Shalom Children of G-d!
Welcome back to
Marie Speaks G-d’s Grace Bible Study.
This lesson, we continue with the final days of the life of Moses, our Teacher, may peace be upon him.
He closes with a speech and song to the Nation of Israel, the captains of the tribes, the elders, and the officers, along with all the men of Israel, the little ones, the wives, and the strangers in their camp, including converts( those not yet completed the Mikvah ceremony) and proselytes (modern day Noahides), from the woodcutters (idol carvers or modern day Rome 325/ aster worshippers ) to the water carriers( those rejected from conversion due to continued idolatries practices).
Moses speaks about the covenant of the Lord HaShem The Blessed Holy One and His oath, not only with those present that day but also with those who are not present.
This occurs before his death and the entrance of the Nation of Israel into the Promised Land, fulfilling prophecies spoken thousands of years earlier.
This lesson we will review a of Deuteronomy Portion of the Bible Study.
The Torah Reading will be:
Vayelech: Deuteronomy 31:30 with a Haftarah: Isaiah 61:10 – 63:9
In this Bible Study we will be going over: Ha’azinu Devarim (Deuteronomy) chapter 32, Haftarah: Hosea 14:2-10; Micah 7:18-20
*****All links are hyper linked for credit….. please use responsibly as the Divine Name, is written, referenced, and spoken.*****
I entitled this Bible Study:
Deuteronomy ch 31:
…”If there is a Prophet among you”….
…Why?
Throughout this Bible Study my friends we will see previous post and BLOGS. Some of the many BLOGs linked are prior to my conversion to Orthodox Judaism.
friend ask:Prior?
me:Yes.
friend ask:So, why are you linking the when you were still in idolatry or heathenism?
It is my realization that I cannot run or hide from my past, just as others cannot run or hide from theirs. This leads me to wonder, should I even attempt to run or hide from my past post? Should I mimic those who show up to a Synagogue claiming to be Jewish already? Should I follow the path of those who skipped over learning Torah and delved into Kabbalah and Zohar, and are now knee-deep in witchcraft and sorcery because they did not have the patience or respect to first establish a foundation in Torah? Should I be like those who see an “easier” path or “shortcut” such as marriage of someone already in the or a Judaic Bloodline (but clearly non-observant and therefore not truly in any religious covenant of Judaism) or in my opinion, a lesser observant Judaism observance, such as modern or reform, or heaven forbid, liberal?
#hardpass
The other day, I was in class and was speaking to someone who is going through the Orthodox conversion process. I said in my enthusiastic manner, “I want to surprise G-d with my faith, love, and obedience to Him.” They responded, “I can’t ever surprise G-d.”
As I held in my… uh… frustration to a completely true statement, I attempt to explain my childlike expression. You see, I clearly wasn’t speaking in the literal sense. But, even amongst those in the conversation population, there are those who… how should I say… just don’t get me. This, fortunately, I am accustomed to. The whole never feeling understood or accepted or appreciated or valued or loved and so on and so forth is apparently part of my portion in this life. Perhaps I’ll have something different in the world to come… I digress.
Of course, I know I could never surprise G-d with my actions, words, or deeds, but I do believe that I can make G-d happy or feel loved through my actions and obedience. I believe that my obedience can be a pleasing flavor that will reach HaShem as an offering of devotion.
Hosea ch 4 reads:
שִׁמְע֥וּ דְבַר־יְהֹוָ֖ה בְּנֵ֣י יִשְׂרָאֵ֑ל כִּ֣י רִ֤יב לַֽיהֹוָה֙ עִם־יוֹשְׁבֵ֣י הָאָ֔רֶץ כִּ֠י אֵין־אֱמֶ֧ת וְֽאֵין־חֶ֛סֶד וְאֵֽין־דַּ֥עַת אֱלֹהִ֖ים בָּאָֽרֶץ׃
Hear the word of GOD,
O people of Israel!
For GOD has a case
Against the inhabitants of this land,
Because there is no honesty and no goodness
And no devotion to God in the land.
אָלֹ֣ה וְכַחֵ֔שׁ וְרָצֹ֥חַ וְגָנֹ֖ב וְנָאֹ֑ף פָּרָ֕צוּ וְדָמִ֥ים בְּדָמִ֖ים נָגָֽעוּ׃
[False] swearing, dishonesty, and murder,
And theft and adultery are rife;
Crime follows upon crime!
עַל־כֵּ֣ן ׀ תֶּאֱבַ֣ל הָאָ֗רֶץ וְאֻמְלַל֙ כׇּל־יוֹשֵׁ֣ב בָּ֔הּ בְּחַיַּ֥ת הַשָּׂדֶ֖ה וּבְע֣וֹף הַשָּׁמָ֑יִם וְגַם־דְּגֵ֥י הַיָּ֖ם יֵאָסֵֽפוּ׃
For that, the earth is withered:
Everything that dwells on it languishes—
Beasts of the field and birds of the sky—
Even the fish of the sea perish.
אַ֥ךְ אִ֛ישׁ אַל־יָרֵ֖ב וְאַל־יוֹכַ֣ח אִ֑ישׁ וְעַמְּךָ֖ כִּמְרִיבֵ֥י כֹהֵֽן׃
“Absolutely no one shall rebuke; none shall protest!”
For this, your people has a grievance against [you], O priest!
וְכָשַׁלְתָּ֣ הַיּ֔וֹם וְכָשַׁ֧ל גַּם־נָבִ֛יא עִמְּךָ֖ לָ֑יְלָה וְדָמִ֖יתִי אִמֶּֽךָ׃
So you shall stumble by day,
And by night a prophet shall stumble as well,
And I will destroy your kindred.
נִדְמ֥וּ עַמִּ֖י מִבְּלִ֣י הַדָּ֑עַת כִּי־אַתָּ֞ה הַדַּ֣עַת מָאַ֗סְתָּ (ואמאסאך) [וְאֶמְאָֽסְךָ֙] מִכַּהֵ֣ן לִ֔י וַתִּשְׁכַּח֙ תּוֹרַ֣ת אֱלֹהֶ֔יךָ אֶשְׁכַּ֥ח בָּנֶ֖יךָ גַּם־אָֽנִי׃
My people is destroyed for the lack of devotion!
Because you have rejected devotion,
I reject you as My priest;
Because you have spurned the teaching of your God,
I, in turn, will spurn your children.
כְּרֻבָּ֖ם כֵּ֣ן חָטְאוּ־לִ֑י כְּבוֹדָ֖ם בְּקָל֥וֹן אָמִֽיר׃
The more they increased, the more they sinned against Me:
I will change their dignity to dishonor.
חַטַּ֥את עַמִּ֖י יֹאכֵ֑לוּ וְאֶל־עֲוֺנָ֖ם יִשְׂא֥וּ נַפְשֽׁוֹ׃
They feed on My people’s purgation offerings,
And so they desire its iniquity.
וְהָיָ֥ה כָעָ֖ם כַּכֹּהֵ֑ן וּפָקַדְתִּ֤י עָלָיו֙ דְּרָכָ֔יו וּמַעֲלָלָ֖יו אָשִׁ֥יב לֽוֹ׃
Therefore, the people shall fare like the priests:
I will punish it for its conduct,
I will requite it for its deeds.
וְאָֽכְלוּ֙ וְלֹ֣א יִשְׂבָּ֔עוּ הִזְנ֖וּ וְלֹ֣א יִפְרֹ֑צוּ כִּֽי־אֶת־יְהֹוָ֥ה עָזְב֖וּ לִשְׁמֹֽר׃
Truly, they shall eat, but not be sated;
They shall swill, but not be satisfied,
Because they have forsaken GOD
To practice
זְנ֛וּת וְיַ֥יִן וְתִיר֖וֹשׁ יִֽקַּֽח־לֵֽב׃
lechery.
Wine and new wine destroy
The mind of
עַמִּי֙ בְּעֵצ֣וֹ יִשְׁאָ֔ל וּמַקְל֖וֹ יַגִּ֣יד ל֑וֹ כִּ֣י ר֤וּחַ זְנוּנִים֙ הִתְעָ֔ה וַיִּזְנ֖וּ מִתַּ֥חַת אֱלֹהֵיהֶֽם׃
My people:
It consults its stick,
Its rod directs it!
A lecherous impulse has made them go wrong,
And they have strayed from submission to their God.
עַל־רָאשֵׁ֨י הֶהָרִ֜ים יְזַבֵּ֗חוּ וְעַל־הַגְּבָעוֹת֙ יְקַטֵּ֔רוּ תַּ֣חַת אַלּ֧וֹן וְלִבְנֶ֛ה וְאֵלָ֖ה כִּ֣י ט֣וֹב צִלָּ֑הּ עַל־כֵּ֗ן תִּזְנֶ֙ינָה֙ בְּנ֣וֹתֵיכֶ֔ם וְכַלּוֹתֵיכֶ֖ם תְּנָאַֽפְנָה׃
They sacrifice on the mountaintops
And offer on the hills,
Under oaks, poplars, and terebinths
Whose shade is so pleasant.
That is why their daughters fornicate
And their daughters-in-law commit adultery!
לֹא־אֶפְק֨וֹד עַל־בְּנוֹתֵיכֶ֜ם כִּ֣י תִזְנֶ֗ינָה וְעַל־כַּלּֽוֹתֵיכֶם֙ כִּ֣י תְנָאַ֔פְנָה כִּי־הֵם֙ עִם־הַזֹּנ֣וֹת יְפָרֵ֔דוּ וְעִם־הַקְּדֵשׁ֖וֹת יְזַבֵּ֑חוּ וְעָ֥ם לֹֽא־יָבִ֖ין יִלָּבֵֽט׃
I will not punish their daughters for fornicating
Nor their daughters-in-law for committing adultery;
For they themselves turn aside with whores
And sacrifice with female consecrated workers,
And a people that is without sense must stumble.
אִם־זֹנֶ֤ה אַתָּה֙ יִשְׂרָאֵ֔ל אַל־יֶאְשַׁ֖ם יְהוּדָ֑ה וְאַל־תָּבֹ֣אוּ הַגִּלְגָּ֗ל וְאַֽל־תַּעֲלוּ֙ בֵּ֣ית אָ֔וֶן וְאַל־תִּשָּׁבְע֖וּ חַי־יְהֹוָֽה׃
If you are a lecher, Israel—
Let not Judah incur guilt—
Do not come to Gilgal,
Do not make pilgrimages to Beth-aven,
And do not swear by GOD !
כִּ֚י כְּפָרָ֣ה סֹרֵרָ֔ה סָרַ֖ר יִשְׂרָאֵ֑ל עַתָּה֙ יִרְעֵ֣ם יְהֹוָ֔ה כְּכֶ֖בֶשׂ בַּמֶּרְחָֽב׃
Ah, Israel has balked
Like a stubborn cow;
Therefore,
GOD will graze him
On the range, like a sheep.
