and I have found you.

16 I have decked my couch with coverlets, with striped cloths of the yarn of Egypt.

17 I have perfumed my bed with myrrh, aloes, and cinnamon.

18 Come, let us take our fill of love until the morning; let us solace ourselves with loves.

19 For my husband is not at home, he is gone a long journey;

20 He has taken the bag of money with him; he will come home at the appointed day (new moon).’

21 With her much fair speech she causes him to yield, with the blandishment of her lips she entices him away.

22 He goes after her straightway, as an ox that goes to the slaughter, or as one in fetters to the correction of the fool;

23 Till an arrow strike through his liver; as a bird hastens to the snare—and knows not that it is at the cost of his life.

 

24 ¶ Now therefore, O you children, hearken unto me, and attend to the words of my mouth.

25 Let not your heart decline to her ways, go not astray in her paths.

26 For she has cast down many wounded; yes, a mighty host are all her slain.

27 Her house is the way to the nether world, going down to the chambers of death.

 

Rashi’s Commentary for: Proverbs 7:1-27

 

2 like the apple of your eyes The pupil of the eye, which is like darkness, like the darkness of night.

 

4 “You are my sister” (Draw her near to you.)

 

a kinsman Heb. מֹדָע, a kinsman, as in (Ruth 3:2): “Boaz our kinsman (מֹדַעְתָּנוּ),” our close relative; i.e., draw her near to you always.

 

7 I discerned Heb. אָבִינָה, I discerned, and I saw.

 

8 next to her corner The corner of the harlot and of the pagan house of worship.

 

10 And behold a woman As its apparent meaning. Another explanation: One of the enticers.

 

the nakedness of a harlot Heb. שִׁית, as in (II Sam. 10:4): “their buttocks (שְׁתוֹתֵיהֶם) ,” i.e., the nakedness of a harlot.

 

with her heart besieged Heb. וּנְצֻרַת לֵב. As a besieged city is surrounded by bulwarks, so is this one’s heart surrounded by lewdness and foolishness.

 

11 and rebellious Heb. וְסֹרָרֶת, turning away from the road.

 

14 I had to bring peace offerings I prepared a great feast, for today I sacrificed my vows and my peace offering.

 

15 and I have found you In order that I find you.

 

16 covers Heb. מַרְבַדִּים Garments of freedom and beauty; a similar term is found at the end of the book (31:22): “She made covers for herself.”

 

I have bedecked my couch Heb. רָבַדְתִּי, I have adorned.

 

with superior braided work of Egypt Heb. חֲטֻבוֹת, אֵטוּן מִצְרָיִם, praiseworthy, high quality linen garments coming from Egypt, where linen is common, as it is written in the Book of Isaiah (19:9): “And those who work at flax ... will be ashamed.”

 

braided work Heb. אֵטוּן.

 

17 I fanned Heb. נַפְתִּי. I fanned the scent as one fans with a scarf in a perfumery to bring the scent from above down below. Dunash (Teshuvoth Dunash p. 22) defines it as an expression of smoking, which he states has no comparison.

 

19 For the man is not at home You have seen that the Holy One, blessed be He, has removed His Shechinah and has given all good to the pagans.

 

20 the bag of money He has slain the righteous/generous among them.

 

on the appointed day Heb. לְיוֹם הַכֵּסֶא. At the fixed appointed time, and similarly (Ps. 81:4), “At the appointed time for the day of our festival.”

 

21 She swayed him the one devoid of sense, to her.

 

with all her talk with which she is accustomed to familiarize men.

 

she entices him from the way

 

22 and as a viper Heb. וּכְעֶכֶס. This is the venom of a snake.

 

to the chastisement of a fool Like a snake that runs quickly as an agent of the Holy One, blessed be He, to chastise the fool who is condemned by the Omnipresent, blessed be He, so does this one run after her until he stumbles on her, and her arrow splits his liver.

 

23 as a bird hastens to run to a snare, and it does not know that the snare was spread out there for the life of the bird.

