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| Torâh | Haphtârâh | Âmar Ribi Yᵊhoshua | Mᵊnorat ha-Maor |
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צַו deals predominantly with the responsibilities of the Kohan•imꞋ. From time to time misojudaic gentiles belligerently decry being relegated as "second class citizens in a society that already considers goyim to be something less than human, and spend the rest of our lives kissing someone elses [sic] Talis" (to quote a message I received last week).
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 360° wraparound photo of our "Milky Way" galaxy (horiz. band). Our entire solar system is a mere pinpoint in this band, ≈⅓ the distance from the center to an edge of the band, earth a blue nanopoint within our solar system, and you and me just 2 nanopoints on the planet. Dots above and below the band (see enlargement) are countless other entire galaxies like our "Milky Way". From any of the galaxies out there, our entire "Milky Way" is just another nanopoint in the universe. Even all of that visible universe is only 5%; 95% of the universe is dark matter and energy, Signature of the Creator, keeping the universe's engine running properly but invisible to our eyes! |
Aside from the misojudaic misrepresentation that Yᵊhud•imꞋ consider goy•imꞋ less than human, it is the Lewiy•imꞋ who are the "second class citizens"—if one regards the Kohan•imꞋ as the "first class citizens"! That makes plain Yᵊhud•imꞋ, viz., Yi•sᵊr•â•eilꞋ, "third class citizens." Such arrogant goy•imꞋ (contrast with The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English)
15.21-28) think themselves to be above ordinary Yᵊhud•imꞋ who, "while doing mi•shᵊpâtꞋ and loving khësꞋëd, are to be humble in walking with Ël•oh•imꞋ" (Mikh•âhꞋ 6.8).
Moreover, such a "class" attitude is uniquely characteristic of שָׂטָן. Except in the case of being married to a gentile unwilling to convert, geir is a temporary transitional status for learners of Tor•âhꞋ who haven't yet developed sufficient competency to be required to keep Tor•âhꞋ like Yᵊhud•imꞋ. However, geir•imꞋ are required to study and learn Tor•âhꞋ, implementing Tor•âhꞋ as they learn, and to complete their learning to become as competent in Tor•âhꞋ-observance as a Bar-Mitzwah—and then convert if there is an opportunity, becoming a Yᵊhudi. Being a geir or Yᵊhudi, in the final analysis, is a personal decision, not a racist physical attribute determined at birth.
Racists who deny that a geir can convert and become a Yᵊhudi make Dawid ha-Melekh (King Dâ•widꞋ) a gentile—since his maternal ancestor was Rut!!!
So the prospective follower of RibꞋi Yᵊho•shuꞋa and Tor•âhꞋ will be a geir rather than a Yᵊhudi only if they choose so; and have no one but themselves to blame. Even in the case of a marital situation preventing conversion, both the marriage, and the decision to remain in it, are products of the exercise of one's own free will—not something determined by genetics or birth. And even in these cases, the children should convert so that the problem is limited to that one generation.
Just as the Kohan•imꞋ had special responsibilities that distinguished them from the Lewiy•imꞋ, and the latter had special responsibilities that distinguished them from ordinary Yi•sᵊr•â•eilꞋ, so, too, the status of Yᵊhudi carries with it responsibilities that distinguish him from the goy•imꞋ. The real culprit of the arrogant misojudaic שָׂטָן, of course, is his or her refusal to assume the yoke of responsibility that goes with becoming a Yᵊhudi(t). S/he wants to be a "first class citizen"—but without being bothered with the associated obligations and responsibilities.
If one is willing to shoulder the yoke of responsibilities then, given sufficient time to prove oneself to the rare sympthetic Orthodox rabbi, perhaps (s)he can attain the status of geir or Yᵊhudi(t). It's your choice.
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This week's pâ•râsh•âhꞋ elaborates on the various kinds of zᵊvâkh•imꞋ, providing insight into their significance.
Of course, there was the straightforward penalty aspect of the zëvꞋakh, just as a punitive fine by a court today levies a zëvꞋakh from wrong-doers. This was amplified by having the baꞋal tᵊshuv•âhꞋ push his hands down on the animals head, likely looking into its eyes as it died because of the wrong-doer's deed; hopefully motivating a genuine change in behavior.
Beyond these, however, there is another aspect which relates to the פָרָה אֲדֻמָּה teaching a couple of weeks ago. If only the above aspects were involved, the daubing of blood would be irrelevant. But, just as the cleansing of the Mei Nid•âhꞋ was demonstrated with the פָרָה אֲדֻמָּה, the same parallels can be drawn from the other qârbân•otꞋ.
With the exception of RashꞋ"i, "all other commentators, based on [Yᵊkhë•zᵊq•eilꞋ] 34.24 and the usual meaning of the word, assume that [נָשִׂיא] refers to the מֶלֶךְ —specifically to the מֶלֶךְ המָשִׁיחַ, the King Messiah." (Artscroll "Yechezkel," p. 687) – genealogical NeiꞋtzër, proven from the yo•khas•inꞋ, of Dâ•widꞋ ha-MëlꞋëkh.
