Esnoga Bet Emunah
1101 Surrey Trce. SE, Tumwater, WA 98501
Telephone: 360-584-9352 - United States of America
© 2011
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
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Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
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I Adar 08, 5771 – February
11/12, 2011 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
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Conroe & Austin, TX, U.S. Fri. Feb. 11, 2011 – Candles at 5:58 PM Sat. Feb. 12, 2011 – Havdalah 6:53 PM |
Brisbane, Australia Fri. Feb. 11, 2011 – Candles at 6:18 PM Sat. Feb. 12, 2011 – Havdalah 7:12 PM |
Bucharest, Romania Fri Feb. 11, 2011 – Candles at 5:20 PM Sat. Feb. 12, 2011 – Havdalah 6:24 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Feb. 11, 2011 – Candles at 6:01 PM Sat. Feb. 12, 2011 – Havdalah 6:59 PM |
Jakarta,
Indonesia Fri. Feb. 11, 2011 – Candles at 5:59 PM Sat. Feb. 12, 2011 – Havdalah 6:49 PM |
Manila & Cebu, Philippines Fri. Feb. 11, 2011 – Candles at 5:41 PM Sat. Feb. 12, 2011 – Havdalah 6:32 PM |
|
Miami,
FL, U.S. Fri. Feb. 11, 2011 – Candles at 5:53 PM Sat. Feb. 12, 2011 – Havdalah 6:47 PM |
Olympia, WA, U.S. Fri. Feb. 11, 2011 – Candles at 5:11 PM Sat. Feb. 12, 2011 – Havdalah 6:17 PM |
Murray, KY, & Paris,
TN. U.S. Fri. Feb. 11, 2011 – Candles at 5:12 PM Sat. Feb. 12, 2011 – Havdalah 6:10 PM |
|
Sheboygan & Manitowoc, WI, US Fri. Feb. 11, 2011 – Candles at 4:57 PM Sat. Feb. 12, 2011 – Havdalah 6:00 PM |
Singapore, Singapore Fri. Feb. 11, 2011 – Candles at 7:03 PM Sat. Feb. 12, 2011 – Havdalah 7:53 PM |
St. Louis, MO, U.S. Fri. Feb. 11, 2011 – Candles at 5:16 PM Sat. Feb. 12, 2011 – Havdalah 6:15 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Honor Rosh Paqid Adon Hillel ben David and beloved
wife HH Giberet Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved
family
His Excellency Adon Barth Lindemann & beloved
family
His Excellency Adon John Batchelor & beloved wife
His Excellency Adon Ezra ben Abraham and beloved wife
HE Giberet Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved
wife HE Giberet Tricia Foster
His Excellency Adon Yisrael ben Abraham and beloved
wife HE Giberet Elisheba bat Sarah
His Excellency Adon Eliyahu ben Abraham and beloved
wife HE Giberet Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His Excellency Dr. Adon Eliyahu ben Abraham and
beloved wife HE Giberet Dr. Elisheba bat Sarah
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon all
who send comments to the list about the contents and commentary of the weekly
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If you want to subscribe to our list and ensure that
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This Torah
Seder Commentary is dedicated to Her Honour Giberet Batsheba bat Sarah on
occasion of her birthday. We take this opportunity to wich her a most wonderful
Yom Huledet Same'ach (Hebrew for: Happy Birthday) and pray for her to have a
very long and productive life with very good health, much happiness and many
opportunities to perform many and great deeds of loving-kindness, amen ve amen!
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Shabbat |
Torah Reading: |
Weekday Torah Reading: |
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אַל-תַּכְרִיתוּ |
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“Al-Tak’ritu” |
Reader 1 – B’Midbar 4:17-20 |
Reader 1 – B’Midbar 5:11- 13 |
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“Do
not cut off (excommunicate)” |
Reader 2 – B’Midbar 4:21-23 |
Reader 2 – B’Midbar 5:14-16 |
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“No cortaréis (excomunicaréis)” |
Reader 3 – B’Midbar 4:24-28 |
Reader 3 – B’Midbar 5:17-21 |
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B’Midbar (Num.) 4:17 – 5:10 |
Reader 4 – B’Midbar 4:29-37 |
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Ashlamatah: Zephaniah 3:7-15, 20
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Reader 5 – B’Midbar 4:38-49 |
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Reader 6 – B’Midbar 5:1-4 |
Reader 1 – B’Midbar 5:11-13 |
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Psalm 93:1-5 |
Reader 7 – B’Midbar 5:5-10 |
Reader 2 – B’Midbar 5:14-16 |
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Maftir: B’Midbar 5:8-10 |
Reader 3 – B’Midbar 5:17-21 |
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N.C.: Mordechai (Mark) 10:13-16 |
- Zephaniah 3:7-15, 20 |
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Rashi & Targum
Pseudo Jonathan
for: B’midbar (Numbers)
4:17 - 5:10
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
17.
The Lord spoke to Moses and Aaron saying: |
17.
And the Lord spoke with Mosheh, saying: |
|
18.
Do not cause the tribe of the families of Kohath to be cut off from
among the Levites. |
18.
You will not give occasion for the tribe of the
family of Kehath to perish among the Levites. |
|
19.
Do this for them, so they should live and not die, when they approach
the Holy of Holies. Aaron and his sons shall first come and appoint
each man individually to his task and his load. |
19.
But this appointment make you for them, that they may live the life of
the just, and die not by the flaming fire; they will turn away their eyes
from the Most Holy Place at the time they approach thither.
Aharon and his sons will enter, and appoint them man by man to his service
and his burden. |
|
20.
They shall not come in to see when the holy [vessels] are being
wrapped up, lest they die. |
20.
But they will not go in to gaze, when the priests go in to cover the
vessels of the sanctuary, that they die not by the flaming fire. |
|
21.
The Lord spoke to Moses saying: |
21.
AND the Lord spoke with Mosheh, saying: |
|
22.
Take a census of the sons of Gershon, of them too, following their
fathers' houses, according to their families. |
22.
Take the account of the Bene Gershon also, ___ |
|
23.
From the age of thirty years and upward, until the age of fifty years you
shall count them, all who come to join the legion, to perform service
in the Tent of Meeting. |
23.
from thirty years to fifty years, of all who come by bands to do the
work of the tabernacle of ordinance. |
|
24.
This is the service of the Gershonite families to serve and to carry. |
24.
And this is the service of the family of Gershon, to serve and to
carry. |
|
25.