 

Ashlamatah: Yeshayahu (Isaiah) 66:1-24

 

Rashi	JPS TANAKH
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 said the LORD: The heaven is My throne, and the earth is My footstool: Where could you build a house for Me, What place could serve as My abode?
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 this was made by My hand, And thus it all came into being -- declares the LORD. Yet to such a one I look: To the poor and broken-hearted, Who is concerned about 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. As for those who slaughter oxen and slay humans, Who sacrifice sheep and immolate dogs, Who present as oblation the blood of swine, Who offer incense and worship false gods -- Just as they have chosen their ways And take 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.	4. So will I choose to mock them, To bring on them the very thing they dread. For I called and none responded, I spoke, and none paid heed. They did what I deem evil And chose what I do not want.
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. Hear the word of the LORD, You who are concerned about His word! Your kinsmen who hate you, Who spurn you because of Me, are saying, "Let the LORD manifest His Presence, So that we may look upon your joy." But theirs shall be the 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. Hark, tumult from the city, Thunder from the Temple! It is the thunder of the LORD As He deals retribution to His foes.
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 she laboured, she was delivered; Before her pangs came, she bore a son.
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 ever heard the like? Who ever witnessed such events? Can a land pass through travail In a single day? Or is a nation born All at once? Yet Zion travailed And at once bore her children!
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.	9. Shall I who bring on labor not bring about birth? -- says the LORD. Shall I who cause birth, shut the womb? -- said 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 with Jerusalem and be glad for her, All you who love her! Join in her jubilation, All you who mourned 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.	11. That you may suck from her breast Consolation to the full, That you may draw from her bosom Glory to your delight.
12. For so says the Lord, "Behold, I will extend peace to you like a river, and like a flooding stream the wealth of the nations, and you shall suck thereof; on the side you shall be borne, and on knees you shall be dandled.	12. For thus said the LORD: I will extend to her Prosperity like a stream, The wealth of nations Like a wadi in flood; And you shall drink of it. You shall be carried on shoulders And dandled upon knees.
13. Like a man whose mother consoles him, so will I console you, and in Jerusalem, you shall be consoled.	13. As a mother comforts her son So I will comfort you; You shall find comfort in Jerusalem.
14. And you shall see, and your heart shall rejoice, and your bones shall bloom like grass, and the hand of the Lord shall be known to His servants, and He shall be wroth with His enemies.	14. You shall see, and your heart shall rejoice, Your limbs shall flourish like grass. The power of the LORD shall be revealed on behalf of His servants; But He shall rage against His foes.
15. For behold, the Lord shall come with fire, and like a tempest, His chariots, to render His anger with fury, and His rebuke with flames of fire.	15. See, the LORD is coming with fire -- His chariots are like a whirlwind -- To vent His anger in fury, His rebuke in flaming fire.
16. For with fire, will the Lord contend, and with His sword with all flesh, and those slain by the Lord shall be many.	16. For with fire will the LORD contend, With His sword, against all flesh; And many shall be the slain of the LORD.
17. "Those who prepare themselves and purify themselves to the gardens, [one] after another in the middle, those who eat the flesh of the swine and the detestable thing and the rodent, shall perish together," says the Lord.	17. Those who sanctify and purify themselves to enter the groves, imitating one in the center, eating the flesh of the swine, the reptile, and the mouse, shall one and all come to an end -- declares the LORD.
18. And I-their deeds and their thoughts have come to gather all the nations and the tongues, and they shall come, and they shall see My glory.	18. For I know their deeds and purposes. The time has come to gather all the nations and tongues; they shall come and behold My glory.
19. And I will place a sign upon them, and I will send from them refugees to the nations, Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, the distant islands, who did not hear of My fame and did not see My glory, and they shall recount My glory among the nations.	19. I will set a sign among them and send from them survivors to the nations: to Tarshish, Pul, and Lud -- that draw the bow -- to Tubal, Javan, and the distant coasts, that have never heard My fame nor beheld My glory. They shall declare My glory among these nations.
20. And they shall bring all your brethren from all the nations as a tribute to the Lord, with horses and with chariots, and with covered wagons and with mules and with joyous songs upon My holy mount, Jerusalem," says the Lord, "as the children of Israel bring the offering in a pure vessel to the house of the Lord.	20. And out of all the nations, said the LORD, they shall bring all your brothers on horses, in chariots and drays, on mules and dromedaries, to Jerusalem My holy mountain as an offering to the LORD -- just as the Israelites bring an offering in a pure vessel to the House of the LORD.
21. And from them too will I take for priests and for Levites," says the Lord.	21. And from them likewise I will take some to be Levitical priests, said the LORD.
22. "For, as the new heavens and the new earth that I am making, stand before Me," says the Lord, "so shall your seed and your name stand.	22. For as the new heaven and the new earth Which I will make Shall endure by My will -- declares the LORD -- So shall your seed and your name endure.
23. And it shall be from new moon to new moon and from Sabbath to Sabbath, that all flesh shall come to prostrate themselves before Me," says the Lord.	23. And new moon after new moon, And Sabbath after Sabbath, All flesh shall come to worship Me -- said the LORD.
24. "And they shall go out and see the corpses of the people who rebelled against Me, for their worm shall not die, and their fire shall not be quenched, and they shall be an abhorring for all flesh."	24. They shall go out and gaze On the corpses of the men who rebelled against Me: Their worms shall not die, Nor their fire be quenched; They shall be a horror To all flesh. And new moon after new moon, And Sabbath after Sabbath, All flesh shall come to worship Me -- said the LORD.