It is, of course (45.17ff), the responsibility of מֶלֶךְ המָשִׁיחַ to officiate perpetually, i.e., eternally (no mortal human, during his earthly life, could ever officiate eternally; only in ha-O•lamꞋ ha•baꞋ) over the qârbân•otꞋ in the celestial Beit-ha-Mi•qᵊdâshꞋ. The communal qârbân•otꞋ are, therefore, in his hands and we should focus on the personal qârbân•otꞋ relative to Yi•sᵊr•â•eilꞋ (as contrasted with the Kohan•imꞋ).
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 Pipeline valve |
We can think of the system for personal, non-Kohan•imꞋ, qârbân•otꞋ as a pipeline to communion with י‑‑ה consisting of seven valves, one of them hidden, and each valve is closed by every a•veir•âhꞋ of its type until we manually open it according to Life's Instruction (Tor•âhꞋ) Manual – i.e., tᵊshuv•âhꞋ. Beginning at י‑‑ה's end of this pipeline, which (contrary to the "born in sin," "fallen state," doctrine of Christianity) is our initial, default open, state:
בְּכוֹר
אָשָׁם – Again, the zëvꞋakh becomes synonymous with the guilt. This is the hidden 'escape valve,' for uncertainty regarding a•veir•otꞋ of Tor•âhꞋ.
שְׁלָמִים The importance of the שְׁלָמִים lies in "completing" the opening of the pipeline, the last valve. (The [תּוֹדָה] offering is a type of שְׁלָמִים)
The zëvꞋakh becomes synonymous with the misstepper – the חַטָּאת with the חַטָּא. The נָזִיר (sacrifice), טָהוֹר (sacrifice) and מְצֹרָע (sacrifice) are types of חַטָּאת (sacrifices). Despite its modern-adopted meaning, Biblical מְצֹרָע was neither "leprosy"—Hirsch demonstrated the obvious—nor lᵊshonꞋ hâ-râꞋ, as supposed in some circles based upon especially illogical suppositions. For further discussion, see פִּשׁתָּה כֵּהָה Live-LinkT , note 15.31.1.
It's your free-will decision, and responsibility, to keep all of the valves of your pipeline open so that communion can flow freely in both directions.
Since none of these zᵊvâkh•imꞋ ever provided any ki•purꞋ whatsoever for any individual who didn't abandon his a•veir•otꞋ of Tor•âhꞋ, and Christian "salvation" claims are based entirely upon the spurious claim of a Hellenist "Christ" incurring the role of these qârbân•otꞋ, the Christian doctrine of "grace" for rejecting Tor•âhꞋ is internally, intractably, self-contradictory.
Rather, the a•veir•otꞋ of Tor•âhꞋ which require these qârbân•otꞋ—whether in the Beit-ha-Mi•qᵊdâshꞋ by Kohan•imꞋ or the celestial Beit-ha-Mi•qᵊdâshꞋ by the Mâ•shiꞋakh (the only logical explanation for the eternal service specified by Yᵊkhëz•qeilꞋ)—are intended to emphasize our continuous need to do our utmost to avoid the a•veir•otꞋ of Tor•âhꞋ that require these qârbân•otꞋ.
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This פָּרָשָׁה begins
וַיְדַבֵּר י--ה אֶל-מֹשֶׁה לֵּאמֹר: צַו…
6.9— "The Sages teach that the Kohan•imꞋ eat and the owners [who brought their zëvꞋakh] obtain ki•purꞋ (Ma•sëkꞋët Pᵊsâkh•imꞋ 58b); when a person's offering is instrumental in providing sustenance to those who devote their lives to [Ël•oh•imꞋ's] service, his own spiritual level is elevated," i.e., ascends. (Artscroll Vayikra [sic], IlIa, p. 102).
The zᵊvâkh•imꞋ were both a blood and a financial penalty paid by a baꞋ•al tᵊshuv•âhꞋ, both to demonstrate tᵊshuv•âhꞋ and as a financial deterrent to future repetitions of the aveir•âhꞋ of Tor•âhꞋ. Wealth, in this ancient society was measured by one's herds and flocks. Sacrificing the best animal in one's herd or flock to be consumed by the Kohan•imꞋ was rather like having one's new Mercedes confiscated by a judge (or religious leader) today, and that was after reimbursing the victim who had been wronged—thus, an expensive deterrent to a•veir•otꞋ of Ha•lâkh•âhꞋ!