They shall carry the curtains of the Mishkan and the Tent of Meeting,
its covering and the tachash skin covering overlaid upon it, and the screen
for the entrance to the Tent of Meeting. |
25.
They will carry the curtains of the tabernacle, the tabernacle of
ordinance, its covering, and the hyacinth covering which is upon it above;
and the hanging of the gate of the tabernacle of ordinance; |
|
26.
The hangings of the courtyard, the screen at the entrance of the gate
of the courtyard which is around the Mishkan and the altar, their ropes, all
the work involved, and everything that is made for them, and thus shall they
serve. |
26.
and the curtains of the court, and the hanging for the gate of the
court which is by the tabernacle round about, and their cords and all the
vessels of their service, and all that is delivered to them to serve with. |
|
27.
All the service of the sons of Gershon shall be by the instruction of
Aaron and his sons, regarding all their burden and all their service. You
shall designate their entire burden as their charge. |
27.
Upon the word of Aharon and his sons will be all the service of the
Bene Gershon, for all their burdens and service, and of their whole work will
you ordain the charge upon them. |
|
28.
This is the service of the families of the sons of Gershon in the Tent
of Meeting, and their charge, which was under the supervision of Ithamar, the
son of Aaron the kohen. |
28.
This is the ministry of the family of the Bene Gershon, in the
tabernacle of ordinance; and the care of them will be in the hand of Ithamar
bar Aharon the priest. |
|
29.
[As for] the sons of Merari, you shall count them by their families,
according to their fathers' houses. |
29.
The sons of Merari will you number, ___ |
|
30.
From the age of thirty years and upward until the age of fifty years, you
shall count them, all who come to the legion, to perform service in the
Tent of Meeting. |
30.
from thirty years to fifty years, everyone who comes with the band to
minister in the work of the tabernacle of ordinance. |
|
31.
This is the charge of their burden for all their service in the Tent
of Meeting: the planks of the Mishkan, its bars, its pillars, and its
sockets. |
31.
And this will be the charge of the burdens of all their service in the
tabernacle of ordinance, the boards of the tabernacle, its bars, pillars, and
bases; |
|
32.
The pillars of the surrounding courtyard, their sockets, their pegs, and
their ropes, all their implements for all the work involved. You shall
designate by name the implements charged to them for their burden. |
32.
the pillars of the court also round about, their pins and their cords,
with all the instruments of their whole service, and all those of the charge
of their burdens, you will number by their names. |
|
33.
This is the service of the families of the sons of Merari for all
their service in the Tent of Meeting, which was under the supervision of
Ithamar the son of Aaron the kohen. |
33.
This is the work of the family of Merari, according to all their
service in the tabernacle of ordinance, under the hand of Ithamar bar Aharon
the priest. |
|
34.
Moses, Aaron, and the chieftains of the congregation counted the sons
of the Kohathites, according to their families and their fathers' houses. |
34.
And Mosheh and Aharon numbered the sons of Kehath by their families,
and by the house of their fathers, |
|
35.
From the age of thirty years and upward, until the age of fifty years,
all who come to the legion, for service in the Tent of Meeting. |
35.
from thirty years to fifty years; every one who came with the band to
serve in the tabernacle of ordinance; |
|
36.
Their tally, according to their families: two thousand, seven hundred
and fifty. |
36.
and the sums of them were two thousand seven hundred and fifty. |
|
37.
These are the numbers of the Kohathite families, all who served in the
Tent of Meeting, who were counted by Moses and Aaron as directed by the Lord
to Moses. |
37.
These are the numbers of the family of Kehath, of all who ministered
in the tabernacle of ordinance; whom Mosheh and Aharon numbered upon the
mouth of the Word of the LORD by Mosheh. |
|
38.
The tally of the sons of Gershon, according to their families and
their fathers' houses. |
38.
The numbers of the Bene Gershon, after the families of their father's
house |
|
39.
From the age of thirty years and upward, until the age of fifty years,
all who come to the legion, forservice in the Tent of Meeting. |
39.
from thirty years to fifty years, every one who who came with the band
to serve in the tabernacle of ordinance; |
|
40.
Their total, according to their families and their fathers' houses:
two thousand, six hundred and thirty. |
40.
the sums of them were two thousand six hundred and thirty. |
|
41.
These are the numbers of the families of the sons of Gershon, all who
served in the Tent of Meeting, whom Moses and Aaron counted as directed by
the Lord. |
41.
These are the numbers of the Bene Gershon, of all who ministered in
the tabernacle of ordinance, whom Mosheh and Aharon numbered upon the mouth
of the Word of the LORD by Mosheh. |
|
42.
The tally of the families of the sons of Merari, according to their
families and their fathers' houses. |
42.
And the numbers of the Bene Merari, by the families of their father's
house, |
|
43.
From the age of thirty years and upward, until the age of fifty years,
all who all who come to the legion, for work in the Tent of Meeting. |
43.
from thirty to fifty years, every one who came with the band to the
service of the tabernacle of ordinance, |
|
44.
Their tally, according to their families: three thousand two hundred. |
44.
were three thousand two hundred. |
|
45.
These are the numbers of the families of the sons of Merari, whom
Moses and Aaron counted as directed by the Lord to Moses. |
45.
These are the numbers of the Bene Merari, whom Mosheh and Aharon
numbered upon the mouth of the Word of the LORD by Mosheh. |
|
46.
All the numbers whom by Moses, Aaron, and the chieftains of Israel
counted the Levites according to their families and their fathers' houses, |
46.
The whole sum of the Levites whom Mosheh and Aharon and the princes of
Israel numbered, |
|
47.
from the age of thirty years and upward until the
age of fifty years, who are fit to perform the service for the service and
the work of carrying, in the Tent of Meeting. |
47.
from thirty to fifty years, all coming by bands to fulfill the charge
and service of the porterage of the tabernacle of ordinance, |
|
48.
Their tally: eight thousand, five hundred and eighty. |
48.
was eight thousand five hundred and eighty. |
|
49.
As directed by the Lord, they were appointed by Moses, each man to his
service and his burden; they were counted as the Lord had commanded Moses. |
49.
By the mouth of the Word of the LORD were they numbered by Mosheh,
every man according to his service and burden; and the numbering of them was
as the LORD commanded Mosheh. |
|
|
|
|
1.
The Lord spoke to Moses saying: |
1.
And the LORD spoke with Mosheh, saying: |
|
2.
Command the children of Israel to banish from the camp
all those afflicted with tzara'ath or with a male discharge, and all those
unclean through [contact with] the dead. |
2.
