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22 Elul 5779 – 2 Tishri 5780


NITZAVIM: The Fifty-first Sedra of the Torah
Deuteronomy 29:9-30:20

Sedra Nitzavim is the projected denouement of Israel’s choices as covenantal partner with the Eternal.  The covenantal provisions and sanctions have been presented in previous sedras.  Now, “this day,” as Moses surveys them and his people, in the closing of his prophetic career, the future of their choosing and responsibility begins.


You stand ready (Nitzavim) this day, all of you, before the Eternal your God—chiefs, tribes, elders, officers, every man of Israel, children, women, strangers within the camp, from the hewer of wood to the drawer of water—to enter into covenant with the Eternal your God and to accept His admonition—in order to establish you this day as His people and the Eternal as your God, as He promised you and your fathers, Abraham, Isaac and Jacob—and not with you alone, standing here with us this day, before the Eternal our God, but also with those who are not here with us this day.


From dwelling in Egypt and traveling through nations you have seen their detestable idols of wood and stone, silver and gold.  If any of you—man, woman, family, or tribe—should devise to abandon the Eternal our God and serve instead the gods of those nations—as the root of a tree that produces bitter and poison fruit—and imagines himself to be immune to the words of divine admonition, safe in his own reckless plan, know that the Eternal will not choose to pardon him but that His uncompromising anger will flare up against that man, and all of the admonition recorded herein (cf. 27:15-26; 28:15-68) shall descend upon him, as the Eternal blots out his name from under heaven!  The Eternal shall separate for punishment, as well, any of the tribes of Israel, in accordance with all of the sanctions of the covenant that is written in this book of the Torah.


As to the question asked by future generations—your own children and the foreigners who enter from a distant land, and observe the plagues and diseases which the Eternal shall have inflicted upon the Land, its devastation by sulfur and salt, beyond all means of cultivation, devoid of grass, like the overthrow of Sodom and Gomorrah, Admah and  Tzevoyim, by the Eternal in His fierce anger—why did the Eternal do this? what made Him so angry?—it shall be answered:  Because they forsook the covenant of the Eternal, the God of their fathers, which He made with them when He brought them out of the land of Egypt, and they worshipped other gods, which they had not before known or been allotted; therefore, the Eternal directed His anger against that Land, releasing upon it all of the curse written in this book, and He furiously uprooted them from their Land and cast them to another land, as is the case today!  Although hidden things are the exclusive realm of the Eternal our God, when things are revealed, it is for us and for our children to observe all of the words of this Torah forever.


As those blessings (cf. 28:1-14) and those curses (cf. 27:15-26; 28:15-68), which I have set before you, may come upon you, and you repent in your heart within any of the nations to which the Eternal your God may have banished you, and you turn with your children to the Eternal your God and obey Him in all that I command you this day, with all of your heart and with all of your soul, then the Eternal your God will reverse your captivity and mercifully bring you back together, from all of the peoples to which He scattered you.  Even if you were banished to the ends of heaven, from there the Eternal your God will gather you, and from there He will take you and bring you to the Land which your fathers inherited and which you have inherited, and He will make you better and greater than your fathers!

Then the Eternal your God will circumcise your heart and the heart of your offspring, to love the Eternal your God with all of your heart and with all of your soul, in order that you may live.  He will transfer all of those punishments upon your enemies, who hatefully persecute you.  You will return to obeying the Eternal and to doing all of His commandments, which I command you this day, whereupon He will reward you with abundance in all of your undertakings, in the fruit of your womb, in the fruit of your cattle, and in the fruit of your soil, and rejoice over you for good, as He rejoiced over your fathers.


For this Mitzvah which I command you this day is not too wondrous for you, nor is it far off.  It is not in heaven, that you should say: Who will go up for us to heaven to bring it to us and teach it to us that we may do it?  Nor is it beyond the sea, that you should say: Who will go for us beyond the sea to bring it to us and teach it to us that we may do it?  Its word is very close to you, in your mouth and in your heart, that you may do it.


See, I have set before you this day life and good on the one hand, death and evil on the other.  Now I command you to love the Eternal your God, to walk in His ways and to keep His commandments, His statutes, and His ordinances, that you may live and increase, and that the Eternal your God may bless you in the Land which you are entering to possess!  But if your heart should turn away and you stop listening, and you are drawn to worship other gods and serve them, then I declare to you this day that you shall surely perish, you shall not long endure upon the Land which you are crossing the Jordan to enter and possess.  I call heaven and earth to serve as witnesses of what I am saying to you:  Life and death do I set before you, blessing and curse, therefore choose life, in order that you and your offspring may live—to love the Eternal your God, to hearken to His voice and to cleave to Him—for He is your life, and your length of days to dwell upon the Land which the Eternal promised to give to your fathers, to Abraham, Isaac and Jacob.