In much the same way as the ancient mid-east practice of sacrifice of the firstborn to accompany desperate prayers was nixed at the A•qeid•âhꞋ, the twin destructions of the Beit ha-Mi•qᵊdâshꞋ and yo•khas•inꞋ of the ko•han•imꞋ, rendering further blood sacrifice impossible for all time, imply that the need for blood symbolization of ki•purꞋ was permanently satisfied – ended – by RibꞋi Yᵊho•shuꞋa for all Tor•âhꞋ-observant Yᵊhud•imꞋ (and legitimate geir•imꞋ recognized by a Pᵊrush•imꞋ-heritage Beit-Din). Only the financial deterrents—not blood zᵊvâkh•imꞋ any longer—remain appropriate even without the Beit-ha-Mi•qᵊdâshꞋ and yo•khas•inꞋ.
With the financial deterrent having become the sole remaining valid restitution and penitence, restitution (+20%) to victims combined with offerings to a Pᵊrush•imꞋ-heritage Tor•âhꞋ-teacher (and beit kᵊnësꞋët, where accessible) have become the בְּכוֹר, the מַעֲשֵׂר, the פֶּסַח, the חַטָּאת, the עָלָה, the אָשָׁם and the שְׁלָמִים (including the תּוֹדָה and other offerings).
These offerings fall into two categories:
| קָדְשֵׁי קָדָשִׁים | The אָשָׁם, the חַטָּאת, the עָלָה, the מנחה and communal public שְׁלָמִים are known as קָדְשֵׁי קָדָשִׁים "because they have stricter laws than |
| קָדָשִׁים קַלִּים | individual שְׁלָמִים and תּוֹדָה, which are known as קָדָשִׁים קַלִּים. |
"Among the stricter laws of the [קָדְשֵׁי קָדָשִׁים] are that they may be eaten only in the [Beit-ha-Mi•qᵊdâshꞋ] Courtyard by male Kohan•imꞋ, and they may not be removed from the Courtyard." (Artscroll, p. 108).
Notice that these תְּרוּמוֹת are in addition to מַעַשׂרוֹת (cf. פִּשׁתָּה כֵּהָה Live-LinkT 23.23.2). While Nᵊtzâr•imꞋ are to give the majority of their מַעַשׂרוֹת, and of each תְּרוּמוֹת, to the Nᵊtzâr•imꞋ, if one is able to settle into a moderate, especially a Tei•mân•iꞋ, Orthodox beit ha-kᵊnësꞋët, it is also needful that a portion be apportioned to help maintain the local Pᵊrush•imꞋ-heritage community.
![Shulkhan Arukh (ordered [i.e., set] table)](../Shared/Temunot/Table, Seudat Shlishit 250x299.jpg "Shulkhan Arukh (ordered [i.e., set] table)") |
 Shu•lᵊkh•ânꞋ •rukhꞋ |
That the Ko•han•imꞋ ate the baꞋ•al tᵊshuv•âhꞋ's zëvꞋakh to provide ki•purꞋ, not for himself but for the baꞋ•al tᵊshuv•âhꞋ, parallels the dining table of the modern Yᵊhudi: "This, too, demonstrates the comparability between the [Miz•beiꞋakh] and the [Miz•beiꞋakh]-table of the [tza•diqꞋ]." (Artscroll, p. 102). With this in mind, kâ•sheirꞋ dining, with their appropriate bᵊrâkh•otꞋ, takes on a whole new dimension—especially in light of the provision of RibꞋi Yᵊho•shuꞋa complementing Shᵊm•otꞋ 19.5-6.
7.11-17 qâr•bânꞋ תּוֹדָה – When someone has been in a life-threatening crisis and survived, s/he brings a qâr•bânꞋ תּוֹדָה. This is the מִי שֶׁבֵּרַךְ, expressing gratitude to Ël•oh•imꞋ—and his recognition that it was Ël•oh•imꞋ Who saved him.
From [Tᵊhil•imꞋ] 107, Dâ•widꞋ's hymn of gratitude, the Sages derive ( Ma•sëkꞋët Bᵊrâkh•ōtꞋ 54b) the four categories of people who are required to bring the [מִי שֶׁבֵּרַךְ], those who have survived:
a desert journey (by extension, out-of-town trips by automobile, bus, etc.),
a dangerous imprisonment (kidnapping, hostage and the like),
a serious illness, or
a sea voyage (by extension, air and space travel).
The תּוֹדָה (today's parallel מִי שֶׁבֵּרַךְ) is a form of שְׁלָמִים with two differences:
The תּוֹדָה was eaten for a day and a night while a שְׁלָמִים was eaten for two days and a night; and
a תּוֹדָה had to be accompanied by forty loaves. (Artscroll, p. 112).
One loaf from each of the four kinds is given to the ha-Ko•heinꞋ (today to the Tor•âhꞋ-teacher and Beit-ha-KᵊnësꞋët) to show our recognition that the deliverance from danger, and the duty that flows from it, are thanks to the Tor•âhꞋ' the other thirty-six [loaves] belong to the owner, who may share them with whomever he wishes. None are placed on the Miz•beiꞋakh." (Artscroll, p. 112).
