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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)
|
Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
|
I Adar 22, 5771 – February
25/26, 2011 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Conroe & Austin, TX, U.S. Fri. Feb. 25, 2011 – Candles at 6:09 PM Sat. Feb. 26, 2011 – Havdalah 7:03 PM |
Brisbane, Australia Fri. Feb. 25, 2011 – Candles at 6:07 PM Sat. Feb. 26, 2011 – Havdalah 6:59 PM |
Bucharest, Romania Fri Feb. 25, 2011 – Candles at 5:39 PM Sat. Feb. 26, 2011 – Havdalah 6:42 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Feb. 25, 2011 – Candles at 6:15 PM Sat. Feb. 26, 2011 – Havdalah 7:11 PM |
Jakarta,
Indonesia Fri. Feb. 25, 2011 – Candles at 5:56 PM Sat. Feb. 26, 2011 – Havdalah 6:45 PM |
Manila & Cebu, Philippines Fri. Feb. 25, 2011 – Candles at 5:45 PM Sat. Feb. 26, 2011 – Havdalah 6:35 PM |
|
Miami,
FL, U.S. Fri. Feb. 25, 2011 – Candles at 6:02 PM Sat. Feb. 26, 2011 – Havdalah 6:55 PM |
Olympia, WA, U.S. Fri. Feb. 25, 2011 – Candles at 5:32 PM Sat. Feb. 26, 2011 – Havdalah 6:37 PM |
Murray, KY, & Paris,
TN. U.S. Fri. Feb. 25, 2011 – Candles at 5:26 PM Sat. Feb. 26, 2011 – Havdalah 6:24 PM |
|
Sheboygan & Manitowoc, WI, US Fri. Feb. 25, 2011 – Candles at 5:16 PM Sat. Feb. 26, 2011 – Havdalah 6:18 PM |
Singapore, Singapore Fri. Feb. 25, 2011 – Candles at 7:02 PM Sat. Feb. 26, 2011 – Havdalah 7:51 PM |
St. Louis, MO, U.S. Fri. Feb. 25, 2011 – Candles at 5:31 PM Sat. Feb. 26, 2011 – Havdalah 6:30 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
Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
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Shabbat
“Vayishlach HaMelekh” & “Koh T’var’khu”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
כֹּה
תְבָרְכוּ |
|
|
|
“Koh T’var’khu” |
Reader 1 – B’Midbar
6:22 - 7:11 |
Reader 1 – B’Midbar 7:48-50 |
|
“in
this way you will bless” |
Reader 2 – B’Midbar
7:12-17 |
Reader 2 – B’Midbar 7:51-53 |
|
“Asi
bendeciréis” |
Reader 3 – B’Midbar
7:18-23 |
Reader 3 – B’Midbar 7:48-53 |
|
B’Midbar (Num.) 6:22 – 7:47 |
Reader 4 – B’Midbar
7:24-29 |
|
|
Ashlamatah: 1 Kings 8:54-63 |
Reader 5 – B’Midbar
7:30-35 |
|
|
Special:
1 Kings 7:13-26 |
Reader 6 – B’Midbar
7:36-41 |
Reader 1 – B’Midbar 7:48-50 |
|
Psalm 95:1-11 |
Reader 7 – B’Midbar
7:42-47 |
Reader 2 – B’Midbar 7:51-53 |
|
|
Maftir: B’Midbar
7:45-47 |
Reader 3 – B’Midbar 5:48-53 |
|
N.C.: Mark 10:23-31 |
- 1 Kings 7:13-26 |
|
This Torah is Seder is dedicated to the
daughter of Her Excellency Giberet Sarai bat Sarah as well as to HE Giberet Giberet
Laurie Taylor who are sick and require our earnest prayers. May they be healed
speedily soon and quickly restored to good health by the merciful hand of
HaShem our G-d, most blessed be He, together with all those that are sick
amongst our most noble and beloved Jewish people, amen ve amen!
Rashi & Targum
Pseudo Jonathan
for: B’midbar (Numbers)
6:22 - 7:47
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
22.
The Lord spoke to Moses saying: |
22. And the LORD spoke with Mosheh, saying: |
|
23.
Speak to Aaron and his sons, saying: This is how you shall bless the
children of Israel, saying to them: |
23.
Speak with Aharon and his sons, saying: Thus will you bless the
children of Israel, while spreading forth the hands from the high place; in
this tongue. |
|
24.
"May the Lord bless you and watch over you. |
24.
The LORD bless you and keep you. The LORD make His face to shine upon
you, and be gracious unto you. The LORD lift up His countenance upon you, and
grant you peace. The LORD bless you in all your business, and keep you from
demons of the night, and things that cause terror, and from demons of the
noon and of the morning, and from malignant spirits and phantoms. |
|
25.
May the Lord cause His countenance to shine to you and favor you. |
25.
The LORD make His face to shine upon you, when occupied in the Law,
and reveal to you its secrets, and be merciful unto you. |
|
26.
May the Lord raise His countenance toward you and grant you
peace." |
26.
The LORD lift up His countenance upon you in your prayer, and grant
you peace in your end. |
|
27.
They shall bestow My Name upon the children of Israel, so that I will
bless them. |
27.
And they will bestow the benediction of My Name upon the children of
Israel, and I, by My Word, will bless them. |
|
|
|
|
1.
And it was that on the day that Moses finished erecting the Mishkan,
he anointed it, sanctified it, and all its vessels, and the altar and all its
vessels. |
1.
And it was on the day which begins the month of Nisan, when Mosheh had
finished to uprear the tabernacle, he took it not in pieces again, but
anointed and consecrated it and all its vessels, the altar and all the
vessels thereof, and he anointed them and hallowed them; |
|
2.
The chieftains of Israel, the heads of their fathers' houses,
presented [their offerings]. They were the leaders of the tribes. They were
the ones who were present during the counting, |
2.
then the leaders of Israel, who were the chiefs of the house of their
fathers, brought their offerings. These were they who had been appointed in
Mizraim chiefs over the numbered, |
|
3.
They brought their offering before the Lord: six covered wagons and
twelve oxen, a wagon for each two chieftains, and an ox for each one; they
presented them in front of the Mishkan. |
3. and
they brought their offering before the Lord; six wagons covered and fitted
up, and twelve oxen; one wagon for two princes and one ox for each. But
Mosheh was not willing to receive them, and they brought them before the
tabernacle. |
|
4.
The Lord spoke to Moses, saying: |
4.
And the Lord spake with Mosheh, saying: |
|
5.
Take [it] from them, and let them be used in the service of the Tent
of Meeting. You shall give them to the Levites, in accordance with each man's
work. |
5.
Take them, and let them be used for the need of the appointed (work), and let
the oxen and the wagons be for the work of the service of the tabernacle of
ordinance, and give them to the Levites, to each according to the measure of
his work. |
|
6.
So Moses took the wagons and the cattle and gave them to the Levites. |
6.
And Mosheh took the wagons and the oxen, and gave them to the Levites. |
|
7.
He gave two wagons and four oxen to the sons of Gershon, according to
their work. |
7.
Two wagons and four oxen he gave to the sons of Gershon, according to the
amount of their service, |
|
8.
And he gave four wagons and eight oxen to the sons of Merari,
according to their work under the direction of Ithamar the son of Aaron the
priest. |
8. and
four wagons and eight oxen gave be to the sons of Merari, according to the
measure of their service, by the hand of Ithamar bar Aharon the priest. |
|
9.
But to the sons of Kohath he did not give, for incumbent upon them was
the work involving the holy [objects], which they were to carry on their
shoulders. |
9.
But to the sons of Kehath he gave neither wagons nor oxen, because on them
was laid the service of the sanctuary, to be carried on their shoulders. |
|
10.
The chieftains brought [offerings for] the dedication of the altar on
the day it was anointed; the chieftains presented their offerings in front of
the altar. |
10. And
the princes offered at the dedication of the altar by anointing, on the day
that he anointed it did the princes present their oblations before the altar. |
|
11.
The Lord said to Moses: One chieftain each day, one chieftain each
day, shall present his offering for the dedication of the altar. |
11.
And the Lord said unto Mosheh, Let the princes offer each, one prince on one
day, their oblations at the dedication of the altar by anointing. |
|
12.
The one who brought his offering on the first day was Nahshon the son
of Amminadab of the tribe of Judah. |
12. He
who on the first day presented his oblation was Nachshon bar Amminadab,
prince of the house of the fathers of the tribe Jehudah: |
|
13.
And his offering was one silver bowl weighing one hundred and thirty
[shekels], one silver sprinkling basin [weighing] seventy shekels according
to the holy shekel, both filled with fine flour mixed with olive oil for a
meal offering. |
13.
and his oblation which he offered was one silver bowl, thickly embossed, (or,
crusted,) in weight one hundred and thirty shekels, in shekels of the
sanctuary; one silver vase, slightly embossed, of seventy shekels, in shekels
of the sanctuary; both of these vessels he brought filled with flour of the
separation, sprinkled with olive oil for a mincha; |
|
14.