חֲב֧וּר עֲצַבִּ֛ים אֶפְרָ֖יִם הַֽנַּֽח־לֽוֹ׃
Ephraim is addicted to images—
Let him be.
סָ֖ר סׇבְאָ֑ם הַזְנֵ֣ה הִזְנ֔וּ אָהֲב֥וּ הֵב֛וּ קָל֖וֹן מָגִנֶּֽיהָ׃
They drink to excess—
Their liquor turns against them.
They “love” beyond measure—
Disgrace is the “gift”
צָרַ֥ר ר֛וּחַ אוֹתָ֖הּ בִּכְנָפֶ֑יהָ וְיֵבֹ֖שׁוּ מִזִּבְחוֹתָֽם׃ {פ}
That the wind is bringing;
They shall garner shame from their sacrifices.
Continuing on with my story:
The other students’ words stayed with me as I left class. And during my prayer time, as I was speaking to my Father in Heaven, after expressing my annoyance… lol… I had to deal with the fact that HaShem knows my beginning and my end and everything in between. This fact led me to realizing G-d knew that somehow my family would fall away from Him and Torah, but He had trust that today, these days, I would be praying before Him and His Holy Throne, saying how much I love adore and look to Him alone for my salvation and that I would show Him my love with devotion to prayer and chesed. I want to love and live the rest of my life serving the One and True Only Living G-d. This being the case, G-d knows my path, and I want others to see that no matter their past, G-d wants to know them as well. G-d is waiting for them too, to return to Torah. Your Torah journey maybe unquestionable to some others but uniquely authentic and destined by our creator. So ignore the nay sayers. and the annoying questioners…. ignore the stares and awkwardness of uncertainity.
(And just as an inside note… half the people that doubt your love for HaShem and Torah are truly revealing their lack of knowledge of Torah. More than half of them don’t even read Tanakh or Torah, or else the world would not be as dark as it is… and that is what the Prophets of blessed memory all say would happen. This is why here at Marie Speaks G-d’s Grace, we focus on Torah and Tanakh and HaShem. This is our foundation and way of life. No one needs a commitment or human permission to follow and take HaShem as their God… the fact that you are alive today is your permission form. The Almighty Creator of all to pick up a Torah, learn and love HaShem.)
So yes….
So yes, I shared the previous post of which I was going through a messianic idolatry journey 😂😩😱🤢🤮 to the Truth of Torah🤠🤑👍💙. My past, which is known by the creator of all has lead my here…and with all that said, let us begin…
Sometimes we think we are in a good place. Sometimes we think we know best. Sometimes we think we have it all figured out and we have studied, graduated school PHD, and all. But, in actuality we dont know dilly squat. And we express this dilly squat with ignorant confidence and retard strength.
In Numbers 12 we read:
Miriam and Aaron spoke against Moses because of the Cushite woman he had taken [into his household as his wife]: “He took a Cushite woman!”
They said, “Has יהוה spoken only through Moses? Has [God] not spoken through us as well?” יהוה heard it.
Now Moses himself was very humble, more so than any other human being on earth.
Suddenly יהוה called to Moses, Aaron, and Miriam, “Come out, you three, to the Tent of Meeting.” So the three of them went out.
יהוה came down in a pillar of cloud, stopped at the entrance of the Tent, and called out, “Aaron and Miriam!” The two of them came forward;
and [God] said, “Hear these My words: When prophets of יהוה arise among you, I make Myself known to them in a vision, I speak with them in a dream.
Not so with My servant Moses; he is trusted throughout My household.
With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of יהוה. How then did you not shrink from speaking against My servant Moses!”
Still incensed with them, יהוה departed.
As the cloud withdrew from the Tent, there was Miriam stricken with snow-white scales! When Aaron turned toward Miriam, he saw that she was stricken with scales.
And Aaron said to Moses, “O my lord, account not to us the sin which we committed in our folly.
Let her not be like a stillbirth which emerges from its mother’s womb with half its flesh eaten away!”
So Moses cried out to יהוה, saying, “O God, pray heal her!”
But יהוה said to Moses, “If her father spat in her face, would she not bear her shame for seven days? Let her be shut out of camp for seven days, and then let her be readmitted.”
So Miriam was shut out of camp seven days; and the people did not march on until Miriam was readmitted.
After that the people set out from Hazeroth and encamped in the wilderness of Paran.
Commentaries explain that just as a dark-skinned person is immediately noticeable, so too an individual described as a Cushite possesses a character that is obvious and clear to all. (Ben Yehoyada, ibid.)
What was so great about Tzipporah? She was exceptionally modest and unassuming in her actions. (Talmid Rabeinu Yechiel of Paris, ibid.)
Alternatively, she was capable of transforming the physical into spiritual and darkness into light. (Shaloh, Shavuot 242 and 247).
Tzipporah The Wonderful Staff By Nissan Mindel
Tzipporah, Yitro’s daughter, was famous for her fine character and beauty. In Midian, where she lived with her father and six sisters, people often talked of Tzipporah’s kindness and wisdom. Many were the princes who came to Yitro seeking the hand of his daughter in marriage.
To all suitors Yitro had but one answer: “In my garden there grows a wonderful staff. If your royal highness will get it out of the ground, Tzipporah will be yours.”
Eagerly the suitor would go into the garden and up to that wonderful staff glittering in the sun with a million colors and hues. His first attempt to pull the staff out of the ground would bring no results. Again and again he would try to pull at the staff with all his might, but to no avail. The staff simply could not be dislodged from the ground. Thus the princes came hopefully, and left abashed and mystified. Tzipporah would often go into the garden, admire the wonderful staff, and wonder who her husband would be.
But how did this wonderful staff come to be there? Well, it is quite a story.
The staff was as old as the world itself. When G‑d created the world, He created that wonderful staff out of pure sapphire. On it were engraved the Hebrew letters of G‑d’s Name, and ten other mysterious letters.
G‑d gave this staff to Adam to walk with it in the Garden of Eden. Later it turned up in the hands of the pious Noah, and he passed it on to Shem.
Shem passed it on to Abraham; Isaac and Jacob treasured it greatly; and before Jacob died in Egypt, he gave it to Joseph. When Joseph died, Yitro, who was one of Pharaoh’s chief counselors, took it. Returning to Midian, Yitro planted it in his garden, and there it stuck in the ground and nobody could get it out again.
When Moses fled from Egypt and finally found refuge in Midian, in the house of Yitro, he took a walk in the garden and saw the divine staff. He barely touched it when the staff almost jumped out of the ground. There he was, holding that divine staff, and he brought it into the house.
Yitro knew then that Moses was a G‑dly man. He offered him to become his son-in-law, and Moses gladly agreed.
It was with this divine staff that Moses later performed all the miracles in Egypt at G‑d’s command. With this staff, too, Moses split the Red Sea and brought water out of the rock.
This divine staff will turn up again in the hands of Moshiach, a descendant of David, who will once again perform wonderful miracles with it at G‑d’s command, when the hour of Israel’s complete redemption will come.
How does Miriam come into to play?
Miriam, the daughter of Amram and Yocheved, and older sister of her two famous brothers, Aaron and Moses, was born in Egypt just when the Jewish people were reduced to slavery, oppression and hard labor. This was in the year 2362 (after Creation), eighty-six years before the liberation. She was born four years before Aaron and seven years before Moses. Having been born at the time when the bitter enslavement began, her parents named her “Miriam” (from the Hebrew word meaning “bitterness”).
Her father, Amram, was the grandson of Levi, the son of our patriarch Jacob. He was the leader and head of the Jewish people.
Miriam the Prophetess
Miriam was a prophetess, as the Torah states clearly.1 Our sages tell us that the spirit of prophecy came to her when she was still a child. Her earliest prophecy was that her mother was going to give birth to a son who would free the Jewish people from Egyptian bondage. This is one of the reasons why she was also called Puah, meaning “Whisperer,” for she was whispering words of prophecy.
What about Aaron of the Bible?
Aaron the High Priest (Aharon Hakohen) was the first high priest of the Israelites, as recorded in the Hebrew Bible. He was born in Egypt and served in the Tabernacle throughout most of the 40 years that the Jews traveled through the desert. Aaron was the brother of Moses and Miriam, and the progenitor of all future priests (kohanim). He was remembered as a peace-maker, beloved by all.
Birth and Early Life
Aaron was the second child born to Amram and Yocheved more than 83 years before the Exodus. As members of the tribe of Levi, his family was exempt from the slavery that the rest of the Israelites were subject to (read: Why Didn’t Pharaoh Enslave the Tribe of Levi?).
After Aaron was born, his parents separated, as Pharaoh had decreed that all boys born (even the Levites) were to be thrown in the Nile, and they did not want to risk having more children. Since they were leaders of the Israelites, their example was widely followed. Miriam, Aaron’s older sister, convinced her parents that they would effectively destroy the nation of Israel if no children would be born. She also prophesied that they would give birth to a child who would redeem the Israelites from Egypt. Her efforts were fruitful, and they remarried in a very public celebration. Aaron and Miriam sang and danced at the wedding.1
Now… let’s read the verses of Numbers ch 12 with commentary from our great Sages of Blessed memory?