Seventh Haftarah of Consolation
Isaiah 61:10-63:9

I shall surely rejoice in the Eternal,
as He clothes me
with garments of salvation,
as the bridegroom wears
the diadem of a priest,
and the bride is decorated
with her ornaments.
As the earth reveals its growth,
so shall the Lord God produce
vindication in the sight of all nations!

For the sake of Zion
I shall not be quiet,
until her victory be seen,
by nations and kings,
as the brightest of lights.
A crown of beauty in the hand of the Eternal,
you shall be called by a new name:
instead of “Forsaken” and “Devastation,”
Cheftsi-vah (“My-Delight-is-in-Her”),
Be’ulah (“Wedded”)!
For as a young man joyfully weds a virgin,
so shall your God rejoice over you.

 I have posted guards on the walls of Jerusalem,
watchful day and night until the Eternal
shall establish her a praise in the earth.
For the Eternal has sworn with His right hand
never again to allow her enemies to take away her food,
but that those who have grown it shall eat it
and bring it to “My holy courts.”

Make way through every gate,
open a highway of the people,
raise a banner over the nations;
the Eternal announces to the farthest end,
say to the daughter of Zion:
Your salvation has been earned
and is coming,
let them be called the holy people,
redeemed of the Eternal,
a city no longer forsaken.

Who is this one coming from Edom,
red-covered from Botzrah,
handsomely attired,
strong in his carriage?

“I announce victory,
mighty to save!”

Why is your raiment red,
as if you have been
treading in the vat?

“Indeed treading,
trampling the peoples
in My fury,
their blood splattered
on My garments
like the juice of grapes!
I was ready for My day of vengeance,
but none was prepared to help Me,
so My own arm brought forth My salvation,
My own anger was My support.”

Actually I am mentioning the Eternal’s lovingkindness,
in accordance with all that the Eternal has bestowed upon us,
the House of Israel, in His mercy.
He is thinking,
they are My people,
My children, who will not be untrue,
so He becomes their Savior:
He shares their suffering,
His angel seen will save them;
with love and compassion does He redeem them,
and so shall He bear them
for all days forever.


Tanchuma Nitzavim 2

“You stand ready this day, all of you,
before the Eternal your God—
chiefs, tribes, elders, officers, every man of Israel,
children, women, strangers within the camp,
from the hewer of wood to the drawer of water…”

Even though I have appointed for you chiefs, elders and officers, all of you are equal before Me, as was said, “every man of Israel!”

Another interpretation:  All of you are bound one with the other.  Even with only one righteous person among you, all of you share in his merit.  But not only Israel, as this applies to the entire world: with only one righteous person among you, the entire world shares in his merit, as was said, “A righteous person is the foundation of the world.” (Proverbs 10:25) And if one of you sins, the entire generation is punished.

Talmud Shevuot 39a

“You stand ready…
to enter into covenant
with the Eternal your God…
and it is not with you alone
that I make this covenant…”

So we find that when Moses our teacher adjured Israel, he said: Know that it is not according to your own mind that I adjure you, but according to the mind of God, and according to my mind, as was said, “It is not with you alone that I make this covenant….”

“…but with those who are here with us,
standing this day before the Eternal our God,
and with those who are not here with us today.”

From the words, “with those who are here,” I understand: those who were standing, as it were, on Mount Sinai.  But for future generations and those who convert to Judaism in the future, whence?  From the Talmudic implication of the words, “and with those who are not here with us today!”

Tanchuma Nitzavim 3

“And it is not with you alone that I make this covenant” (29:13): The generations that were to come were also there at that time, as was said, “but with those who are here with us (ibid. 14)”! (Otherwise the latter words would be redundant!)

Rabbi Abahu in the name of Rabbi Samuel bar Nachmani parsed the verses differently to arrive at the same conclusion:  “Those who are here with us, standing this day before the Eternal our God” (ibid. 14a) refers to those who were physically present, “standing,” while the following words, “And with those who are not here with us today” (ibid. 14b) refer to those whose souls were there but whose bodies were not yet created, hence the omission of “standing!”

Deuteronomy Rabbah 8:3

“This Mitzvah which I command you this day
is not too wondrous for you, nor is it far off.
It is not in heaven, that you should say:
Who will go up for us to heaven
to bring it to us and teach it to us
that we may do it?”

That is what is meant by the verse:

“Wisdom is high for the ignorant;
in the gate he opens not his mouth.”
(Proverbs 24:7)

Said Rabbi Tanchuma: An uneducated person enters the synagogue and sees them discussing the back-and-forth arguments of the Talmud.  Since he does not understand what they are saying, he is embarrassed, as was said, “In the gate he opens not his mouth!” and “gate” may refer to Sanhedrin, as is written: “His (widowed) sister-in-law shall go up to the Gate to the Elders” (Deuteronomy 25:7).

