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7104 Inlay St. SE, Lacey, WA 98513
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E-Mail: gkilli@aol.com
Triennial Cycle (Triennial Torah Cycle) /
Septennial Cycle (Septennial Torah Cycle)
|
Three and
1/2 year Lectionary Readings |
Second Year of the Reading
Cycle |
|
I Adar 29, 5771 – March 04/05 , 2011 |
Second Year of the Shmita
Cycle |
Candle Lighting and Havdalah Times:
|
Conroe
& Austin, TX, U.S. Fri. Mar. 04, 2011 – Candles at 6:14 PM Sat. Mar. 05, 2011 – Havdalah 7:08 PM |
Brisbane, Australia Fri. Mar. 04, 2011 – Candles at 6:00 PM Sat. Mar. 05, 2011 – Havdalah 6:52 PM |
Bucharest, Romania Fri Mar. 04, 2011 – Candles at 5:48 PM Sat. Mar. 05, 2011 – Havdalah 6:51 PM |
|
Chattanooga, &
Cleveland, TN, U.S. Fri. Mar. 04, 2011 – Candles at 6:21 PM Sat. Mar. 05, 2011 – Havdalah 7:17 PM |
Jakarta, Indonesia Fri. Mar. 04, 2011 – Candles at 5:53 PM Sat. Mar. 05, 2011 – Havdalah 6:42 PM |
Manila & Cebu,
Philippines Fri. Mar. 04, 2011 – Candles at 5:47 PM Sat. Mar. 05, 2011 – Havdalah 6:37 PM |
|
Miami, FL, U.S. Fri. Mar. 04, 2011 – Candles at 6:06 PM Sat. Mar. 05, 2011 – Havdalah 6:58 PM |
Olympia, WA, U.S. Fri. Mar. 04, 2011 – Candles at 5:43 PM Sat. Mar. 05, 2011 – Havdalah 6:47 PM |
Murray, KY, & Paris, TN. U.S. Fri. Mar. 04, 2011 – Candles at 5:33 PM Sat. Mar. 05, 2011 – Havdalah 6:30 PM |
|
Sheboygan & Manitowoc, WI,
US Fri. Mar. 04, 2011 – Candles at 5:25 PM Sat. Mar. 05, 2011 – Havdalah 6:26 PM |
Singapore, Singapore Fri. Mar. 04, 2011 – Candles at 7:01 PM Sat. Mar. 05, 2011 – Havdalah 7:50 PM |
St. Louis, MO, U.S. Fri. Mar. 04, 2011 – Candles at 5:38 PM Sat. Mar. 05, 2011 – Havdalah 6:37 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
Her
Excellency Prof. Dr. Conny Williams & beloved family
Her
Excellency Giberet Gloria Sutton & beloved family
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 you never lose any of our commentaries, or would like
your friends also to receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with
your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Shabbat Shekalim & Shabbat
Mevar’chin HaChodesh II Adar
Sabbath of the Sacred Half Shekel
& Proclamation of the New Moon of II Adar
(Saturday Evening 5th of March – Monday
Evening 7th of March 2011)
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Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
מַחֲצִית
הַשֶּׁקֶל |
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|
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“MaChatsit HaSheqel” |
Reader 1 – Sh’mot 30:1-5 |
Reader 1 – B’Midbar 7:48-50 |
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“Half a Shekel” |
Reader 2 – Sh’mot 30:6-10 |
Reader 2 – B’Midbar 7:51-53 |
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“Medio Shequel” |
Reader 3 – Sh’mot 30:11-16 |
Reader 3 – B’Midbar 7:48-53 |
|
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 – B’Midbar 7:48-50 |
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Psalm 104:1-35 |
Reader 7 – Sh’mot 30:34-38 |
Reader 1 – B’Midbar 7:51-53 |
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Mishle
(Proverbs) Proverbs 7:1-27 |
Maftir – Sh’mot 28:9-15 |
Reader 1 – B’Midbar 7:48-53 |
|
N.C.: Matityahu
(Matt.) 17:24-27 |
II Kings 11:17–12:17 I Samuel 20:18, 42 |
|
Blessing Before Torah Study
Blessed are You, Ha-Shem our G-d, King
of the universe, Who has sanctified us through Your commandments, and commanded
us to actively study Torah.