| 1Miriam and Aaron spoke against Moses regarding the Cushite woman he had married, for he had married a Cushite woman. |
| [Miriam and Aaron] spoke: [The term] דִּבּוּר always connotes harsh talk, as it says, “The man, the lord of the land, spoke (דִּבֶּר) harshly with us” (Gen. 42:30). But wherever [the term] אֲמִירָה is found, it connotes supplication, as it says,“He said (וַיֹּאמֶר), ‘my brethren, please do not do evil’” (Gen. 19:7); “He said (וַיֹּאמֶר), ‘Please listen to My words’” (Num. 12:6). [The term] נָא always denotes a request. — [Tanchuma Tzav 13] |
| Miriam and Aaron spoke: She spoke first. Therefore, Scripture mentions her first. How did she know that Moses had separated from his wife? [See below] R. Nathan says: Miriam was beside Zipporah when Moses was told that Eldad and Medad were prophesying in the camp. When Zipporah heard this, she said, “Woe to their wives if they are required to prophesy, for they will separate from their wives just my husband separated from me.” From this, Miriam knew [about it] and told Aaron. Now if Miriam, who did not intend to disparage him [Moses] was punished, all the more so someone who [intentionally] disparages his fellow. — [Tanchuma Tzav 13] |
| the Cushite woman: [Moses’ wife was a Midianite, not a Cushite, but] Scripture teaches that everyone acknowledged her beauty just as everyone acknowledges a Cushite’s blackness. — [Tanchuma Tzav 13] |
| Cushite: כֻּשִׁית. Its numerical value is equal to יְפַת מַרְאֶה, beautiful in appearance. — [Tanchuma Tzav 13] כ = 20, ו = 6, ש = 300 , י = 10, ת = 400, total 736; י = 10, פ = 80, ת = 400, מ = 40, ר = 200, א = 1, ה = 5, total 736. |
| regarding the… woman: Concerning her divorce. — [Tanchuma Tzav 13] |
| for he had married a Cushite woman: What does this [apparently superfluous clause] mean to say? You find a woman who is beautiful in appearance, but unpleasant in deed; [or a woman who is pleasant] in deed, but not of beautiful appearance. This one, however, was pleasant in every respect. [Therefore, she was called Cushite, as above.] – [Tanchuma Tzav 13] |
| Cushite woman: She was called “the Cushite” [the Ethiopian] on account of her beauty, as a man would call his handsome son “Cushite” to negate the power of the evil eye. — [Tanchuma Tzav 13] |
| for he had married a Cushite woman: And had now divorced her. – [Tanchuma Tzav 13] |
| 2They said, “Has the Lord spoken only to Moses? Hasn’t He spoken to us too?” And the Lord heard. |
| Has… only: with Him alone?- [Tanchuma Tzav 13] |
| Hasn’t He spoken to us too?: Yet we have not abstained from marital relations. — [Tanchuma Tzav 13] |
| 3Now this man Moses was exceedingly humble, more so than any person on the face of the earth. |
| humble: Modest and patient. — [Tanchuma Tzav 13] |
| 4The Lord suddenly said to Moses, Aaron and Miriam, “Go out, all three of you, to the Tent of Meeting!” And all three went out. |
| suddenly: He revealed Himself to them suddenly, when they were ritually unclean following marital relations, and they cried, “Water, water!” [They needed water to purify themselves.] He thus showed them that Moses had done right in separating from his wife, since the Divine Presence revealed itself to him frequently, and there was no set time for Divine Communication. — [Tanchuma Tzav 13] |
| Go out, all three of you: This teaches us that all three were summoned with a single word, something impossible for the [human] mouth to utter and the ear to grasp. — [Sifrei Beha’alothecha 1:42:4] |
| 5The Lord descended in a pillar of cloud and stood at the entrance of the Tent. He called to Aaron and Miriam, and they both went out. |
| in a pillar of cloud: Unlike a mortal, He went alone. For when a mortal king goes out to war, he departs accompanied by a large retinue, but when he travels in times of peace, he leaves with a small escort. But the custom of the Holy One, blessed is He, is that He goes out to battle alone, as it says, “[The Lord is] a man of war” (Exod. 15:3), but He goes in peace with a large retinue, as it says, “The chariot of God is twice ten thousand times, thousands of angels” (Ps. 68:18). – [Sifrei Beha’alothecha 1:42:5] |
| He called to Aaron and Miriam: So that they should proceed to leave the courtyard, [drawn] towards the Divine word. — [Sifrei Beha’alothecha 1:42:5] |
| and they both went out: Why did He draw them away to isolate them from Moses? Because we relate only some of a person’s good qualities in his presence and all of them in his absence. Similarly, we find in the case of Noah, that in his absence, Scripture says [of him], “a righteous man, perfect” (Gen. 6:9). But in his presence it was said [by God], “for it is you that I have seen as a righteous man before Me” (Gen. 7:1) [but God makes no mention of his perfection]. Another interpretation: [God isolated them from Moses] so that he [Moses] should not hear the reprimanding of Aaron [by God]. – [Sifrei Beha’alothecha 1:42:5] |
| 6He said, “Please listen to My words. If there be prophets among you, [I] the Lord will make Myself known to him in a vision; I will speak to him in a dream. |
| Please listen to My words: [The term] נָא always denotes a request. – [Sifrei Beha’alothecha 1:42:6] |
| If there be prophets among you: If you have prophets…. — [Targum Onkelos] |
| [I] the Lord will make Myself known to him in a vision: The Divine Presence of My Name is not revealed to him with distinct clarity, but in a dream or a vision. – [Tanchuma Tzav 13] |
| 7Not so is My servant Moses; he is faithful throughout My house. |
| 8With him I speak mouth to mouth; in a vision and not in riddles, and he beholds the image of the Lord. So why were you not afraid to speak against My servant Moses ? |
| Mouth to mouth: I told him to separate from his wife (Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13). Where did I tell him this? At Sinai; “Go and tell them, ‘Return to your tents,’ but you, remain here with Me” (Deut. 5:27). – [See Shab. 87a] |
| in a vision but not in riddles: “A vision” refers to the vision of speech, for I express My communication to Him with absolute clarity, and I do not obscure it with riddles in the way it was said to Ezekiel, “Present a riddle” (Ezek. 17:2). I might think that it refers to the vision of the Divine Presence [itself]! Scripture therefore teaches, “You are not able to see My face” (Exod. 33:23). – [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13] |
| and He beholds the image of the Lord: This refers to a vision of the “back,” as it says, “and you will see My back” (Exod. 33:23). – [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13] |
| against my servant Moses: Heb. בְּעַבְדִי בְמשֶׁה, lit., against My servant, against Moses. Scripture does not say בְּעַבְדִי משֶׁה, against My servant Moses, but בְּעַבְדִי בְמשֶׁה, against My servant, against Moses. [The meaning is thus:] against My servant even if he were not Moses, and against Moses, even if he were not My servant, you should certainly have feared him, and all the more so since he is My servant, and the servant of the king is a king himself! You should have said, “The King does not love him for nothing.” If you claim that I am unaware of his actions, this [statement] is worse than your previous one. — [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13] |
| 9The wrath of the Lord flared against them and He left. |
| The wrath of the Lord flared against them and He left: After He had informed them of their transgression, He issued a decree of excommunication against them. All the more so, should a mortal not become angry with his friend before he informs him of his offense. — [Sifrei Beha’alothecha 1:42:9, Tanchuma Tzav 13] |
| 10The cloud departed from above the Tent, and behold, Miriam was afflicted with tzara’ath, [as white] as snow. Then Aaron turned to Miriam and behold, she was afflicted with tzara’ath. |
| The cloud departed: and afterwards, “behold Miriam was afflicted with tzara’ath, [as white] as snow.” This is comparable to a king who said to a tutor, “Punish my son, but do not punish him until I leave you, for I feel pity for him.” – [Sifrei Beha’alothecha 1:42:10, Tanchuma Tzav 13] |
| 11Aaron said to Moses, “Please, master, do not put sin upon us for acting foolishly and for sinning. |
| for acting foolishly: Heb. נוֹאַלְנוּ, as the Targum [Onkelos] renders, [דִי אִטַפְּשְׁנָא, that we acted foolishly] from the term, אֱוִיל, “fool.” |
| 12Let her not be like the dead, which comes out of his mother’s womb with half his flesh consumed!” |
| Do not let her be: This sister of ours. |
| like the dead: For the one afflicted with tzara’ath is considered like dead. Just as a corpse defiles through entry [if one enters the room where it lies], so does one afflicted with tzara’ath defile through entry. — [Sifrei Beha’alothecha 1:42:12, Tanchuma Tzav 13] |
| which comes out of his mother’s womb: It should have said, “our mother”? But Scripture euphemizes. Similarly, [it says,] “half his flesh.” It should have said, “half our flesh”? But [here too,] Scripture euphemizes. [The meaning here is:] For since she came out of our mother’s womb, it is to us as if half our flesh has been eaten away. This is similar to saying, “for he is our brother, our very flesh” (Gen. 37:27). Even according to the literal meaning of the text, it appears so. It is not proper for a brother to allow his sister to remain as if dead. |
| which comes out: Since he [the dead one] came out of the womb of the mother of the one who has the power to help him but does not, it is as if half his [the latter’s] flesh is eaten away, since his brother is his own flesh. Another interpretation: Let her not be like the dead-If You do not heal her through prayer, who will confine her? Who will cleanse her? I myself may not examine her, since I am related, and a relative many not examine plague marks [symptomatic of tzara’ath], and there is no other kohen in the world. This is the meaning of, “since he has come out of his mother’s womb.” [Sifrei Beha’alothecha 1:42:12, Tanchuma Tzav 13] |
| 13Moses cried out to the Lord, saying, “I beseech you, God, please heal her.” |
| I beseech you, God, please heal her: Scripture teaches you proper conduct, that if one asks his friend for a favor, he should precede [his request] with two or three words of supplication, and only then should he make his requests. — [Sifrei Beha’alothecha 1:42:13, Tanchuma Tzav 13] |
| saying: What does this [word] teach us? He [Moses] said to Him, “Answer me as to whether You will heal her or not.” Eventually, He replied, “If her father were to spit….” R. Eleazar ben Azariah says: In four places Moses asked the Holy One, blessed is He, to answer him if He would accede to his requests or not [and in all four he used the word, לֵאמֹר, to say , i.e., to answer]. Similarly, “Moses spoke before the Lord saying…” (Exod. 6:12). What does the word “saying” teach? Answer me as to whether You will redeem them or not. Eventually, He replied, “Now you will see…” (Exod. 7:1). Similarly, “Moses spoke to the Lord, saying, Let the Lord, the God of the spirits of all flesh appoint…” (Num. 27:15-16). He answered, “Take for yourself…” (verse 18). Similarly, “I pleaded to the Lord, at that time, saying” (Deut. 3:23). He answered him, “It is enough for you!” (verse 26). – [Sifrei Beha’alothecha 1:42:13] |
| please heal her: Why did Moses not pray at length? So that the Israelites should not say, “His sister is in distress, yet he stands and prolongs his prayer.” [Sifrei Beha’alothecha 1:42:13, Tanchuma Tzav 13] (Another interpretation: So that Israel should not say, “ For his sister he prays at length, but for our sake he does not pray at length.”) – [Midrash Aggadah, Yalkut Shim’oni, Midrash Lekach Tov] |
| 14The Lord replied to Moses, “If her father were to spit in her face, would she not be humiliated for seven days? She shall be confined for seven days outside the camp, and afterwards she may enter. |
| If her father were to spit in her face: If her father had turned to her with an angry face, would she not be humiliated for seven days? All the more so in the case of the Divine Presence [she should be humiliated for] fourteen days! But [there is a rule that] it is sufficient that a law derived from an ? fortiori conclusion to be only as stringent as the law from which it is derived. Thus, even as a consequence of My reprimand, she should be confined [only] seven days. — [Sifrei Beha’alothecha 1:42:14, B.K. 25a] |
| and afterwards she may enter: I believe that when a derivative of the word אסף is used in reference to one afflicted with tzara’ath, it is related to his being expelled from the camp, and when he is healed, he is brought back (נֶאֶסָף) to the camp. That is why the term אָסִיפָה is used; it connotes bringing back in. — [See Rashi above on 11:30.] |
| 15So Miriam was confined outside the camp for seven days, and the people did not travel until Miriam had entered. |
| the people did not travel: This honor was accorded her by the Omnipresent because of the time she remained with Moses when he was cast into the river, as it says, “His sister stood by from afar to know what would be done to him” (Exod. 2:4). – [Sotah 9b] |
| 16Then the people departed from Hazeroth, and they camped in the desert of Paran. |
Sometimes dilly squat aint it!