According to the Rabbis: The uneducated person enters the synagogue and sees them engaging in Torah.  He asks them, “How does a person begin the study of Torah?”  They say to him, “First he learns from children’s books, then he studies individual portions of the Torah, then the entire Torah, then the Prophets and the Writings.  Having learned the Written Torah, he then proceeds to learn the Oral Torah of the Talmud, Midrash, Halacha and Aggadah.”  Hearing this, the fool says in his heart, “How can I possibly learn all of this?”  So he withdraws from the gate, as it says, “In the gate he opens not his mouth.”

Rabbi Yannai likens it to a loaf of bread which is seen suspended in the air.  The uneducated fool, dismissing hope, says, “It is in heaven, who can possibly bring it down?”  The uneducated though wise person reasons, “Didn’t someone put the loaf up there?” so he fetches a latter or a stick and brings it down.  Similarly, the fool says, “When shall I find time to read all of the Torah?” while the wise person acts: he learns one chapter every day until he has completed all of the Torah!

Hence says the Holy One, blessed be He: “This Mitzvah which I command you this day is not too wondrous for you” (30:11): If it is “too wondrous,” “for you” it is too wondrous, which can be read, “from you,” that, is from your inaction, from your not engaging in it!

Deuteronomy Rabbah 8:5

“This Mitzvah…is not in heaven, that you should say:
Who will go up for us to heaven
to bring it to us and teach it to us
that we may do it?”

“This Mitzvah” is a rare gift.  To what may it be likened?  To a king who owned a precious gem, which he entrusted to his faithful subject.  He said to him:  I ask you to pay constant attention to it and treat it with care.  If you lose it, you will never be able to make it up to me, and I do not have another to replace it—“It is not in heaven…to bring it to us…”—so you would be sinning against me and against yourself, so keep the Mitzvah for both of us!  Accordingly, Moses said to Israel:  If you keep the Torah, it is not only for yourself that you perform righteousness, but both for me and for yourself.  Whence do we have this?  As was said, “Righteousness will be ours”—mine and yours—if we observe faithfully all of this Mitzvah before the Eternal our God, as He has commanded us!” (6:25)

Deuteronomy Rabbah 8:6

Moses said to them that they should not think that another Moses will arise and bring us another Torah from heaven: I therefore warn you, “It is not in heaven” (30:12), that is to say, no part of it has remained in heaven.

Maharzu:  Whatever is called by the name of Torah or Mitzvah is included in this Torah that was given through Moses, and whatever the Prophets innovated or prophesied, as well as what they might prophesy in the future, is commentary to this Torah…and when he says, “You should not think that another Moses will arise,” what he means is not literally “Moses” but another prophet like Moses, for just as there is not another Torah, so there has not arisen and will not arise another prophet like Moses.  This applies also to the Messiah, who will not deliver another Torah but will uphold and explain this Torah.

What is the meaning of, “It is not in heaven?”  The sage Samuel said: The Torah is not to be found among astrologers, whose art is in the heavens.  They said to Samuel: But you are an astrologer, and yet you are also great in Torah!  Whereupon he replied: I only engage in astrology when I am free from studying Torah.  “When is that?” they asked.  “When I am in the bathroom.”

Talmud Eruvin 55a

What is the meaning of the verse, “It is not in heaven…?”

Rav Avdimi bar Chama bar Dosa:

That if it were in heaven, you would have to go up after it.

Rashi: This is consistent with the view that the teacher should make a great effort for the Torah to be retained by its students by presenting mnemonics and developing educational tactics.


The Torah is not found in one whose mind is focused above it as heaven.

Rabbi Yochanan:

The Torah is not found in those who are arrogant of spirit.

Deuteronomy Rabbah 8:9

Rabbi Acha taught:  It is not in the arrogant of spirit, who ascend upwards.  So where does it reside?  In those who make themselves nothing.

Talmud Bava Metziah 59a-59b

We learned in a mishnah (Mishnah Kelim 5:10):  If they made an oven out of separate tiles and placed sand between each tile, Rabbi Eliezer declared it pure, but the Sages declared it susceptible to impurity.  This is the Oven of Aknai.

In the debate between Rabbi Eliezer and the Sages, Rabbi Eliezer presented various “arguments” based upon miracles, but the Sages rejected them.

He said to them:  If the law agrees with me, let this carob tree prove it.  A carob tree was torn out of its place by 100 cubits.  They answered him: We do not present evidence from a carob tree.