Command the sons of Israel to send away from the camp
everyone who is leprous, or who has an issue, or is unclean by having defiled
himself (by touching) the dead. |
|
3.
Both male and female you shall banish; you shall send them
outside the camp, and they not defile their camps, in which I dwell
among them. |
3.
From a male to a female you will send them away, and
separate them without the camp, that they may not defile their tents;
for the Shekinah of My Holiness dwells among you. |
|
4.
The children of Israel did so: they sent them outside the camp;
as the Lord had spoken to Moses, so did the children of Israel do. |
4.
And the sons of Israel did so, and sent them away from the camp;
as the LORD had commanded Mosheh, so did the sons of Israel. |
|
5.
The Lord then spoke to Moses saying: |
5.
And the LORD spoke with Mosheh, saying: |
|
6.
Tell the children of Israel: When a man or woman commits any of the
sins against man to act treacherously against God, and that person is [found]
guilty, |
6.
Say to the children of Israel: A man or a woman who commits any human
sin, in acting perversely before the LORD, and has become guilty; |
|
7.
they shall confess the sin they committed, and make restitution for
the principal amount of his guilt, add its fifth to it, and give it to the
one against whom he was guilty. |
7.
they will make confession of their sins which they have committed. If
he has extorted money from his neighbor, he will restore (the amount of) his
sin in the principal thereof, and add to it a fifth of its value, and give
(both) principal and fifth to him against whom he has sinned. |
|
8.
But if the man has no kinsman to whom to make restitution, the debt
which is restored to the Lord, [is to be given] to the kohen. [This is]
besides the atonement ram through which expiation is made for him. |
8.
And if the man (hath died and) has no kinsman to whom the debt may be
rendered, the debt to be restored (will he render) before the LORD; he will
give it to the priest, besides the ram for his atonement, by which atonement
is to be made for him. |
|
9.
Every offering of all the children of Israel's holy things which is
brought to the kohen, shall be his. |
9.
And every separation of all consecrated things of the children of
Israel which they bring to the priest will be his. |
|
10.
Everyone's holy things shall belong to him; whatever a man gives to
the kohen shall be his. |
10.
The consecrated tithe, also, of any man will be his, that his
substance may not fail; whatever a man gives unto the priest will be his. |
|
|
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Welcome to the
World of P’shat Exegesis
In
order to understand the finished work of the P’shat mode of interpretation of
the Torah, one needs to take into account that the P’shat is intended to
produce a catechetical output, whereby a question/s is/are raised and an
answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well
as the laws of Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal va-ḥomer:
"Argumentum a minori ad majus" or "a majori ad minus";
corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah:
Argument from analogy. Biblical passages containing synonyms or homonyms are
subject, however much they differ in other respects, to identical definitions
and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision found in one passage
only to passages which are related to the first in content but do not contain
the provision in question.
4.
Binyan ab mi-shene ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7.
Dabar ha-lamed me-'inyano:
Interpretation deduced from the context.
Reading Assignment:
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 13: Numbers – I – First Journeys
By:
Rabbi Yitzchaq Magriso
Published
by: Moznaim Publishing Corp. (New York, 1990)
Vol.
13 – “Numbers – I – First Journeys,” pp. 66-114.
Rashi’s Commentary for:
B’Midbar (Numbers) 4:17 -
5:10
18 Do not cause... to be cut off Do not
cause them to die.
20 They shall not come in to see when the holy
[vessels] are being wrapped up In their covering, as I explained above in
this section: They shall spread such and such a cloth over it, and cover it
with such and such a cover. The wrapping up of it [mentioned here] is identical
with the covering [mentioned above].
22 Take a census of the sons of Gershon, of
them too As I commanded you with regards to the children of Kohath, to see
how many there are who have reached the category of [those fit for] service.
25 the curtains of the Mishkan The ten
lower ones.
and the
Tent of Meeting The curtains of goat hair made as a tent over it.
its
covering The ram skins dyed red.
the
screen for the entrance The screen on the east side.
26 which are around the Mishkan That is to
say, the hangings and the screen of the courtyard, which shelter and protect
the Mishkan and the copper altar all
around.
and
everything that is made for them As the Targum
[understands it]: everything that is given over to them, that is, to the sons
of Gershon.
27 by the instruction of Aaron and his sons
Which of the sons was appointed over them? [The answer is:] “under the
supervision of Ithamar the son of Aaron the priest” (verse 28).
32 pegs and ropes of the pillars, since
the pegs and ropes of the hangings were included in the burden assigned to the
sons of Gershon. There were pegs and ropes for the bottom of the curtains and
the hangings so that the wind should not lift them up, and there were pegs and
ropes for the pillars all around, from which to hang the hangings from their
upper edge with poles and rods, as was taught in [the Baraitha] Melecheth HaMishkan.-[ch.
5]
47 to perform the service for the service
This refers to the music with cymbals and harps, which is a service for another
service [the sacrifices].
and the
work of carrying As it [the phrase] means literally.
49 They were counted as the Lord had commanded
Moses Those that were counted were as commanded, from the age of thirty
years until the age of fifty years.
Chapter 5
2 Command the children of Israel This
section was said on the day the Mishkan was erected, and eight sections were
said on that day, as it is stated in Tractate Gittin, in the chapter entitled:
HaNizakin (60a, b).
to banish from the camp At the
time of their encampment, there were three camps: within the hangings [of the
courtyard of the Mishkan] was the camp of the Shechinah. The encampment of the
Levites surrounding it—as described in the portion of Bamidbar Sinai (1:50)—was
the Levite Camp; from there until the edge of the camp of the divisions, on all
four sides, was the Israelite camp. Anyone afflicted with tzara’ath was
expelled from all [three] of them. One with a discharge was allowed into the
Israelite camp, but banned from the [other] two. And one defiled by a dead body
was permitted even into the Levite [camp], and is banished only from the [camp]
of the Shechinah. Our Sages derived all this from the verses [as appears] in
Tractate Pesachim (67a, b).
who are unclean through [contact with] the dead - Targum
[Onkelos renders:] דִמְסָאָב
לִטְמֵי
נַפְשָׁא
דֶאֱנָשָׁא I believe that it [the word טְמֵי ] is Aramaic for human bones. There are many such examples in
Gen. Rabbah (78:1; see 10:3, 28:3), such as: “Hadrian, שְׁחִיק
טַמְיָא ,” [meaning] may his bones be ground [to dust]. [Since only one
reference reads שְׁחִיק טַמְיָא , while the others שְׁחִיק
עֲצָמוֹת , I believe that Rashi means that there are many places in Gen.