One spoon [weighing] ten gold [shekels], filled with incense. |
14.
one pan (censer) weighing ten silver shekels, but it was itself of good gold;
and he brought it full of good sweet incense of the separation; |
|
15.
One young bull, one ram and one lamb in its first year for a burnt
offering. |
15.
one young bullock of three years, one ram of two years, and one lamb of the
year. These three did the chief of the tribe Jehudah bring for a burnt
offering; |
|
16.
One young he goat for a sin offering. |
16. one
kid of the goats he brought for a sin offering; |
|
17.
And for the peace offering: two oxen, five rams, five he goats, five
lambs in their first year; this was the offering of Nahshon the son of
Amminadab. |
17.
and for consecrated victims, two oxen, five rams, five goats, lambs of the
year five: this is the order of the oblation which Nachshon bar Amminadab
offered of his wealth. |
|
18.
On the second day, Nethanel the son of Zu'ar, the chieftain of
Issachar brought [his offering]. |
18.
On the second day, Nethanel bar Zuar, chief of the house of the fathers of
the tribe Issakar, brought his oblation. |
|
19.
He brought his offering of one silver bowl weighing one hundred and
thirty [shekels], one silver sprinkling basin [weighing] seventy shekels
according to the holy shekel, both filled with fine flour mixed with olive
oil for a meal offering. |
19. He
brought his oblation after Jehudah by commandment of the Holy: one silver
dish thickly embossed, one hundred and thirty shekels, &c., as the first. |
|
20.
One spoon [weighing] ten gold [shekels] filled with incense. |
20. _ |
|
21.
One young bull, one ram and one lamb in its first year for a burnt
offering. |
21. _ |
|
22.
One young he goat for a sin offering. |
22.
_ |
|
23.
And for the peace offering: two oxen, five rams, five he goats, five
lambs in their first year; this was the offering of Nethanel the son of
Zu'ar. |
23. _ |
|
24.
On the third day, the chieftain was of the sons of Zebulun, Eliab the
son of Helon. |
24.
On the third day, Eliab bar Helon, prince of the Beni Zebulon,
offered. |
|
25.
His offering was one silver bowl weighing one hundred and thirty
[shekels], one silver sprinkling basin [weighing] seventy shekels according
to the holy shekel, both filled with fine flour mixed with olive oil for a
meal offering. |
25.
_ |
|
26.
One spoon [weighing] ten gold [shekels] filled with incense. |
26. _ |
|
27.
One young bull, one ram and one lamb in its first year for a burnt
offering. |
27.
_ |
|
28.
One young he goat for a sin offering. |
28. _ |
|
29.
And for the peace offering: two oxen, five rams, five he goats, five
lambs in their first year; this was the offering of Eliab the son of Helon. |
29.
_ |
|
30.
On the fourth day, the chieftain was of the sons of Reuben, Elitzur
the son of Shedeur. |
30. On the
fourth, Elizur bar Shedeur, prince of the Beni Reuben; |
|
31.
His offering was one silver bowl weighing one hundred and thirty
[shekels], one silver sprinkling basin [weighing] seventy shekels according
to the holy shekel, both filled with fine flour mixed with olive oil for a
meal offering. |
31.
_ |
|
32.
One spoon [weighing] ten gold [shekels] filled with incense. |
32.
_ |
|
33.
One young bull, one ram and one lamb in its first year for a burnt
offering. |
33. _ |
|
34.
One young he goat for a sin offering. |
34.
_ |
|
35.
And for the peace offering: two oxen, five rams, five he goats, five
lambs in their first year; this was the offering of Elitzur the son of
Shedeur. |
35.
_ |
|
36.
On the fifth day, the chieftain was of the sons of Simeon, Shelumiel
the son of Zurishaddai. |
36.
on the fifth, Shelumiel bar Zurishaddai, prince of Shemeon; |
|
37.
His offering was one silver bowl weighing one hundred and thirty
[shekels], one silver sprinkling basin [weighing] seventy shekels according
to the holy shekel, both filled with fine flour mixed with olive oil for a
meal offering. |
37.
_ |
|
38.
One spoon [weighing] ten gold [shekels] filled with incense. |
38.
_ |
|
39.
One young bull, one ram and one lamb in its first year for a burnt
offering. |
39.
_ |
|
40.
One young he goat for a sin offering. |
40.
_ |
|
41.
And for the peace offering: two oxen, five rams, five he goats, five
lambs in their first year; this was the offering of Shelumiel the son of
Zurishaddai. |
41.
_ |
|
42.
On the sixth day, the chieftain was of the sons of Gad, Eliasaph the
son of De'uel. |
42.
on the sixth, Eljasaph bar Dehuel, prince of the Beni Gad; |
|
43.
His offering was one silver bowl weighing one hundred and thirty
[shekels], one silver sprinkling basin [weighing] seventy shekels according
to the holy shekel, both filled with fine flour mixed with olive oil for a
meal offering. |
43.
_ |
|
44.
One spoon [weighing] ten gold [shekels] filled with incense. |
44.
_ |
|
45.
One young bull, one ram and one lamb in its first year for a burnt
offering. |
45.
_ |
|
46.
One young he goat for a sin offering. |
46.
_ |
|
47.
And for the peace offering: two oxen, five rams, five he goats, five
lambs in their first year; this was the offering of Eliasaph the son of
De'uel. |
47.
_ |
|
|
|
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. 137-196.
Rashi’s Commentary for: B’Midbar (Numbers) 6:22 - 7:47
23 saying to them Heb. אָמוֹר . [The infinitive] as in זָכוֹר , “remembering” (Exod. 20:8), and שָׁמוֹר , “keeping” (Deut. 5:12); in French, disant.
saying to them So that they can all
hear-[Sifrei Naso 1:143]
saying The word אָמוֹר is written in its full form [i.e., with a “vav”],
indicating that they should not bless them hastily or in a hurried manner, but
with concentration and with wholeheartedness. -[Midrash Tanchuma Naso 10]
24 May [the Lord] bless you that
your possessions shall be blessed. - [Midrash Tanchuma Naso 10, Sifrei Naso
1:144]
and watch over you that no thieves shall
attack you and steal your money. For when one gives his servant a gift, he
cannot protect it from all other people, so if robbers come and take it from
him, what benefit has he [the servant] from this gift? As for the Holy One,
blessed be He, however, He is the One who [both] gives and protects (Midrash
Tanchuma Naso 10). There are many expository interpretations in the Sifrei.
25 May the Lord cause His countenance to shine to you May He
show you a pleasant, radiant countenance. -[Midrash Tanchuma Naso 10, Sifrei
Naso 1:144]
and favor you May He grant you favor
-[Sifrei Naso 1:144]
26 May the Lord raise His countenance toward you by
suppressing His wrath. -[Sifrei Naso 1:144,]
27 They shall bestow My Name They
shall bless them with the Explicit Name. -[Sifrei Naso 1:144, Num. Rabbah 11:4,
8]
so that I will bless them [I.e.,]
the Israelites, and endorse the [blessing of the] kohanim. Another
interpretation: "I will bless them"—that is, the kohanim. -[Chul.
49a]
Chapter 7
1 And it was that on the day that Moses finished Heb. כַּלּוֹת . The text כַּלּוֹת on the day the Mishkan was erected, the Israelites
were like a bride (כַּלּוֹת) entering the nuptial canopy.-[Tanchuma Naso 20,
26, Pesikta Rabbathi 5:5, Pesikta d’Rav Kahana p. 6a, and other sources]
[According to Tanchuma, the drash is based on the spelling כַּלַּת , which differs from the spelling in all extant sifrei Torah.
Some believe that the drash is based on the vocalization כַּלוֹת , instead כְּלוֹת , which would clearly mean “finishing.” Heidenheim
believes that the choice of the word כַּלוֹת, the root of which is ambiguous, indicates the
intention of the Torah to include both meanings: finishing and nuptials. See
fn. 104, to Pesikta d’Rav Kahana.
Moses finished Bezalel, Oholiab, and all
the wise-hearted [men] assembled the Mishkan, yet Scripture credits Moses with
it, because he utterly devoted himself to it, overseeing that the design of
each article conformed with what he was shown on the mount [Sinai], to instruct
the craftsmen, and he did not err in any design. Similarly, we find with David,
that since he devoted himself to the building of the Temple, as it says, “O
Lord, remember for David all his affliction, that he swore to the Lord...” (Ps.
132:1-2), therefore, it [the Temple] was called by his name, as it says, “See
your House, David” (I Kings 12:16). -[See Midrash Tanchuma Naso 21]
[On the day] that Moses finished erecting It does
not say: “On the day he erected.” This teaches us that throughout the seven
days of investitures, Moses erected it and dismantled it, but on that day he
erected it but did not dismantle it. Therefore, it says, "Moses finished
erecting"—that day marked the end of his erecting [the Mishkan]. It
was the New Moon of Nissan. On the second [day], the red cow was
burned; on the third [day], they sprinkled the first sprinkling (See below ch.
19); and on the seventh [day], they [the Levites] were shaved (see below 5:7).