 

 

Rashi’s Commentary for: Yeshayahu (Isaiah) 66:1-24

 

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 אַהֲבָה גַּם שִׂנְאָה) ”; (Num. 18:3) “and neither they nor you shall die (גַּם הֵם גַּם אַתֶּם).” Here, too, both they chose, and I will choose. 4 their 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:]

 

Your brethren...said The transgressors of Israel mentioned above.

 

who hate you, who cast you out who say (supra-65:5), “Keep to yourself, do not come near me.” Another explanation:

 

Your brethren...said The children of Esau.

 

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

 

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.

 

7 When she has not yet travailed When Zion has not yet travailed with birth pangs, she has borne her children; that is to say that her children will gather into her midst, which was desolate and bereft of them, and it is as though she bore them now without birth pangs, for all the nations will bring them into her midst.

 

she has been delivered of a male child Heb. וְהִמְלִיטָה. Any emerging of an embedded thing is called הַמְלָטָה. And הַמְלָטָה is esmoucer, or eschamocier in O.F., to allow to escape.

 

8 Is a land born in one day? Can a pain come to a woman in confinement to bear a land full of sons in one day?

 

9 Will I bring to the birth stool and not cause to give birth Will I bring a woman to the birth stool and not open her womb to bring out her fetus? That is to say, Shall I commence a thing and not be able to complete it? Am I not the One Who causes every woman in confinement to give birth, and now will I shut the womb? This is a question.

 

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

 

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

 

from her approaching glory Heb. מִזִּיז. From the great glory that is moving and coming nearer to her. זִיז means esmoviment in O.F., movement.

 

12 and like a flooding stream I extend to her the wealth of the nations.

 

on the side On the sides of your nurses, [in Aramaic,] גִּסְסִין.

 

you shall be dandled You shall be dandled as they dandle an infant. Esbanier in O.F.

 

14 and the hand of the Lord shall be known When He wreaks His vengeance and His awesome acts, His servants shall know the strength of the might of His hand.

 

15 shall come with fire With the fury of fire He shall come upon the wicked.

 

to render Heb. לְהָשִׁיב, [lit. to return] to His adversaries with fury His anger.