Rabbah where these two expressions, both referring to Hadrian, are
interchangeable.]
6 to act treacherously against God [Scripture]
repeats the section [dealing with] a thief who swears falsely, which is stated
in parshath Vayikra: “... and acts treacherously against God by falsely denying
to his fellow...” (Lev. 5:21). It is repeated here because two new matters are
introduced. The first is that it is written: “they shall confess,” which
teaches us that he [the thief] is not required to pay a fifth and [bring] a
guilt [offering] when incriminated by two witnesses, until he admits to the deed
himself, and the second [matter] is that what is stolen from a proselyte must
be given to the kohanim. -[Sifrei Naso 1:13]
7 for the principal amount of his guilt This is
the principal amount on which he has sworn [falsely].-[B.K. 110a]
to the one against whom he was guilty The one
to whom he is liable.-[Keth. 19a] [I.e., if the payee owes this amount to a
third party, the thief must pay the third party.]
8 But if the man has no kinsman For the
claimant who made him swear has died, and has left no heirs.
to whom to make restitution when this one decided to
confess his sin. Our Sages say: Is there any man in Israel who has no
kinsman—either a son, a daughter, a brother, or some other relative from his
father’s family—all the way back to our father Jacob? Rather, this is
[referring to] a proselyte who died, leaving no heirs.-[Sifrei Naso 1:23, B.K.
109a, Sanh. 68b] [since a proselyte is judged as a newborn, without
relationship to those born prior to his conversion.]
the debt which is restored Heb. הָאָשָׁם
הַמּוּשָׁב . The ["debt" (הָאָשָׁם) refers to the] principal and ["which is
restored" (הַמּוּשָׁב) refers to] the fifth.-[B.K. 110a]
to the Lord,[is to be given] to the kohen God
assumes ownership and gives it over to the kohen [on duty] in that watch.-[B.K.
109b]
besides the atonement ram mentioned
in [parshath] Vayikra (Lev. 5:25), which he is required to bring.
9 Every offering Heb. תְּרוּמָה . Rabbi Ishmael said: Is the terumah brought to
the kohen ? Does he not go around the granaries seeking it? So what does the
clause “brought to the kohen ” mean? These are the first fruits, of which it is
stated, “you shall bring to the House of the Lord, your God” (Exod. 23:19), but
I do not know what to do with them. Therefore, Scripture states: “to the kohen,
[it] shall be his.” Scripture teaches us regarding the first fruits, that they
are to be given to the kohen.-[Sifrei Naso 1:30].
10 A man’s holy things belong to him Since
the kohen’s and the Levite’s gifts are [explicitly] stated, one might think
that they can come and appropriate them forcefully. Therefore, Scripture
states: “Everyone’s holy things belong to him,” which informs us that their
benefit [to give them to whichever kohen it pleases him] belongs to the owner.
They [the Sages] deduced many other expository explanations from it [this
clause] in the Sifrei (Naso 1:31-34). An Aggadic interpretation: “Everyone’s
holy things belong to him” [means,] if one withholds his tithes and does not
give them [to the kohen or Levite], those tithes shall be his, for eventually
his field will produce only a tenth of its usual yield.-[See Midrash Tanchuma,
R’eh 10, Pesikta d’Rav Kahana p. 96a, Tos. Ta’anith 9a. See also Tanchuma
Buber, vol. 1, p. 126, §5, fn. 6. Apparently, Rashi and the Tosafists had a
variant reading of one of these midrashim, which attributes this idea to our
verse.]
whatever a man gives to the kohen The
gifts to which he is entitled.
shall be his [He shall have] much wealth.-[Ber. 63a]
Tehillim - Psalm 93:1-5
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Rashi |
Targum |
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1.
The Lord has reigned; He has attired Himself with majesty; yea the
Lord has attired Himself, He has girded Himself with might. The world also is
established that it cannot be moved. |
1. The LORD is king, He has put on greatness; the
LORD has put on strength and girded Himself; also He made strong the
world, so that it will not be shaken. |
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2.
Your throne is established of old; You are from everlasting. |
2. Your throne is established from the beginning;
from eternity you are God. |
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3.
The rivers have raised, O Lord, the rivers have raised their voice;
the rivers have raised their depths. |
3.
The rivers lift up, O LORD, the rivers lift up their voice in song;
the rivers will receive a reward for their praise. |
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4.
More than the voices of great waters and more than the mightiest
breakers of the sea, is the Lord mighty on high. |
4.
The LORD is more to be praised in the highest heavens than
the sound of many waters, the praiseworthy waters, the breakers of the
great sea! |
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5.
Your testimonies are very faithful to Your house, the dwelling of
holiness, O Lord, to the length of days. |
5.
Your testimonies are very true, beautiful and holy for Your sanctuary,
O LORD, for length of days. |
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Rashi’s Commentary for: Psalm 93:1-5
1 The Lord has reigned They will
say in the future.
The world also is established When He
reigns, the earth will rejoice.
3 The rivers have raised, O Lord This is
an expression of a cry and a plaint: Woe, O Lord, behold! Your enemies, who
flood like rivers, have raised their voice and roar, and the lowness of the
depths of their locks they will raise and lift on high constantly to be haughty
against You. Every expression of דכא is an expression of depth and lowness.
4 More than the voices of great waters, etc. I know
that more than the voices of great waters, which roar over us, and more than
the mightiest breakers of this sea, You are mighty, O Lord, and Your hand is
powerful over them.
5 Your testimonies which Your prophets
prophesied and promised concerning Your house, which is the dwelling of
holiness.
are very faithful to Your house and to
the length of days He looks forward to them, and although it has been a long
time, they are very faithful to God.
dwelling Heb. נאוה , like (83:13): “the dwellings נְאוֹת of God,” an expression of נָוֶה . You should know [that this is so] because no
instance of נָאוָה has a pronounced “aleph,” for they are an
expression of נוֹי beauty, but this one has an “aleph” which is pronounced.
Ashlamatah: Zephaniah
3:7-15, 20
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Rashi |
Targum |
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1.
Woe to her who is filthy and polluted-the dove-like city. |
1.
Woe to her who rushes on and is delivered, the city which multiplies
provocations. |
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2.
She did not obey, she did not accept reproof. She did not trust in the
Lord. She did not draw near to her God. |
2.
She has not listened to the voice of His servants the prophets nor has she
received instruction, she has not trusted in the Memra of the LORD, nor drawn
near to the service of her God. |
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3.
Her princes in her midst are roaring lions; her judges, wolves of the
evening. They did not leave over the bones for morning. |
3.
Her princes in her midst are like roaring lions, her judges are evening
wolves; they do not wait for the morning. |
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4.
Her prophets are unstable, treacherous people. Her priests have
profaned the sanctuary; they have removed the Torah. |
4.
The false prophets who are in her midst are evil, deceitful men; her priests
desecrate what is holy; they do violence to the Law. |
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5.
The Lord is just in her midst; He commits no injustice. Every morning
He brings His judgment to light. It does not fail. But the one who commits
injustice knows no shame., |
5.
The LORD, the righteous/generous One, has promised to make His Shekhinah
dwell within her; He cannot act deceitfully. Behold as the morning light
which increases in strength, so His judgment goes on forever and is not held
back; but the wicked/Lawless do not know shame. |
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6.
I have cut off nations; their towers have become desolate. I have destroyed
their streets so that no one passes by. Their cities have become waste so
that there is no man-so that there is no inhabitant. |
6.
I have destroyed nations, their fortresses are laid waste, I
have left their streets desolate so that there is none that passes by; their
cities have been laid waste, without people, without inhabitant. |
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7.
I said, "Surely you will fear Me, you will accept reproof, and
her dwelling shall not be cut off, all that I ordained upon
her." But they arose early and corrupted all their deeds. |
7.
I said, “Surely you will fear from before Me, you will accept instruction,
and their dwelling will not cease from the land of the house of
My Shekhinah; all the blessings which I promised to them, I will bring to
them.” Then they were quick to make all their works corrupt. |
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8.
Therefore, wait for Me, says the Lord, for the day that I will rise up
to meet [with you]. For it is My judgment to assemble nations, to gather
kingdoms, to pour out My fury upon them; yea, all the kindling of My wrath, for
with the fire of My jealousy all the earth shall be consumed. |
8.
“Therefore, wait for My Memra,” says the LORD, “for the day of My appearing
to give judgment, for My decision is to gather nations, to bring kingdoms
near, in order to pour out My wrath upon them, even all the force of My
anger; for all the wicked/Lawless of the earth will perish in the fire of My
retribution. |
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9.
For then I will convert the peoples to a pure language that all of
them call in the name of the Lord, to worship Him of one accord. |
9.
For then I will bring again upon the Gentiles one chosen language, so
that they may all pray in the name of the LORD, that they may serve Him with
one accord. |
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10.
From the other side of the rivers of Cush, My supplicants, the
community of My scattered ones-they shall bring Me an offering. |
10.From
beyond the rivers of India the exiles of My people who were exiled will
return in mercy, and they will be bringing them as offerings. |
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11.
On that day you shall not be ashamed of all your deeds [with] which
you rebelled against Me, for then I will remove from your midst
those who rejoice in your pride, and you shall no longer continue to be
haughty on My holy mount. |
11. At that time you will not be ashamed of all
your evil works which you have rebelled against My Memra, for then I
will banish from your midst the mighty ones in whom you glory, and
you will no longer vaunt yourself in My holy mountain. |
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12.
And I will leave over in your midst a humble and poor people, and they
shall take shelter in the name of the Lord. |
12.
But I will have in your midst a people lowly and suffering humiliation, and
they will trust in the name of the LORD. |
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13.
The remnant of Israel shall neither commit injustice nor speak lies;
neither shall deceitful speech be found in their mouth, for they shall graze
and lie down, with no one to cause them to shudder. {P} |
13.
The remnant of Israel will not act deceitfully and will not speak lies. Nor
will a deceitful tongue will be found in their mouths, for they will maintain
themselves and will settle down and there will be non to make them afraid.” |
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14.
Sing, O daughter of Zion! Shout, O Israel! Rejoice and jubilate
wholeheartedly, O daughter of Jerusalem! |
14.
Give praise, O congregation of Zion, shout for joy, O Israel; rejoice and
exult with all your heart, O congregation of Jerusalem. |
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15.
The Lord has removed your afflictions; He has cast out
your enemy. The King of Israel, the Lord, is in your midst-you shall no
longer fear evil. {P} |
15.
The LORD has banished the deceitful judges from your midst; He has
removed your enemies; the King of Israel, the LORD, has promised to
make His Shekhinah dwell in your midst; no longer be afraid of evil. |
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16.
On that day it shall be said to Jerusalem, "Have no fear! O Zion,
let your hands not be slack. |
16.
At that time it will be said to Jerusalem, “Do not be afraid, O Zion; do not
let your hands be slack.” |
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17.
The Lord your God is in your midst-a Mighty One Who will save. He will
rejoice over you with joy. He will be silent in His love. He will jubilate
over you with song." |
17.
The LORD your God has promised to make His Shekhinah dwell in your midst; the
mighty deliverer will rejoice over you with joy, he will subdue your sins by
his love, he will exult over you with exultation. |
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18.
Those who are removed from the appointed season I have destroyed.
They were of you-it was a burden of shame upon her. |
18.
“Those who were delaying among you the times of your festivals I have
removed from your midst. Woe to them, for they were taking up their
arms against you and were reviling you.” |
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19.
Behold, I wreak destruction upon all those who afflict you at that
time. And I will save the one who limps, and I will gather the stray one, and
I will make them a praise and a name throughout all the land where they
suffered shame. |
19.
Behold, at that time I will make a full end of all those who enslave you, and
I will deliver those who are exiled and will bring near those who are
scattered and will set them for glory and for renown in all the land where
they were in shame. |
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20.
At that time I will bring them, and at [that] time I will gather you,
for I will make you a name and a praise among all the peoples of the earth
when I restore your captivities before your eyes, said the Lord. {P} |
20.
At that time I will bring you in, and at that time I will gather you, for I
will make you for renown and for glory among all the nations of the earth
when I bring back your exiles before your eyes,” says the LORD. |
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Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
BaMidbar (Numbers) 4:17 – 5:10
Zephaniah 3:7-15, 20
Tehillim (Psalm) 93:1-5
Mordechai (Mark) 10:13-16
The
verbal tallies between the Torah and the Ashlamata are:
Said
/ saying - אמר,
Strong’s number 0559.
HaShem
- יהוה,
Strong’s number 03068.
Speak
- דבר,
Strong’s number 01696.
Cut
off - , Strong’s number 03772.
Do
- עשה,
Strong’s number 06213.
Bring
/ go in - בוא,
Strong’s number 0935.