Please Ha-Shem, our G-d, sweeten the
words of Your Torah in our mouths and in the mouths of all Your people Israel.
May we and our offspring, and our offspring's offspring, and all the offspring
of Your people, the House of Israel, may we all, together, know Your Name and
study Your Torah for the sake of fulfilling Your desire. Blessed are You, Ha-Shem,
Who teaches Torah to His people Israel.
Blessed are You, Ha-Shem our G-d, King
of the universe, Who chose us from all the nations, and gave us the Torah.
Blessed are You, Ha-Shem, Giver of the Torah.
Ha-Shem spoke to Moses, explaining a
Commandment. "Speak to Aaron and his sons, and teach them the following
Commandment: This is how you should bless the Children of Israel. Say to the
Children of Israel:
May Ha-Shem bless you and keep watch
over you;
May Ha-Shem make His Presence enlighten
you, and may He be kind to you;
May Ha-Shem bestow favor on you, and
grant you peace.
This way, the priests will link My Name
with the Israelites, and I will bless them."
These are the Laws for which the Torah
did not mandate specific amounts: How much growing produce must be left in the
corner of the field for the poor; how much of the first fruits must be offered
at the Holy Temple; how much one must bring as an offering when one visits the
Holy Temple three times a year; how much one must do when doing acts of
kindness; and there is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a
person can often enjoy even in this world, even though the primary reward is in
the Next World: They are: Honoring one's father and mother; doing acts of
kindness; early attendance at the place of Torah study -- morning and night;
showing hospitality to guests; visiting the sick; providing for the financial
needs of a bride; escorting the dead; being very engrossed in prayer; bringing
peace between two people, and between husband and wife; but the study of Torah
is as great as all of them together.
Rashi & Targum
Pseudo Jonathan
for: Shemot (Exodus)
30:1-38
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
1 ¶ You will make an altar
to burn incense. Make it out of Acacia wood. |
1 And you will make an altar
on which to burn incense of perfumes: of sitta wood will you make it. |
|
2 It will be one amoh
long and one amoh wide, it will be a square, and two amohs high. Its
horn-like elevations will be of one piece with it. |
2 A cubit its length, and a
cubit its breadth; foursquare will it be: and two cubits its height: and its
upright horns will be of it. |
|
3 You will overlay it with
pure gold, on its top, its walls all around, and its horn-like elevations,
and make a gold crown-like rim all around it. |
3 And you will overlay it
with pure gold, its top, and its wall round about, and its horns; and make
for it a border of gold round about. |
|
4 Make two gold rings for it
under its crown-like rim, on two of its corners. Make them on its two
opposite sides. They will house the poles with which it is carried. |
4 And two golden rings make
you for it beneath its border at the two corners, you will make upon its two
sides, to be the place for the staves by which it may be carried. |
|
5 Make the poles out of
acacia wood and overlay them with gold. |
5 And you will make the
staves of sitta wood, and cover them with gold. |
|
6 Place it in front of the parochet
that is by the Ark of the Testimony, in front of the covering that is on the
Testimony where I will meet with you there. |
6 And you will place it
before the veil which is over the ark of the testimony, before the mercy seat
that is upon the testimony, where I will appoint My Word to be with you. |
|
7 Aharon will burn upon it
incense of spices. Every morning when he cleans the lamps, he will burn it. |
7 And Aharon will burn sweet
incense upon it from morning to morning: when he orders the lamps, be will
burn it. |
|
8 And when Aharon lights the
lamps in the afternoon, he will burn it. It is a continual incense-offering
before Adonai for you generations. |
8 And when Aharon kindles
the lamps between the evenings, he will burn sweet incense perpetually before
the Lord in your generations. |
|
9 Do not bring upon it
strange [unauthorized] incense; neither burnt-offerings nor meal-offerings.
You will not pour a libation-offering upon it. |
9 You will not offer thereon
the sweet incense of strange peoples, nor offer upon it burnt offerings, or
minchas, nor pour libations. |
|
10 Aharon will make
atonement on its horn-like elevations once each year. With the blood of the
sin-offering of atonement, he will make atonement on it once each year for
your generations. It is Holy of Holies to Adonai. |
10 And Aharon will expiate
upon its horns once in the year with the blood of the sin offering for an
expiation: once in the year will he make atonement upon it on the day of
atonement in your generations: it will be most holy before the Lord. |
|
|
|
|
11 ¶ Adonai spoke to Moshe,
saying, |
11 And the Lord spoke unto
Mosheh, saying, |
|
12 "When you take
the count of the B'ne Yisrael to determine their numbers, each man will give
an atonement pledge for his soul to Adonai, when you count them. Thus there
will be no plague among them when you count them. |
12 When you take the
sum of the sons of Israel according to their number, they will give every man
the ransom of their souls before the Lord when you number them; that there
may not be among them the calamity of death when you dost number them.