-[Sifrei 1:145]
2 They were the leaders of the tribes They
were the officers [appointed] over them in Egypt, and they were beaten on
account of them, as it says, “The officers of the children of Israel were
beaten” (Exod. 5:14). [Rashi interprets הַמַּטּֽת as “the sticks.” Hence, נְשִׂיאֵי הַמַּטּֽת means “the chieftains who were beaten with
sticks.”] -[Sifrei 1:145]
who were present during the counting They
stood with Moses and Aaron when they counted the Israelites, as it says, “With
you [Moses and Aaron] there shall be [a man from each tribe]” (Num. 1:4).
3 six covered wagons The word צָב can
denote only “covered.” Similarly, “In covered wagons (בַּצַּבִּים) and on mules” (Isa. 66:20). Covered wagons are
called צַבִּים . [Some expound the word צָב in the sense of הַצְבִי
יִשְׂרָאֵל , “O beauty of Israel” (II Sam. 1:19), (meaning)
that they were elegant.] - [Sifrei Naso 1:148, Num. Rabbah 12:17. See
Maharzav.]
they presented them in front of the Mishkan for Moses
did not accept them from their hands until he was instructed to do so by the
Omnipresent. Rabbi Nathan says: Why did the chieftains see fit to be the first
to contribute here, whereas concerning the work of the Mishkan, they were not
the first to contribute [but the last]? However, the chieftains said as
follows, “Let the people contribute what they can, and then we will complement
whatever is missing.” When they saw that the people had supplied everything—as
it says, “And the work was sufficient for them” (Exod. 36:7)—they said, “What
is left for us to do now?” So they brought the shoham stones and the filling
[stones] for the ephod and the choshen. Therefore, [in order to make amends,]
here they were first to contribute.-[Sifrei Naso 1:150]
7 according to their work Because
the burden of the sons of Gershon was lighter than that of [the sons of]
Merari, who carried the planks, the pillars, and the sockets.
9 for incumbent upon them was the work involving the
holy [objects] [I.e.,] the burden of the holy objects [such as] the ark
and the table, etc. [was incumbent upon them]. Therefore “they were to carry on
their shoulders” [and not in wagons].
10 The chieftains brought [offerings for] the
dedication of the altar After they had contributed the wagons and the oxen
for carrying the Mishkan, they were inspired to contribute offerings for the
altar to dedicate it.
the chieftains presented their offerings in front of
the altar For Moses did not accept it from their hands until
instructed to do so by the Almighty.-[Sifrei Naso 1:152]
11 shall present his offering for the dedication of
the altar But Moses still did not know how they should bring
[the offerings], whether in the order of their births [namely, the order in
which Jacob’s sons were born] or according to the order in which they
traveled—until he was instructed by the Holy One, blessed is He, that they
should bring the offerings according to the order in which they traveled, each
one in his day.-[Sifrei Naso 1:152]
12 on the first day That day acquired ten
crowns; it was the first day of Creation, the first day of the [offerings of
the] chieftains, etc., as it is stated in Seder Olam.
of the tribe of Judah
Scripture traces his kinship to his tribe, but not that he solicited [the
offering] from his tribe and then offered it up. Or perhaps it says, “of the
tribe of Judah” to teach that he indeed solicited [the offering] from his tribe
and then brought [it]? Scripture therefore states, “This was the offering of
Nahshon the son of Amminadab” (verse 17), [to teach us that] he brought from
his own [resources].-[Sifrei Naso 1:153, 157]
13 both filled with fine flour for a
voluntary meal offering.-[Sifrei Naso 1:155]
14 ten gold [shekels] Heb. עֲשָָׂרָה זָהָב . As Targum [Onkelos] renders: it contained the
weight of ten [shekels of] gold according to the holy shekel.
filled with incense We never find incense
brought by an individual or on the outer [i.e., copper] altar except in this
case; this was a temporary order.- [Men. 50a]
15 One young bull The choice of the
herd.-[Sifrei Naso 1: 146]
16 One young he-goat for a sin-offering to atone
for [uncleanness caused by] a grave in the depths [i.e., an unknown grave which
may lie in the earth over which people unknowingly pass, rendering them
unclean],which is a [case of] uncertain contamination. -[Sifrei Naso 1:156]
18 Nethanel the son of Zu’ar... brought...
19 He brought his offering Why is
the word הִקְרִב , “brought [his offering],” used in connection
with the tribe of Issachar, but is not used in connection with any of the
[other] tribes? Because [the tribe of] Reuben came and complained, “Is it not
enough that my brother Judah has preceded me? Let me [at least] offer up after
him.” Moses said to him, “I was told by the Almighty that they should offer up in
the order in which they travel, according to their divisions.” This is why it
says: הִקְרִב
אֶת־קָרְבָּנוֹ , [in which the word הִקְרִב is] missing a “yud,” [thus] giving it the meaning
of הַקְרִב , in the imperative—for he was commanded by the
Almighty, “Bring the offering!” (Sifrei Naso 1:158) What is the meaning of הִקְרִב ... הִקְרִב , twice? For because of two
reasons he [Issachar] merited to be the second of the tribes to offer their
sacrifices: One, because they were [well] versed in the Torah, as
it says, “And of the sons of Issachar, those who had understanding of the
times” (I Chron. 12:32). Another, because they advised the chieftains to
contribute these offerings (Sifrei). In the writings of Rabbi Moses
Hadarshan ["the preacher"], I found [the following]: Rabbi Phinehas
the son of Yair says [that] Nethaniel the son of Zu’ar gave them this idea.
one silver bowl Heb. קַעֲרַתכֶּסֶף . The numerical value of [the two words] in
gematria amounts to nine hundred and thirty, corresponding to the years
of Adam, the first man (Gen. 5:5). ק = 100 ע = 70 ר = 200 ת =400 כ = 20 ס = 60 פ = 80 - = 930
weighing one hundred and thirty shekels Alluding
to the fact that when he [Adam] began to raise a family to maintain the
existence of the world, he was one hundred and thirty years old, as it
says, “Adam lived one hundred and thirty years, and he begot...” (Gen. 5:3).
one silver sprinkling basin Heb. מִזְרָק
אֶחָד כֶּסֶף . The gematria of these[three words] is five
hundred and twenty- מ = 40 ז = 7 ר = 200 ק = 100 א = 1 ח = 8 ד = 4 כ = 20 ס = 60 פ = 80 - =520 alluding to Noah, who began raising a family
at the age of five hundred, and alluding to the twenty years before his
children were born in which the decree of the [Great] Flood was enacted,
as I explained [to be the meaning of the verse], “His days shall be one hundred
and twenty years” (Gen. 6:3). This is why it says מִזְרָק
אֶחָד כֶּסֶף rather than מִזְרָק כֶּסֶף
אֶחָד , as it says in the case of the [silver] bowl [i.e., קַעֲרַתכֶּסֶף אַַחַת ], to tell us that even the letters of [the word] אֶחָד are included in the calculation.
seventy shekels Corresponding to the
seventy nations who emanated from his [Noah’s] sons.
20 One spoon Corresponding to the Torah, which was
given by the hand of the Holy One, blessed is He. [ כַּף also means “hand.”]
ten gold [shekels] Corresponding to the Ten Wods
(Decalogue).
filled with incense - קְטֽרֶת . The gematria of קְטֽרֶת [i.e., 613] corresponds to the six hundred
and thirteen commandments—provided that you convert the “chaph” into a
“daleth” in accordance with the cipher known as, ק “ ד ר ” ג ש “ ב ת ” א [in which the first and last letters of the alphabet are
interchangeable, the second and the second-to-last letters, etc. Thus, ד = 4 ט = 9 ר =200 ת = 400 totalling 613].
21 One young bull Corresponding to
Abraham, of whom it says, “He took a young bull” (Gen. 18:7).
one ram Corresponding to Isaac [of whom it
says,] “and took the ram [and offered it up as a burnt offering instead of his
son]...” (Gen. 22:13).
one lamb Corresponding to Jacob, [about whom it
says,] “Jacob separated the lambs” (Gen. 30:40).
22 One young he-goat to atone for the sale
of Joseph, about which it says, “and they slaughtered a kid” (Gen.
37:31).
23 And for the peace-offering: two oxen Corresponding
to Moses and Aaron, who established peace between Israel and their
Father in heaven.
Rams...he-goats...lambs Three types,
corresponding to kohanim, Levites, and Israelites, and corresponding
to the Torah, the Prophets, and the Holy Writings. The three
fives [in this verse] correspond to the five books of the Pentateuch, to the
five commandments inscribed on the first tablet, and the five commandments
inscribed on the second one. Until this point, [my comments were] in
the name of Rabbi Moses Hadarshan [the preacher].
24 On the third day, the chieftain... On the
third day, the chieftain who brought the offering was from the sons of Zebulun,
and so with all of them. However, regarding Nethanel, about whom it states, הִקְרִיב
נְתַנְאֵל , “Nethanel... brought,” it is appropriate to
follow it with the phrase “the chieftain of Issachar” [unlike the other
instances, where the verse refers to the chieftain as “the chieftain of the
sons of so-and-so,” followed by his name], since his name and what he had
offered has already been mentioned. Concerning the others, where it does not
say: הִקְרִיב , “he offered,” the appropriate wording is this,
"the chieftain was of the sons of so-and-so"—that day, the chieftain
who brought his offering was from such-and-such a tribe. [Why the word הִקְרִיב is written only in reference to Nethanel is
discussed above on verses 18 and 19.]