Again he spoke to them:  If the law agrees with me, let the stream of water prove it.  The stream of water started flowing backwards.  They answered him: We do not present evidence from a stream of water.

Again he said to them:  If the law agrees with me, let the walls of the house of study prove it.  The walls of the house of study inclined as if to fall.  Rabbi Joshua rebuked the walls: If Torah scholars are disputing each other over halacha (Talmudic law), how is it of your concern?  And so, the walls did not fall, out of respect to Rabbi Joshua, and they also did not stand upright, out of respect for Rabbi Eliezer, and they are still standing thus inclined.

But Rabbi Eliezer again addressed the Sages:  If the halacha agrees with me, let it be proved from heaven!  A heavenly voice came forth and said, “Why do you dispute Rabbi Eliezer, as the halacha always agrees with him?”  But then Rabbi Joshua arose and said, “It is not in heaven!”

What is the meaning of the words, “It is not in heaven?”  Said Rabbi Jeremiah: They mean that the Torah has already been given on Mount Sinai; we pay no attention to a heavenly voice because on Mount Sinai there was written in the Torah, “After the majority must one incline” (Exodus 23:2)!

When Rabbi Nathan encountered the prophet Elijah, he asked him:  What was the Holy One, blessed be He, doing at that time?  He said to him:  He was laughing and saying, “My children have defeated Me! My children have defeated Me!”



Rosh Hashanah Readings



Genesis 21:1-34


The Eternal attended to Sarah, as He promised.  She conceives and bears a son to Abraham in his old age, at the time that God foretold.  Abraham names him Isaac (Yitzchak), and he circumcises Isaac his son at the age of eight days, as God had commanded him (cf. 17:12).  Abraham is 100 years old when Isaac his son is born to him.  Sarah says: “God has played a joke (tz’chok) on me; whoever hears of it will laugh (Yitzchak) at me.  Who would have told Abraham that Sarah would nurse children, that I would bear a child in his old age!”  The child grows up and is weaned, and Abraham makes a great feast on the day that Isaac is weaned.


Sarah observes Abraham’s other son, whom Hagar the Egyptian has borne to him (cf. 16:1-16), playing (metzachek).  She demands of Abraham: “Expel that servant and her son, so that the son of that servant does not inherit with my son, with Isaac!”  Abraham did not approve of so treating his son, but God deters him from objecting, for the sake of either his son or his servant, and instead encourages him to do whatever Sarah says, “for your offspring shall be recognized through Isaac” (21:12), and the son of the servant “I shall make into a nation, as he is your offspring” (ibid. 13).

Abraham arises early in the morning and places bread and a skin of water over Hagar’s shoulder, together with the boy, and sends her away.  She wanders about in the wilderness of Beersheba until their water is exhausted.  She puts the child down under one of the bushes and removes herself a bowshot’s distance to avoid seeing him die.  Distraught, she weeps.


God hears the voice of the lad, and His angel calls to Hagar from heaven and tells her not to fear, that God has heard the lad’s voice: “Get up and lift up the lad, hold him with your hand, for I shall make him into a great nation!”  God opens her eyes so that she sees a well of water.  She goes and fills the skin with water and lets the lad drink.  God is with the lad.  He grows up and lives in the wilderness, where he is a bow shooter.  He settles in the wilderness of Paran, and his mother takes for him a wife from the land of Egypt.


At that time Avimelech (cf. 20:1-18), together with Phichol his army chief, observes to Abraham: “God is with you in all that you do” (21:22).  He bids Abraham swear by God that he will not deal falsely with him, and that he will show him and his land of sojourning the same consideration that Avimelech shows him.  Abraham so agrees.

Abraham complains to Avimelech that his servants had seized a certain well of water.  Avimelech claims not to have known anything about it and that he had learned of it only that day.  Abraham gives Avimelech sheep and cattle, and the two of them make a covenant.  But when Abraham sets aside seven ewes, Avimelech asks Abraham why.  Abraham says that Avimelech’s taking those seven ewes from him constitutes “testimony that I dug this well.”  For that reason they named that place Beersheba [Be’er Shevah = “Well of Oath” or “Well of Seven”], for there the two of them took an oath.  Then Avimelech and Phichol returned to the land of the Philistines.

He planted an eshel in Beersheba, and there he called upon the name of the Eternal, everlasting God.  Abraham dwelled in the land of the Philistines for many days.

Genesis 22:1-24


After these events, God put Abraham to a test.  “Abraham,” He says; and he says, “Here I am.”  He says: “Take your son, your only son, whom you love, Isaac, and you go to the land of Moriah, and offer him up there for a burnt offering on one of the mountains that I shall tell you.”  So Abraham arises early in the morning, saddles his ass, and takes two of his lads with him, along with Isaac his son.  He splits wood for the burnt offering, arises, and heads for the place of which God spoke.