[JERUSALEM. When you take the head of the number of the sums of the sons of
Israel.] |
|
13 Everyone passing by
to be counted must give this--- half a shekel based on the shekel of the Holy
[Sanctuary,] where a shekel is twenty gerah. Half of such a shekel must be
given as a terumah-offering to Adonai. |
13 This valuation was
shown to Mosheh in the mountain as with a denarius of fire, and thus spoke He
to him: So will every one who passes to the numbering give a half shekel of
the coin of the sanctuary: (a half shekel is twenty manin:) the half shekel
is to be the separation before the Lord. |
|
14 Everyone passing by to be
counted, from [age] twenty years and older, must give a terumah-offering to
Adonai. |
14 Every one who passes to
the numbering, from a son of twenty years and upwards, will give the
separation before the Lord. |
|
15 The rich will not give
more, and the poor will not give less than half a shekel, when giving this
terumah-offering to Adonai to atone for your souls. |
15 He who is rich will not
add to, and he who is poor will diminish from, the half shekel in giving the
separation before the Lord, to atone for your souls. |
|
16 Take this atonement money
from the B'ne Yisrael and donate it for the work of the Tent of Meeting. It
will be a remembrance for the B'ne Yisrael before Adonai to atone for your
souls." |
16 And you will take the
silver of the ransom from the sons of Israel, and apply it to the work of the
tabernacle of ordinance; that it may be for the sons of Israel for a good
memorial before the Lord, as a ransom for your souls. |
|
|
|
|
17 ¶ Adonai spoke to Moshe,
saying: |
17 And the Lord spoke to
Mosheh, saying, |
|
18 "Make a copper wash
basin and its copper base for washing; and place it between the Tent of
Meeting and the Altar, and put water in it. |
18 And you will make a laver
of brass, and its foundation of brass, for purification; and will set it
between the tabernacle of ordinance and the altar, and put water therein. |
|
19 Aharon and his sons will
wash from it their hands and their feet. |
19 And they will take from
it for a cleansing ablution. And Aharon and his sons will sanctify their
hands and their feet with its water; |
|
20 Before entering the Tent
of Meeting they must wash with water and they will not die, or whenever they
approach the Altar for Divine service, or to burn a fire-offering to Adonai. |
20 at the time of their
entering into the tabernacle of ordinance they will sanctify with water, |
|
21 They must wash their
hands and their feet and they will not die. This is a perpetual statute for
them, for him [Aharon] and his descendants for all their generations." |
21 that they die not by the
fiery flame: and it will be to them an everlasting statute, to him and to his
sons in their generations. |
|
|
|
|
22 ¶ Adonai spoke to Moshe
saying. |
22 And the Lord spoke to
Mosheh, saying, |
|
23 "You will take the
finest spices, five hundred [shekels] of pure myrrh, half portions of
fragrant cinnamon, [consisting of] two hundred and fifty shekels each, and
two hundred and fifty [shekels] of calamus spices. |
23 And you also take to you
the first aromatics, choice myrrh, in weight five hundred minas, and sweet
cinnamon of half the weight, two hundred and fifty minas, and sweet calamus
in weight two hundred and fifty minas |
|
24 [Also take] five hundred
[shekels] of cassia based on the shekel value of the Holy [Sanctuary], and a
hin of olive oil. |
24 and cassia in weight five
hundred minas of shekels, in the shekel of the sanctuary, and olive oil a
vase full, in weight twelve logs, a log for each tribe of the twelve tribes.
