Sefaria Midrash Tanchuma , Nasso 15-18
Sefaria Midrash Tanchuma , Nasso 15-18
Midrash Tanchuma
Midrash
Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.
Composed: Talmudic Babylon/Italy/Israel (c.500 - c.800 CE)נוצר/נערך: בבל / איטליה / ישראל התלמודית (500 - 800 לספירה בקירוב)
Current Version
Current Translation
Source: primo.nli.org.il
Digitization: Sefaria
License: CC-BY
Revision History
(Numb. 7:1), “So it came to pass on the day that Moses had finished.” This text is related (to Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then You shall delight in sacrifices of righteousness, burnt offerings, and whole offerings […].” [You will do so] because in this world they offered [only] a trifle. [It is so stated (in Numb. 7:12),] “And the one who offered his sacrifice on the first day [was Nahshon ben Amminadab of the tribe of Judah].” What did he offer as his sacrifice (according to Numb. 7:13–17)? “One silver bowl […]; one ladle […]; one bull […]; one he-goat […]; and for the peace offering, two oxen, five rams, five he-goats […].” [Here was all of the sacrifice.] There is a parable: To what is the matter comparable? To a king who had set out on the road. When they brought him a meal befitting the road and befitting the inn, the king said to them, “Are you honoring me like this? Are you treating me like this? Am I not a king? Do I not rule the world?” They said to him, “Our lord king, on the road we render according to the road and bring in [food] for you according to the inn. However, let us enter the capital city. Then when you enter your palace, you shall see how we will honor you.” Similarly when the Tabernacle was erected, the princes offered him a gift, one ladle, one bull, one ram, one lamb, one he-goat. The Holy One, blessed be He, said to them, “Is that [fitting for] My glory?” They said to him, “Master of the universe, it is in the desert that we are giving you [our gift], and the offerings before You are in keeping with the desert; however, when we enter Your palace, You shall see how many bulls we offer You.” Thus it is stated (in Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then you shall delight in sacrifices of righteousness, burnt offerings, and whole offerings […].” And not [merely] one bull. So you find this [to have happened] when Solomon built the Temple and wanted to offer sacrifice for the Temple dedication; look at what is written there (in I Kings 8:63 // II Chron. 7:5)! “Solomon sacrificed twenty-two thousand oxen and a hundred and twenty thousand sheep as peace offerings, which he sacrificed to the Lord.” And likewise in the days of Ezra, what is written there (in Ezra 6:17)? “They offered at the dedication of this house of God one hundred bulls, two hundred rams, four hundred lambs […].” Ergo (in Ps. 51:20 [18]), “Make Zion prosper in your good pleasure….”
(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Rav says, “Every place where it is stated, ‘So it came to pass (wayehi),’ [is referring to] something new”; but R. Simeon says, “Every place where it says, ‘So it came to pass (wayehi)’ [is referring to] something which existed, has ceased [to exist] for a long time, and has returned to be as it was. This text is related (to Cant. 5:1), “When I come to my garden, my sister bride.” R. Samuel bar Nahman said, “When the Holy One, blessed be He, created the world, He longed to have an abode below just as He had on high. Having created Adam, He commanded and said to him (in Gen. 2:16–17), ‘You may freely eat of any tree in the garden; But as for the tree of the knowledge of good and evil, you may not eat of it.’ Then he transgressed against his commandment. The Holy One, blessed be He, said this to him, ‘This is what I longed for, that just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One, blessed be He, removed His Divine Presence [up] to the first firmament. Where is it shown? Where it is stated (in Gen. 3:8), “Then they heard the voice of the Lord God moving about in the garden.” [Now when they transgressed His commandment, He had [only] removed His divine presence to the first firmament.] [When] Cain arose and killed Abel, He immediately removed His Divine Presence from the first firmament to the second firmament…. The Holy One, blessed be He, said, ‘I created seven firmaments, and up to now there are wicked ones [still] arising upon [the world].’ What did He do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One, blessed be He, immediately descended from the seventh firmament to the sixth. [When] Isaac arose and stretched out his neck upon the altar, He descended from the sixth firmament to the fifth…. [When] Moses arose, he brought down [the Divine Presence] to earth, as stated (in Exod 19:20), ‘And the Lord came down onto Mount Sinai.’” And [so] it is written (in Cant. 5:1), “When I come to my garden, my sister bride.” When? When the Tabernacle was set up.