Since the destruction of the Beit-ha-Mi•qᵊdâshꞋ and the yu•khas•inꞋ of the Kohan•imꞋ, offerings are directed to the Pᵊrush•imꞋ-heritage Yᵊhudi who serves as one's teacher—in the Pᵊrush•imꞋ-heritage Jewish community—of Tor•âhꞋ. (This excludes those who falsely claim to teach Tor•âhꞋ, including Reform and Conservative Yᵊhud•imꞋ, but especially goy•imꞋ and pseudo-Messianic Christian Jews. Support of such is in itself an aveir•âhꞋ of Tor•âhꞋ.) Thus, in addition to מַעַשׂרוֹת and תְּרוּמוֹת for a•veir•otꞋ of Tor•âhꞋ, recovery from bouts of sickness or hospital stays, surgical procedures, safe and/or profitable returns from business and pleasure trips by airplane, auto, etc. are all occasions for which a תּוֹדָה, i.e. a מִי שֶׁבֵּרַךְ, is required, to acknowledge the khein of י‑‑ה; for it is only He Who preserves us.
Ma·lâkh·iꞋ (3.8) relays the Words of י‑‑ה: "you m.p קֹבְעִים Me"!!!
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7.19-21 — Also in keeping with the parallel of the Ko•heinꞋ's table and the Yᵊhudi's table today relative to Shᵊm•otꞋ 19.5-6, "The meat of offerings must be eaten in a state of טָהֳרָה on the part of both the meat and the eater." (Artscroll, p. 115).
It is essential both that the meat be kâ•sheirꞋ and that the Yᵊhudi (or geir) ascend spiritually, which can only occur if he or she is whole in נֶפֶשׁ, without אָשָׁם, etc.
This all ties in both to the analysis we did in our previous issue on סֻלַּם יַעֲקֹב and in our 'Effective Prayer Checklist' in פִּשׁתָּה כֵּהָה Live-LinkT 21.22.2.
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This pâ•râsh•âhꞋ begins:
וַיְדַבֵּר י--ה אֶל-מֹשֶׁה לֵּאמֹר: צַו…
Throughout Tor•âhꞋ, the usual verb conveying "offer" (a sacrifice to י‑‑ה) is הִקְרִיב, as well as the noun, קָרְבָּן, are both derived from קָרַב, for which see last week's pâ•râsh•âhꞋ (note 3). Thus, all of the phrases "he shall offer to" are more accurately rendered "he shall cause to converge with."
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 Mi•shᵊkânꞋ |
The smoke ascending from the burning meat disappeared into the sky. The עָלָה zëvꞋakh-qâr•bânꞋ, along with the cognate verb קָרַב, suggests that this symbolized the convergence of the qâr•bânꞋ and עָלָה with י‑‑ה in the spiritual Realm, re-establishing the convergence of—i.e., reconciling—the baꞋ•al tᵊshuv•âhꞋ with י‑‑ה. Even the שְׁלָמִים qârbân•otꞋ suggest completing convergence, reconciliation, and re-establishing communion with י‑‑ה.
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 My Favorite Kasheir Deli in St. Pete, Florida |
7.27— Meat that is slaughtered according to ka•shᵊr•utꞋ, including some meat purchased in kâ•sheirꞋ butcher shops, isn't necessarily ready-to-eat, or ready-to-cook kâ•sheirꞋ. In some cases (probably only in times past), meat may still require kâ•sheirꞋ-ing with salt to remove more blood (unless being grilled, which accomplishes the same thing). Ask your kâ•sheirꞋ butcher which meats have already been kâ•sheirꞋ-ed and are ready to cook, and which meats, if any, may still have to be kâ•sheirꞋ-ed with salt. Cold cuts and ground meats purchased from a kâ•sheirꞋ butcher, impossible to kâ•sheirꞋ at home, are kâ•sheirꞋ-ed before grinding.
8.9— צִיץ הַזָּהָב נֵזֶר הַקֹּדֶשׁ
Two connections are evident in Hebrew that are not apparent in English.
There is no apparent connection in English between the fringes of a Yᵊhudi's garment and the gold forehead plate worn by the Ko•heinꞋ ha-Ja•dolꞋ. In Hebrew, however, there is an obvious connection between צִיץ and צִיצִית. Likely, צִיצִית are also supposed to remind the wearer, by association of the צִיץ, of the authority symbolized by the נֵזֶר of the Ko•heinꞋ ha-Ja•dolꞋ.
Similarly, while there is no apparent connection in the English between diadem and Nazirite, the close relationship of the נֵזֶר הַקֹּדֶשׁ and נָזִיר – whose נֵזֶר of hair was קֹּדֶשׁ – is clear.