[JERUSALEM. And you take to you the chief goodly spices, choice myrrh, in
weight five hundred minas of shekels.] |
|
25 Make it into sacred
anointing oil, a blend made by a [perfume] blender. It will be a sacred
anointing oil. |
25 And you will make of it a
holy anointing oil, perfumed with perfume, the work of the perfumer, of
compounded perfumes: a holy anointing oil will it be. |
|
26 Anoint with it the Tent
of Meeting, and the Ark of the Testimony, |
26 And with it anoint you
the tabernacle of ordinance, and the ark of the testimony, |
|
27 And the Table and all its
vessels, and the Menorah and its vessels, and the Incense Altar, |
27 and the table and all its
vessels, and the candelabrum and its vessels, and the altar of sweet incense,
|
|
28 And the Burnt-offering
Altar and all its vessels, and the wash basin and its base. |
28 and the altar of burnt
offering and all its vessels, and the laver and its foundation, |
|
29 Sanctify them and they
will become holy of holies. Anything that touches them will become holy. |
29 and consecrate them, and
they will be most holy. Every one of the priests who approaches to them will
be sanctified; but of the rest of the tribes, (whoever touches them) will be
consumed by the fiery flame from before the Lord. |
|
30 You will also anoint
Aharon and his sons, and sanctify them to serve Me as kohanim." |
30 But Aharon and his sons
anoint you, and consecrate them to minister before Me. |
|
31 Speak to the B'ne
Yisrael, saying: "This will be sacred anointing oil to Me for all your
generations. |
31 And speak you to the sons
of Israel, saying, This will be a holy anointing oil before Me unto your
generations. |
|
32 It must not be poured on
the flesh of any man, and its formula must not be duplicated. It is sacred.
It must be sacred to you. |
32 Upon the flesh of man it
may not be poured, and the like of it you will not make to resemble it; unto
you it will be most sacred. |
|
33 If a person compounds a
similar formula, or if he places from it upon an unauthorized person, he will
be cut off [spiritually] from his people. |
33 The man who compounds the
like of it, or putts it upon the unconsecrated who are not of the sons of
Aharon, will be destroyed from his people. |
|
|
|
|
34 ¶ Adonai said to Moshe,
Take for yourself spices, stacte, onycha and galbanum, spices and pure
frankincense. They will be of equal weight. |
34 And the Lord said to
Mosheh, Take to you spices, balsam, and onycha, and galbanum, choice spices,
and pure frankincense, weight for weight will it be. [JERUSALEM. Balsam,
spikenard‑myrrh, and galbanum.] |
|
35 Make it into incense, a
blend blended by a blender, thoroughly blended, pure and holy. |
35 And confect therewith a
fragrant incense, the work of the compounder, a pure and sacred mixture.
[JERUSALEM. Commixed.] |
|
36 Pulverize some of it very
finely and place it before the [Ark of] Testimony in the Tent of Meeting,
where I will meet with you. It will be holy of holies to you. |
36 And beat, and make it
small, and of it some will you put before the testimony in the tabernacle of
ordinance, where I will appoint My Word to be with you. Most sacred will it
be to you. |
|
37 The incense you are
making, its formula must not be duplicated for you[r use]. It will be sacred
to you for Adonai. |
37 And of the sweet incense
you will make, the like will not be made among you; it will be sacred to you
before the Lord: |
|
38 A person who duplicates
this formula to enjoy its fragrance, will be cut off [spiritually] from his
people." |
38 the man who makes the
like of it to smell thereto will be destroyed from his people. |
|
|
|
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.
Rashi Commentary for: Shemot (Exodus) 30:1-38
1 for bringing incense up in smoke Heb. מִקְטַר
קְטֽרֶת , to raise smoke up on it, namely the smoke of incense.
3 its top This one [altar] had a top. The altar for burnt
offerings [i.e., the copper altar], however, did not have a top, but the hollow
space within it was filled with earth whenever they camped.
a golden crown This symbolized the crown of
the kehunah.
4 its… corners Heb. צַלְעֽתָיו . Here it is a term meaning corners, as the Targum
[Onkelos] renders, [unlike in Exod. 25:12, 26:20, 26, 27, where צֶלַע means a side,] because it says [further in the verse]: “on its
two sides,” [meaning] on its two corners that are on its two sides.
it should serve Heb. וְהָיָה , lit., and it shall be [in the singular,
referring to] the making of these rings.
as holders for the poles The ring
[itself] shall be a holder for a pole.