"And it was on the day that Moses had finished" (Numbers 7:1). What is written above the matter? "May the Lord bless you and keep you" (Numbers 6:24). Rabbi Yehoshua of Sakhnin said, "[There is a relevant] parable about a king who had his daughter betrothed and [prepared] the wedding for her, when the evil eye overpowered her. [But] the king stood [in his decision] to marry off his daughter. What did he do? He gave her a charm and said to her, 'This charm should be upon you, so that the evil eye not overpower you.' So [too], when the Holy One, blessed be He, gave Israel the Torah, He made for them a public [ceremony], as it is stated (Exodus 20:15), 'And all the people saw the sounds.' And this was nothing but marriage (kiddushin), as it is stated (Exodus 19:10), 'And the Lord said to Moshe, "Go to the people and sanctify them (kiddishtam)...."' And [so] the evil eye overpowered them and the tablets were broken, as it is stated (Exodus 32:19), 'As soon as he came near the camp and saw the calf and the dancing, Moshe became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain.' Once they came and made the tabernacle for themselves, the Holy One, blessed be He, gave them the blessings first, so that the evil eye not overpower them. Hence it is written, 'May the Lord bless you and keep you,' first; and afterwards, 'And it was on the day that Moses had finished.'" Rabbi Abahu said, "The trait of the Holy One, blessed be He, is not like the trait of flesh and blood. When a king of flesh and blood enters a province, it is after the people of the province praise him and honor him that he gives them satisfaction in the province. But the Holy One, blessed be He, is not like this. Before Israel [completed] the tabernacle, the Holy One, blessed be He, gave them the blessings. As it is stated, [first] 'May the Lord bless you and keep you'; and afterwards, 'And it was on the day that Moses had finished erecting the tabernacle.' Therefore David said (Psalms 85:9), 'Let me hear what God, the Lord, will speak; for He will speak peace to His people, His faithful ones.'"
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Representee of Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit and to all the Israeli people.
I am born in Holland and became on a later age a Ba’al Teshuva: Originally, the term referred to a Jew who transgressed the halacha (Jewish law) knowingly or unknowingly and completed a process of introspection to "return" to the full observance of Elohim's mitzvot. Read my story.
Nasso, Siman 15
וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. זֶה שֶׁאָמַר הַכָּתוּב: הֵיטִיבָה בִרְצוֹנְךָ אֶת צִיּוֹן, תִּבְנֶה חוֹמוֹת יְרוּשָׁלַיִם, אָז תַּחְפֹּץ זִבְחֵי צֶדֶק עוֹלָה וְכָלִיל אָז יַעֲלוּ עַל מִזְבַּחֲךָ פָרִים (תהלים נא, כ-כא), לְפִי שֶׁבָּעוֹלָם הַזֶּה הִקְרִיבוּ קִמְעָא. וַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן אֶת קָרְבָּנוֹ. מַה הִקְרִיב קָרְבָּנוֹ. קַעֲרַת כֶּסֶף אַחַת, כַּף אַחַת, פַּר אֶחָד, שְׂעִיר עִזִּים אֶחָד, וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, אֵילִם חֲמִשָּׁה, עַתֻּדִים וְגוֹ'. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה הַקָּרְבָּן שֶׁהִקְרִיבוּ הַנְּשִׂיאִים. לְמֶלֶךְ שֶׁיָּצָא לַדֶּרֶךְ, וְהָיוּ מְבִיאִין לְפָנָיו סְעוּדָה לְפִי הַדֶּרֶךְ וּלְפִי הַפּוּנְדָּק. אָמַר לָהֶם הַמֶּלֶךְ, כָּךְ אַתֶּם מְכַבְּדִים אוֹתִי, וְכָךְ אַתֶּם נְהוּגִים לִי. אֲנִי מֶלֶךְ וַאֲנִי שׁוֹלֵט בָּעוֹלָם. אָמְרוּ לוֹ: אֲדוֹנֵנוּ הַמֶּלֶךְ, בַּדֶּרֶךְ אָנוּ נְתוּנִים, לְפִי הַדֶּרֶךְ וּלְפִי הַפּוּנְדָּק הִכְנַסְנוּ לְךָ. אֶלָּא נִכָּנֵס לַמְּדִינָה. וּכְשֶׁתִּכָּנֵס לַפַּלְטְרִין שֶׁלְּךָ, אַתָּה רוֹאֶה אֵיךְ אָנוּ מְכַבְּדִין אוֹתְךָ. כָּךְ כְּשֶׁהוּקַם הַמִּשְׁכָּן, הִקְרִיבוּ לוֹ כָּל הַנְּשִׂיאִים דּוֹרוֹן כַּף אַחַת, וּלְזֶבַח הַשְּׁלָמִים. הֲרֵי כָּל קָרְבָּן, פַּר אֶחָד, אַיִל אֶחָד, כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעוֹלָה, שְׁעִיר עִזִּים אֶחָד. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, כָּךְ הוּא כְּבוֹדִי. אָמְרוּ לוֹ: רִבּוֹן הָעוֹלָמִים, בַּמִּדְבָּר אָנוּ נְתוּנִין, וּלְפִי הַמִּדְבָּר הִקְרַבְנוּ לְפָנֶיךָ. אֶלָּא כְּשֶׁתִּכָּנֵס לַפַּלְטְרִין שֶׁלְּךָ, אַתָּה רוֹאֶה כַּמָּה קָרְבָּנוֹת וְכַמָּה פָּרִים נַקְרִיב לְפָנֶיךָ, שֶׁנֶּאֱמַר: הֵיטִיבָה בִּרְצוֹנְךָ אֶת צִיּוֹן, תִּבְנֶה חוֹמוֹת יְרוּשָׁלַיִם, אָז תַּחְפֹּץ זִבְחֵי צֶדֶק עוֹלָה וְכָלִיל וְגוֹ', וְלֹא פַּר אֶחָד. וְכֵן אַתְּ מוֹצֵא, כְּשֶׁבָּנָה שְׁלֹמֹה בֵּית הַמִּקְדָּשׁ וּבִקֵּשׁ לְהַקְרִיב לַחֲנֻכַּת הַבַּיִת, רְאֵה מַה כְּתִיב שָׁם, וַיִּזְבַּח שְׁלֹמֹה אֶת זֶבַח הַשְּׁלָמִים וְגוֹ' (מל״א ח, סג). וְכֵן בִּימֵי עֶזְרָא, מַה כְּתִיב שָׁם, וְהַקְרִבוּ לַחֲנֻכַּת בֵּית אֱלָהָא דְנָה תּוֹרִין מְאָה, דִּכְרִין מָאתַיִן, אִמְּרִין אַרְבַּע מְאָה, וּצְפִירֵי עִזִּין לְחַטָּאָה עַל כָּל יִשְׂרָאֵל תְּרֵי עֲשַׂר (עזרא ו, יז), הֲרֵי הֵיטִיבָה בִּרְצוֹנְךָ אֶת צִיּוֹן וְגוֹ'.
Nasso, Siman 16
וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. רַב אוֹמֵר, כָּל מָקוֹם שֶׁהוּא אוֹמֵר וַיְהִי, דָּבָר חָדָשׁ הוּא. וְרַבִּי שִׁמְעוֹן אוֹמֵר, כָּל מָקוֹם שֶׁהוּא אוֹמֵר וַיְהִי, דָּבָר שֶׁהָיָה נִפְסָק לְהַרְבֵּה יָמִים וְחָזַר לִכְמוֹת שֶׁהָיָה. זֶה שֶׁאָמַר הַכָּתוּב: בָּאתִי לְגַנִּי אֲחוֹתִי כַּלָּה (שה״ש ה, א). אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם, נִתְאַוָּה שֶׁיְּהֵא לוֹ דִּירָה בַּתַּחְתּוֹנִים כְּמוֹ שֶׁיֵּשׁ בָּעֶלְיוֹנִים. בָּרָא אֶת הָאָדָם וְצִוָּה אוֹתוֹ וְאָמַר לוֹ: מִכָּל עֵץ הַגַּן אָכֹל תֹּאכֵל, וּמֵעֵץ הַדַּעַת טוֹב וָרַע לֹא תֹּאכַל מִמֶּנּוּ (בראשית ב, טז-יז). וְעָבַר עַל צִוּוּיוֹ. אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, כָּךְ הָיִיתִי מִתַּאֲוֶה שֶׁיְּהֵא לִי דִּירָה בַּתַּחְתּוֹנִים כְּמוֹ שֶׁיֵּשׁ לִי בָּעֶלְיוֹנִים, וְדָבָר אֶחָד צִוִּיתִי אוֹתְךָ וְלֹא שָׁמַרְתָּ אוֹתוֹ. מִיַּד סִלֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁכִינָתוֹ לָרָקִיעַ הָרִאשׁוֹן. מִנַּיִן, דִּכְתִיב: וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגַּן (שם ג, ח). כֵּיוָן שֶׁעָבְרוּ עַל הַצִּוּוּי, סִלֵּק שְׁכִינָתוֹ לָרָקִיעַ הָרִאשׁוֹן. עָמַד קַיִן וְהָרַג לְהֶבֶל, מִיַּד סִלֵּק שְׁכִינָתוֹ לְרָקִיעַ שֵׁנִי כוּ'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שִׁבְעָה רְקִיעִים בָּרָאתִי, וְעַד עַכְשָׁו יֵשׁ רְשָׁעִים לַעֲמֹד בָּהּ. מֶה עָשָׂה. קִפֵּל אֶת כָּל הַדּוֹרוֹת הָרִאשׁוֹנִים הָרְשָׁעִים וְהֶעֱמִיד אַבְרָהָם. כֵּיוָן שֶׁהֶעֱמִיד אַבְרָהָם, סִגֵּל מַעֲשִׂים טוֹבִים, יָרַד הַקָּדוֹשׁ בָּרוּךְ הוּא מִן רָקִיעַ שְׁבִיעִי לַשִּׁשִּׁי. עָמַד יִצְחָק וּפָשַׁט צַוָּארוֹ עַל גַּבֵּי הַמִּזְבֵּחַ, יָרַד מִשִּׁשִׁי לַחֲמִישִׁי כוּ' (שם). עָמַד מֹשֶׁה וְהוֹרִידָהּ לָאָרֶץ, שֶׁנֶּאֱמַר: וַיֵּרֵד ה' עַל הַר סִינַי (שמות יט, כ). וּכְתִיב: בָּאתִי לְגַנִּי אֲחוֹתִי כַּלָּה (שה״ש ה, א). אֵימָתַי, כְּשֶׁהוּקַם הַמִּשְׁכָּן.
Nasso, Siman 17
וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסַכְנִין, מָשָׁל לְמֶלֶךְ שֶׁקִּדֵּשׁ וְעָשָׂה לְבִתּוֹ קִדּוּשִׁין וְשָׁלְטָה בָּהּ עַיִן הָרַע. עָמַד הַמֶּלֶךְ לְהַשִּׂיא בִּתּוֹ, מֶה עָשָׂה. נָתַן לָהּ קָמֵיעַ וְאָמַר לָהּ: הַקָּמֵיעַ זֶה יְהֵא עָלַיִךְ, שֶׁלֹּא תִּשְׁלֹט בָּךְ עַיִן הָרַע. כָּךְ כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא הַתּוֹרָה לְיִשְׂרָאֵל, עָשָׂה לָהֶם פֻּמְבֵּי, שֶׁנֶּאֱמַר: וְכָל הָעָם רוֹאִים אֶת הַקּוֹלוֹת (שמות כ, יח). וְלֹא הָיוּ אֶלָּא קִדּוּשִׁין, שֶׁנֶּאֱמַר: וְיֹאמַר ה' אֶל מֹשֶׁה לֵךְ אֵל הָעָם וְקִדַּשְׁתָּם וְגוֹ' (שם יט, י). וְשָׁלְטָה בָּהֶם עַיִן הָרַע וְנִשְׁתַּבְּרוּ הַלּוּחוֹת, שֶׁנֶּאֱמַר: וַיְהִי כַּאֲשֶׁר קָרַב אֶל הַמַּחֲנֶה וַיַּרְא אֶת הָעֵגֶל וּמְחֹלֹת וַיִּחַר אַף מֹשֶׁה וַיַּשְׁלֵךָ מִיָּדָיו אֶת הַלֻּחֹת וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר (שם לב, יט). כֵּיוָן שֶׁבָּאוּ וְעָשׂוּ לָהֶם מִשְׁכָּן, נָתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הַבְּרָכוֹת תְּחִלָּה, שֶׁלֹּא תִּשְׁלֹט בָּהֶם עַיִן רָעָה. לְכָךְ כְּתִיב יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ תְּחִלָּה, וְאַחַר בִּרְכַּת כֹּהֲנִים, וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. אָמַר רַבִּי אַבָּהוּ, אֵין מִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַּת מֶלֶךְ בָּשָׂר וָדָם. מֶלֶךְ בָּשָׂר וָדָם כְּשֶׁנִּכְנַס בַּמְּדִינָה, מִשֶּׁבְּנֵי הַמְּדִינָה מְקַלְּסִין אוֹתוֹ וּמְכַבְּדִין אוֹתוֹ, אַחֲרֵי כֵן הוּא עוֹשֶׂה לָהֶם כָּל צָרְכֵיהֶן וְעוֹשֶׂה לָהֶם נַחַת רוּחַ בַּמְּדִינָה. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵּן, עַד שֶׁלֹּא עָשׂוּ יִשְׂרָאֵל אֶת הַמִּשְׁכָּן, נָתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַבְּרָכוֹת, שֶׁנֶּאֱמַר: יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ. וְאַחֲרֵי כֵן, וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן. לְכָךְ אָמַר דָּוִד, אֶשְׁמְעָה מַה יְּדַבֵּר הָאֵל ה' כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ וְאֶל חֲסִידָיו (תהלים פה, ט).