Tehillim
- Psalm 95:1-11
|
Rashi |
Targum |
|
1.
Come, let us sing praises to the Lord; let us shout to the rock of our
salvation. |
1. Come, let us sing praise before the LORD,
let us shout aloud before the Mighty One of our redemption. |
|
2.
Let us greet His presence with thanksgiving; let us shout to Him with
songs. |
2. Let us come before His face with thanksgiving,
with hymns let us shout aloud before Him. |
|
3.
For the Lord is a great God and a great King over all divine powers. |
3.
For the LORD is the great God, and the great king over every god. |
|
4.
In Whose hand are the depths of the earth, and the heights of the
mountains are His. |
4.
From whose hand the depths of the earth are suspended, and the
strongholds of the mountain height are His. |
|
5.
For the sea is His, He made it, and His hands formed the dry land. |
5.
His is the sea, and He made it; and His hands created the dry land. |
|
6.
Come, let us prostrate ourselves and bow; let us kneel before the
Lord, our Maker. |
6.
Come, let us bow down and prostrate ourselves; let us kneel in the
presence of the LORD who makes us. |
|
7.
For He is our God, and we are the people of His pasture and the flocks
of His hand, today, if you hearken to my voice. |
7.
For He is our God and we are His people and the flock of
His hand's pasturing; today, if you accept His word. |
|
8.
Do not harden your heart as [in] Meribah, as [on] the day of Massah in
the desert. |
8.
Do not harden your heart as in the dispute, as on the day you
tested God in the wilderness. |
|
9.
When your ancestors tested Me; they tried Me, even though they had
seen My work. |
9.
For your fathers tempted Me, they tried Me; yet they saw My works. |
|
10.
Forty years I quarreled with a generation, and I said, "They are
a people of erring hearts and they did not know My ways." |
10.
Forty years I rejected the generation of the wilderness, and I
said, "They are a people with error in their heart, and they do
not know My ways." |
|
11.
For which reason I swore in My wrath, that they would not enter My
resting place. |
11.
For I swore in the harshness of My wrath, "They will not
enter the repose of My sanctuary." |
|
|
|
Rashi’s Commentary for: Psalm 95:1-11
4 and the heights An expression of height,
like a bird that flies [up high].
6 let us kneel Heb. נברכה , an expression of (Gen. 24:11): “He made the
camels kneel (ויברך) .”
7 today In this world.
9 tested Me for nothing.
even though they had seen My work in Egypt.
10 Forty years I quarreled with them and
contended with them. [ אקוט is] an expression of (Job 10:1): “My soul quarrels (נקטה) with my life.” I strove with them for forty years to kill them
in the desert, because I said, “They are of erring heart.”
11 My resting place [In]to the land of Israel
and Jerusalem, which I called “resting place,” as it says (below 132:14): “This
is my resting place forever.”
Ashlamatah: 1 Kings 8:54-63
|
Rashi |
Targum |
|
54.
¶ And it was, as Solomon finished praying all this prayer and
supplication to the Lord, that he arose from before the altar of the Lord,
from kneeling on his knees with his hands spread out toward heaven. |
54.
And when Solomon finished praying before the LORD all this prayer and
petition, he arose from before the altar of the LORD, from where he was bowed
upon his knees and his hands were stretched out in prayer toward the heavens. |
|
55.
And he stood, and blessed the entire congregation of Israel (with) a
loud voice, saying, |
55.
And he arose and blessed all the assembly of Israel in a loud voice, saying: |
|
56.
"Blessed (be) the Lord, Who has given rest to His people Israel,
according to all that He spoke; there has not failed one word of all his good
word, that He spoke through Moses His servant. |
56.
"Blessed be the LORD who has given rest to his people Israel according
to everything that He spoke. There has not failed one word from all His good
words that He spoke by the
hand of Moses His servant. |
|
57.
May the Lord our God be with us, as He was with our forefathers; let
Him not leave us, nor forsake us. |
57.
May the Memra of the LORD our God be at our aid as it was at the aid of our
fathers. May it not forsake us, and may it not rejects us, |
|
58.
That He may incline our hearts to Him, to go in all His ways, and to
keep His commandments, and His statutes, and His judgments, which He
commanded our forefathers. |
58.
to direct our hearts to fear
Him, to walk in all the ways that are good before Him, and to keep His
commandments and His statutes and His judgments that He commanded our
fathers. |
|
59.
And may these words of mine, with which I have made supplication
before the Lord, be close to the Lord our God, day and night, that He sustain
the cause of His servant and the cause of His people Israel, each day's need
granted on its day. |
59.
And may these words of mine that I have
asked from before the LORD be received before the LORD our God day and night,
to carry out the judgment of His servant and the judgment of His people
Israel, as needed day by day, |
|
60.
So that all the peoples of the earth may know that the Lord is God:
there is none else. |
60.
in order that all the peoples of the earth may know that the LORD is God;
there is no other. |
|
61.
Let your heart, [therefore], be whole with the Lord our God, to follow
His statutes and to keep His precepts as of this day. |
61.
And may your heart be peaceful in the fear of the LORD our God to walk in His
statutes and to keep His commandments
according to this day." |
|
62.
And the King and all Israel with him slaughtered sacrifices before the
Lord. |
62.
And the king and all Israel with him were sacrificing the sacrifice of holy
things before the LORD. |
|
63.
And Solomon slaughtered the peace- offerings that he slaughtered to
the Lord, twenty-two thousand oxen, and one hundred and twenty thousand
sheep. [With this] the King and all the children of Israel inaugurated the
Temple of the Lord. |
63.
And Solomon sacrificed the sacrifice of holy things that he sacrificed before the
Lord - 22,000 oxen and 120,000 sheep, and the king and all the sons of Israel
dedicated the house of the sanctuary of the LORD. |
|
64.
On that day the King consecrated the middle of the court that was
before the Temple of the Lord, for there he offered the burnt-offerings (and)
the meal-offerings and the fat of the peace-offerings, for the copper altar
that was before the Lord was too small to contain the burnt-offerings (and)
the meal- offerings and the fat of the peace-offerings. |
64.
On that day the king consecrated the middle of the court that was
before the house of the sanctuary of the LORD, for there he made the
holocaust and the cereal offering and the fat pieces of the offering of holy
things, for the altar of bronze that was before the LORD was too small to hold the
holocaust and the cereal offering and the fat pieces of the offering of holy
things. |
|
65.
Now Solomon observed the Feast at that time and all Israel with him, a
great assemblage from the entrance of Hamath to the brook of Egypt, before
the Lord our God, seven days and seven days, [totalling] fourteen days. |
65.
And Solomon made in that time a festival, and all Israel with him, a great
assembly, from the entrance of Hamath unto the brook of Egypt, before the
LORD our God, seven days the dedication of the house and seven days the
festival - fourteen days. |
|
66.
On the eighth day he dismissed the people, and they blessed the King
and went to their homes, rejoicing and delighted of heart for all the
goodness that the Lord had wrought for David His servant and for Israel His
people. {P} |
66.
On the eighth day he sent
the people away, and they blessed the king, and they went to their cities
while rejoicing, and their heart was pleased over all the good that the LORD
had done to David his servant and to Israel his people. |
|
|
|
Special Ashlamatah: 1 Kings 7:13-26
|
Rashi |
Targum |
|
13.
¶ And king Solomon sent and fetched Hiram out of Tyre. |
13.
And King Solomon sent and brought Hiram from Tyre. |
|
14.
He (was) a widow's son, of the tribe of Naphtali, and his father was a
man of Tyre, a coppersmith; and he was filled with the wisdom and
understanding and skill, to work all works in copper; and he came to king
Solomon and wrought all his work. |
14.
He was the son of a widow woman from the tribe of the houses of Naphtali; and his father was a
man of Tyre, a craftsman in working bronze, and he was filled with wisdom and
understanding and knowledge to make any work in bronze. And he came unto King Solomon
and did all his work. |
|
15.
And he cast the two pillars of copper, eighteen cubits (was) the
height of each pillar, and a line of twelve cubits did encompass it about,
and so the other pillar. |
15.
He cast two pillars of bronze. Eighteen cubits was the height of one
pillar, and a measuring line of twelve cubits went around it; and thus for
the second column. |
|
16.
And he made two chapiters, to set upon the tops of the pillars, (of)
molten copper; five cubits (was) the height of the one chapiter, and five
cubits (was) the height of the other chapiter. |
16.
And he made two capitals to place on the tops
of the columns, cast bronze; five cubits was the height of one capital, and
five cubits was the height of the second capital. |
|
17.
Nets of checker-work, wreaths of chain-work, for the chapiters which
(were) upon the top of the pillars; seven for the one chapiter, and seven for
the other chapiter. |
17.