Sometimes, like Aaron and Miriam, we may think we know what is best for someone else and their life based on a similar experience we lived or witnessed. On other occasions in one’s life, we might aim to repeat a previously successful outcome and fall into frustration and act in anger, disregarding G-d’s instruction and strike a rock instead of speaking to the rock, like Moses our Blessed Teacher May Peace be upon Him.
The past is the past.
Present is now.
And the further we can have a part in determining the outcome.
Daily Prayer for Repentance
Teshuva (repentance) —the constant effort to fully return to the service of God and the mitzvot (commandments) — is an ever-present element of Jewish prayer. A version of this blessing is part of the weekday prayers, traditionally recited three times daily.
Siddur Ashkenaz, Weekday, Shacharit, Amidah, Repentance
Repentance Precedes Creation
Just how fundamental to existence is the possibility of teshuvah (repentance)? This early medieval midrash (biblical interpretation) goes so far as to claim that the idea of teshuvah preceded creation.
My point is this… if there is a word, or a whisper, or a booming sound from heaven from Almighty God and His wonderful word…
the word is
Teshuva
.. Return
… listen and follow.
Don’t ever let anyone take you off your path with G-d, even though that path might be something they don’t recognize, acknowledge, or understand or even follow.
Let’s continue on..
What to expect this Bible Study. We have not returned to a full schedule, but I would like to ease into Season 6…..therefore we will be calling this part of the Season 5.5… hahahahahaha!It will not be a full schedule, but at least we have the warm up, because summer isn’t hot enough… right?!?!
But, once we get rockin and rollin……
We will continue to increase in our intro Hebrew vocabulary, intro Hebrew terminology, Tanakh (the actual …. Jewish Bible.. that means no “new testament”) introduction, and Torah Spiritual Teaching.(Moving on to the Bible Study section)
Blessings of the Torah:
Why Blessings of the Torah?: Before we begin the Study of the Torah a Blessing is done. In saying the Blessing we are for filling a mitzvah and Blessing HaShem, of Glory and Truth’s beautiful Torah.
A Mitzvah is defined basically as:
- A commandment of the Jewish law.
- The fulfillment of such a commandment.
- A worthy deed.
I, say these Blessings every morning during my morning prayers. And, to ensure I am not leading others into to improper practices, I want to ensure I repeat the Blessings of HaShem, Our Merciful Father’s Torah just incase others may not have yet had a chance today.
Blessing of the Torah:
Blessed are You, HaShem our God, King of the Universe, Who sanctified us with His commandments and commanded us to be engrossed in the words of Torah.
HaShem our God, please make the words of Your Torah pleasant in our mouths and in the mouths of Your people Israel. And may we and our descendants [and the descendants of our descendants] and the descendants of Your people the House of Israel, all know Your Name and be students of Your Torah for its own sake.
Blessed are You, HaShem Who teaches Torah to His people, Israel.
Blessed are You, HaShem our God, King of the Universe Who chose us from among all the peoples and gave us His Torah. Blessed are You, HaShem, Giver of the Torah!
Blessing before the reading of the Torah:
Bor’chu es ado-noy ha-m’voroch.
Bless the L-rd who is blessed.
Congregation and Oleh say:
Boruch ado-noy ha-m’voroch l’olom vo-ed.
Blessed be the L-rd who is blessed for all eternity.
Oleh continues:
Boruch atoh ado-noy elo-haynu melech ho-olom, asher bochar bonu mikol ha-amim, v’nosan lonu es toroso. Boruch atoh ado-noy, nosayn ha-toroh.
Blessed are You, L-rd our G‑d, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You L-rd, who gives the Torah.
Let us begin with today’s lesson!
1. Portion on Portion of Bible Study
can be found by double clicking this hyper link which began at after this post upload video.
2. Biblical Text Portion of Bible Study.
This Bible Study I have continued to use
Deuteronomy 31 version of text is from Sefaria.org, The Koren Jerusalem Bible
The version is hyperlinked for those who are interested in reading further on their own directly from the website or purchasing their own hard copy.
Portion of a Portion: Devarim ch 31:1-5
Vayeilech
And Moshe went and spoke these words to all Yisra᾽el.
And he said to them, I am a hundred and twenty years old this day; I can no more go out and come in: also the Lord has said to me, Thou shalt not go over this Yarden.
The Lord thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt dispossess them: and Yehoshua, he shall go over before thee, as the Lord has said.
Deuteronomy ch 31:4-6
And the Lord will do to them as he did to Siĥon and to ῾Og, the kings of the Emori, and to their land; whom he destroyed,
and the Lord shall deliver them up before your face, that you may do to them according to all the commandments which I have commanded you.
Be strong and of a good courage, fear not, nor be afraid of them: for the Lord thy God, he it is that goes with thee; he will not fail thee, nor forsake thee.
Third
Deuteronomy ch 31:7-9
And Moshe called to Yehoshua, and said to him in the sight of all Yisra᾽el, Be strong and of a good courage: for thou must go with this people to the land which the Lord has sworn to their fathers to give them; and thou shalt cause them to inherit it.
And the Lord, he it is that goes before thee; he will be with thee, he will not fail thee, nor forsake thee: fear not, nor be dismayed.
And Moshe wrote this Tora, and delivered it to the priests the sons of Levi, who bore the ark of the covenant of the Lord, and to all the elders of Yisra᾽el.
Deuteronomy ch 31:10-13
And Moshe commanded them, saying, At the end of every seven years, in the time of the year of release, in the feast of booths,
when all Yisra᾽el is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this Tora before all Yisra᾽el in their hearing.
Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this Tora:
and that their children, who have not known anything, may hear, and learn to fear the Lord your God, as long as you live in the land whither you go over the Yarden to possess it.
Leviticus ch 23
| 1And the Lord spoke to Moses, saying, |
| 2Speak to the children of Israel and say to them: The Lord’s appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]: |
| Speak to the children of Israel…The Lord’s appointed [holy days]: Designate the [times] of the festivals so that [all of] Israel will become accustomed to them, [meaning] that they should proclaim leap years for [the Jews in] the Diaspora who had uprooted themselves from their place to ascend to [Jerusalem for] the festivals, but who had not yet arrived in Jerusalem. [The leap year would enable them to arrive in time. Consequently, in ensuing years, they would not lose hope of arriving on time and would be encouraged to make the pilgrimage.]- [Torath Kohanim 23:139; Levush Ha’orah. See also Mizrachi , Nachalath Ya’akov , Sefer Hazikkaron , Yosef Hallel , Chavel] |
| 3[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places. |
| [For] six days…: Why does the Sabbath [designated by God,] appear here amidst the festivals [designated by the Sanhedrin]? To teach you that whoever desecrates the festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that one who fulfills the festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great]. — [Be’er Basadeh; Torath Kohanim 23:144] |
| 4These are the Lord’s appointed [holy days], holy occasions, which you shall designate in their appointed time: |
| These are the Lord’s appointed [holy days, holy occasions, that you shall designate]: In the earlier verse (verse 2), Scripture is referring to the proclamation of a leap year, while here, Scripture is referring to sanctifying the new month [i.e., “designating” which day is the first of the month, based on testimony of the sighting of the new moon. Both of these “designations,” therefore, have bearing on the establishment of the festivals.] – [Torath Kohanim 23: 146] |
| 5In the first month, on the fourteenth of the month, in the afternoon, [you shall sacrifice] the Passover offering to the Lord. |
| in the afternoon: Heb. בֵּין הָעַרְבָּיִם, lit. between the two evenings. From six [halachic] hours [after dawn,] and onwards [until evening (עֶרֶב), i.e., nightfall.] |
| the Passover offering to the Lord: Heb. פֶּסַח, the offering up of a sacrifice named “Pesach.” [The term “Pesach” here refers to the Pesach offering brought on the fourteenth of Nissan, not to the Passover Festival, which begins on the fifteenth. — [Be’er Heitev on Rashi] |
| 6And on the fifteenth day of that month is the Festival of Unleavened Cakes to the Lord; you shall eat unleavened cakes for a seven day period. |
| 7On the first day, there shall be a holy occasion for you; you shall not perform any work of labor. |
| 8And you shall bring a fire offering to the Lord for a seven day period. On the seventh day, there shall be a holy occasion; you shall not perform any work of labor. |
| And you shall bring a fire offering [to the Lord for a seven-day period]: These are the additional offerings [of Passover] delineated in parshath Pinchas (Num. 28:1625). Why are they mentioned here? To inform you that the additional offerings do not impede one another, [if some are omitted, as the Torah states:] |
| And you shall bring a fire offering to the Lord: in any case. If there are no bulls, bring rams, and if there are neither bulls nor rams, bring lambs [as prescribed in Num. 28:19]. — [Torath Kohanim 23:152] |
| for a seven-day period: Heb. שִׁבְעַת יָמִים, lit., a “seven” of days. Wherever the שִׁבְעַת appears, it denotes a noun, and [thus, the expression here שִׁבְעַת יָמִים means “a week of days” ; septaine in Old French [which is the noun, as opposed to sept, meaning the number seven. See Mizrachi on Rashi Exod. 10:22]. Likewise, every [construct expression like], שְׁמוֹנַת, שֵׁשֶׁת, חֲמֵשֶׁת, שְׁלֹשֶׁת [literally means, respectively, “an eight of,” “a six of,” “a five of,” “a three of,” [meaning a unit consisting of one of these numbers]. – [See Gur Aryeh and Levush Haorah on Rashi Exod. 10:22 for the reason this type of expression is used here instead of simply שִׁבְעָה יָמִים, “seven days.”] |
| work of labor: Even types of work (מְלָאכוֹת) that are considered by you as labor (עֲבוֹדָה) and necessities, where a monetary loss may be incurred if one would refrain from them, for example, something that will be lost [if the activity is postponed]. I understood this from Torath Kohanim, where it is taught (23:187): “One might think that even during the intermediate days of the Festival, work of labor is prohibited…” [and the text concludes by teaching us that during those days, מְלֶאכֶת עֲבוֹדָה is permitted, and we know that the type of work that is permitted on the intermediate days is such work whose postponement would cause a loss (דָּבָר הָאָבֵד). Hence, we see that מְלֶאכֶת עֲבוֹדָה and דָּבָר הָאָבֵד are synonymous, and that is what the Torah meant to prohibit on the festival holy days-namely, the first and seventh days of Passover, when even that type of work is prohibited]. |