On the third day, Abraham raises his eyes and sees the place from afar.  Abraham says to his lads, “You stay here with the ass, while I and the boy go yonder.  We will worship, then we will return to you.”

Abraham takes wood of the burnt offering and places it upon Isaac his son.  In his hand he takes the fire and the knife, and the two of them walk together.  Isaac speaks to Abraham his father: he says, “Father?”  He says, “Here I am, my son.”  He says, “Here are the fire and the wood, but where is the lamb for a burnt offering?”  Abraham answers, “God Himself will see to the lamb for a burnt offering, my son,” and the two of them walk together.

When they arrive at the place of which God had told him, Abraham builds the altar there and arranges the wood.  He binds Isaac his son and places him upon the altar, over the wood.  Abraham opens his hand and takes the knife to slaughter his son.  But an angel of the Eternal  calls to him from heaven and says, “Abraham! Abraham!” and he answers, “Here I am!”  He says, “Do not put your hand upon the boy, do not do anything to him!  For now I know that you fear God, for you have not withheld your son, your only one, from Me.”  When Abraham looks up, he sees before him a ram caught in the thicket by its horns.  Abraham goes and takes the ram and offers it up for a burnt offering in place of his son.  Abraham names that place, “Vision of the Eternal,” as is said today, “In the mountain of the Eternal He may be seen.”


The angel of the Eternal calls to Abraham from heaven a second time:  I Myself swear, says the Eternal, that because you have not withheld your only son, I shall bring blessing upon you and make your offspring as numerous as the stars of heaven and as the sand upon the shore of the sea.  Your offspring shall dispossess the gate of its enemies.  All the nations of the earth shall be blessed through your offspring because you have heeded My voice.

Then Abraham returns to his lads.  They set out together for Beersheba, and Abraham stays in Beersheba.


After these events, Abraham learns that Milcah has borne eight sons to Nachor his brother (cf. 11:26-29): Utz his firstborn, Buz his brother, Kemuel father of Aram, Keshed, Chazo, Pildash, Yidlaf, and Bethuel, who begat Rebecca.  Reumah his concubine also bore Tevach, Gacham, Tachash, and Ma’acha.


Numbers 29:1-6

On the first day of the seventh month you shall observe a sacred convocation.  Perform no work of service.  It shall be for you a day of Blowing the Shofar.  You shall present a burnt offering for a pleasant aroma to the Eternal: one bull of the herd, one ram, and seven year-old lambs without blemish, and their meal offering of fine flour mixed with oil, three-tenths of a measure for the bull and two-tenths of a measure for the ram and one-tenth of a measure for each of the seven lambs.  Bring also one goat for a sin offering to seek atonement for you.  You shall perform these in addition to the New Moon burnt offering and its meal offering, the regular burnt offering and its meal offering, and their libations, in accordance with their prescription, for a pleasant aroma, a fire offering for the Eternal.



Haftarah for the First Day
I Samuel 1:1-2:10

There was a man from Ramathaim-Tsophim, in the hill country of Ephraim: Elkanah son of Yerocham son of Elihu son of Tochu son of Tsuf, an Ephraimite.  Elkanah had two wives: Hannah and Peninah.  Peninah had children.  Hannah had no children.  When Elkanah went up, from time to time, to worship and sacrifice to the Eternal of hosts at Shiloh, he would give Hannah twice the portion that he would give to Peninah and each of her children, because he loved Hannah, and the Eternal had closed her womb.  Peninah provoked her rival wife regarding her barrenness, and especially on those occasions at the House of the Eternal, so much so that Hannah wept and would not eat.  To her Elkanah would say:  “Why do you weep?  Why do you not eat?  Why are you sad of heart?  Am I not better to you than ten sons?”

There, at Shiloh, the Eternal’s priests were Chophni and Pinchas, sons of Eli.  Once, after her family’s eating and drinking there, Hannah expressed her pained spirit in prayer to the Eternal, and she vowed that if the Eternal of hosts would recognize His servant’s affliction and grant her a son, then she would give him to the Eternal all the days of his life, and no razor would come upon his head.  This prayer she offered from her heart, moving her lips, but not making a sound that could be heard.  Eli the priest had been sitting upon his seat by the doorpost of the temple.  As he observed her, he thought that she was drunk and admonished her to refrain from wine.  She responded in defense that she had consumed no liquor, that she hoped he would not consider her wicked, but that “I have been pouring out my soul before the Eternal!” (1:15)  Eli wished her well—“Go in peace!” he said (1:17)—and he prayed that the God of Israel would grant her request.  Thereupon she went on her way, ate some food, and her face was no longer sad.