Nets, network, braids, wreath-work for the capitals which are on the top of
the columns, seven for the first column and seven for the second column. |
|
18.
And he made the pillars; and two rows round about upon the one
net-work, to cover the chapiters that (were) upon the top, with pomegranates;
and so he did for the other chapiter. |
18.
And he made columns and two rows all around on the one netting to cover the
capitals which were on the top of the pomegranates; and thus he did for the
second capital. |
|
19.
And the chapiters that (were) upon the top of the pillars (were) of
lily work in the porch, four cubits. |
19.
And the capitals which were on the top of the columns were lily work relief in the entrance -
four cubits. |
|
20.
And (there were) chapiters above also upon the two pillars, over
against the belly which (was) by the net-work; and the pomegranates (were)
two hundred in rows round about upon each chapiter. |
20.
And the capitals were on the two columns also above, next to the junction
which was beside the netting; and two hundred pomegranates (in) rows were made
for itl all around on the second capital. |
|
21.
And he set up the pillars in the porch of the temple; and he set up
the right pillar, and called the name thereof Jachin; and he set up the left
pillar, and called the name thereof Boaz. |
21.
And he set up the columns at the entrance of the nave; and he set up the
pillar on the right and called its name Jachin, and he set up the pillar on
the left and called its name Boaz. |
|
22.
And upon the top of the pillars (was) lily-work; so was the work of
the pillars finished. |
22.
And on the top of the columns was lily work. And the work of the columns was
finished. |
|
23.
And he made the molten sea, ten cubits from brim to brim; it (was)
round all about, and the height thereof (was) five cubits; and a line of
thirty cubits did compass it round about. |
23.
And he made the cast metal sea, ten cubits from its brim to its brim,
round all around, and its height was five cubits and a measuring line of
thirty cubits went all around it. |
|
24.
And under the brim (there were) knops compassing it round about, for
ten cubits, compassing the sea round about; the knops (were) cast in two
rows, when it was cast. |
24.
And the shape of eggs
below its rim was going all around (for) ten cubits, going all around the
sea; two rows of the shape of eggs were cast in its casting. |
|
25.
It stood on twelve oxen, three looking toward the north, and three
looking toward the west, and three looking toward the south, and three
looking toward the east; and the sea (was set) upon them above, and all their
hinder parts (were) inward. |
25.
It stood on twelve oxen, three of their faces to the north and three of their
faces to the west and three of their faces to the south and three of their faces
to the east; and the sea was set upon them from above; and all their hind
parts were inward. |
|
26.
And it (was) a hand-breadth thick, and the brim thereof (was) wrought
like the brim of a cup, with flowers of lilies; it contained two thousand
measures. {P} |
26.
Its thickness was a handbreadth,
and its brim was made like the rim of a cup, round relief with lily; two
thousand baths with moisture finishing. |
|
|
|
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
B’Midbar (Numbers) 6:22 – 7:47
1 Melachim (Kings) 8:54-63
1 Melachim (Kings) 7:13-26
Tehillim (Psalm) 95:1-11
Mordechai (Mark) 10:23-31
The
verbal tallies between the Torah and the Ashlamata are:
HaShem
- יהוה,
Strong’s number 03068.
Spoke
/ Promised - דבר,
Strong’s number 01696.
Moses
- משה,
Strong’s number 04872.
Children
- בן,
Strong’s number 01121.
Bless
- בדך,
Strong’s number 01288.
The
verbal tallies between the Torah and the Psalm are:
HaShem
- יהוה,
Strong’s number 03068.
Said
- אמר,
Strong’s number 0559.
Bless
/ kneel - בדך,
Strong’s number 01288.
The
verbal tallies between the Torah and the special Ashlamata are:
Children
- בן,
Strong’s number 01121.
B’Midbar
(Numbers) 6:22
And the LORD <03068> spake <01696> (8762) unto Moses <04872>,
saying <0559> (8800),
23
Speak <01696> (8761) unto Aaron <0175> and unto his sons
<01121>, saying <0559> (8800), On this wise <03541> ye shall
bless <01288> (8762) the children <01121> of Israel <03478>,
saying <0559> (8800) unto them,
1
Melachim (Kings) 8:54
And it was so, that when Solomon <08010> had made an end <03615>
(8763) of praying <06419> (8692) all this prayer <08605> and
supplication <08467> unto the LORD <03068>, he arose <06965>
(8804) from before <06440> the altar <04196> of the LORD
<03068>, from kneeling <03766> (8800) on his knees <01290>
with his hands <03709> spread up <06566> (8803) to heaven
<08064>.
1
Melachim (Kings) 8:56
Blessed <01288> (8803) be the LORD <03068>, that hath given
<05414> (8804) rest <04496> unto his people <05971> Israel
<03478>, according to all that he promised <01696> (8765): there
hath not failed <05307> (8804) one <0259> word <01697> of all
his good <02896> promise <01697>, which he promised <01696>
(8765) by the hand <03027> of Moses <04872> his servant
<05650>.
1
Melachim (Kings) 8:63
And Solomon <08010> offered <02076> (8799) a sacrifice
<02077> of peace offerings <08002>, which he offered <02076>
(8804) unto the LORD <03068>, two <08147> and twenty <06242>
thousand <0505> oxen <01241>, and an hundred <03967> and
twenty <06242> thousand <0505> sheep <06629>. So the king
<04428> and all the children <01121> of Israel <03478>
dedicated <02596> (8799) the house <01004> of the LORD <03068>.
Tehillim
(Psalm) 95:1
O come <03212> (8798), let us sing <07442> (8762) unto the LORD
<03068>: let us make a joyful noise <07321> (8686) to the rock
<06697> of our salvation <03468>.
Tehillim
(Psalm) 95:6
O come <0935> (8798), let us worship <07812> (8691) and bow down
<03766> (8799): let us kneel <01288> (8799) before <06440>
the LORD <03068> our maker <06213> (8802).
Tehillim
(Psalm) 95:10
Forty <0705> years <08141> long was I grieved <06962> (8799)
with this generation <01755>, and said <0559> (8799), It is a
people <05971> that do err <08582> (8802) in their heart
<03824>, and they have not known <03045> (8804) my ways
<01870>:
1
Melachim (Kings) 7:14
He was a widow’s <0802> <0490> son <01121> of the
tribe <04294> of Naphtali <05321>, and his father <01> was
a man <0376> of Tyre <06876>, a worker <02790> (8802) in
brass <05178>: and he was filled <04390> (8735) with wisdom
<02451>, and understanding <08394>, and cunning <01847> to
work <06213> (8800) all works <04399> in brass <05178>. And
he came <0935> (8799) to king <04428> Solomon <08010>, and wrought
<06213> (8799) all his work <04399>.