These are only two of countless instances in which Ta•na"khꞋ can only be grasped in the Hebrew. Every ta•lᵊmidꞋ should learn to read and understand Ta•na"khꞋ in the same language RibꞋi Yᵊho•shuꞋa did—עִבְרִית
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In 6.2 we find the phrase זֹאת תּוֹרַת הָעֹלָה;
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| The Bronze Mi•zᵊbeiꞋakh was a large grill. While some of the sacrificial meat was burnt entirely, other sacrifices provided a celebratory feast – some only for ko•han•imꞋ, but other sacrifices provided a celebratory feast for the family offering the sacrifice. (Photo: kâ•sheirꞋ grill at מִסְעָדָה הַשִׁיפּוּדִיָה in Yᵊru•shâ•laꞋyim) |
In this pâ•suqꞋ, תּוֹרָה is connected to the עָלָה. Hence, the pâ•suqꞋ reads literally "This is the Instruction of the ascendance-" "Offering" is understood, not stated explicitly. The implication is that tᵊphilot are only part of the necessary package for tᵊphilot to ascend. The ascendance package must include the ascending smoke—the rising pleasant aroma—of the burning zᵊvâkh•imꞋ on the grill of the Miz•beiꞋakh, the focus of the effort.
How is the well-known principle of כַּוָּנָה related to tᵊphilot?
6.2 (continued): "It is הָעָלָה on a מוקדה on הַמִזְבֵּחַ all night until morning."
The cognate, מוֹקֵד, is a complementary aspect of כַּוָּנָה (focus results only from intention) – teaching that the (particular) qâr•bânꞋ today rests on a מוֹקְדָה of the (particular) tᵊphil•âhꞋ.
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 Favorite מִסְעָדָה in Yᵊru•shâ•laꞋyim: |
6.2 (continued):
וְאֵשׁ הַמִּזְבֵחַ תּוּקַד בּוֹ
מוֹקְדָה and the verb תּוּקַד are cognates deriving from the same shorꞋësh: יָקַד. Another cognate noun deriving from this shorꞋësh is מוֹקֵד – if I may suggest, "the hearth of a matter".
Another phrase not rendered well in English is also more enlightening in Hebrew:
6.3– וְהֵרִים אֶת-הַדֶּשֶׁן, אֲשֶׁר תֹּאכַל הָאֵשׁ; אֶת-הָעֹלָה עַל-הַמִּזְבֵחַ;
(Then he-shall-have-lifted-up-in-presentation the fatness (which the fire will consume), [namely,] the ascendance-qâr•bânꞋ on the Mi•zᵊbeiꞋakh.)
אֵשׁ, especially that on the Miz•beiꞋakh, was regarded as a manifestation of י‑‑ה (not a Divine Element of י‑‑ה, Yᵊhud•imꞋ didn't worship אֵשׁ). Consider Shᵊm•otꞋ 19.18; Dᵊvâr•imꞋ 4.11-15, 33-36; 5.4, 19-23; Shᵊm•otꞋ 13.21-22 et al. in contrast with wa-Yi•qᵊr•âꞋ 10.1-2; bᵊ-Mi•dᵊbarꞋ 3.4 et al. It may then be instructive that the אֵשׁ of the Miz•beiꞋakh תֹּאכַל the עֹלָה, which was the receptacle of the a•veir•atꞋ-Tor•âhꞋ by the imputation of the baꞋ•al tᵊshuv•âhꞋ through supporting his hands upon the head of the zëvꞋakh (1.4).
The product of this process was
Physical ashes that symbolized the purified physical residue left behind from the burning-up of the a•veir•atꞋ-Tor•âhꞋ, which, having been imputed to the qâr•bânꞋ, was identified with accumulating in the fat – חֵלֶב – of the qâr•bânꞋ-עֹלָה.
This חֵלֶב was regarded as the choicest, yet prohibited, taste – symbolizing a•veir•otꞋ-Tor•âhꞋ (cf. the account of קַיִן vs הֶבֶל), and
The fragrant smoke (signifying the purified tᵊphilot) and aroma (symbolizing the essence—נֶפֶשׁ—of the baꞋ•al tᵊshuv•âhꞋ) ascending to the heavens.
This paradigm was the תַּבְנִית of the then-future Mâ•shiꞋakh.
The ashes of the דֶּשֶׁן also symbolized the purified physical body (the residue) following death. However, it is instructive to note that the parallel is that a decontaminated נֶפֶשׁ ascends without the residual purified דֶּשֶׁן.
Another illuminating phrase in the Hebrew:
6.5 — וּבִעֵר עָלֶיהָ הַכֹּהֵן; עֵצִים (morning by morning).
בִּעֵר is the verb used in the prohibition of Shᵊm•otꞋ 35.3. Again, in English, evidence of this important association is lost.
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6.7 — וְזֹאת תּוֹרַת הַמִּנְחָה. Today's מִּנְחָה service derives from this ancient liturgy.