Appoint
/ get - שום,
Strong’s number 07760.
The
verbal tallies between the Torah and the Psalm are:
HaShem
- יהוה,
Strong’s number 03068.
Holy
- קדש,
Strong’s number 06942.
BaMidbar
(Numbers) 4:17
And HaShem <03068> spake <01696> (8762) unto Moses and unto Aaron,
saying <0559> (8800),
18
Cut ye not off <03772> (8686) the tribe of the families of the Kohathites
from among the Levites:
19
But thus do <06213> (8798) unto them, that they may live, and not die
<04191> (8799), when they approach unto the most <06944> holy
things <06944>: Aaron and his sons shall go in <0935> (8799), and
appoint <07760> (8804) them every one to his service and to his burden:
Zephaniah
3:7
I said <0559> (8804), Surely thou wilt fear me, thou wilt receive
instruction; so their dwelling should not be cut off <03772> (8735),
howsoever I punished them: but they rose early, and corrupted all their
doings.
Zephaniah
3:8
Therefore wait ye upon me, saith HaShem <03068>, until the day that I
rise up to the prey: for my determination is to gather the nations, that
I may assemble the kingdoms, to pour upon them mine indignation, even
all my fierce anger: for all the earth shall be devoured with the fire of my
jealousy.
Zephaniah
3:13
The remnant of Israel shall not do <06213> (8799) iniquity, nor speak
<01696> (8762) lies; neither shall a deceitful tongue be found in their
mouth: for they shall feed and lie down, and none shall make them
afraid.
Zephaniah
3:19
Behold, at that time I will undo all that afflict thee: and I will save her
that halteth, and gather her that was driven out; and I will get <07760>
(8804) them praise and fame in every land where they have been put to shame.
Zephaniah
3:20
At that time will I bring <0935> (8686) you again, even in the
time that I gather you: for I will make you a name and a praise among all
people of the earth, when I turn back your captivity before your eyes, saith
HaShem <03068>.
Tehillim
(Psalm) 93:1
HaShem <03068> reigneth, he is clothed with majesty; HaShem <03068>
is clothed with strength, wherewith he hath girded himself: the world
also is stablished, that it cannot be moved.
Tehillim
(Psalm) 93:5
Thy testimonies are very sure: holiness <06944> becometh thine house,
HaShem <03068>, forever.
Hebrew:
|
Hebrew |
English |
Torah Seder Num 4:17-5:10 |
Psalms Psa 93;1-5 |
Ashlamatah Zeph 3:7-15, 20 |
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!yIa; |
has no |
Num. 5:8 |
Zeph. 3:13 |
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rm;a' |
saying |
Num. 4:17 |
Zeph. 3:7 |
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rv,a] |
which |
Num. 4:26 |
Zeph. 3:11 |
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aAB |
bring, go |
Num. 4:19 |
Zeph. 3:20 |
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tyIB; |
house, household |
Num. 4:22 |
Ps. 93:5 |
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rb;D |
spoke, tell |
Num. 4:17 |
Zeph. 3:13 |
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hwhy |
LORD |
Num. 4:17 |
Ps. 93:1 |
Zeph. 3:8 |
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~Ay |
day |
Ps. 93:5 |
Zeph. 3:8 |
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@s;y" |
add |
Num. 5:7 |
Zeph. 3:11 |
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laer'f.yI |
Israel |
Num. 4:46 |
Zeph. 3:13 |
|
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yKi |
when, indeed |
Num. 5:6 |
Zeph. 3:8 |
|
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lKo |
all |
Num. 4:23 |
Zeph. 3:7 |
|
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!Ke |
so, thus,
therefore |
Num. 5:4 |
Zeph. 3:8 |
|
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tr'K' |
cut off |
Num. 4:18 |
Zeph. 3:7 |
|
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!mi |
both, more than,
because |
Num. 5:3 |
Ps. 93:4 |
Zeph. 3:11 |
|
rh'n" |
floods, rivers,
voice |
Ps. 93:3 |
Zeph. 3:10 |
|
|
af'n" |
take, lifted,
carry |
Num. 4:22 |
Ps. 93:3 |
|
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!t;n" |
give |
Num. 5:7 |
Zeph. 3:20 |
|
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db;[' |
to do, serving |
Num. 4:23 |
Zeph. 3:9 |
|
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l[; |
according to,
concerning |
Num. 4:37 |
Zeph. 3:7 |
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hP, |
command, commandment |
Num. 4:27 |
Zeph. 3:13 |
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dq;P' |
numbered,
appointed |
Num. 4:23 |
Zeph. 3:7 |
|
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vd,qo |
holy, holiness |
Num. 4:19 |
Ps. 93:5 |
Zeph. 3:11 |
|
bWv |
make, restore |
Num. 5:7 |
Zeph. 3:20 |
|
|
~ve |
name |
Num. 4:32 |
Zeph. 3:9 |
|
|
hf'[' |
will do, but do |
Num. 4:19 |
Zeph. 3:13 |
Greek:
|
Greek |
English |
Torah Seder Num 4:17-5:10 |
Psalms Psa 93;1-5 |
Ashlamatah Zeph 3:7-15, 20 |
NC Mk 10:13-16 |
|
δέχομαι |
receive |
Zep 3:7 |
Mar 10:15 |
||
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εἰσέρχομαι |
enter |
Num 4:20 |
Mar 10:15 |
||
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ἔπω |
said, speak, say |
Zep 3:7 |
Mar 10:14 |
||
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λέγω |
say |
Num 4:17 |
Zep 3:8 |
Mar 10:15 |
|
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χείρ |
hands |
Num 4:28 |
Zep 3:15 |
Mar 10:16 |
Mordechai (Mark) 10:13-16
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CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
13.
And they brought to Him little children, that He should be touching them; yet
the disciples rebuke them." |
13. And children were approaching him so that he
would touch them, but his disciples were rebuking those who were bringing
them. |
13. Καὶ προσέφερον
αὐτῷ παιδία
ἵνα ἅψηται· αὐτῶν
οἱ δὲ μαθηταὶ
ἐπετίμων τοῖς
προσφέρουσιν
|
13 וַיָּבִיאוּ
אֵלָיו
יְלָדִים
לְמַעַן יִגַּע
בָּהֶם
וַיִּגְעֲרוּ
הַתַּלְמִידִים
בַּמְּבִיאִים
אֹתָם׃ |
|
14.