Nasso, Siman 18
וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן. אָמַר רַבִּי סִמּוֹן, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לַעֲשׂוֹת מִשְׁכָּן, רָמַז לַמַּלְאָכִים שֶׁיַּעֲשׂוּ אַף הֵם מִשְׁכָּן לְמַעְלָה. וּבַיּוֹם שֶׁהוּקַם לְמַטָּה הוּקַם לְמַעְלָה, שֶׁנֶּאֱמַר: וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן. שֶׁאֵין תַּלְמוּד לוֹמַר: אֶת. וּמַה תַּלְמוּד לוֹמַר: אֶת. אֶלָּא, זֶה הַמִּשְׁכָּן שֶׁל מַעְלָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּעוֹלָם הַזֶּה, צִוִּיתִי אַהֲרֹן וּבָנָיו לְבָרֵךְ אוֹתָם. וְלֶעָתִיד לָבֹא, אֲנִי בִּכְבוֹדִי אֲבָרֵךְ אוֹתָם, שֶׁנֶּאֱמַר: יְבָרֶכְךָ ה' מִצִּיּוֹן, עֹשֶׂה שָׁמַיִם וָאָרֶץ (שם קלד, ג).
"And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). Rabbi Simon said, "At the time that the Holy One, blessed be He, told Israel to make the tabernacle, He indicated to the angels that they should also make a tabernacle above. And on the day that it was erected below, it was erected above, as stated, "And it was on the day that Moses had finished to erect the tabernacle (et hamishkan)." As is there nothing to learn to say [from the extra word], et? And what do we learn to say from [the extra word], et? Rather, it is [to include] the tabernacle from above. The Holy One, blessed be He, said, in this world I have commanded Aharon and his sons to bless them. But in the future to come, I will bless them [Myself] in My glory, as stated (Psalms 134:3), "May the Lord bless you from Zion, the Maker of the heavens and the earth."
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Friends, חברים,
We’re so close to our goal of signing up 500 new Sustainers by Shavuot! Thank you to all who have already signed up to make a monthly donation, and to all who support Sefaria in any way that they can.
בחג השבועות אנו חוגגים את תחילתו של לימוד התורה – ובספריא אנו חוגגים את לימוד התורה כל השנה.
Please become a Sustainer today to help Sefaria continue expanding access to the Jewish canon and transforming your learning experience. We need and value your support.
ציינו את מתן התורה על ידי תמיכה במשימה של ספריא לקדם את לימוד התורה אל העידן הדיגיטלי. הצבנו יעד של 250 תומכי ספריא חדשים עד שבועות. האם תצטרפו כעת לתורמות ולתורמים החודשיים של ספריא?
Chag Shavuot Sameach, חג שמח!
Team Sefaria
Ariel your Representee,
Representee of Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit and to all the Israeli people.
I am born in Holland and became on a later age a Ba’al Teshuva: Originally, the term referred to a Jew who transgressed the halacha (Jewish law) knowingly or unknowingly and completed a process of introspection to "return" to the full observance of Elohim's mitzvot. Read my story.
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