Early the next morning they worshipped before the Eternal and returned home, to Ramah.  Elkanah was intimate with Hannah his wife, and the Eternal remembered her.  In the course of time Hannah conceived and bore a son, naming him Samuel (Shemuel = “One who is from God”), as “I asked for him from the Eternal!” (1:20)

The time came for Elkanah and his household to sacrifice to the Eternal and to present his votive offering.  But Hannah asked her husband to let her defer going up until the child would be weaned.  Then she would bring him up to appear before the Eternal, and there he would remain forever.  Elkanah encouraged his wife to do what seemed right to her, to remain until the child would be weaned, and he prayed that the Eternal would fulfill His promise.  Thus she continued to nurse him until she weaned him.

Upon weaning him, while he was still young, she brought him up with her to Shiloh, taking three bulls, an ephah of meal, and a skin of wine, and brought him to Eli.  “I am the woman,” she said, “who was standing with you to pray to the Eternal for this child.  The Eternal granted my request, so I have granted him to the Eternal.  For all of his life shall he be granted to the Eternal.”  So he bowed down to the Eternal.

Hannah prayed:

My heart shall exult in the Eternal,
I shall dominate my adversaries,
I shall rejoice in Your salvation!

None is holy as the Eternal,
there is no Rock like our God.
The Eternal is a God of knowledge:
instead of proud talk,
He will appraise the facts!

The bow of the mighty
is shattered in pieces,
and stumblers
are girded with strength.
The barren woman bears seven children,
while the mother of many is left weak.

The Eternal brings death and grants life;
He brings down to Sheol and brings up.
The Eternal makes poor and makes rich;
He makes low and makes high.

He sets up the poor from the dust,
and brings up the needy from the refuse-heap;
to seat them with princes
and grant them a seat of honor;
for the earth’s supports
are established by the Eternal.
He protects the feet of His faithful;
no man will prevail by might.

The Eternal judges the ends of the earth
and breaks into pieces
those who strive against Him;
He grants strength to His king,
He raises the horn of His anointed!


Haftarah for the Second Day
Jeremiah 31:1-19

Thus says the Eternal:

The people that remains of the sword,
shall find good rest
in the wilderness.

From afar the Eternal appeared to me:

I love you with an everlasting love,
therefore do I draw you to me in lovingkindness.
I will yet build you,
you shall be built,
O virgin of Israel,
coming out with timbrel, dance and laughter!

You will yet plant vineyards
upon the mountains of Samaria,
and make full use
of what you plant!

The day will come
when the watchmen
on the hills of Ephraim
will call:
Let us go up to Zion,
to the Eternal our God!
Shout at the head of all nations:
Save, O Eternal, Your people,
the remnant of Israel!

Behold, I shall bring them from the north,
gather them from the ends of the earth,
among them the blind and the lame,
she that is pregnant or labors, together,
a great congregation,
returning to this place.

If they come weeping,
I shall guide them in supplication;
I shall lead them to rivers of water
in a straight path, without their falling,
for I have become a father to Israel,
and Ephraim is my firstborn!

Hear the word of the Eternal,
O nations near and far:
The Scatterer of Israel
shall gather him up;
now He shall care for them
as the shepherd, his flock,
for the Eternal has redeemed Jacob
and saved him
from arms stronger than his own.

Let them come and sing in the height of Zion,
flowing to the goodness of the Eternal:
the grain and the wine and the oil,
to the offspring of the flock and the herd—
the young and the old together—
I will turn their mourning into joy,
and I will comfort them and gladden them
from their sorrow.
The priests will be satiated with the fatness of their offerings,
and My people will be satisfied with My goodness.

Thus says the Eternal:

A voice is heard in Ramah,
lamentation and bitter weeping;
Rachel is weeping for her children,
she refuses to be comforted for them,
for they are no more.

Thus says the Eternal:

Hold back your voice from weeping,
your eyes from tears,
as your effort shall be rewarded,
and they shall return from the land of your enemy.

There is hope for your future,
says the Eternal,
hope for your children’s return.
I do hear Ephraim bemoaning himself:

You have chastised me, I feel it,
like a calf without knowledge;
bring me back, and I shall repent out of shame,
as You, my Teacher, are the Eternal, my God!

And as for Me:

Is not Ephraim My beloved son,
the child of My delight?
For as often as I speak of him,
I do actually remember him,
and so do I yearn for him
with all My feeling;
therefore shall I treat him with compassion—
says the Eternal.