7.23 — You shall not eat any חֵלֶב. 'This refers to the particular kind of fat that surrounds the intestines, "fat of the midriff." This may have an origin in the similarity between the milk-like חֵלֶב and the identically-spelled (without vowels) חָלָב
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6.7— "And this is the Tor•âhꞋ of the מִּנְחָה." The מִּנְחָה tᵊphil•âhꞋ service today is based on the מִּנְחָה service of the Mi•shᵊkânꞋ and Beit ha-Mi•qᵊdâshꞋ, the mid-afternoon qâr•bânꞋ. "The time for the recitation of the מִּנְחָה tᵊphil•âhꞋ begins at the conclusion of six and one-half hours of the day. In calculating this time, an 'hour' is one-twelfth of the length of the day" ("Minhah," Ency. Jud., 12.31-32).
Translating מִּנְחָה, which means "presentation-offering," as "meal offering" (even though it was an offering of flour) completely loses the correspondence of this tᵊphil•âhꞋ with the mid-afternoon offering in the Beit-ha-Mi•qᵊdâshꞋ, inaugurated by Eil•i•yâhꞋu ha-Nâ•viꞋ (Mᵊlâkh•imꞋ ÂlꞋëph 18:36).
"'The מִּנְחָה [tᵊphilot] in the [Beit-ha-KᵊnësꞋët] is usually delayed until near sunset in order that the congregation may assemble to pray [Arᵊv•itꞋ] shortly after the מִּנְחָה service is completed'" (EJ, ibid.).
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Despite accenting the wrong syllable, probably everyone knows the exclamation of praise: "Halᵊlu•yahꞋ!" Few realize, though, that this is the plural imperative, "[You all] Ascribe fame!," from the verb הִלֵּל, coupled with one of the Names of י‑‑ה. Consequently, to say it without the proper כַּוָּנָה and QoꞋdësh is one of the ways gentiles frequently render the Name khol – "uttering His Name in vain". (For further information on this topic see my paper, Profaning the Holy Name Unawares.)
Yᵊhud•imꞋ, geir•imꞋ and the rare knowledgeable gentile know what the הַלֵּל is. Some may know who הִלֵּל was.
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The TV program "Fame" was known in Israel as תְּהִלָּה. The well-known Biblical book of praises attributed to Dâ•widꞋ ha-MëlꞋëkh is the plural: תְּהִלִּים.
Even among these who have affection for Judaism, however, few realize that these are all cognates from this same verb – הִלֵּל.
In this week's Haphtâr•âhꞋ, Yi•rᵊmᵊyâhꞋu uses the reflexive form of this same verb to instruct, using the emphasis of a doublet, the one and only way we are (!) to ascribe fame to ourselves (9.23): " 'For in this יִתְהַלֵּל הַמִּתְהַלֵּל: intelligence and the knowing of Me, because I am י‑‑ה; os•ëhꞋ khësꞋëd, mi•shᵊpâtꞋ and tzᵊdâq•âhꞋ bâ-ÂꞋrëtz, because in these is My desire'—declares י‑‑ה."
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The Haphtâr•âhꞋ requires clarification concerning R. Singer's misguided representations (Outreach Judaism, p. 11) that 7.3-8 with 21-23 negates the need for blood ki•purꞋ since, according to his reasoning, "neither did I speak with your forefathers nor did I command them on the day I brought them out of the land of Egypt concerning an ol•âhꞋ or a zëvꞋakh." However, the same contradiction applies: if no blood zëvꞋakh was required for ki•purꞋ at the Yᵊtzi•âhꞋ, then there would never have been blood zᵊvâkh•imꞋ in Tor•âhꞋ at all; neither in the Mi•shᵊkânꞋ nor in either Beit-ha-Mi•qᵊdâshꞋ. Flying in the face of the facts, his argument is disproven by reductio ad absurdum (proof by disproof).
On the other hand, R. Singer's emphasis that Ta•na"khꞋ requires more than blood ki•purꞋ alone is correct (cf. Mi•shᵊl•eiꞋ Shᵊlom•ohꞋ 10.2; 11.4; 16.6; 21.3 and Ho•sheiꞋa 6.5).
Still, R. Singer's misrendering of Dân•iy•eilꞋ 4.24 in this regard was covered in the 1996.01 issue of our newsletter.
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 250x197.jpg "Galaxy NGC 300") |
 393x309.jpg "Click to enlarge"){kind=small} Galaxy NGC 300, a face-on spiral galaxy 7.5 million light-years away in the southern constellation Sculptor. Older stars (blue) congregate in central bulge. Dust is primarily organic compounds called polycyclic aromatic hydrocarbons (red). These organic molecules are produced, along with heavy elements, by the stellar nurseries that pepper the arms. Photo NASA, Spitzer Space Telescope |
Immutability: Ma·lâkh·iꞋ 3.6—"Because I am י‑‑ה, I do not change." The unchanging Order and Logic of the Omniscient Creator-Singularity of the universe is reflected in His unchanging laws (discrete logic ≡ mathematics, physics and hard sciences) that govern it. The clearer you're able to see and understand His Reflection, the clearer you will perceive and understand Him—and His Ways.
Failure to pay הַמַֹעֲשֵׁר and הַתְּרוּמָה is קֹבְעִים – cheating – י‑‑ה (3.8)!!!