| 9And the Lord spoke to Moses, saying, |
| 10Speak to the children of Israel and say to them: When you come to the Land which I am giving you, and you reap its harvest, you shall bring to the kohen an omer of the beginning of your reaping. |
| [you shall bring…an omer] of the beginning of your reaping: the first of the harvest [from the fields. Thus, one is permitted to proceed with the general harvest only after this omer has been reaped.]- [Sifthei Chachamim; Men. 71a] |
| omer: a tenth of an ephah (see Exod. 16:36). That was its [the measure’s] name, like “And they measured it with an omer” (Exod. 16:18). |
| 11And he shall wave the omer before the Lord so that it will be acceptable for you; the kohen shall wave it on the day after the rest day. |
| And he shall wave: Every [mention of] תְּנוּפָה, “waving,” [in Scripture], denotes moving back and forth, up and down. [It is moved] back and forth to prevent evil winds; [it is moved] up and down to prevent evil dews [i.e., the dew should be a blessing for the crop, not a curse]. — [Men. 61a-62a] |
| so that it will be acceptable for you: If you offer it up according to these instructions, it will be acceptable for you. |
| on the day after the rest day: מִמָּחֳרַת הַשַּׁבָּת. On the day after the first holy day of Passover, [since a holy festival day is also שַׁבָָּת, rest day , in Scripture]. For if you say [that it means] the “Sabbath of Creation” [i.e., the actual Sabbath, the seventh day of the week], you would not know which one. – [Men. 66a] |
| 12And on the day of your waving the omer, you shall offer up an unblemished lamb in its [first] year as a burnt offering to the Lord; |
| you shall offer up [an unblemished lamb in its [first] year]: It comes as obligatory for the omer [not as part the additional offerings of Passover]. |
| 13Its meal offering [shall be] two tenths [of an ephah] of fine flour mixed with oil, a fire offering to the Lord as a spirit of satisfaction. And its libation [shall be] a quarter of a hin of wine. |
| Its meal offering: The meal offering [which accompanies every sacrifice], along with its libations. [See Num. 15:116.] [This is not an independent meal offering.] |
| two tenths [of an ephah]: It was double [the usual meal offering for a lamb, which is one tenth.] (See Num. 15:4.) |
| and its libation [shall be] a quarter of a hin of wine: Although its meal offering is double, its libations are not double, [but the usual libation prescribed for a lamb (Num. 15:5). – [Men. 89b] |
| 14You shall not eat bread or [flour made from] parched grain or fresh grain, until this very day, until you bring your God’s sacrifice. [This is] an eternal statute throughout your generations in all your dwelling places. |
| or [flour made from] parched grain: [This refers to] flour made from tender, plump grain that is parched in an oven (see Lev. 2:14). |
| plump grain: [These are the] plump, parched kernels, grenaillis [in Old French]. — [See Rashi, Sifthei Chachamim on Lev. 2:14] |
| in all your dwelling places: The Sages of Israel differ concerning this. Some learned from here that [the prohibition of eating] the new crop [before the omer] applies [even] outside the Land [of Israel], while others say that this phrase comes only to teach [us] that they were commanded regarding the new crop only after possession and settlement, after they had conquered and apportioned [the land]. — [Kid. 37a] |
| 15And you shall count for yourselves, from the morrow of the rest day from the day you bring the omer as a wave offering seven weeks; they shall be complete. |
| from the morrow of the rest day: On the day after the [first] holy day [of Passover]. — [See Rashi on verse 11; Men. 65b] |
| [seven weeks;] they shall be complete: [This verse] teaches us that one must begin counting [each of these days] from the evening, because otherwise, they would not be “complete.” – [Men. 66a] |
| 16You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the Lord. |
| the day after the seventh week: הַשַּׁבָּת הַשְּׁבִיעִת, as the Targum [Onkelos] renders: שְׁבוּעֲתָא שְׁבִיעָתָא, “the seventh week.” |
| You shall count until the day after the seventh week: But not inclusive, making forty-nine days. |
| the fiftieth day, [on which] you will bring a meal offering to the Lord from the new [wheat crop]: [lit., “(You shall count) fifty days and bring a meal offering to the Lord from the new (wheat crop).” But we count only forty-nine days. Therefore, the meaning is:] On the fiftieth day, you shall bring this [meal offering of the new wheat crop]. But I say that this is a Midrashic explanation of the verse [since it requires the forced attachment of the words חֲמִשִּׁים יוֹם to the continuation of the verse regarding the meal offering, whereas the cantillation signs attach them to the preceding words regarding the counting]. But its simple meaning is: “until [but not inclusive of]…the day after [the completion of] the seventh week, which is the fiftieth day, shall you count.” Accordingly, this is a transposed verse. |
| a new meal-offering: This is the first meal offering brought from the new [crop]. Now, if you ask, “But was not the meal offering of the omer already offered up (see verse 10 above)?” [the answer to this is that] that is not like other meal offerings-for it comes from barley [and hence, this meal offering is new since it is the first meal offering from the wheat crop]. |
| 17From your dwelling places, you shall bring bread, set aside, two [loaves] [made from] two tenths [of an ephah]; they shall be of fine flour, [and] they shall be baked leavened, the first offering to the Lord. |
| From your dwelling places: but not from outside the Land. — [Men. 83b] |
| bread set aside: Heb. לֶחֶם תְּנוּפָה, bread of separation, set aside for the sake of the Most High, and this is the new meal offering, mentioned above [in the preceding verse]. |
| the first offering: The first of all the meal offerings [brought from the new crop]; even a “jealousy meal offering” [for suspected infidelity, see Num. 5:11-31], which comes from barley [see verse 15 there], may not be offered up from the new crop before the two loaves [have been brought]. — [Men. 84b] |
| 18And associated with the bread, you shall bring seven unblemished lambs in their [first] year, one young bull, and two rams these shall be a burnt offering to the Lord, [along with] their meal offering and libations a fire offering [with] a spirit of satisfaction to the Lord. |
| And associated with the bread: Heb. עַל הַלֶּחֶם,lit. on the bread, i.e., “because of the bread,” i.e., as an obligation for the bread, [but not as a separate obligation for that day. I.e., if they did not bring the bread offering, they do not bring this associated burnt offering. — [Mizrachi; Torath Kohanim 23:171] |
| [along with] their meal offering and libations: i.e., according to the prescription of meal offerings and libations specified for each [type of] animal in the passage that delineates [libations (see Num. 15:1-16), as follows: three tenths [of an ephah of flour] for each bull, two tenths for a ram and one tenth for a lamb-this is the meal offering [for sacrifices]. And the libations are as follows: Half a hin [of wine] for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb. |
| 19And you shall offer up one he goat as a sin offering, and two lambs in their [first] year as a peace offering._ |
| And you shall offer up one he-goat: One might think that the seven lambs (preceding verse) and the he-goat mentioned here are the same seven lambs and the he-goat enumerated in the Book of Numbers (28:19, 22). However, when you reach [the enumeration there of] the bulls and rams, [the numbers of each animal] they are not the same [as those listed here]. You must now conclude that these are separate and those are separate-these are brought in conjunction with the bread, while those as additional offerings [for the Festival]. — [Torath Kohanim 23:171] |
| 20And the kohen shall wave them in conjunction with the first offering bread as a waving before the Lord, along with the two lambs. They shall be holy to the Lord, [and] belong to the kohen. |
| And the kohen shall wave them…as a waving: This teaches us that they require waving while still alive. Now, one might think that they all [require waving]. Scripture, therefore, says, “along with the two lambs.” – [see Men. 62a] |
| They shall be holy: Since a peace offering of an individual has itself a minor degree of holiness, Scripture had to say concerning communal peace offerings that they are holy of holies. |
| 21And you shall designate on this very day a holy occasion it shall be for you; you shall not perform any work of labor. [This is] an eternal statute in all your dwelling places throughout your generations. |
| 22When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger. I am the Lord, your God. |
| When you reap: [But Scripture has already stated this, “When you…reap its harvest…” (verse 10 above).] Scripture repeats it once again, [so that one who disobeys] transgresses two negative commands. Rabbi Avdimi the son of Rabbi Joseph says: Why does Scripture place this [passage] in the very middle of [the laws regarding] the Festivals-with Passover and Atzereth (Shavuoth) on one side and Rosh Hashanah, Yom Kippur, and the Festival [of Succoth] on the other? To teach you that whoever gives לֶקֶט, gleanings, שִׁכְחָה, forgotten sheaves, and פֵּאָה, the corners , to the poor in the appropriate manner, is deemed as if he had built the Holy Temple and offered up his sacrifices within it. — [Torath Kohanim 23:175] |
| you shall leave: Leave it before them and let them gather it up. And you shall not help one of them [since this will deprive the others]. — [Torath Kohanim 19:22] |
| I am the Lord, your God: Who is faithful to give reward [to those who fulfill My Torah]. |
| 23And the Lord spoke to Moses, saying, |
| 24Speak to the children of Israel, saying: In the seventh month, on the first of the month, it shall be a Sabbath for you, a remembrance of [Israel through] the shofar blast a holy occasion. |