 

16 For with fire of Gehinnom will the Lord contend with His adversaries, and since He is the plaintiff and the judge, the expression of contending is appropriate for Him, for He, too, presents His claim to find their iniquity and their transgression. Comp. (Ezekiel 38:22) “And I will contend with him (וְנִשְׁפַּטְתִּי) ”; (Jer. 2:35) “Behold, I contend with you.” It is an expression of debate. Derajjsner in O.F. [And its simple meaning is: For with the fire of the Lord and with His sword, all flesh shall be judged. Similarly, there are many inverted verses in Scriptures.]

 

17 Those who prepare themselves Heb. הַמִּתְקַדְּשִׁים. Those who prepare themselves, “Let you and me go on such-and-such a day to worship such-and-such an idol.”

 

to the gardens where they plant vegetables, and there they would erect idols.

 

[one] after one As Jonathan renders: a company after a company. They prepare themselves and purify themselves to worship, one company after its fellow has completed its worship.

 

in the middle In the middle of the garden. Such was their custom to erect it.

 

18 And I - their deeds and their thoughts have come etc. And I What am I to do? Their deeds and their thoughts have come to Me. And that forces Me to gather all the heathens (nations [Mss. and K’li Paz]), and to let them know that their deeds are vanity and the thoughts they are thinking, “For the sake of my name, the Lord shall be glorified,” let them understand that it is false. And where is the gathering? It is the gathering that Zechariah prophesied (14:2): “And I will gather all the nations to Jerusalem.”

 

and they shall see My glory When I wage war with them with the plague of the following description (ibid. 14:12): “Their flesh shall disintegrate...and their eyes...and their tongue.”

 

19 And I will place a sign upon them etc. Refugees will survive the war, and I will allow them to remain in order to go to report to the distant islands My glory that they saw in the war, and also upon those refugees I will place one of the signs with which their colleagues were punished, in order to let the distant ones, know that with this plague, those who gathered about Jerusalem were smitten.

 

20 and with covered wagons Heb. וּבַצַּבִּים. These are wagons equipped with partitions and a tent. Comp. (Num. 7:3) “Six covered wagons (עֶגְלוֹתצָב).”

 

and with joyous songs Heb. וּבַכִּרְכָּרוֹת. With a song of players and dancers. Comp. (II Sam. 6:14) “And David danced (מְכַרְכֵּר),” treper in O.F. [Menahem (p. 109) explains it as an expression meaning a lamb. Comp. (supra-16:1) “Send lambs (כַּר) of the ruler of the land.”]

 

as...bring an offering in a pure vessel for acceptance, so will they bring your brethren as an acceptable offering.

 

21 And from them too From the peoples bringing them and from those brought, I will take priests and Levites, for they are now assimilated among the heathens (nations [Mss. and K’li Paz]) under coercion, and before Me the priests and the Levites among them are revealed, and I will select them from among them, and they shall minister before Me, said the Lord. Now where did He say it? (Deut. 29:28) “The hidden things are for the Lord our God.” In this manner it is explained in the Aggadah of Psalms (87:6).

 

24 their worm The worm that consumes their flesh. and their fire in Gehinnom.

 

 

Special Ashlamatah: Isaiah ‎‎54:11 – 55:5 ‎‎

 