Hebrew:
|
Hebrew |
English |
Torah Seder Num 6:22 – 7:47 |
Psalms Psalm 95:1-11 |
Ashlamatah 1 Kings 8:54-63 |
S. Ashlamatah 1 Kings 7:13-26 |
|
אָב |
father |
Num. 7:2 |
Ps. 95:9 |
1 Ki. 8:57 |
1 Ki. 7:14 |
|
dx'a, |
one |
Num. 7:3 |
1 Ki. 8:56 |
1 Ki. 7:15 |
|
|
vyai |
man |
Num. 7:5 |
1 Ki. 7:14 |
||
|
~yhil{a/ |
GOD |
Ps. 95:3 |
1 Ki. 8:57 |
||
|
@l,a, |
thousand |
1 Ki. 8:63 |
1 Ki. 7:26 |
||
|
rm;a' |
saying, said |
Num. 6:22 |
Ps. 95:10 |
||
|
[B;r>a; |
four |
Num. 7:7 |
1 Ki. 7:19 |
||
|
#r,a, |
earth |
Ps. 95:4 |
1 Ki. 8:60 |
||
|
rv,a] |
which, whose |
Ps. 95:4 |
1 Ki. 8:56 |
1 Ki. 7:17 |
|
|
aAB |
brought, come |
Num. 7:3 |
Ps. 95:6 |
1 Ki. 7:14 |
|
|
tyIB; |
household, house |
Num. 7:2 |
1 Ki. 8:63 |
1 Ki. 7:25 |
|
|
!Be |
sons |
Num. 6:23 |
1 Ki. 8:63 |
1 Ki. 7:14 |
|
|
rq'B' |
oxen |
Num. 7:3 |
1 Ki. 8:63 |
1 Ki. 7:25 |
|
|
%r'B' |
bless |
Num. 6:23 |
Ps. 95:6 |
1 Ki. 8:55 |
|
|
lAdG" |
loud, great |
Ps. 95:3 |
1 Ki. 8:55 |
||
|
~G" |
even |
Ps. 95:9 |
1 Ki. 7:20 |
||
|
rb;D' |
spoke |
Num. 6:22 |
1 Ki. 8:56 |
||
|
%r,D, |
ways |
Ps. 95:10 |
1 Ki. 8:58 |
||
|
%l;h' |
walk |
Ps. 95:1 |
1 Ki. 8:58 |
||
|
xb;z< |
sacrifice |
Num. 7:17 |
1 Ki. 8:62 |
||
|
hz< |
this |
Num. 7:17 |
1 Ki. 8:54 |
||
|
vmex' |
five |
Num. 7:17 |
1 Ki. 7:16 |
||
|
dy" |
direction |
Num. 7:8 |
Ps. 95:4 |
1 Ki. 8:56 |
|
|
[d'y" |
know |
Ps. 95:10 |
1 Ki. 8:60 |
||
|
hwhy |
LORD |
Num. 6:22 |
Ps. 95:1 |
1 Ki. 8:54 |
|
|
~Ay |
day |
Num. 7:1 |
Ps. 95:7 |
1 Ki. 8:59 |
|
|
~y" |
sea |
Ps. 95:5 |
1 Ki. 7:23 |
||
|
laer'f.yI |
Israel |
Num. 6:23 |
1 Ki. 8:55 |
||
|
lKo |
all |
Num. 7:1 |
Ps. 95:3 |
1 Ki. 8:54 |
1 Ki. 7:14 |
|
hl'K' |
finished |
Num. 7:1 |
1 Ki. 8:54 |
||
|
@K; |
pan, hands |
Num. 7:14 |
1 Ki. 8:54 |
||
|
[r'K' |
bow down, kneel |
Ps. 95:6 |
1 Ki. 8:54 |
||
|
bb'le |
hearts |
Ps. 95:8 |
1 Ki. 8:58 |
||
|
xq;l' |
brought |
Num. 7:5 |
1 Ki. 7:13 |
||
|
ha'me |
hundred |
Num. 7:13 |
1 Ki. 8:63 |
1 Ki. 7:20 |
|
|
x;Bez>mi |
altar |
Num. 7:1 |
1 Ki. 8:54 |
||
|
hJ,m; |
tribe |
Num. 7:2 |
1 Ki. 7:14 |
||
|
%l,m, |
king |
Ps. 95:3 |
1 Ki. 8:62 |
1 Ki. 7:13 |
|
|
hx'Wnm. |
rest |
Ps. 95:11 |
1 Ki. 8:56 |
||
|
hv,m |
Moses |
Num. 6:22 |
1 Ki. 8:56 |
||
|
!t;n" |
give, gave |
Num. 7:5 |
1 Ki. 8:56 |
1 Ki. 7:16 |
|
|
l[; |
over, above |
Num. 7:2 |
Ps. 95:3 |
||
|
dm;[' |
stood |
1 Ki. 8:55 |
1 Ki. 7:25 |
||
|
rf,[, |
ten |
Num. 7:14 |
1 Ki. 7:23 |
||
|
href.[, |
twelve |
Num. 7:3 |
1 Ki. 7:15 |
||
|
~ynIP' |
face, countenance |
Num. 6:25 |
Ps. 95:2 |
1 Ki. 8:54 |
|
|
!aoc |
sheep |
Ps. 95:7 |
1 Ki. 8:63 |
||
|
lAq |
voice |
Ps. 95:7 |
1 Ki. 8:55 |
||
|
~Wq |
setting, arose |
Num. 7:1 |
1 Ki. 8:54 |
1 Ki. 7:21 |
|
|
vaor |
tops, heads |
Num. 7:2 |
1 Ki. 7:16 |
||
|
~yviAlv. |
thirty |
Num. 7:13 |
1 Ki. 7:23 |
||
|
~l,v, |
peace offerings |
Num. 7:17 |
1 Ki. 8:63 |
||
|
hmol{v. |
Solomon |
1 Ki. 8:54 |
1 Ki. 7:13 |
||
|
~ve |
name |
Num. 6:27 |
1 Ki. 7:21 |
||
|
hn<mov. |
eighteen |
Num. 7:8 |
1 Ki. 7:15 |
||
|
rm;v' |
keep |
Num. 6:24 |
1 Ki. 8:58 |
||
|
hn"v' |
year |
Num. 7:15 |
Ps. 95:10 |
||
|
ynIve |
second |
Num. 7:18 |
1 Ki. 7:16 |
||
|
~yIn"v. |
twelve, two |
Num. 7:3 |
1 Ki. 8:63 |
1 Ki. 7:15 |
|
|
!n"x' |
gracious,
supplecation |
Num. 6:25 |
1 Ki. 8:59 |
||
|
~[; |
people |
Ps. 95:7 |
1 Ki. 8:56 |
||
|
hf'[' |
maintain, made,
Maker |
1 Ki. 8:59 |
Ps. 95:5 |
1 Ki. 7:14 |
Greek:
|
Greek |
English |
Torah Seder Num 6:22 – 7:47 |
Psalms Psa 95:1-11 |
Ashlamatah 1 Ki 8:54-63 |
Ashlamatah 1 Ki 7:13-26 |
NC Mk 10:23-31 |
|
γυνή |
wife, woman |
1Ki 7:14 |
Mar 10:29 |
|||
|
εἰσέρχομαι |
enter |
Psa 95:11 |
Mar 10:23 |
|||
|
ἔπω |
said |
Num 7:4 |
Psa 95:10 |
Mar 10:29 |
||
|
θεός |
GOD |
Psa 95:1 |
1Ki 8:57 |
Mar 10:23 |
||
|
λαμβάνω |
take, receive |
Num 7:5 |
Mar 10:30 |
|||
|
legō |
says |
Num 6:22 |
1Ki 8:55 |
Mar 10:23 |
||
|
λόγος |
word, speech |
1Ki 8:56 |
Mar 10:24 |
|||
|
πατήρ |
father |
Psa 95:9 |
1Ki 8:57 |
1Ki 7:14 |
Mar 10:29 |
|
|
πρῶτος |
first |
Num 7:12 |
Mar 10:31 |
Mordechai
(Mark) 10:23-31
|
CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
23.
And, looking about, Jesus is saying to His disciples, "How squeamishly
shall those who have money be entering into the kingdom of God!" |
23. And Jesus looked at his disciples and said to
them, "How difficult [it is] for those who have possessions to enter the
kingdom of God." |
23. Καὶ περιβλεψάμενος
ὁ Ἰησοῦς
λέγει τοῖς
μαθηταῖς αὐτοῦ
Πῶς δυσκόλως
οἱ τὰ χρήματα
ἔχοντες εἰς
τὴν βασιλείαν
τοῦ θεοῦ εἰσελεύσονται
|
23 וַיַּבֵּט
יֵשׁוּעַ
סָבִיב
וַיֹּאמֶר
אֶל־תַּלְמִידָיו
כַּמָּה
יִקְשֶׁה
לְבַעֲלֵי
נְכָסִים
לָבוֹא
בְּמַלְכוּת
הָאֱלֹהִים׃ |
|
24.
Now the disciples were awe-struck at His words. Yet Jesus, again answering,
is saying to them, "Children, how squeamish it is for those who have
confidence in money to be entering into the kingdom of God!" |
24. And the disciples were wondering at his words,
and Jesus answered again and said to them, "My sons, how difficult [it
is] for those who trust in their possessions to enter the kingdom of God. |
24. οἱ δὲ
μαθηταὶ ἐθαμβοῦντο
ἐπὶ τοῖς λόγοις
αὐτοῦ ὁ
δὲ Ἰησοῦς
πάλιν ἀποκριθεὶς
λέγει αὐτοῖς
Τέκνα πῶς
δύσκολόν ἐστιν
τοὺς πεποιθότας
ἐπὶ τοῖς χρήμασιν, εἰς
τὴν βασιλείαν
τοῦ θεοῦ εἰσελθεῖν· |
24 וַיִּבָּהֲלוּ
הַתַּלְמִידִים
עַל־דְּבָרָיו
וַיֹּסֶף
יֵשׁוּעַ
וַיַּעַן
וַיֹּאמֶר
לָהֶם
בָּנַי מֶה
קָשֶׁה לַבֹּטְחִים
עַל־חֵילָם
לָבוֹא
אֶל־מַלְכוּת
הָאֱלֹהִים׃ |
|
25.
Easier is it for a camel to pass through the eye of a needle than for a rich
man to be entering into the kingdom of God." |
25. It is easier for a camel to enter through the
eye of the needle than [for] a rich man to enter the kingdom of God." |
25. εὐκοπώτερόν
ἐστιν κάμηλον
διὰ τῆς τρυμαλιᾶς
τῆς ῥαφίδος
εἰσελθεῖν
ἢ πλούσιον
εἰς τὴν βασιλείαν
τοῦ θεοῦ εἰσελθεῖν. |
25 נָקֵל
לַגָּמָל
לַעֲבֹר
בְּנֶקֶב
הַמַּחַט
מִבּוֹא עָשִׁיר
אֶל־מַלְכוּת
הָאֱלֹהִים׃ |
|
26.
Now they were exceedingly astonished, saying to Him, "And who can be
saved? |
26. And they were all the more wondering and saying
among themselves, "Who is able to [gain] life?" |
26. οἱ δὲ
περισσῶς ἐξεπλήσσοντο
λέγοντες πρὸς
ἑαυτούς Καὶ
τίς δύναται
σωθῆναι |
26 וַיּוֹסִיפוּ
עוֹד
לְהִשְׁתּוֹמֵם
וַיֹּאמְרוּ
אִישׁ
אֶל־אָחִיו
וּמִי־אֵפוֹא
יוּכַל
לְהִוָּשֵׁעַ׃ |
|
27.