| a remembrance of [Israel through] the shofar blast: [On this Rosh Hashanah day,] a remembrance [before God of the Jewish people is evoked through the sounds of the shofar. And in order to enhance this remembrance, our Rabbis instituted the recitation] of Scriptural verses dealing with remembrance and Scriptural verses dealing with the blowing of the shofar (R.H . 32a), through which the remembrance of the binding of Isaac is recalled for them, [whereby Isaac was willing to be sacrificed as a burnt-offering according to God’s words (see Gen. 22:119), and] in whose stead a ram was offered up [whereby the shofar alludes to that ram’s horns, by which it was caught in a tree, thus making its appearance as Isaac’s replacement (see Gen. 22:13)]. — [Sifthei Chachamim, Gur Aryeh; R.H. 16a] |
| 25You shall not perform any work of labor, and you shall offer up a fire offering to the Lord. |
| And you shall offer up a fire offering: The additional offerings stated in the Book of Num. (29:16). |
| 26And the Lord spoke to Moses, saying: |
| 27But on the tenth of this seventh month, it is a day of atonement, it shall be a holy occasion for you; you shall afflict yourselves, and you shall offer up a fire offering to the Lord. |
| But: Heb. אַךְ. Wherever the word אַךְ, “but,” or רַק, “only,” appear in the Torah, they denote an exclusion. [Thus,] Yom Kippur atones for those who repent, “but” it does not atone for those who do not repent. — [Shev. 13a] |
| 28You shall not perform any work on that very day, for it is a day of atonement, for you to gain atonement before the Lord, your God. |
| 29For any person who will not be afflicted on that very day, shall be cut off from its people. |
| 30And any person who performs any work on that very day I will destroy that person from amidst its people. |
| I will destroy: כָּרֵת (“excision” or “cutting off”) is stated [as a punishment] in many places [in Scripture] and I do not know what that means, when God says [explicitly] “I will destroy,” [coinciding with וְנִכְרְתָה in the preceding verse,] this teaches us כָּרֵת means only “destruction” [i.e., premature death, and not that the body is to be cut up or that the person is to be exiled]. — [See Be’er Basadeh on this verse and on 22:3 above; Torath Kohanim 23:180] |
| 31You shall not perform any work. [This is] an eternal statute throughout your generations in all your dwelling places. |
| You shall not perform any work: [But has this not already been stated in verses 28 and 30 above? Yes, nevertheless this prohibition is repeated several times here, so that one who disobeys] transgresses many negative commandments, or to warn against work at night [that it is forbidden just] as [performing] work during the day [of the tenth of Tishri]. – [Yoma 81a; see Mizrachi and Divrei David] |
| 32It is a complete day of rest for you, and you shall afflict yourselves. On the ninth of the month in the evening, from evening to evening, you shall observe your rest day. |
| 33And the Lord spoke to Moses, saying, |
| 34Speak to the children of Israel, saying: On the fifteenth day of this seventh month, is the Festival of Succoth, a seven day period to the Lord. |
| 35On the first day, it is a holy occasion; you shall not perform any work of labor. |
| a holy occasion: [This expression mentioned in connection with Yom Kippur, means that you are to] sanctify it [the day] through [wearing] clean garments and through prayer, while [this expression mentioned in connection] with the other holy days, [means] sanctify it with food and drink, through [wearing] clean clothes and through [their own special] prayers. — [See Torath Kohanim 23:186] [Note that this Rashi belongs on verse 27. Therefore, it is obvious that it is referring to Yom Kippur, and the words, בְּיוֹם הַכִּפּוּרים are completely unnecessary. Since the copyists believed it to be on verse 35, which deals with Succoth, they found it necessary to insert those words. See Divrei David.] |
| 36[For] a seven day period, you shall bring a fire offering to the Lord. On the eighth day, it shall be a holy occasion for you, and you shall bring a fire offering to the Lord. It is a [day of] detention. You shall not perform any work of labor. |
| It is a [day of] detention: [i.e., God says to Israel,] “I have detained you [to remain] with Me.” This is analogous to a king who invited his sons to feast with him for a certain number of days, and when the time came for them to leave, he said: “My sons! Please, stay with me just one more day, [for] it is difficult for me to part with you!” [Similarly, after the seven days of Succoth, God “detains” Israel for one extra holy day.] |
| [you shall not perform] any work of labor: [I.e.,] even such work that is considered labor for you, that, if not done, would cause a monetary loss [is prohibited]. |
| you shall not perform: One might think that even during the intermediate days of the Festival, work of labor is [also] prohibited. Scripture, therefore says here, “ It [is a day of detention,” [i.e., only on this eighth day is work prohibited, and not on the preceding weekdays of the Festival, when such work, which, if postponed, would cause a monetary loss, is permitted]. — [Torath Kohanim 23:187] |
| 37These are God’s appointed [holy days] that you shall designate them as holy occasions, [on which] to offer up a fire offering to the Lord burnt offering and meal offering, sacrifice and libations, the requirement of each day on its day; |
| burnt offering and meal offering: the libations meal offering that is offered up with the burnt offering (see Num. 15:1-16). – [Men. 44b] |
| the requirement of each day on its day: [I.e.,] according to the prescribed laws set out in the Book of Num. (chapter 29). |
| the requirement of each day on its day: But if its day passes, [and the prescribed sacrifice for that day had not been offered,] this sacrifice is canceled [i.e., it can no longer be brought on a later day]. — [Torath Kohanim 23:189] |
| 38apart from the Lord’s Sabbaths, and apart from your gifts, and apart from all your vows, and apart from all your donations that you give to the Lord. |
| 39But on the fifteenth day of the seventh month, when you gather in the produce of the land, you shall celebrate the festival of the Lord for a seven day period; the first day shall be a rest day, and the eighth day shall be a rest day. |
| But on the fifteenth day… when you gather in the produce of the land, you shall celebrate the festive: [by bringing] a peace offering as the [special] “Festival offering (חֲגִיגָה).” Now, one might think that this [Festival offering] overrides the Sabbath. Scripture, therefore, says here, “But (אַךְ)” [denoting an exclusion (see Rashi on verse 27 above; Torath Kohanim 23: 191), namely that this sacrifice may not be brought on the Sabbath], since it can be made up on any of the seven [days of the Festival]. |
| when you gather in the produce of the land: [This teaches us] that this seventh month must occur at the time of ingathering, [namely, in the fall]. From here, [we learn] that they were commanded to proclaim leap years [i.e., to add an extra, thirteenth month to the lunar year], for if there were no leap years, [the lunar years would eventually no longer coincide with the solar years, and] sometimes [the seventh month] would occur in midsummer or midwinter [not in the time of ingathering]. – [Torath Kohanim 23:192] |
| you shall celebrate: [by bringing] the Festival peace offering (see the first Rashi on this verse), |
| for a seven-day period: If one did not bring it on one [day of the Festival], he may still bring it on another. Now, one might think that we are obliged to bring it all seven days. Scripture, therefore, says, “celebrate it” (verse 41 below) [employing the singular form,] thus denoting only one day and no more. But why does Scripture say “seven”? [To give seven days] for making it up [if one did not bring it on the first day]. – [Chag. 9a] |
| 40And you shall take for yourselves on the first day, the fruit of the hadar tree, date palm fronds, a branch of a braided tree, and willows of the brook, and you shall rejoice before the Lord your God for a seven day period. |
| the fruit of the hadar tree: [Scripture could have simply said, “ hadar fruit.” Since it adds the word “tree,” next to “fruit,” it teaches us that it is] a tree whose wood has the same taste as its fruit. — [Sukkah 35a] [Note that, according to Ramban, the fruit known in Aramaic as “ethrog,” is known in Hebrew as “ hadar.” |
| hadar: [Refers to a fruit] “that resides (הַדָּר) ” on its tree from one year to the next, which is the ethrog. — [Sukkah 35a] |
| date-palm fronds: Heb. כַּפֹּת תְּמָרִים. [The word כַּפֹּת is written here with] a missing “vav” (ו) [thus implying the singular rather than the plural]. This teaches us that only one [date-palm frond is to be taken]. — [Sukkah 32a] |
| a branch of a braided tree: [A tree] whose branches עֲנָפָיו are braided like cords עֲבוֹתוֹת and like ropes. And Scripture is referring here specifically to the הֲדַס (myrtle) tree, which is made in a braided-like form. — [Sukkah 32b] |
| 41And you shall celebrate it as a festival to the Lord for seven days in the year. [It is] an eternal statute throughout your generations [that] you celebrate it in the seventh month. |
| 42For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths, |
| resident: Heb. הָאֶזְרָח, [lit., “the resident.” The definite article here] signifies a resident [of the people of Israel, namely, a native Jew. Therefore, the next seemingly superfluous expression, namely,] |
| among the Israelites: Comes to include converts [in this commandment]. — [Sukkah 28b] |
| 43in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God. |
| I had the children of Israel live in booths: [These were] the clouds of glory [with which God enveloped the Jewish people in the desert, forming a protective shelter for them against wild beasts and enemies.] [See Num. 10:34 and Rashi on that verse.]- [Sukkah 11b] |
| 44And Moses told the children of Israel [these laws] of the Lord’s appointed [holy days]. |
Deuteronomy ch 31:14-19
And the Lord said to Moshe, Behold, thy days approach that thou must die: call Yehoshua, and present yourselves in the Tent of Meeting, that I may give him a charge. And Moshe and Yehoshua went, and presented themselves in the Tent of Meeting.
And the Lord appeared in the Tent in a pillar of a cloud: and the pillar of the cloud stood over the door of the Tent.
And the Lord said to Moshe, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go astray after the gods of the strangers of the land, into which they go to be among them, and will forsake me, and break my covenant which I have made with them.
Then my anger will burn against them on that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say on that day, Are not these evils come upon us, because our God is not among us?
And I will surely hide my face on that day for all the evils which they shall have perpetrated, in that they have turned to other gods.
Now therefore write this poem for yourselves, and teach it the children of Yisra᾽el: put it in their mouths, that this poem may be a witness for me against the children of Yisra᾽el.
