Elul – A Refuge In Time By Rabbi Dr. Hillel ben David (Greg Killian)

 Similarly, in regard to the cities of refuge, it is stated [Devarim 19:8-9], “When G-d will expand your borders… you shall add three more cities.” This command has never been fulfilled. [Surely,] G-d did not give this command in vain, [and thus the intent was that it be fulfilled after the coming of Moshiach]. There is no need to cite prooftexts on the concept [of the Moshiach] from the words of the prophets, for all [their] books are filled with it.

Elul – A Refuge In Time 

Septennial (Shmita – שמיטה) Torah Cycle By Rabbi Dr. Hillel ben David (Greg Killian)

Septennial (Shmita – שמיטה) Torah Cycle By Rabbi Dr. Hillel ben David (Greg Killian)

“The object of the whole Torah is that man should become a Torah himself.”[1]

“Every living soul is a letter of the Torah, wherefore all souls taken together make up the Torah.”[2]

The Triennial Torah cycle is a miraculous way of  reading the Torah, in three and a half year, that provides a prophetic insight into the events that will happen during the week that it is read!

The Septennial (Shmita) Torah cycle is twothree and a half year periods. This seven year Torah reading schedule matches the Sabbatical cycle described in the Torah.[3]



Chamor – Donkey By Rabbi Dr. Hillel ben David (Greg Killian)


The Hebrew word Chamor, usually translated as an ass or donkey, is used frequently in the Tanach.[1] This common animal is found in several very uncommon circumstances. We have Avraham and Moshe using the Chamor to carry things and to carry their family, and we have the Mashiach[2] actually riding a Chamor. In this study I would like to examine this animal and try to understand why this animal is used in such exceptional circumstances.
 The Zohar explains that a donkey is “bad on the outside and good on the inside”,[3] very “material” but loving and loyal.[4] The Mashiach “takes a ride” on a generation comparable to a donkey (ageneration steeped in materialism).


Shabbat: “Sh’lach-L’kha Anashim” – “Send you men” & Shabbat Mevar’chim HaChodesh Elul

Ab 27, 5774


And what the reputation of the land, whether its productions are rich or poor, and the trees of it fruitful or not. And do valiantly, and bring back some of the fruit of the land. And the day on which they went was the nineteenth of the month of Sivan, (about) the days of the first grapes.


Meditation from the Psalms Psalms ‎100:1-5

By: H.Em. Rabbi Dr. Hillel ben David

This psalm was sung in the Temple during the service of a Thanksgiving (todah) offering, an offering that one would bring in thanksgiving after having survived great danger. Abudraham rules that one should recite this thanksgiving psalm every day, while standing, as part of the Pesukei d’Zimrah section of the prayer service.1 Not a day of life goes by without danger, although man is usually oblivious of the threatening forces surrounding him. Unknown to man, HaShem protects him from such dangers and performs countless miracles of salvation. For this constant deliverance, this psalm is recited in daily thanksgiving. However, just as the Todah offering itself was not

1See Shulchan Aruch, Orach Chaim 51

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BS”D (B’Siyata D’Shamaya)‎ Aramaic: With the help of Heaven

brought on Sabbaths and festivals, in the Temple, the psalm commemorating it is not recited on those days.

R’ Hirsch explains that this song of thanksgiving deals with the gratitude that will be due to HaShem in the Messianic age, when the world has reached perfection. Thus psalm 100serves as a finale to the previous psalms concerning the approach of the Messianic era.2




Kislev 06, 5774

Do not rejoice over me, O Rome my enemy; though I have fallen, I will rise, though I have sat as in darkness, the LORD will shine upon me. {P}

It has been told to you, o man, what is good. and what does the LORD seek from you, except to carry out true justice and to love acts of kindness. You will be modest by walking in the fear of your God. {S}



A Nazarean Community By Rabbi Dr. Hillel ben David (Greg Killian) And Micah ben Hillel

A Nazarean Community

A Nazarean[1] community needs to be structured around the needs of the people in the community. This requires, first and foremost, people – a kollel.[2] At a minimum, we need to have a minyan.[3] If the minyan have families, and I presume that they will, then we need to consider their needs as well. The people who feel compelled to join a Nazarean community will be committed to a Torah observant lifestyle since that will be the primary focus of the community. The minyan will be meeting together on Shabbat, so they must be living within walking distance of each other. These Nazareans will be committed to the highest standards of nobility of speech, chesed,[4] and tzedaka.[5] The training of these noble people will be a major focus of this community.
  1. To start a community we need at least ten (10) males, committed to a Torah observant lifestyle, living within walking distance of each other.
  1. Bamidbar (Numbers) 14:27 This verse talks about a congregation that consisted of just ten (10) men, the spies.
  1. Bereshit (Genesis) 18:32  Abraham understood that if there were not at least ten men to pray, then there was no hope for the cities.