Pesikta d’Rav Kahana 23:1

“On Rosh Hashanah
we read in the Torah:
On the first day of the seventh month,
you shall have a day of rest,
Remembrance by the Blast of a Horn
(Zichron Teruah),
a holy convocation.
You shall do no work of service.
You shall bring a fire offering
to the Eternal.’ (23:24-25)*”
(Mishnah Megillah 3:5)

But whence do we learn
that it is a Day of

“On Rosh Hashanah
all the inhabitants of the world
pass before Him as in a line,
as was said:
‘The Creator is able to scan their hearts at once,
evaluating all of their deeds.’” (Psalms 33:15)
(Mishnah Rosh Hashanah 1:2)

But whence do we learn
that it is the same as the
First Day of Tishri?

Rabbi Eliezer teaches:
The world was created on the twenty-fifth day of Elul;
while Rav teaches in Zichronot for Rosh Hashanah:
This day is the beginning of Your works (of creation),
a remembrance of the First Day [of Tishri!],
‘the New Moon Festival
when the Shofar is blown,
a law for Israel, judgment by
the God of Jacob’ (Psalms 81:4-5)
over the nations
whether for war or for peace,
whether for famine or for plenty,
whether for death or for life,
wherein all creatures will be considered
whether for life or for death!”
(Talmud Yerushalmi Rosh Hashanah 1:3)

Now the two seemingly-different teachings can be combined to imply
that while the world was created on the twenty-fifth day of Elul,
the beginning of God’s works of creation, i.e., the first person,
was created on the First Day of Tishri, viz., Rosh Hashanah!

Rabbenu Nissim (on Rif Rosh Hashanah 3a) explains: Where it is taught in the Gemara (Rosh Hashanah 10b) that Rabbi Eliezer also says that the world was created in Tishri, he is relating to the completion of creation, which is defined by completion of the creation of the first man, which was on the sixth day of creation.  Counting from the first day of creation (25 Elul) to the sixth day of creation, then, the completion of creation is on the First Day of Tishri!  But Rav calls Rosh Hashanah “the beginning of Your works (of creation),” not the “completion of creation” as Rabbenu Nissim explains Rabbi Eliezer.  Perhaps what is meant is a completion of creation that allows its beginning, much as we call the completion of an academic degree a “commencement.”

Much happened for the first man on that Rosh Hashanah:

In the first hour, he came into God’s thought;
in the second hour God consulted with the ministering angels;
in the third hour He gathered his dust;
in the fourth hour He kneaded him;
in the fifth hour He gave him shape;
in the sixth hour He set the golem erect;
in the seventh hour He installed its soul;
in the eighth hour He admitted it into the Garden of Eden;
in the ninth hour He commanded it;
in the tenth hour it transgressed His command;
in the eleventh hour it was judged; and
in the twelfth hour it went out in a convocation of amnesty
from before the Holy One, blessed be He.

“Forever, O Eternal One,
Your word stands in the heavens,
Your steady judgment for every generation,
when You established the earth to stand.
On that very day they stand for Your judgments,
all of them as Your servants.”
(Psalms 119:89-91)

The Holy One, blessed be He, said to Adam:
This shall be a sign for your descendants,
“a remembrance of the First Day [of Tishri!], …
‘judgment by the God of Jacob’ (Psalms 81:5).”
Just as you came before Me in judgment on this day
and you went out in a convocation of forgiveness for your offense,
thus shall your children in remembrance
enter into judgment before Me on this day
and go out in a convocation of forgiveness.
On the first day of the seventh month…
a holy convocation
!” (23:24)*

*The ancient Torah reading for Rosh Hashanah, Leviticus 23:23-25, prescribed in Mishnah Megillah 3:5 as above, has been replaced by Genesis 21 for the First Day, cf. Tosefta Megillah 4:6, and Genesis 22 for the Second Day, cf. Talmud Megillah 31a.

Pesikta d’Rav Kahana 23:6

“Blow a Shofar
on the New Moon,
on the Throne,
for the day of our festival,
as it is law for Israel,
judgment for the God of Jacob!”
(Psalms 81:1-5)

Rabbi Berechia provides the following interpretation:

Read the first verse:
“Blow a Shofar
on the New Moon,
on the Covered Moon
of our Festival Days…”

Every month begins with a covered New Moon, but of these only two are of our Festival Days. The first one of these, Nisan, has its Festival Day which is separate from its covered New Moon.  But for the second one of these, its Festival Day is of the covered New Moon, and this is Tishri.

When? “In the seventh month, on the first day of the month, you shall observe a sabbath, a commemoration marked by the blowing of a shofar, a holy convocation.” (Leviticus 23:24)

Why is it called “Tishri?”  “Judgment for the God of Jacob!” (Psalms 81:5) Tishri means: “Forgive and forsake their debts!”