Exodus ch 33
| 1The Lord spoke to Moses: “Go, ascend from here, you and the people you have brought up from the land of Egypt, to the land that I swore to Abraham, Isaac, and Jacob, saying: ‘I will give it to your descendants.’ |
| Go, ascend from here: The land of Israel is higher than all [other] lands (Zev. 54b). That is why it says: “ascend.” Another explanation: [This is] in contrast to what He said to him [Moses] in time of anger, “Go, descend,” (Exod. 32:7). In time of good will He said to him, Go, ascend (Midrash Tanchuma 26). |
| you and the people: Here He did not say “Your people” [as He had said previously in Exod. 32:7 “for your people… have acted corruptly”]. |
| 2I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivvites, and the Jebusites |
| and I will drive out the Canaanites: They are six nations [listed here, although seven nations were mentioned in Gen. 15], and [this is because] the Girgashites got up and emigrated because of them [the Israelites] of their own accord. -[from Lev. Rabbah 17:6, Yerushalmi Shevi’ith 6:1]. |
| 3to a land flowing with milk and honey; because I will not go up in your midst since you are a stiff necked people, lest I destroy you on the way.” |
| to a land flowing with milk and honey: I tell you to take them [the Israelites] up. |
| because I will not go up in your midst: Therefore, I tell you, “I will send an angel before you.” |
| since you are a stiff-necked people: And when My Shechinah is in your midst and you rebel against Me, I will increase My fury against you. |
| I destroy you: Heb. אִכֶלְ, an expression of destruction (כִּלָיוֹן). |
| 4[When] the people heard this bad news, they mourned, and no one put on his finery. |
| this bad news: that the Shechinah would not rest [upon them] or go with them. |
| and no one… his finery: [I.e.,] the crowns given to them in Horeb when they said, “…we will do and we will hear” (Exod. 24:7) (Shab. 88a). |
| 5And the Lord said to Moses: “Say to the children of Israel: ‘You are a stiff necked people; if I go up into your midst for one moment, I will destroy you; but now, leave off your finery, and I will know what to do to you.’ “ |
| if I go up into your midst for one moment, I will destroy you: If I go up into your midst and you rebel against Me with stubbornness [again], I will be furious with you for one moment, which is the measure of My wrath (Ber. 7a), as it is said: “Hide for but a moment until the wrath passes” (Isa. 26: 20), and I will destroy you. Therefore, it is better for you that I send an angel [in My place]. |
| but now: this punishment you will suffer immediately, that you shall take off your finery. |
| and I will know what to do to you: with the visitation of the rest of the sin. I know what is in My heart to do to you. |
| 6So the children of Israel divested themselves of their finery from Mount Horeb. |
| their finery from Mount Horeb: The finery that was in their possession from Mount Horeb. -[from Shab. 88a] |
| 7And Moses took the tent and pitched it for himself outside the camp, distancing [it] from the camp, and he called it the tent of meeting, and it would be that anyone seeking the Lord would go out to the tent of meeting, which was outside the camp. |
| And Moses: from [the moment of] that sin [and] on. |
| took the tent: Heb. יִקַּח. This is a present tense, [meaning that] he would take his tent and pitch it outside the camp. He said, “One who is banished from the master is banished from the disciple.” -[from Tanchuma 27] |
| distancing [it]: two thousand cubits, like the matter that is stated: “But there shall be a distance between you and it just two thousand cubits by measure” (Josh. 3:4). -[from Midrash Tanchuma 27] |
| and he called it: And he would call it the tent of meeting. That is the meeting house of those seeking the Torah. |
| anyone seeking the Lord: From here [we deduce] that one who seeks the presence of a sage is tantamount to one who seeks the presence of the Shechinah. -[from Tanchuma 27] |
| would go out to the tent of meeting: Heb. יֵצֵא, lit., will go out, like יוֹצֵא, would go out. Another interpretation: and it would be that anyone seeking the Lord-even the ministering angels-when they would ask for the place of the Shechinah, their companions would say to them, “Behold, it is in Moses’ tent” -[from Tanchuma 27] |
| 8And it would be that when Moses would go out to the tent, all the people would rise and stand, each one at the entrance of his tent, and they would gaze after Moses until he went into the tent. |
| And it would be: Heb. וְהָיָה, a present tense. |
| when Moses would go out: of the camp to go to the tent. |
| all the people would rise: They would stand before him and not sit down until he was concealed from them. |
| and they would gaze after Moses: in admiration. [They would say,] “Fortunate is one born of woman who is so assured [by God] that the Shechinah follows him to the entrance of his tent.” -[from Kid. 33b, Shekalim 5:2. See also Tanchuma 27, Exod. Rabbah 45:4, 51:6] |
| 9And it would be that when Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and He would speak with Moses. |
| and He would speak with Moses: Heb. וְדִבֶּר, like וּמְדַבֵּר, and He would speak [in the present tense]. Its Aramaic translation is וּמִתְמַלֵל עִם משֶׁה, and He would speak to Himself with Moses, which is [denoting] respect for the Shechinah, like [in the verse] “he heard the voice speaking (מִדַּבֵּר) to him” (Num. 7: 89), but one does not read מְדַבֵּר אֵלָיו. When one reads מִדַּבֵּר, it means that the voice would speak to itself and the commoner would hear by himself. But when one reads מְדַבֵּר, it means that the king speaks with the commoner. |
| 10When all the people would see the pillar of cloud standing at the entrance of the tent, all the people would rise and prostrate themselves, each one at the entrance of his tent. |
| and prostrate themselves: to the Shechinah. |
| 11Then the Lord would speak to Moses face to face, as a man would speak to his companion, and he would return to the camp, but his attendant, Joshua, the son of Nun, a lad, would not depart from the tent. |
| Then the Lord would speak to Moses face to face: [The targumim render:] וּמִתְמַלֵּל עִם משֶׁה, [as explained on verse 9]. |
| and he would return to the camp: After He spoke with him, Moses would return to the camp and teach the elders what he had learned. Moses conducted himself in this way from Yom Kippur until the Mishkan was erected, but no more [than that]. For on the seventeenth of Tammuz the tablets were broken, and on the eighteenth he burned the calf and judged the sinners, and on the nineteenth he went up [Mount Sinai], as it is said: “It came to pass on the next day that Moses said to the people, etc.” (Exod. 32:30). He spent forty days there and begged for mercy, as it is said: “And I cast myself down before the Lord, etc.” (Deut. 9:18). On Rosh Chodesh Elul it was said to him, “And in the morning you shall ascend Mount Sinai” (Exod. 34:2) to receive the second tablets, and he spent forty days there, as it is said concerning them, “And I remained upon the mountain just as the first days” (Deut. 10:10). Just as the first ones [days] were with good will [from the seventh of Sivan to the seventeenth of Tammuz], so were the last ones [days] with good will. [We may] deduce from this that the intermediate ones were with wrath. On the tenth of Tishri the Holy One, blessed is He, was appeased to Israel joyfully and wholeheartedly, and He said to Moses, “I have forgiven, as you have spoken.” He [God] gave over to him the second tablets, and he [Moses] descended, and He [God] began commanding him concerning the work of the Mishkan. They constructed it until the first of Nissan, and once it was erected, He no longer spoke with him except from the Tent of Meeting. -[from Midrash Tanchuma 31, Seder Olam ch. 6] |
| and he would return to the camp: Its Aramaic translation is וְתָב לְמַשְׁרִיתָא [meaning] and he would return to the camp, because it is the present tense, and so is [the Aramaic translation of] the entire section: “all the people would see (וְרָאָה)” (verse 10) – וַחֲזַן; and [they would] stand (וְנִצְּבוּ) (verse 8) – קַיְּימִין “and they [would] gaze (וְהִבִּיטוּ)” (verse 8) וּמִסְתַּכְּלִין and [they would] prostrate themselves (וְהִשְׁתַּחִווּ) (verse 10) – וְסַגְדִין. [This is the simple meaning of the verses, which depict Moses’ usual conduct from after Yom Kippur until the Mishkan was erected.] Its midrashic interpretation, however, is: And the Lord spoke to Moses [saying] that he should return to the camp. He [the Lord] said to him, “I am angry, and you are angry. Who then will bring them near [to Me]?” (Midrash Tanchuma 27). |
| 12Moses said to the Lord: “Look, You say to me: ‘Bring this people up!’ But You have not informed me whom You will send with me. And You said: ‘I have known you by name and you have also found favor in My eyes.’ |
| Look, You say to me: Heb. רְאֵה, lit., see. רְאֵה means: Direct Your eyes and Your heart on Your words. [I.e., think about what You are saying!] You say to me [“Lead”] but You have not informed me [who will come with us]. You said to me, “Behold, I am sending an angel” (Exod. 23:20), [yet] this is not considered informing because I do not want it [to occur this way]. [Reggio edition: I do not want him.] -[See Exod. Rabbah 45:4] |
| And You said: ‘I have known you by name’: [which means that God is saying:] I have recognized you from other people with a name of importance. For [God] said to me [Moses]: “Behold, I am coming to you in the thickness of the cloud… and they will also believe in you forever” (Exod. 19:9). |
| 13And now, if I have indeed found favor in Your eyes, pray let me know Your ways, so that I may know You, so that I may find favor in Your eyes; and consider that this nation is Your people.” |
| And now: If it is true that I have found favor in Your eyes, pray let me know Your ways, [i.e.,] what reward You give to those who find favor in Your eyes. |
| so that I may know You, so that I may find favor in Your eyes: And with this I will know the standard of Your recompense, [i.e.,] what constitutes finding favor, since I have found favor in Your eyes. The explanation of “so that I may find favor” means: in order that I may recognize how great the reward of finding favor [with You] is. |
| and consider that this nation is Your people: That You should not say, “and I will make you into a great nation” and [then] forsake these [people]. See [i.e., remember] that they are Your people from long ago, and if You reject them, I would not rely on [only] those descendants who come from my loins to survive; make known to me [now] the payment of my reward through this people. Although our Rabbis expounded on this in tractate Berachoth (7a), I have come to reconcile the verses according to their context and their sequence. |
| 14So He said, “My Presence will go, and I will give you rest.” |
| So He said, “My Presence will go…”: Heb. פָּנַי יֵלֵכוּ, lit., My countenance will go. [This is to be understood] as the Targum [Onkelos] renders: [שְׁכִנְתִּי תְהַךְ], I will no longer send an angel; I Myself will go, similar to [the verse:] “and you personally go (וּפָנֶיךָ הֹלְכִים) to battle” (II Sam. 17:11). |
| 15And he said to Him, “If Your Presence does not go [with us], do not take us up from here. |
| And he said to Him: This is what I want, because [I] do not [want you to] take us up from here [if it is] through an angel. |
| 16For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not in that You will go with us? Then I and Your people will be distinguished from every [other] nation on the face of the earth.” |
| For how then will it be known: [I.e., how] will the finding of favor be known? Is it not in that You will go with us? One other thing I ask of You [I ask] that Your Shechinah shall no longer rest upon heathen nations. -[from Ber. 7a] |
| Then I and Your people will be distinguished: Heb. וְנִפְלִינוּ. In this respect, we will be separated from every [other] nation, like “And the Lord will make a separation (וְהִפְלָה) …between the livestock of Egypt” (Exod. 9:4). |
| 17And the Lord said to Moses: “Even this thing that you have spoken, I will do, for you have found favor in My eyes, and I have known you by name.” |
| Even this thing: [namely] that My Shechinah should no longer rest upon heathens, I will do. Balaam’s [i.e., the gentile prophet] words did not come about through the resting of the Shechinah [on him], but [his prophecy would occur when] he would “fall and his eyes would be unveiled” (Num. 24:4); such as “Now a word was conveyed secretly to me” (Job 4:12). They [these heathen prophets] would hear [the prophecy] through a messenger. |
| 18And he said: “Show me, now, Your glory!” |
| And he said: “Show me, now, Your glory!”: Moses perceived that it was a time of [God’s] good will, and his words were accepted, so he continued to ask that He show him the appearance of His glory. |
| 19He said: “I will let all My goodness pass before you; I will proclaim the name of the Lord before you, and I will favor when I wish to favor, and I will have compassion when I wish to have compassion.” |
| He said: “I will let… pass before you”: The time has come that you shall see some of My glory that I will permit you to see, because I want and I need to teach you the order of prayer. Because when you had to beg mercy for Israel, you begged Me to remember the merit of the Patriarchs. You think that if the merit of the Patriarchs is depleted, there is no longer any hope. I will [therefore] let all the attribute of My goodness pass before you while you are hidden in a cave. |
| I will proclaim the name of the Lord before you: to teach you the procedure for begging for compassion [i.e., praying] even if the merit of the Patriarchs is depleted. According to this procedure, [during] which you [will] see Me enwrapped [see commentary on Exod. 34:6] and proclaiming the Thirteen Attributes, teach the Israelites to do likewise. Through their mentioning before Me [the words] “Compassionate and gracious,” they will be answered, for My compassion never ends. -[from Rosh Hashanah 17b] |
| and I will favor when I wish to favor: [At] those times that I will want to [show] favor. |
| and I will have compassion: At the time I will want to have compassion. Until this point, He promised him [Moses] only that “at times I will answer, and at times I will not answer.” At the time of the deed [when God revealed to Moses the Thirteen Attributes], however, He said to him, “Behold! I will form a covenant” (Exod. 34:10). He promised him that they [the Israelites] would never return empty [i.e., without an answer to their prayers]. -[from Rosh Hashanah 17b] |
| 20And He said, “You will not be able to see My face, for man shall not see Me and live.” |
| And He said, “You will not be able…”: Even when I let all My goodness pass before you, I [still] do not grant you permission to see My face. |
| 21And the Lord said: “Behold, there is a place with Me, and you shall stand on the rock. |
| Behold, there is a place with Me: on the mountain, where I always speak to you. I have a place prepared for your benefit, where I will hide you so that you will not be hurt, and from there you shall see what you shall see. This is its simple meaning, but its midrashic meaning is that [God] is speaking of the place where the Shechinah is, and He says: “The place is with Me,” but He does not say: “I am in the place,” for the Holy One, blessed is He, is the place of the world [i.e., the world is within Him], but the world is not His place [i.e., the world does not encompass him] (Gen. Rabbah 68:9). |
| 22And it shall be that when My glory passes by, I will place you into the cleft of the rock, and I will cover you with My hand until I have passed by. |
| when My glory passes by: When I pass by before you. |
| into the cleft of the rock: Heb. בְּנִקְרַתהַצוּר, like [the following verses:] Even if you pick out תִּנַקֵּר those people’s eyes” (Num. 16:14); “May the ravens of the valley pick it out (יִקְּרוּה) ” (Prov. 30:17); [and] “I dug (קַרְתִּי) and drank water” (Isa. 37:25). [All] these [examples] have one root (קר). נִקְרַת הַצוּר means the digging out of the rock [i.e., the cleft]. |
| and I will cover you with My hand: From here [we understand] that power was given to destructive forces to destroy [Moses] (Num. Rabbah 14:19). Its Aramaic translation is וְאָגֵין בְּמֵימְרִי, and I will protect with My word. This is a euphemism out of honor of the Most High, for He does not need to cover over him [Moses] with an actual hand. |
| 23Then I will remove My hand, and you will see My back but My face shall not be seen.” |
| Then I will remove My hand: [Onkelos renders:] Then I will remove the guidance [i.e., My guidance] of My glory, when the guidance of My glory passes by from opposite your face, to go further from there [this means that even Moses would not be permitted to grasp the essence of God, only His attributes and His deeds (Nethinah LaGer)]. |
| and you will see My back: [Then] He showed him the knot of the tefillin. -[from Ber. 7a] |
Deuteronomy ch 31:20-24
For when I shall have brought them into the land of which I swore to their fathers, one flowing with milk and honey; and they shall have eaten and filled themselves, and grown fat; then will they turn to other gods, and serve them, and provoke me, and break my covenant.