Do you want "blessings immeasurable"? Cf. 3.10.
The well-known prophecy concerning Eil•i•yâhꞋu ha-Nâ•viꞋ is found in 3.23-24.
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| Tor•âhꞋ | Translation | Mid•râshꞋ RibꞋi Yᵊho•shuꞋa: פִּשׁתָּה כֵּהָה Live-LinkT |
פִּשׁתָּה כֵּהָה Live-LinkT |
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In this week's Haphtâr•âhꞋ, Yi•rᵊmᵊyâhꞋu ha-Nâ•viꞋ pointed out that י‑‑ה's desire is in khësꞋëd, mi•shᵊpâtꞋ and tzᵊdâq•âhꞋ bâ-ÂꞋrëtz.
Speaking to fellow Pᵊrush•imꞋ, who ask him why he dined with Jewish tax-gougers working for the Romans (considered traitors) and transgressors of Tor•âhꞋ, RibꞋi Yᵊho•shuꞋa similarly cites י‑‑ה's desire for khësꞋëd over ritual (zëvꞋakh and olah).
•marꞋ RibꞋi Yᵊho•shuꞋa: "Those who are healthy have no need of a doctor. Rather, those who are afflicted with evil need the doctor. Go and learn what Ho•sheiꞋa 6.6 is: 'For I desire khësꞋëd and not zëvꞋakh.' For I did not come to call the tza•diqꞋ to return tᵊshuv•âhꞋ, but rather to call missteppers to return tᵊshuv•âhꞋ'" (פִּשׁתָּה כֵּהָה Live-LinkT 9.21-23).
Thus, RibꞋi Yᵊho•shuꞋa exposes the lie of Christian attempts to convert religious Jews.
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When a man shall stand to pray, he shall tarry a bit to make כַּוָּנָה of his heart and not to think other thoughts. As we recite at the head of the chapter 'Not Standing,' (bᵊrâkhot 30.2), one should not be standing to pray unless from within is a serious head. The first kha•sid•imꞋ would tarry an hour and then pray, in order that they could make ka•wân•âhꞋ of their hearts for ha-Maqom.
It is stated concerning this in Gᵊmâr•âꞋ (31.1), Bâ•ray•tâꞋ, One should stand to pray neither when there is conversation within, nor when there is joking within, nor when there is depression within, nor when there is laziness within, nor when there is frivolousness within, nor when there is idleness within—but when there is the simkhah of Tor•âhꞋ within.
As it is said, 'And now take for Me a musician,' etc. (Mᵊlakh•imꞋ Beit 3.15). And all of this is in order to make ka•wân•âhꞋ in his tᵊphil•âhꞋ; but before flesh and blood, when a man shall ask his needs from Him, he turns his heart from all worldly thoughts. What should one do before the mëꞋlëkh, the malkheiha-mᵊlakh•imꞋ, ha-Qâ•doshꞋ, Bâ•rukhꞋ Hu, the Knower of what is in the hearts, that there be no desire in he who is praying before Him, and his heart isn't with His kindred. And it is said of him, 'You are close to their mouths but distant from their kidneys [thought by ancients to be the seat of one's thoughts],' (Yi•rᵊmᵊyâhꞋu 12.2).
And He hearkens to the tᵊphil•âhꞋ of a man whose heart is broken, and depressed and the ka•wân•âhꞋ of his heart is to his tᵊphil•âhꞋ. As it has been memorized there, chapter 'Not Standing' (31.1), The Raban•imꞋ taught, He who prays must make ka•wân•âhꞋ of his heart. Aba Sha•ul omeir, The sign for a dâ•vârꞋ: 'May You make the ka•wân•âhꞋ of their hearts, May Your Ears listen' (Tᵊhil•imꞋ 10.17).
And if he can't direct his heart in all the bᵊrâkhot of the tᵊphil•âhꞋ, he should direct [his heart] in a few of them and in all cases should direct [his heart] on [the tᵊphil•âhꞋ of] Âvot. As is we have memorized at the end of the chapter En Omᵊdin (34:2): Tan•âꞋ taught: The person praying should direct his heart in all of them, and if he can't direct his heart to all of them, he should direct his heart on one. Which one? Rav Safrâ says on behalf of RabꞋi: on Âvot.
And if he cannot direct [his heart] on anything from it, he should leave it until his mind is clear, as is memorized in Ma•sëkꞋët Ei•ruv•inꞋ, chapter Living with the nokhri (65a): RabꞋi Khaninâ said: Any person whose mind isn't settled shouldn't offer his opinion, as it is said: "When troubled, one should not offer his opinion". RabꞋi Khaninâ, on a day on which he was upset did not pray, said: "When troubled, one should not offer his opinion".