Yet, perceiving it, Jesus resents it, and said to them, "Let the little
children be coming to Me, and do not forbid them, for of such is the kingdom
of God." |
14. And Jesus saw [it] and was offended and said to
them, "Allow the children [to] come to me and do not hinder them, for
because of those who are as these are, the kingdom of God exists. |
14. ἰδὼν δὲ
ὁ Ἰησοῦς
ἠγανάκτησεν
καὶ εἶπεν αὐτοῖς
Ἄφετε τὰ
παιδία ἔρχεσθαι
πρός με καὶ
μὴ κωλύετε
αὐτά τῶν γὰρ
τοιούτων ἐστὶν
ἡ βασιλεία
τοῦ θεοῦ |
14
וַיַּרְא
יֵשׁוּעַ
וַיֵּרַע
לוֹ
וַיֹּאמֶר
אֲלֵיהֶם
הַנִּיחוּ
לַיְלָדִים
לָבוֹא אֵלַי
וְאַל־תִּמְנָעוּם
כִּי לְאֵלֶּה
מַלְכוּת
הָאֱלֹהִים׃ |
|
15.
Verily, I am saying to you, Whosoever should not be receiving the kingdom of
God as a little child, may under no circumstances be entering into it." |
15. Truly I say to you, anyone who does not receive
the kingdom of God like a child will not enter it." |
15. ἀμὴν λέγω
ὑμῖν ὃς ἐὰν
μὴ δέξηται
τὴν βασιλείαν
τοῦ θεοῦ ὡς
παιδίον οὐ
μὴ εἰσέλθῃ
εἰς αὐτήν |
15 אָמֵן
אֹמֵר אֲנִי
לָכֶם כֹּל
אֲשֶׁר־לֹא
יְקַבֵּל
אֶת־מַלְכוּת
הָאֱלֹהִים
כַּיֶּלֶד
לֹא־יָבֹא
בָהּ׃ |
|
16.
And, clasping them in His arms, He, in benediction, is placing His hands on
them." |
16. And he took them into his arms and placed his
hand on them and blessed them. |
16. καὶ ἐναγκαλισάμενος
αὐτὰ τιθεὶς
τὰς χεῖρας
ἐπ αὐτά ηὐλόγει
αὐτὰ, |
16 וַיְחַבְּקֵם
וַיָּשֶׁת
יָדָיו
עֲלֵיהֶם וַיְבָרֲכֵם׃ |
Hakham’s &
Dr. Adon Eliyahu’s Rendition
13.
And [they] brought to him young boys that he might influence them [kindle
a desire to learn Torah and halakha], but [Yeshua’s] talmidim
censured who was brought.
14.
But Yeshua seeing (what they were doing) became indignant, and he said
permit the young boys to come to me, and do not prevent (them from coming to
me) for the government of God is like this.
15.
Amen ve amen, I say to you unless you receive the government of God as [these]
young [bar mitzvah] boys [you] will not enter into [the
government of God].
16.
And he embracing them and placing his hands on them blessed [them]. [May
God make you like Efrayim and Menashe and watch over you. May Adonai shine His countenance for you and
be gracious to you. May Adonai be forbearing towards you and give you peace.]
(Number 6:23-24).
Commentary
In
the previous pericope Hakham Tsefet through the hand of his scribe Mordechai
taught about marriage and divorce and now in this pericope there is a logical
progression to the youngsters.
v.
13 - And [they] brought to him young boys that he might influence them [kindle
a desire to learn Torah and halakha], but [Yeshua’s] talmidim
censured who was brought. This
week it becomes quite obvious that Hakham Tsefet had read well our Torah Seder
as he writes through the hand of his Scribe Mordechai. The Torah Seder at
Numbers 4:18 commands Mosheh Rabbenu – “Do not cause the tribe of the
families of Kohath to be cut off from among the
Levites”
and which
provides the name for this Sabbath’s Torah Seder – “Al-Tak’ritu” - "Do not cut off
(excommunicate).” Yeshua’s
Talmidim had also read the Torah Seder well, particularly Numbers 5:2-4
-
"Command the sons of Israel to
send away from the camp everyone who is
leprous, or who has an issue, or is unclean
by having defiled himself (by touching) the dead. From a male to a
female you will send them away, and separate
them without the camp, that they may not defile their tents; for the Shekinah of
My Holiness dwells among
you.
And the
sons of Israel did so, and sent them away from the camp; as the LORD had
commanded Mosheh, so did the
sons of Israel.
Since,
the boys sent to the Master on Friday evening (when the father or Rabbi blesses
the children with the Aaronic blessing), were not inclines to the study of
Torah or Halakha, the disciples of the Master reasoned that these boys were
unclean and therefore access to the Master was denied, or as put in our verse: “[Yeshua’s]
talmidim censured who was brought.”
However,
they forgot to way Numbers 5:2-4 against Numbers 4:18 and particularly
Zephaniah 3:17 –
“The LORD your God has promised to make His
Shekhinah dwell in your midst; the mighty deliverer will rejoice over you
with joy, he will subdue your sins by his love, he will exult over you
with exultation.”
As
seen in the next verse, Yeshua weighs in the two commands and sides as the
Prophet indicated above for the side of mercy and love. We must emphasise that
it is extremely important when reading Mark to understand the Scriptural and
Oral Torah background to the Pericope – i.e. the particular Torah, Psalm, and
Prophetic reading on which this pericope is based. Otherwise we end up with the
following erroneous explanation:[5]
“The disciples’ rebuke is most likely directed to
the parents (“them” αύτοίς, AUTOIS) rather than
the children (contra J. Edwards: 2002:306)[6]
No reasons is given as to why the disciples sought to keep the parents from
bringing their children to Yeshua. Some suggestions are that they thought
they would be disruptive and cause a distraction (Evans 2001:93)[7];
children were thought as less important than adults (Witherington 2001, 279)[8];
the disciples thought that they possessed exclusive access to Yeshua and were
to serve as intermediaries (cf. Hooker 1991: 238)[9].
For Mark it was not necessary to explain this to his readers in order to
emphasize the point of the passage. If any of these explanations is correct
and the incident recorded in 10:13 occurred after that of 9”33-37, this reveals
once again the dullness of the disciples and their inability to understand the
implications of true discipleship (France 2002: 396)[10]”
(Emphasis mine)
And
of course such erroneous conclusions happen when any pericope of Mark is ripped
off its milieu: i.e. the Jewish Septennial Lectionary! Mark never wrote in a
vacuum as most Christian Scholars think it to be so. He was very much aware of
the Sabbath Readings in the Synagogue for the particular Sabbath in which these
events took place!
v.