And it shall come to pass, when many evils and troubles have befallen them, that this poem shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their inclination, and what they do, even now, before I have brought them into the land of which I swore.
Moshe therefore wrote this poem the same day, and taught it the children of Yisra᾽el.
And he gave Yehoshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Yisra᾽el into the land of which I swore to them: and I will be with thee.
And it came to pass, when Moshe had made an end of writing the words of this Tora in a book, until they were finished,
Deuteronomy ch 31:25-30
that Moshe commanded the Levites, who bore the ark of the covenant of the Lord, saying,
Take this book of the Tora, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee.
For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, you have been rebellious against the Lord; and how much more after my death?
Gather to me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them.
For I know that after my death you will surely become corrupted, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because you will do evil in the sight of the Lord, to provoke him to anger through the work of your hands.
And Moshe spoke in the ears of all the congregation of Yisra᾽el, the words of this poem, until they were ended.
Amen and Amen … #thankyouHaShem
Congratulations! you have made through another Bible Study!
Sounds some Praise and Joy to Our Father who is in Heaven!
Glory to the One and Only Living G-D… HaShem!
I pray that everyone, everywhere, repents and returns to the only one who can save HaShem!The True and Only Living G-d!
Receive Torah ….be back in the covenant of G-d. Be at the Har Sinai say yes and be saved…….. the choice is yours.
Amen and Amen
Say it again for the people in the back!
OAmein and OAmein
Blessings after reading the Torah.
Boruch atoh ado-noy elo-haynu melech ho-olom, asher nosan lonu toras emes, v’cha-yay olom nota b’sochaynu. Boruch atoh ado-noy , nosayn ha-toroh.
Translation:
Blessed are You, L-rd our G-D, King of the universe, who has given us the Torah of truth and planted eternal life within us. Blessed are You L-rd, who gives the Torah.
CREDIT LEARN THE TORAH BLESSINGS FOR AN ALIYAH
Biblical portion of Bible Study complete.
friendly reminder:
Hoshea (Hosea) Chapter 14
Michah (Micah) Chapter 7
Chumash esource: sefaria.org
Today’s Bible Study is Complete.
Thank you Merciful HaShem, for allowing us to meet this day.(closing comment, Blessings After Reading The Torah, and Priestly Blessing and all sources are hyperlinked.)
note: All sources are hyperlinked to allow more translatable version in POD Cast.
I Pray others got something out of this Portion, Tanakh Bible Study, and Spiritual Torah Teaching.Until next time, let us close with…..
The Priestly Blessing
And HaShem our G-D spoke to Moses, saying: “Speak to Aaron and his sons, saying, ‘This is the way you shall bless the children of Israel. Say to them:
Yivarechecha Adonai viyishmirecha
Ya’er Adonai panav elecha veechuneka
Yeesa Adonai panav elecha viyasem lecha shalom
“The L-d bless you and keep you;
The L-d make His face shine upon you,
And be gracious to you;
The L-d lift up His countenance upon you,
And give you peace.” ’
“So they shall put My name on the children of Israel, and I will bless them.”
In HaShem and HaShem’s alone Mighty Glorious Name.
Forever and Ever
O’Amein and O’Amein.
(Cover Art created by Marie Speaks GOD’s Grace Bible Study: Photos , Apps, Internet pull, or facebook page .. credits are noted on art and or hyperlinked for credit)
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For those that are new to this Bible Study.
Welcome, the following is a brief review of this Bible Study.
1. This BLOG post will have the resources and sources links for the Season 6 Bible Studies.
2. All Books used and Readings from during Live Bible Study can be found on Our Website: Marie Speaks GOD’s Grace. Live in the Bible Study Blogs portion of the website.
3. After Live Bible Studies have completed: I will upload to Rumble and Youtube, and post link in this BLOG. How we conduct Bible Studies here:
We believe in One and Only One G-D. HaShem; The G-D of Abraham, Isaac, and Jacob.We do not and will not Pray in any others name or Praise any other, but HaShem.
Exodus chapter 20: 2-14.God spoke all these words, saying:I the LORD am your God who brought you out of the land of Egypt, the house of bondage:You shall have no other gods besides Me.You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below, or in the waters under the earth.You shall not bow down to them or serve them. For I the LORD your God am an impassioned God, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me, but showing kindness to the thousandth generation of those who love Me and keep My commandments.
We believe G-D has called each of us to search matters out. (It is the glory of God to conceal a matter, And the glory of a king to plumb a matter.Like the heavens in their height, like the earth in its depth, Is the mind of kings—unfathomable. Proverbs 25:2 -3)
This is one reason why here at Marie Speaks G-D’s Grace Bible Study, we review several historical references and resources, of which we provide links and or screen shots for others to study at their leisure.We have been directed by G-D Wonderful and Almighty, to go Book by Book, Verse by Verse; sharing HIS Torah and Tanakh.We believe as directed by G-D Our Heavenly Father, learning and growing in Torah and Tanakh leads to understanding and wisdom; this shall only be achieved in reading, studying, and sharing HIS Word for ourselves; not relying on man.
Learning, growing, and studying with OUR L-D is to be done with others that are like minded, but more so during our personal time.
The BLOGs are written to assist those just beginning to study the BIBLE as a starting point. The Live or recorded Bible Studies are to cover and release opportunities and guidance, but ultimately is ones own personal responsibility to rule, govern, and be purposeful in their relationship with G-D.
Proverbs 22: 4 thru 6The effect of humility is fear of the LORD, Wealth, honor, and life.Thorns and snares are in the path of the crooked; He who values his life will keep far from them.Train a lad in the way he ought to go; He will not swerve from it even in old age.
Ezekiel 18: 20 thru 22The person who sins, he alone shall die. A child shall not share the burden of a parent’s guilt, nor shall a parent share the burden of a child’s guilt; the righteousness of the righteous shall be accounted to him alone, and the wickedness of the wicked shall be accounted to him alone.Moreover, if the wicked one repents of all the sins that he committed and keeps all My laws and does what is just and right, he shall live; he shall not die.None of the transgressions he committed shall be remembered against him; because of the righteousness he has practiced, he shall live. Is it my desire that a wicked person shall die?—says the L-d G-D. It is rather that he shall turn back from his ways and live.
May HaShem, Blessed be He, continue to Bless us all and may we all be forever written in the Book of Life. O’Amein and O’AmeinA little about me: I love HaShem, TORAH, and Tanakh!!!!! I am not perfect!!!!
If we meet: We talking about Torah, drinking tea or coffee, and what books are out about HaShem! And maybe over some kosher pizza… maybe over some kosher steak…make over super sweet kosher cake ……. have a fun laugh about you guess it… Torah! Or on a bike, or during a hike, or while riding on a train in the rain as the rain falls nicely on the plain in Spain….., but either way…..We’ll be talking about TORAH!!!!
What is import to me:……..A relationship with Our Father HaShem, Our Merciful Creator, Savior, and Wise King. Live in Torah, live with Family and community of Tribe.
My thoughts: We may not be perfect, but we study, we learn, we laugh, & we grow; we try try and have the courage to try again.
My goals: To learn, and grow, and share Love of Torah in HaShem with others who are willing or open to hearing. HaShem is my refuge, my strength, my confidant, and my true resting place.I have been using the minds.com account and Rumble (Live Bible Study video Post: Rumble )as main accounts.
Lastly, NEVER LOSE FAITH, Hope, and have Courage!!!!Let’s continue to Fear and Love HaShem like a משיח and Pray.
PRAY FOR OUR NATION, enemies, fellows, and many lost Sons and Daughters of Torah to return to HaShem, Blessed be He, for ever and ever Amen. HaShem is with me … I shall not be afraid!!!!!
Blessings and Prayers.with Love truly,Marie
Let US Begin!!!!Link to Rumble LIVE Bible Study:
Link to previous Bible Study:Audio POD Cast BLOG version of Bible Study: Audio of BLOG:Link to Youtube Live Link Bible Study:cover art credit:
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