6 in front of the dividing curtain Perhaps
you will say [that the altar should be] removed or at a distance opposite the
ark, either to the north or to the south. Therefore, the Torah says: “in front
of the ark cover,” meaning directly opposite the ark on the outside [of the
Holy of Holies]. -[from Baraitha Melecheth HaMishkan, ch. 4,]
7 when he sets… in order Heb. בְּהֵיטִיבוֹ , a word referring to the cleaning of the cups of
the menorah from the ashes of the wicks that burned at night. He would clean
them every morning.
the lamps Heb. הַנֵּרֽת . luzes, lozes, luses, luces in Old French,
[i.e.,] lamps. This is true of all נֵרוֹת mentioned in the context of the menorah, except
where הַעֲלָאָה , which is an expression of kindling, is
mentioned.
8 And when… kindles Heb. וּבְהַעֲלֽת , lit., and when… causes to ascend. When he will
kindle them to cause their flame to ascend.
he shall make it go up in smoke Every
day, one pras in the morning and [one] pras in the afternoon. -[from Ker. 6b]
9 You shall offer up on it On this
[golden] altar.
alien incense Any donated incense; they are all alien except for
this one. -[from Men. 50a, b]
burnt offering, or meal offering Neither
burnt offerings nor meal offerings. A burnt offering is one of an animal or
fowl. A meal offering is one of bread.
10 But Aaron shall make atonement [This
refers to] applications of blood [on the horns of the altar].
once a year On Yom Kippur. This is what is stated in [parshath]
“Acharei Moth”: “And he shall go out to the altar that is before the Lord and
make atonement upon it” (Lev. 16:18).
the sin offering of the atonements They are
the bull and the kid of Yom Kippur, which atone for ritual contamination
regarding the sanctuary and its holy things. -[from Shevuoth 2b]
a holy of holies Heb. קֽדֶשׁ-קָדָשִׁים . The altar is sanctified for these things only,
and for no other service.
12 When you take Heb. כִּי
תִשָׂא . [This is] an expression of taking, as the Targum [Onkelos]
renders. [I.e.,] when you wish to take the sum [total] of their numbers to know
how many they are, do not count them by the head, but each one shall give a
half- shekel, and you shall count the shekels. [Thereby] you will know their
number.
then there will be no plague among them for the
evil eye has power over numbered things, and pestilence comes upon them, as we
find in David’s time (II Sam. 24).
13 This they shall give He [God]
showed him [Moses] a sort of coin of fire weighing half a shekel, and He said
to him, “Like this one they shall give.” -[from Tanchuma 9; Tanchuma Buber,
Naso p. 35; Pesikta d’Rav Kahana 19a; Midrash Psalms 91:1; Yerushalmi, Shekalim
1:4]
who goes through the counting Heb. הָעֽבֵר
עַל-הַפְקֻדִים . It is customary for those who count to pass the
ones who have been counted one following another, and so [too the word יַעֲבֽר in] “each one that passes under the rod” (Lev. 27:32), and so
[the word תַּעֲבֽרְנָה in] “flocks will again pass under the hands of one
who counts them” (Jer. 33:13).
half a shekel according to the holy shekel By the
weight of the shekel that I fixed for you [against which] to weigh the holy
shekels, such as the shekels mentioned in the section dealing with personal
evaluations (Lev. 27:1-8) and [in the section concerning] inherited fields
(Lev. 27:16-21).
Twenty gerahs equal one shekel Now He
explains to you how much it is. gerahs Heb. גֵרָה , a word meaning a ma’ah [a small coin]. Likewise,
“will come to prostrate himself before him for a silver piece (אֲגוֹרַתכֶּסֶף) and a morsel of bread” (I Sam. 2:36).
Twenty gerahs equal one shekel for a
whole shekel equals four zuzim, and the zuz was originally five ma’oth, but
they came and added a sixth to it and raised it to six ma’oth of silver, and
half of this shekel [of] which I have spoken to you [here in this verse], they
shall give as an offering to the Lord.
14 from the age of twenty and upward [The
Torah] teaches you here that no one under twenty years old goes out [to serve]
in the army or is counted among men.