Rashi	Targum
11. O poor tempestuous one, who was not consoled, behold I will set your stones with carbuncle, and I will lay your foundations with sapphires.	11. O needy one, suffering mortification, city concerning which the peoples say it will not be comforted, behold, I am setting your pavement stones in antimony, and I will lay your foundations with good stones.
12. And I will make your windows of jasper and your gates of carbuncle stones, and all your border of precious stones.	12. I will make your wood as pearls and your gates of carbuncles, and all your border of precious stones.
13. And all your children shall be disciples of the Lord, and your children's peace shall increase.	13. All your sons will be taught in the Law of the LORD, and great will be the prosperity of your sons.
14. With righteousness/generosity shall you be established, go far away from oppression, for you shall not fear, and from ruin, for it will not come near you.	14. In innocence you will be established; be far from oppression, for you will not fear; and from breaking, for it will not come to you.
15. Behold, the one with whom I am not, shall fear, whoever mobilizes against you shall defect to you.	15. Behold, the exiles of your people will surely be gathered to you at the end; the kings of the peoples who are gathered to distress you, Jerusalem, will be cast in your midst.
16, Behold I have created a smith, who blows on a charcoal fire and produces a weapon for his work, and I have created a destroyer to destroy [it].	16. Behold, I have created the smith who blows fire in coals, and produces a vessel for its worth; I have created the destroyer to destroy;
17. Any weapon whetted against you shall not succeed, and any tongue that contends with you in judgment, you shall condemn; this is the heritage of the servants of the Lord and their due reward from Me, says the Lord. {S}	17. No weapon that is prepared against you, Jerusalem, will prosper, and you will declare a sinner every tongue that rises against you in judgment. This is the heritage of the servants of the LORD, and their innocence before Me, says the LORD.”
1. Ho! All who thirst, go to water, and whoever has no money, go, buy, and eat, and go, buy without money and without a price, wine and milk.	1. Ho, everyone who wishes to learn, let him come and learn; and he who has no money, come, hear, and learn! Come, hear, and learn without price, and not with mammon, teaching which is better than wine and milk.
2. Why should you weigh out money without bread and your toil without satiety? Hearken to Me and eat what is good, and your soul shall delight in fatness.	2. Why do you spend your money for that which is not to eat, and your labour for that which does not satisfy? Attend to My Memra diligently, and eat what is good, and your soul will delight itself in that which is fat.
3. Incline your ear and come to Me, hearken and your soul shall live, and I will make for you an everlasting covenant, the dependable mercies of David.	3. Incline your ear, and attend to My Memra; hear, that your soul may live; and I will make with you an everlasting covenant, the sure benefits of David.
4. Behold, a witness to nations have I appointed him, a ruler, and a commander of nations.	4. Behold, I appointed him a prince to the peoples, a king, and a ruler over all the kingdoms.
5. Behold, a nation you do not know you shall call, and a nation that did not know you shall run to you, for the sake of the Lord your God and for the Holy One of Israel, for He glorified you. {S}	5. Behold, people that you do not know will serve you, and people that knew you not; will run to offer tribute to you, for the sake of the LORD your God, and of the Holy One of Israel, for He has glorified you.

 

 

Rashi’s commentary for Isaiah 54:11 – 55:5

 

11 tempestuous one: whose heart storms with many troubles.

 

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

 

12 jasper: Heb. כַּדְכֹד, a kind of precious stone.

              

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

              

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

              

of precious stones: Desirable stones [from Jonathan].

 

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

              

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

              

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

 

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

              

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

 

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

              

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

 

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

              

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

 

55:1 Ho! All who thirst: Heb. הוֹי. This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture, [e. g.,] (Zech. 2:10) “Ho! Ho! and flee from the north land.”

              

go to water: to Torah.

              

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

              

wine and milk: Teaching better than wine and milk.

 

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

 

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

 

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

 

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

 

 

PIRQE ABOT

(Chapters of the Fathers)

Pereq Dalet

Mishnah 4:28-29

By: Hakham Yitschaq ben Moshe Magriso

 

28. Rabbi Eleazar HaKafar said: Jealousy, desire and honor remove a person from the world.

29. He used to say: Those born are to die, the dead are to come to life, and the living are to be judged. [It is for us] to know and to make known and [for it] to be known that He is GOD. He is the Former, He is the Creator. He is the One who understands, He is the witness, He is the Judge, He is the Plaintiff. He is the one who will ultimately judge. Blessed be He, before whom there is no unfairness, no forgetting, no recognition of faces, and no taking of bribes since all is His. And know that all follows the calculation. Let your urge not promise you that in the grave there is a place where you can escape.

 

For against your will you were formed, against your will you were born, against your will you live, against your will you die, and against your will you are destined to appear in judgment and reckoning before the King of Kings, the Blessed Holy One.

 

The master teaches us that a person should think of the admonitions and judgments that he will face, and should therefore steer clear of three bad traits, jealousy, desire, and honor. All the sins in the world stem from them.