Now, looking at them, Jesus is saying, "With men it is impossible, but
not with God, for all is possible with God." |
27. And Jesus looked at them and said to them,
"With men this is not possible, but with God [it is]. For everything is
possible with God." |
27. ἐμβλέψας
δὲ αὐτοῖς
ὁ Ἰησοῦς
λέγει Παρὰ
ἀνθρώποις
ἀδύνατον ἀλλ
οὐ παρὰ τῷ
θεῷ· πάντα γὰρ
δυνατὰ ἐστίν
παρὰ τῷ θεῷ |
27 וַיַּבֶּט־בָּם
יֵשׁוּעַ
וַיֹּאמַר
מִבְּנֵי
אָדָם
תִּפָּלֵא
זֹאת אַךְ
לֹא מֵאֱלֹהִים
כִּי
מֵאֱלֹהִים
לֹא
יִפָּלֵא
כָּל־דָּבָר׃ |
|
28.
Peter begins to say to Him, "Lo! we leave all and follow Thee! What,
consequently, will it be to us? |
28. And Peter began to say, "Behold, we have
left everything and followed you." |
28. καὶ Ἤρξατο
ὁ Πέτρος
λέγειν αὐτῷ
Ἰδοὺ ἡμεῖς ἀφήκαμεν
πάντα καὶ
ἠκολουθήσαμέν
σοι |
28 וַיָּחֶל
פֶּטְרוֹס
לֵאמֹר
אֵלָיו הֵן
אֲנַחְנוּ
עָזַבְנוּ
אֶת־הַכֹּל
וַנֵּלֶךְ אַחֲרֶיךָ׃ |
|
29.
Jesus averred to him, "Verily, I am saying to you that there is no one
who leaves a house, or brothers, or sisters, or father, or mother, or wife,
or children, or fields, on My account and on account of the evangel, |
29. Jesus answered and said, "Truly I say to
you, there is no man who has left houses or brothers or sisters or father or
mother or wife or children or fields because of me and because of my gospel, |
29. ἀποκριθεὶς
δὲ ὁ Ἰησοῦς
εἶπεν Ἀμὴν
λέγω ὑμῖν οὐδείς
ἐστιν ὃς
ἀφῆκεν οἰκίαν
ἢ ἀδελφοὺς
ἢ ἀδελφὰς
ἢ πατέρα
ἢ μητέρα
ἢ γυναῖκα, ἢ
τέκνα ἢ
ἀγροὺς ἕνεκεν
ἐμοῦ καὶ τοῦ
εὐαγγελίου |
29 וַיַּעַן
יֵשׁוּעַ
וַיֹּאמֶר
אָמֵן אֹמֵר אֲנִי
לָכֶם כִּי
אֵין אִישׁ
אֲשֶׁר
עָזַב אֶת־בֵּיתוֹ
אוֹ
אֶת־אֶחָיו
אוֹ
אֶת־אַחְיוֹתָיו
אוֹ
אֶת־אָבִיו
אוֹ
אֶת־אִמּוֹ
אוֹ אֶת־אִשְׁתּוֹ
אוֹ
אֶת־בָּנָיו
אוֹ אֶת
שְׂדוֹתָיו
לְמַעֲנִי
וּלְמַעַן
הַבְּשׂוֹרָה׃ |
|
30.
who should not be getting back a hundredfold now, in this era, houses and
brothers and sisters and mother and father and children and fields, with
persecutions, and in the coming eon, life eonian." |
30. and will not receive a hundredth part now in
this time, houses and brothers and sisters and mothers and children and
fields with persecution. Yet in the age to come, [he will receive] eternal
life. |
30. ἐὰν μὴ
λάβῃ ἑκατονταπλασίονα
νῦν ἐν τῷ
καιρῷ τούτῳ
οἰκίας καὶ
ἀδελφοὺς καὶ
ἀδελφὰς καὶ
μητέρας καὶ
τέκνα καὶ
ἀγροὺς μετὰ
διωγμῶν καὶ
ἐν τῷ αἰῶνι
τῷ ἐρχομένῳ
ζωὴν αἰώνιον |
30 אֲשֶׁר
לֹא יִקַּח
עַתָּה
בַּזְּמַן
הַזֶּה
בְּכָל־הָרְדִיפוֹת
מֵאָה
פְעָמִים
כָּהֵמָּה
בָּתִּים
וְאַחִים
וַאֲחָיוֹת
וְאִמּוֹת
וּבָנִים
וְשָׂדוֹת
וְלָעוֹלָם
הַבָּא
חַיֵּי עוֹלָם׃ |
|
31.
Yet many of the first shall be last, and the last first." |
31. And [there will be] many first who will be last,
and last, first." |
31. πολλοὶ
δὲ ἔσονται
πρῶτοι ἔσχατοι
καὶ οἱ ἔσχατοι
πρῶτοι |
31 וְאוּלָם
רַבִּים
מִן־הָרִאשׁוֹנִים
יִהְיוּ
אַחֲרוֹנִים
וְהָאַחֲרוֹנִים
רִאשׁוֹנִים׃ |
Dr. Adon Eliyahu’s Rendition
23
And Yeshua, looking around, said [to] His Talmidim, "How
troublesome it will be for those who have [keep on holding on to their]
wealth to enter [accept] the Government (kingdom) of God!"
24
The Talmidim were astonished at his words. But Yeshua responded again and said
to them, "My Sons, how troublesome it is for those who are mislead by
wealth to enter (accept) the Government (kingdom) of God!”
25
"It is easier for a camel to pass through the eye of a needle than for a
man of wealth to enter (accept) the Government (kingdom) of
God."
26
They were even more astonished and said to him, "Then who can merit the
Olam HaBa (age to come)?"
27
But Yeshua looked at them, and said, "this is beyond man’s possibilities,
but possible with God; for all possibilities exist in God."
28
Tsefet was the first to say to him, "Behold, we have left everything and
cling (walk and live as you walk and live) to You."
29
Yeshua said, "Amen ve amen I say to you, there is no one who has left
house or brothers or sisters or mother or father or children or farms, for my
sake and for the sake of the Mesorah,
30
but that he will receive a hundred times as much now in the present age, houses
and brothers and sisters and mothers and children and farms, who follows [the
Mesorah] zealously; and in the Olam
Haba (age to come), life unending.
31
"But many who are first (or, chiefs) will be last, and the last,
first (or chiefs)."
Hakham’s Comments:
23
And Yeshua, looking around, said [to] His Talmidim, "How
troublesome it will be for those who have [keep on holding on to their]
wealth to enter [accept] the Government (kingdom) of God!" - The issue here is not
concerned with degrees of sanctification or attaining some more spiritual
station, but rather whether one is or is not part of the Government (kingdom)
of G-d. From this perspective, wealth is given for the purpose of helping
others as well as to further the Government of G-d by the funding of
institutions active in pursuing such a purpose (i.e. building of Esnogas,
support for Bate Din and Yeshivot etc.). Anyone who has wealth and is not
employing it for these purposes is definitely not included in the Government of
G-d, no matter how small or how big the wealth may be.
We
mist reiterate here that it is not a crime to have wealth and riches! The crime
is to trust in wealth and riches more than G-d, together with the misuse of
wealth and riches in a way that does not advance the Governance (kingdoms) of
G-d.
24
The Talmidim were astonished at his words. But Yeshua responded again and said
to them, "My Sons, how troublesome it is for those who are mislead by
wealth to enter (accept) the Government (kingdom) of God!” – In his comment to this
verse, Stein[5]
notes:
“The disciples’ amazement at Yeshua’s words reflects
the contemporary view of that day (and tragically among Christians today) that
wealth and prosperity are usually an indication of God’s favour and blessing
[to be sure, there is a tradition in the Psalms and the Beatitudes of Yeshua
that identifies the humble poor with the pious and the haughty rich with the
ungodly (Luke 6:20-26), but all too often religious people neglect such
teaching for a gospel that promises health and wealth].”
By
the way, when we speak of poor, we are not speaking here of beggars or people
in abject poverty, but rather a person and his immediate family who has enough
to live in frugal comfort.
Wealth
“misleads” many, and thus Mishnah Pirke Abot III:17 counsels:
“Rabbi Akiva says: Jesting and levity accustom a
person to lewdness. The transmitted tradition is a fence around the Torah; tithes
are a fence for riches; vows are a fence for abstinence; a fence for
wisdom is silence.”
And
Rabbi Bulka[6]
comments on this Mishnah:
“The giving of tithes of one’s wealth keeps a
perspective on what one has obtained, in that it is not there to be owned, but
is entrusted to be shared and to be the focus for value realization.”
Further,
Abarbanel[7]
comments on this Mishnah:
“The second approach to perfection is a proper Torah
perspective of affluence. The Jew is expected and required to share his good
fortune with the less privileged and less fortunate. In this light, do we
understand the counsel of the Sages playing on the Hebrew words: A’aser Ta’aser
– “Give tithes so that you become rich” (Shabbat 119a). Therefore, “Tithes are
a fence for wealth.”