15 to atone for your souls That
they should not be struck by a plague because of the counting. Another
explanation:
to atone for your souls [This
was written] because [God] hinted to them [the Israelites] here [about] three
offerings, because “an offering to the Lord” is written here three times. The
first [represents] the offering [of silver] for the sockets [of the Mishkan],
for he [Moses] counted them when they commenced with the donations for the
Mishkan. Everyone gave a half-shekel, amounting to one hundred talents, as it
is said: “And the silver of the community census was one hundred talents”
(Exod. 38:25). The sockets were made from this, as it is said: “One hundred
talents of the silver was [used to cast the sockets of the Mishkan and the
sockets of the dividing curtain]” (Exod. 38:27). The second [offering mentioned
here] was also [collected] through counting, for he [Moses] counted them after
the Mishkan was erected. This is the counting mentioned in the beginning of the
Book of Numbers: “on the first of the second month in the second year” (Num.
1:1). [For this offering] everyone gave a half-shekel, [the total of] which was
[earmarked] for the purchase of communal sacrifices for every year. The rich
and poor were equal in them [i.e., they gave equally in these two offerings].
Concerning that [second] offering, it is said: “to atone for your souls,”
because the sacrifices are brought for the purpose of atonement. The third one
[offering] is the offering for the Mishkan, as it is said: “Whoever set aside
an offering of silver or copper” (Exod. 35:24). In this [offering] not everyone
gave the same amount, but each one [gave] according to what his heart inspired
him to give. -[from Shekalim 2b]
16 and use it for the work of the Tent of Meeting [From
this] you learn that they were commanded to count them at the beginning of the
donation for the Mishkan after the incident of the calf. [They were commanded
then] because a plague had befallen them, as it is said: “And the Lord plagued
the people” (Exod. 32:35). This can be compared to a flock of sheep, treasured
by its owner, which was stricken with pestilence. When it [the pestilence] was
over, he [the owner] said to the shepherd, “Please count my sheep to know how
many are left,” in order to make it known that he treasured it [the flock]
(Tanchuma, Ki Thissa 9). It is, however, impossible to say that this counting
[mentioned here] was the [same] one mentioned in the Book of Numbers, for in
that one [counting] it says: “on the first of the second month” (Num. 1:1), and
the Mishkan was erected on the first [day] of the first month, as it is said:
On the day of the first month, on the first of the month, you shall erect, etc.
(Exod. 40:2). The sockets were made from shekels realized from that counting,
as it is said: “One hundred talents of the silver were used to cast, etc.”
(Exod. 38:27). Thus you learn that they [the countings] were two—one at the
beginning of their donation [to the Mishkan] after Yom Kippur in the first year
[after the Exodus], and one in the second year in Iyar after the Mishkan had
been erected. Now if you ask, how is it possible that in both of these countings
the Israelites equaled six hundred three thousand, five hundred fifty? In the
case of the silver of the community census, it says this number, and also in
the Book of Numbers it says the same: “And all the counted ones were six
hundred three thousand, five hundred fifty” (Num. 1:46). Were they [the
countings] not in two [separate] years? It is impossible that in the first
census there were none who were nineteen years old and consequently not
counted, and by the second counting became twenty years old [and were counted].
The answer to this matter is that in the context of the ages of people, they
were counted in the same year, but in the context of the Exodus they [the two
dates] were two [separate] years, since [to figure the time] from the Exodus, we
count from [the month of] Nissan, as we learned in [tractate] Rosh Hashanah
(2b). In this context, the Mishkan was built in the first year [after the
Exodus] and erected in the second year, for the new year started on the first
of Nissan. People’s ages, however, are counted according to the number of years
of the world, beginning with [the month of] Tishri. Thus, the two countings
were [taken] in the same year. The first counting was in Tishri after Yom
Kippur, when the Omnipresent was placated toward Israel to forgive them, and
they were commanded concerning [building] the Mishkan. The second one
[counting] was on the first of Iyar. -[from Num. Rabbah 1:10]
for the work of the Tent of Meeting These
are the sockets made from it [i.e., from the silver of the atonements].
18 a washstand Like a sort of large
caldron, which has faucets allowing water to pour out through their openings.
and its base Heb. וְכַנּוֹ , as the Targum [Onkelos] renders: וּבְסִיסֵיהּ , a seat prepared for the washstand.
for washing This refers back to the washstand.
between… the altar [This refers to] the altar
for burnt offerings, about which it is written that it was in front of the
entrance of the Mishkan of the Tent of Meeting. The washstand was drawn away
slightly [from the entrance] and stood opposite the space between the altar and
the Mishkan, but it did not intervene at all [between them], because it is
said: “And he placed the altar for burnt offerings at the entrance of the
Mishkan of the Tent of Meeting” (Exod. 40:29), implying that the altar was in
front of the Tent of Meeting, but the washstand was not in front of the Tent of
Meeting. How is that so? It [the washstand] was drawn away slightly to the
south. So it is taught in Zev. (59a).