 

If you are jealous of your neighbor, you will steal and cheat to get that which belongs to him. You might cheat him in business, lie to him, and violate all the other prohibitions that apply to business matters. All this is the result of jealousy.

 

A sage used to say about jealousy, "I have not seen anything that damages the soul more than jealousy. When a person is jealous, his bad intentions persist, and his soul is under constant strain. His willpower is diminished, and his heart erodes.”

 

Desire is also very detrimental. When a person desires to pursue the vices of this world, he comes to eat forbidden foods (ma’akkhalot asuroth), he inappropriately associates with members of the opposite sex who are forbidden to him, and he becomes enmired in all the vices of the world.

 

Pursuit of honor is also dangerous. When a person pursues honor, he mistreats his fellow man, embarrasses him publicly, and gains honor through dishonoring others. There are many sins that a person can commit when he becomes blinded by the pursuit of honor and status.

 

So that you will stay away from these bad traits, the master tells you to think in advance about what will ultimately befall you. Know that the reason that you came to this world is not to enjoy worldly vices, but to study Torah and to gain merit through observing the commandments and doing good deeds in order to be worthy of the World to Come.

 

Regarding this, the master says, "Those who are born are to die." Everyone who is born is destined to die. Everyone knows this; it is something that we constantly witness with our own eyes. But the master is also saying that the reason that a person is born into this world is to die. Even if he lives with pain and suffering, he fulfils his purpose in life if he attains merit to live in the World to Come. One does not come into this world to live and enjoy worldly vices.

 

If a person suffers in this world and considers himself dead even though he lives in affluence, then he is sure to live in the next world. The master therefore said, "The dead are destined to live." He is saying that if a person considers himself dead in this world, then he shall be destined to live in the World to Come.

 

Both together, however, are not possible. It is not possible for fire and water to exist together at the same time. Similarly, it is impossible for one to attain the good of the next world and at the same time enjoy the vices of this world. The two are antithetical to each other. They are like two adversaries squaring off at one another.

 

This does not mean that you must detach yourself from the world completely by fasting and going without food for a week. These practices are unnecessary, and they can cause damage insofar as they will weaken you so that you are not able to carry out the obligations of Judaism. The point is that you should not devote yourself to pursuing the pleasures of this world. You must adopt a middle-of-the-road course.

 

The master's statement, "those born are to die," can also be interpreted in a slightly different manner. Since an average person lives some seventy years, one may be tempted to enjoy life in his youth, and then attempt to repent and mend his ways in his old age. The master therefore said that from the moment a person is born, he is destined (me'uthad) to die. Hour after hour, death faces him, and he has no assurance that he will live from one moment to the next. Thus, a person should repent as soon as possible, since the very next moment he may die. Besides that, ״the dead are destined to come to life, and the living are destined to be judged." After a person dies, he is resurrected in order to be judged for his deeds and punished for his sins.

 

To know, to make known, and to be known  ... This means that everyone must know that there is no infant born who can hide himself from death or from Judgment Day. You must realize that God is the judge of all. You must know that it is God who created you and gave you form. It is He who understands the deeds of each and every person. God is destined to be the Judge, while at the same time He is the Witness (ed) who gives testimony (eduth) regarding what a person has done. God is also the Plaintiff (baal din) seeing to it that .the person stands trial.

 

There is no crookedness in His exercise of justice. Rather, everything is done with justice. Do not think that God will have forgotten some sins that you have committed. There is no forgetting for Him. Furthermore, there are no personal exceptions (masso panim) to His justice. Moreover, there is no taking of bribery (shochad) since all the world is His.

 

You must also realize that everything follows a calculation, and all is added up in the final analysis. If you have commited some small sins, they will add up to a large sum. Therefore, do not neglect small sins, since a little here and a little there end up as a large amount.

 

Do not let your Evil Urge fool you by telling you that "the grave is a place for you to escape."  Do not let your imagination convince you that after you die, you are placed in the grave and nothing else will matter. Nothing is left up to your own choice (bechirah). Rather, it is all against your will.