14 - But Yeshua seeing (what they were doing) became indignant, and he
said permit the young boys to come to me, and do not prevent (them from
coming to me) for the government of God is like this. – Yeshuah “seeing (what
they were doing) became indignant.” He became indignant because they
chose the stricter position rather than the lenient one as indicated by Numbers
5:2-4 and Zephaniah 3:17. Now, this does not mean that Yeshua always sided with
the lenient view, but rather that the disciples should have known on which
situations they should be lenient and on which ones to be strict. The disciples
should have known the ancient custom of children (boys before Bar-Mitzvah and
girls before Bat-Mitzvah) at the Esnoga hiding under the Tallit of the Rabbi or
Chantor in the congregation when the recitation of the Aaronic blessing. No one
asks whether the children are studying Torah or not. And why this ancient
custom of children hiding under the Hakham’s Tallit? Because “the Government
(kingdom) of G-d is like this”!
But
what exactly does this mean? It means that a disciple is to receive the
governance of G-d like a child receives gifts, without presumption of one’s
self importance, in simple obedience, in humility, and in
trust/dependence. Therefore, the disciples, in Judaism are not allowed
to issue a ruling before their master. They must depend on their master at all
times. The disciples should have asked Yeshua first about what to do with these
children that were sent by their parents to be blessed, and not take the Law
into their own hands and preventing the youngsters from being blessed by the
Master. Thus, in Pirke Abot 5:7 we read:
“There are seven characteristics in a golem and
seven in a Hakham. A wise man does not speak (or renders decisions) before
one that is greater than he in wisdom; he does not interrupt when
another is speaking; he is not hasty in answering; he asks what is relevant;
and answers according to the Halakha; he speaks on the first point first and
one the last point last; of what he has not heard he says, “I have not heard”;
and he agrees to what is true. And the opposite of these are the
characteristics of a golem.”
It
is seen in Judaism as a great affront to one’s teacher to have a Talmid make a
Halakhic decision in the presence of one’s Torah teacher, particularly when
there is conflict of laws (where one demands strictness and the other leniency)
as we have discussed above.
15.
Amen ve amen, I say to you unless you receive the government of God as [these]
young [bar mitzvah] boys [you] will not enter into [the
government of God].
16.
And he embracing them and placing his hands on them blessed [them]. [May
God make you like Efrayim and Menashe and watch over you. May Adonai shine His countenance for you and
be gracious to you. May Adonai be forbearing towards you and give you peace.]
(Number 6:23-24).
All
Jewish boys look to their “Bar-Mitzvah” as a right of passage, where the boy
becomes now in the sight of G-d, fully responsible for his own actions. And so
is with the disciple who desires to receive the fullness of the governance of
G-d (the yoke of the Kingdom) upon him, so that he may be responsible for his
own decisions as a wise man (Heb.: Hakham). I repeat again, the emphasis here
is that a disciple must be totally dependent upon his master otherwise, there
is no discipleship at all, but a certain charade. In this instance, the fathers
who sent their boys to be blessed had more respect for their master than his
own disciples, since they were willing to forfeit the honour of blessing their
own sons on Shabbat evening, in favour of giving such an honour to the Master
himself!
Some
Questions to Ponder:
1.
From all the readings for this
Shabbat, what verse or verses touched your heart and fired your imagination?
2.
How is B’Midbar 4:18 related to
B’Midbar 5:10?
3.
What questions were asked of
Rashi regarding Numbers 4:18?
4.
What questions were asked of
Rashi regarding Numbers 4:49?
5.
What question was asked of Rashi
and Ibn Ezra regarding Numbers 5:2?
6.
What question was asked of Rashi
regarding Numbers 5:6?
7.
What questions were asked of
Rashi regarding Numbers 5:9?
8.
What questions were asked of
Rashi regarding Numbers 5:10?
9.
Why does the Torah repeats in
this Seder the sentence: “From the age of thirty years and upward, until the age of fifty years you
shall count them, all who come to join the
legion, to perform service in the Tent of Meeting." six times?
10.
According to Rabbi Yitschaq
Magriso what is the meaning of “Do not cause the Kehothites to become extinct
among the Levites”?
11.
According to Rabbi Yitschaq
Magriso what is the practical application of Proverbs 22:22?
12.
Under which circumstances can one
put G-d to the test?
13.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Psalmist in Psalm 93:1-5?
14.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Prophet
Zephaniah?
15.
How is the reading of Mordechai
(Mark) 10:13-16 related to the readings for this Shabbat?
16.
In your opinion, what is the
chief purpose that Hakham Tsefet wants to address in Mordechai (Mark) 10:13-16)?
17.
Explain how Hakham Tsefet derived
all of his material in Mordechai (Mark) 10:13-16 from the Torah Seder for this
Shabbat, Psalm 93, and
the
Prophet Zephaniah?
18.
In your opinion, and taking into
consideration all of the above readings for this Sabbath, what is the prophetic
message for this week?
Next Shabbat:
Shabbat
“Ki-Tisteh Ishto”
I Adar 15, 5771
– February 18/19, 2011
Purim Katan II
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
כִּי-תִשְׂטֶה
אִשְׁתּוֹ |
|
|
|
“Ki-Tisteh Ishto” |
Reader 1 – B’Midbar
5:11-16 |
Reader 1 – B’Midbar 6:22-24 |
|
“and
his wife goes astray” |
Reader 2 – B’Midbar
5:17-22 |
Reader 2 – B’Midbar 6:25-27 |
|
“y su esposa se desvía” |
Reader 3 – B’Midbar
5:23-28 |
Reader 3 – B’Midbar 6:22-27 |
|
B’Midbar (Num.) 5:11 – 6:21 |
Reader 4 – B’Midbar
5:29-31 |
|
|
Ashlamatah: Hosea 4:14 – 5:2;
6:1-2 |
Reader 5 – B’Midbar
6:1-8 |
|
|
|
Reader 6 – B’Midbar
6:9-12 |
Reader 1 – B’Midbar 6:22-24 |
|
Psalm 94:1-23 |
Reader 7 – B’Midbar
6:13-21 |
Reader 2 – B’Midbar 6:25-27 |
|
|
Maftir: B’Midbar
6:19-21 |
Reader 3 – B’Midbar 6:22-27 |
|
N.C.: Mark 10:17-22 |
- Hosea 4:14 – 5:2; 6:1-2 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
HE Dr. Adon Eliyahu ben Abraham