19 their hands and feet He [the
kohen] would wash his hands and feet simultaneously. So we learned in Zev.
(19b): How was the washing of the hands and the feet [performed]? [The kohen]
would lay his right hand on his right foot and his left hand on his left foot
and wash [in this manner].
20 When they enter the Tent of Meeting to bring
the incense up in smoke in the morning and in the afternoon, or to sprinkle
some of the blood of the bull of the anointed Kohen [Gadol, who erred in his
halachic decision and practiced according to that erroneous decision,] (Lev.
4:3-12) and the blood of the kids for [sin offerings for having engaged in]
idolatry (Num. 15:22-26).
so that they will not die This
implies that if they do not wash, they will die. For in the Torah [there] are
stated implications, and from the negative implication you [can] understand the
positive.
the altar [I.e.,] the outer [altar], in which no entry to the
Tent of Meeting is involved, only [entry] into the courtyard.
21 so that they will not die [This
verse is written] to impose death upon one who serves on the altar when his
hands and feet are not washed, for from the first death penalty (verse 20) we
understand only [that death is imposed] upon one who enters the Temple.
23 spices of the finest sort Heb. בְּשָׂמִים
רֽאשׁ , of high quality.
fragrant cinnamon Since cinnamon is the bark
of a tree, and there is one good type [of cinnamon] that has a fragrant bouquet
and a good taste, and there is another that is merely like wood, it was
necessary to state “fragrant cinnamon,” [meaning that the incense was to be
made] of the good species.
half of it two hundred and fifty [shekel weights] Half of
the amount to be brought shall be two hundred and fifty; thus altogether it is
five hundred [shekel weights], like the amount of pure myrrh. If so, why was it
stated in halves? This is a Scriptural decree to bring it in halves to add to
it two overweights, because we do not weigh [the spices] exactly. So it was
taught in Kereithoth (5a).
fragrant cane Heb. וּקְנֵה-בֽשֶׂם , cane of spice. Since there are canes that are
not of spice, it is necessary to specify: בֽשֶׂם
two hundred and fifty [shekel weights] [This
is] its total sum.
24 and of cassia Heb. וְקִדָּה , the name of the root of an herb, and in the
language of the Sages: קְצִיעָה , cassia. -[from Ker. 6a]
hin [The equivalent of] twelve logs. The Sages of Israel
differ concerning it [i.e., how the oil was made]. Rabbi Meir says: They
[whoever made the anointing oil] boiled the roots in it [the oil of the
anointment]. Rabbi Judah said to him: But is it not so that it [the anointment
oil] did not even suffice to anoint the roots [and thus they certainly couldn’t
boil the spices in the oil]? Rather, they soaked them [the spices] in water so
that they would not absorb the oil, and then poured the oil on them until they
were impregnated with the scent, and [then] they wiped the oil off the roots.
-[from Ker. 5a]
25 a perfumed compound Heb. רֽקַח
מִרְקַחַת . רֽקַח is a noun, and the accent, which is on the first
syllable, proves that. It is like רֶקַע רֶגַע , but it is not like “Who wrinkles (רֽגַע) the sea” (Isa. 51:15), or like “Who spread out (רֽקַע) the earth” (Isa. 42:5) [which are both verbs], because [in
those instances] the accent is at the end of the word. Any substance mixed with
another substance until one becomes impregnated from the other with either
scent or taste is called מִרְקַחַת .
a perfumed compound Heb. רֽקַח
מִרְקַחַת , a compound made through the skill of mixing.
according to the art of a perfumer Heb. רֽקֵחַ , the name of the craftsman in this field.
26 And you shall anoint with it All
anointments were in the shape of the Greek [letter] “chaff,” except those of
the kings, which were like a sort of crown. -[from Ker. 5b]
29 And you shall sanctify them This
anointment sanctifies them to be a holy of holies. And what is their sanctity?