 

"Against your will you were formed." At night when a child is conceived in its mother's womb, the angel who is the overseer (memuneh) over pregnant women goes to the place where all souls are assembled. He tells a soul (neshamah) that it has been destined to enter the newly conceived child, saying, "My daughter, go and enter the womb of this woman." Upon hearing this the soul replies, "How can I leave this holy place and enter a place of dirt and perfidy?" The angel then comes and takes the soul by force, placing it in the womb of the woman destined to be its mother. Regarding this, the master said, "Against your will you were formed." Your very conception was against your will.

 

Moreover, "Against your will you were born." When a child is in its mother's womb, it has a lamp over its head, and can see from one end of the world to the other. All through his life, a person will not experience better days than these. Furthermore, during this time, a person is taught the entire Torah. When the time comes for him to leave the womb, he does not want to go, and he has to be taken by force. It is for this reason that a child cries when he is born. He was forced into the world against his will. The master thus taught, "Against your will you were born."

 

Furthermore, "Against your will you live." There are people who have so much suffering that their fondest wish is to die. When such a person goes to sleep, his soul ascends to heaven, just like everyone else's. But when it comes time for this person to wake up, the soul does not want to return to the body and suffer from the torments that it suffers. God then says to the soul, "You must once again return to your body. Your soul has been given to Me as a trust (pikadon). I do not want to be remiss in returning that which has been trusted to Me when you went to sleep."

It is written, "In Your hand I trust my soul . . .”  (Psalms 31:6). The Psalmist is saying, "Into Your hand, Lord of the Universe, I am giving my soul as a trust (pikadon). Return this trust just as it was given to You." We similarly speak of God's faithfulness when we say, "True and Faithful" (Emeth VeEmunah), in the evening (Arvith) service. Thus, we see that God is entrusted (ne'eman) with the trust that we give Him every night, and He is sure to keep it safely and return it to us again. Therefore, if a soul is reluctant to return, God forces it back to the body. It is because of this that the master said, "Against your will you live."

 

He further taught, "Against your will you die." When the time comes for a man to leave the world, the Angel of Death (Malakh HaMaveth) comes to take his soul, and plead as he might, the angel does not delay.

 

Finally, he said, "Against your will you must stand in judgment and reckoning." Even after a person dies, he has no rest in the grave. Against his will he must stand in judgment and reckoning for all the deeds that he did in this world.

 

Since a person must think of all these things, how can he have envy, desire or honor? How can he be envious of what his neighbor has? How can he waste his life seeking the vices of this world? How can he seek honor and status? He will have to give an accounting in the World to Come, and everything in this world is meaningless (hevel havalim). When one leaves the world he has nothing other than the Torah he has learned and the good deeds he has done.

 

Nazarean Codicil

Colossians 2:16-23

 

16. Therefore let no one [who is a Gentile] but the body of Messiah (the Jewish people) pass judgment on you in questions of food and drink, or with regard to a festival or a New Moon or a Sabbath.

17. For these are a shadow (prophecies) of things yet to come.

18. Let no one disqualify you, insisting on asceticism and worship of messengers (i.e., the sun and the moon), going on in detail about visions, puffed up without reason by his sensuous mind,

19. and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

20. If with Messiah you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to [pagan] regulations--

21. "Do not handle, Do not taste, Do not touch"

22. (referring to things that all perish as they are used)--according to human precepts and teachings?

23. These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

 

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 Shabbat:

“Shabbat “Khi HaMitsvah Ha-Zot” - ” For this commandment”

&

Shabbat # 4 of Consolation/Strengthening

 

 

 

 

 

 

Hakham Dr. Yosef ben Haggai

Rabbi Dr. Hillel ben David

Rabbi Dr. Eliyahu ben Abraham

 

Edited by Adon Ovadyah ben Abraham and Adon Aviner ben Abraham

Please e-mail any comments, questions, or suggestions to chozenppl@gmail.com