Thus,
if we ask: Why is it troublesome for those who are mislead by wealth
to enter (accept) the Government (kingdom) of God? The answer
is simply because they forgot or rejected the Torah’s perspective on wealth!
25
"It is easier for a camel to pass through the eye of a needle than for a
man of wealth to enter (accept) the Government (kingdom) of
God." – This
hyperbolic comparison reminds us of the Rabbinic saying about an “elephant
going through the eye of a needle” (cf. BT Ber. 55b; BT Baba Metsia 38b). Stein[8]
comments on this verse:
“This Rabbinic hyperbole was a favourite literary
form that Yeshua used in teaching (Stein 1990: 143-210)[9]
also supports the authenticity of the saying. The difficulty of taking these
words literally is evident. Since some rich people do enter the kingdom of God
whereas a camel, the largest land animal native to Palestine, cannot go through
the eye of the needle (the smallest hole imaginable), numerous, often fanciful
interpretations have arisen. The best-known tend either to reduce the came to a
“rope” or to enlarge the eye of a needle to a “gate.” The former argues that
the present term “camel” (κάμηλον – Kamilon) is a
mistranslation of the original term “cable” or “rope” (κάμίλον – Kamilon). This,
however, while lessening the degree of hyperbole, nevertheless still leaves a
literally impossible comparison, for a “rope” cannot pass through the eye of a
needle. Another attempted solution involves the claim that the “Eye of the
Needle” was the name of a gate in Jerusalem therough which a camel could
proceed only with great difficulty, but evidence for such a gate has never been
found. (Gundry 1993:565),[10]
and the parallel Rabbinic saying about an elephant going through the eye of a
needle refutes such an interpretation. Once one becomes aware of the frequent
appearance of hyperbole in Yeshua’s teachings, one can understand 10:25 as an
emphatic warning about the terrible obstacle that riches can present to
entering the kingdom of God.”
However,
having said this, acceptance of the Governance of G-d in a Hebrew mindset means
that one is “Shomer Shabbat” (an observant of the Sabbath in accordance with
the regulations of the Sages). And in this mindset a “Camel” conjures images of
business. It is in this context that we need to read Nehemiah 13:15-21. Now in Nehemiah 13:19 we read about the big
gates being closed for the Sabbath – “I commanded that the doors should
be shut, and commanded that they should not be opened till after the Sabbath;
and some of my servants set I over the gates, that there should no burden be
brought in on the Sabbath day.” Thus the big doors were closed on the
Sabbath, but smaller gates were opened so that people could come and go
through. Therefore the idea that the “Eye of a Needle” refers to one of these
smaller gates in which a camel could hardly go through but divested of its load
and merchandise, in light of this passage of Nehemiah is quite plausible.
26
They were even more astonished and said to him, "Then who can merit the
Olam HaBa (age to come)?"
27
But Yeshua looked at them, and said, "this is beyond man’s possibilities,
but possible with God; for all possibilities exist in God." –
Concerning
the proverb of Yeshua: "this is beyond man’s possibilities, but
possible with God; for all possibilities exist in God," Stein[11]
comments:
“Once again looking at the disciples (cf. 10:23),
Yeshua now responds with an example of antithetical parallelism (10:27b-c) and
a proverb (10:27d). Probably such passages as Gen. 18:14; Job 42:2, and
Zechariah 8:6 form the context of the proverb.”
The
disciples realized that all men regardless are wealthy, some in one form and
some in another. So, if "It is easier for a camel to pass through the
eye of a needle than for a man of wealth to enter (accept) the
Government (kingdom) of God" then scarcely any man will be
found in the Government of G-d, or put in other terms: the Olam HaBa (the age to
come). Yeshua responds that entering or not entering into the Government of G-d
(i.e. the Olam HaBa) is a matter of trusting G-d for His mercy – i.e. "this
is beyond man’s possibilities, but possible with God; for all possibilities
exist in God." Nevertheless, he/she who trusts in G-d to be in the
Olam HaBa will be doing their best in this age to please G-d by observing His
Commandments as taught by our Sages.
28
Tsefet was the first to say to him, "Behold, we have left everything and
cling (walk and live as you walk and live) to You."
29
Yeshua said, "Amen ve amen I say to you, there is no one who has left
house or brothers or sisters or mother or father or children or farms, for my
sake and for the sake of the Mesorah,
30
but that he will receive a hundred times as much now in the present age, houses
and brothers and sisters and mothers and children and farms, who follows [the
Mesorah] zealously; and in the Olam
Haba (age to come), life unending.
Now
Hakham Tsefet contrasts the rich young ruler in the previous pericope with the
Master’s disciples who have abandoned all in order to follow and cling to the
Master. The question now is, would they enter
into the Olam HaBa? The answer to this question is found in a paradox:
ie, - to him who gives for the sake of Torah will be given in this age and in
the age-to-come, and to him who gives all for the sake of Torah will be given
even more: “life unending in the Olam Haba”! One important principle here that
should be well understood is that G-d is no debtor to anyone!
31
"But many who are first (or, chiefs) will be last, and the last,
first (or chiefs)." – Weath in many instances in this world/age leads to apparent
power. Here the Master contrasts this present age with the age-to-come. In this
age wealth leads toi power and to becoming a chief, however, in the age-to-come
those that had power and wealth in this age and forgot or rejected the fences
against wealth given by the Torah – i.e. Tithes, will be the lowest of them
all.
The
question thus is, in what age are we presently leaving? Are we living for the
Olam HaBa or are we living for the mirages and distortions of reality of the
present age? A very good question in view that next Shabbat is Shabbat Shekalim
(Sabbath of the Temple Tax).
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 6:23-27 related
to B’Midbar 7:42-47?
3.
What questions were asked of
Rashi regarding Numbers 6:23?
4.
What questions were asked of
Rashi regarding Numbers 6:24?
5.
What question was asked of Rashi
regarding Numbers 6:25?
6.
What question was asked of Rashi
regarding Numbers 7:1?
7.
What questions were asked of
Rashi regarding Numbers 7:3?
8.
What questions were asked of
Rashi regarding Numbers 7:12?
9.
What questions were asked of
Rashi regarding Numbers 7:19?
10.
What questions were asked of
Rashi regarding Numbers 7:20?
11.
What questions were asked of
Rashi regarding Numbers 7:21?
12.
What questions were asked of
Rashi regarding Numbers 7:23?
13.
Why does the priestly blessing
follows immediately after the Nazirite chapter in the Torah?
14.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Psalmist in Psalm 95:1-11?
15.
What important principles and we
learn from G-d’s command for the Kohanim (priests) to bless the people, and for
the father to bless his children?
16.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Prophet in 1 Kings 8:54-63 and in 1 Kings 7:13-26?
17.
How is the reading of Mordechai
(Mark) 10:23-31 related to the readings for this Shabbat?
18.
In your opinion, what is the
chief purpose that Hakham Tsefet wants to address in Mordechai (Mark) 10:23-31?
19.
Explain how Hakham Tsefet derived
all of his material in Mordechai (Mark) 10:23-31 from the Torah Seder for this
Shabbat, Psalm 95, and
the
Prophet in 1 Kings 8:54-63
and in 1
Kings 7:13-26.
20.
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:
I Adar 29, 5771
– March 04/05, 2011
Shabbat
“Shekalim” & “Mevar’chim HaChodesh II Adar”
Sabbath Shekalim
and Proclamation of the New Moon for the Month of II Adar
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
מַחֲצִית
הַשֶּׁקֶל |
|
|
|
“MaChatsit HaSheqel” |
Reader 1 – Sh’mot 30:1-5 |
Reader 1 – Sh’mot 26:1-4 |
|
“Half a Shekel” |
Reader 2 – Sh’mot 30:6-10 |
Reader 2 – Sh’mot 26:5-8 |
|
“Medio Shequel” |
Reader 3 – Sh’mot 30:11-16 |
Reader 3 – Sh’mot 26:9-14 |
|
Shemot
(Exodus) 30:1-38 B’Midbar
(Num.) 28:9-15 |
Reader 4 – Sh’mot 30:17-21 |
|
|
Ashlamatah:
II Kings 11:17–12:17 |
Reader 5 – Sh’mot 30:22-25 |
|
|
Special:
I Samuel 20:18, 42 |
Reader 6 – Sh’mot 30:26-33 |
Reader 1 – Sh’mot 26:1-4 |
|
Psalm
104:1-35 |
Reader 7 – Sh’mot 30:34-38 |
Reader 1 – Sh’mot 26:5-8 |
|
Mishle
(Proverbs) Proverbs 7:1-27 |
Maftir – Sh’mot 28:9-15 |
Reader 1 – Sh’mot 26:9-14 |
|
N.C.:
Matityahu (Matt.) 17:24-27 |
II Kings 11:17–12:17 I Samuel 20:18, 42 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh Paqid
Adon Hillel ben David
HE Dr. Adon Eliyahu ben Abraham