And it is memorized in Mi•dᵊrâshꞋ Tᵊhil•imꞋ (65.4): "You shall answer terrible things with tzëdꞋëq" etc. (Tᵊhil•imꞋ 65.6). RabꞋi Khaninâ Bar Papâ asked RabꞋi Shᵊmueil Bar Nakhmâni: What is [the teaching that can be derived from] what is written: "You wrapped yourself up in a cloud that tᵊphil•âhꞋ cannot pierce"? He said: The gates of tᵊphil•âhꞋ are sometime open, sometime they are locked. And so said RabꞋi Yosei Ben Khalaphtâ: " And I, my tᵊphil•âhꞋ to you י‑‑ה at a time of [your] will" (Tᵊhil•imꞋ 69.14), there are certain times for tᵊphil•âhꞋ. RabꞋi Bërëkhyâh and RabꞋi Khëlbo and Rav Ânân and Rav Yo•seiphꞋ in the name of Rav Idei say: The gates of tᵊphil•âhꞋ are never locked. Ben Azai and RabꞋi Aqivâ, khad minᵊhon [?] said: Whoever gives kha•sid•imꞋ shall be greeted that his tᵊphil•âhꞋ is heard, as it is said: "Sow you for tzᵊdâq•âhꞋ and harvest in khësꞋëd" (Ho•sheiꞋa 10.12), and it is written in the Tor•âhꞋ: "and a time to request for י‑‑ה" (ibid). And Khorânâ said: I am not canceling the sayings of RabꞋi, but rather adding to him: "And I, my tᵊphil•âhꞋ to you, י‑‑ה, at a time of [Your] will", immediately, "Answer me with the truth of your salvation". While a person's tᵊphil•âhꞋ is with intention it is a time of His will and his tᵊphil•âhꞋ shall be heard.
And at a time (ibid, 4.5) that a person truly calls before ha-Qâ•doshꞋ, Bâ•rukhꞋ Hu, his tᵊphil•âhꞋ is heard, as it is said: "י‑‑ה is close to all those who call Him" etc. (Tᵊhil•imꞋ 145.18). Could that be in all [cases]? A teaching says: "To all those who truly call Him" (ibid.). And it is written: "But good to Yi•sᵊr•â•eilꞋ" (ibid., 73.1). Could that be in all [cases]? A teaching says:"To those who have a heart" (ibid.). And it is written:"Good is י‑‑ה as a fortress in a day of trouble" (Na•khumꞋ 1.7). Could that be in all [cases]? A teaching says: "[י‑‑ה is] mindful of those who take refuge in Him". And it is written:"י‑‑ה is good to those who hope for Him" (Eikh•âhꞋ 3.25). Could that be in all [cases]? A teaching says: "[י‑‑ה is good to] the nëphꞋësh who seeks Him" (ibid). And it is written: "י‑‑ה benefits the good" (Tᵊhil•imꞋ 125.4). Could that be in all [cases]? A teaching says: "[י‑‑ה benefits those who are] honest in their heart" (ibid).
And more (ibid. 5.4) said Dâ•widꞋ before ha-Qâ•doshꞋ, Bâ•rukhꞋ Hu, Ribono shël ol•âmꞋ,"Listen to my sayings י‑‑ה, comprehend my musings" (ibid. 5.2), at a time that I have strength to stand before you in tᵊphil•âhꞋ and get sayings out of my mouth, "Listen to my sayings י‑‑ה"; and at a time that I do not have strength to stand before you in tᵊphil•âhꞋ, observe.
It is written (Mada"t 108:1): "And Dâ•widꞋ ha-Melekh came and sat before י‑‑ה" (Shᵊm•u•eilꞋ Beit 7.18). And is there sitting before ha-Qâ•doshꞋ, Bâ•rukhꞋ Hu. and doesn't a person pray standing? Rather, he settled [lit. seated] his mind and directed his heart in tᵊphil•âhꞋ. RabꞋi Shᵊmueil Bar Nakhmâni said: if you have directed your heart in tᵊphil•âhꞋ you shall be greeted, that He will hear your tᵊphil•âhꞋ, as it is said: "Direct their heart, Your ear shall listen" (Tᵊhil•imꞋ 10.17). And it is written:"And so ËꞋzᵊr•â directed his heart" (ËꞋzᵊr•â 7.10); "And mëꞋlëkh gave him as the Hand of י‑‑ה was good upon him" (ibid. 7.6). And in Khizqiyâhu it is written: "All his heart he prepared to request י‑‑ה" (Divrei ha-Yâm•imꞋ Beit 30.19) and it is written: "I heard your tᵊphil•âhꞋ" etc. (Mᵊlâkh•imꞋ Beit 20.5). Dâ•widꞋ said: Since he directed the heart of Yi•sᵊr•â•eilꞋ, "My heart is set, Ël•oh•imꞋ" etc. (Tᵊhil•imꞋ 57.8; 108.2). He said to him: you directed your heart in tᵊphil•âhꞋ and I shall direct your seat [i.e. throne], as it is written: "And the seat of Dâ•widꞋ will be set forever" (Mᵊlâkhim Âlëph 2.45).
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