Pesikta d’Rav Kahana 23:8-9

“Men of low estate are vanity,
men of high estate are a lie;
in the scale they weigh nothing,
together, lighter than nothing!”
(Psalms 62:10)

Said Rabbi Nachman:  For the vanities and lies that Israel commit in this world, Abraham our father is capable of expiating them all.  How do we know?  Abraham lived in Hebron (Genesis 13:18; 35:27), “the city of Arba,” that is, the city of Abraham, “and ‘Arba’ was the great man among the giants!” (Joshua 14:15)  “In the scale they weigh nothing,” that is to say, they are not weighted with sin, because Abraham achieves expiation for them, in the month whose zodiacal sign is the scale, the month of Tishri!

“Sound at the New Moon a Shofar!”
(Psalms 81:4)

“At the New Moon”:  Take a new approach to what you do!

“Shofar”—its root means “improve”:  Improve what you do!  Says the Holy One, blessed be He:  If you improve your deeds before Me, then I shall treat you like this Shofar.  Just as breath starts in the Shofar at one end and moves to the other, I shall vacate My throne of judgment and move to My throne of mercy.  Full of mercy for you, I shall convert each measure of judgment to a measure of mercy.  When?  “In the seventh month!” (Leviticus 23:24)

“In the seventh month,
on the first day of the month,
shall you observe complete rest,
a sacred convocation,
commemorated with the Blowing of the Shofar.”
(Leviticus 23:24)

“The seventh month?”  Why the “seventh” month?

The root of seventh can mean “saturate”—in the month that is saturated with commandments, among them Shofar, Atonement, Lulav, and Aravah (willows).

The root of seventh can mean “fulfillment”—in the month in which there is fulfillment of all plantings, among them wine, grains and fruits.

The root of seventh can mean “promise”—Rabbi Berechia called it the month of promise, in which the Eternal promised our father Abraham, “By Myself I swear, says the Eternal, that because you have done this thing and have not withheld your only son, I shall indeed bless you…and your offspring…and through you all the nations of the world…” (Genesis 22:16-18).

What called forth the Eternal’s promise to Abraham?  Said Rabbi Biva son of Rabbah in the name of Rabbi Yochanan:  Said our father Abraham before the Holy One, blessed be He, “It is well understood by You, that when You said to me, ‘Take your son, your only one…’ (ibid. 2), that I was prepared to say something in response to You, namely, that previously You said to me, ‘Through Isaac shall your offspring be continued’ (ibid. 21:12), but now You say to me, ‘Take your son…’ (ibid. 22:2)!  So although it was in my heart to say something in response to You, yet I conquered my impulse and did not respond to you with my words of judgment; so also, then, when the offspring of Isaac fall prey to evil deeds and transgressions, may there be remembered to You and for their sake the binding of their father and thereby may Your mercies be abundant upon them, so that the measure of judgment be turned into the measure of mercy!”  When would that occur?  In “the month of promise” by God to Abraham!

Deuteronomy Rabbah 8:1

Whoever prays and succeeds in concentrating on the prayer—it is a good sign that the prayer is accepted, as was said: “The passion of the humble do You hear, O Eternal; when You direct their heart (help them concentrate), Your ear will give attention!” (Psalms 10:17)

Great is prayer before the Holy One, blessed be He.  Said Rabbi Elazar:  If you wish to know the power of prayer, then consider that even if it does not achieve all that is asked, it achieves part of it.  When Cain killed his brother Abel, the edict went out: “You shall be a wanderer and agitated upon the earth!” (Genesis 4:12) Whereupon Cain confessed before the Holy One, blessed be He, as was said, “Cain said to the Eternal, ‘My sin is too great to bear?’” (Ibid. 13), that is:  Master of the universe, You bear all of the world, yet You cannot bear my sin?  Did not Your prophet say, “He bears sin and passes over transgression!” (Micah 7:18), so forgive my sin, though it is great!  Immediately he benefitted from the lovingkindness of the Holy One, blessed be He, and “wanderer” (Genesis 4:12), half of the punishment, was remitted, for thus is written, “Cain went out from before the Eternal and settled (reflecting the remission of “wanderer”) in the land of Nod (Genesis 4:16). (“Nod” means “agitated” the other half of his punishment, which was not remitted.)  Thus you learn that great is prayer before the Holy One, blessed be He.

Similarly, with respect to Hezekiah, when the prophet said to him, “Thus says the Eternal: Set your affairs in order, for you are going to die (from the present illness, cf. Isaiah 38:1a) and not live!” (Isaiah 38:1b) Whereupon, “Hezekiah turned his face to the wall and prayed to the Eternal” (ibid. 2). The Holy One, blessed be He, responded: “I have heard your prayer, I have seen your tear, I therefore add to your life fifteen years” (ibid. 5)!  Thus is it written: “He fulfills the desire of them that fear Him; He heeds their cry and will save them!” (Psalms 145:19)


Copyright © 2019 Eric H. Hoffman
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