Whatever touches them shall become holy. [I.e.,] whatever is fit for [placement
in] a service vessel, when it enters them [the vessels], it becomes
intrinsically holy so that it becomes unfit [to be an offering] if it goes out
[of its designated boundaries], if it stays [out] overnight, or if [it comes in
contact with] a person who has immersed himself [from uncleanness] on that day,
and it may not be redeemed to become ordinary [unsanctified] food. Something
unfit for them [i.e., for the service vessels], however, they [the vessels] do
not sanctify (Zev. 87a). This was taught as an explicit Mishnah concerning the
altar [i.e., a Baraitha, Zev. 83b]: Since it is stated: “Whatever touches the
altar will be holy” (Exod. 29:37), I understand it to mean whether it is fit or
unfit. Therefore, [to clarify this,] the Torah states [that] lambs [are to be
sacrificed upon the altar]. Because just as lambs are fit, so is anything else
that is fit [sanctified if it comes in contact with the altar]. Every
anointment of the Mishkan, the kohanim, and the kings is translated [by
Onkelos] as an expression of greatness because there is no need to anoint them
except in order to proclaim their greatness. So did the King [God] decree, that
this [the anointment] is their initiation into greatness. Other anointments,
however, such as anointed wafers, “and with the first oils they anoint
themselves” (Amos 6:6), their Aramaic [translation] is the same as the Hebrew.
31 for your generations From
here our Rabbis deduced that it [the anointing oil made by Moses] will all
remain in existence in the future. -[from Horioth 11b]
This Heb. זֶה . In gematria, this equals twelve logs. [ 7= ז , 5= ה , totaling 12.] -[from Horioth 11b]
32 It shall not be poured Heb. לֹא יִיסָךְ . [This is spelled] with two “yud”s. It is an
expression [in the form] of לֹא
יִפְעַל , it shall not do, like, “and in order that it be good (יִיטַב) for you” (Deut. 5:16).
It shall not be poured upon human flesh from
this very oil.
and according to its formula you shall not make
anything like it With the amount of its ingredients you shall not make
another like it, but if one decreased or increased the ingredients according to
the measure of a hin of oil, it is permitted. Also, the [oil] made according to
the formula of this [oil]—the one who anoints himself [with it] is not liable,
only the one who mixes it. -[from Ker. 5a]
according to its formula Heb. וּבְמַתְכֻּנְתּוֹ , a word meaning a number, like “the number of (מַתְכּֽנֶת) bricks” (Exod. 5:8), and so, בְּמַתְכֻּנְתָּה , mentioned in reference to the incense (below,
verse 37).
33 or puts any of it Of that [oil] of [i.e.,
made by] Moses. [However, anyone who anoints himself with oil that was made
copying the original anointing oil is not liable.] -[from Ker. 5a]
on an alien [I.e.,] which is not needed for the kehunah or the
kingship.
34 balsam sap Heb. נָטָף . This is balm (צֳרִי) , but since it is only the sap that drips (נוֹטֵף) from the balsam trees, it is called נָטָף (Ker. 6a), and in French, gomme, gum resin. The
balm itself, however, is called triaca [in Old Provencal], theriac.
onycha Heb. וּשְׁחֵלֶת , a root of a spice, smooth and shiny as
fingernails, and in the language of the Mishnah (Ker. 6a) it is called צִפּֽרֶן . This is what Onkelos renders as וְטוּפְרָא . [Both צִפּֽרֶן and טוּפְרָא mean “fingernail.”]
and galbanum A spice with a vile odor, called galbane [in Old
French], galbanum. The Scripture counted it among the ingredients of the
incense [in order] to teach us that we should not look askance at including
Jewish transgressors with us when we assemble for fasting or prayer. [The Torah
instructs us] that they should be counted with us. -[from Ker. 6b]
aromatics Heb. סַמִּים . Other [aromatics]. -[from Ker. 6b]
and pure frankincense From
here our Rabbis learned that eleven ingredients were told to Moses [when he
was] at Sinai: the minimum of aromatics—two [since סַמִּים is written in the plural form]; balsam sap, onycha,
and galbanum—three, equaling five; aromatics [written a second time]—to include
again the number of these, equaling ten; and frankincense, totaling eleven.
They are as follows: (1) balsam sap, (2) onycha, (3) galbanum, (4)
frankincense, (5) myrrh, (6) cassia, (7) spikenard (שִׁבּֽלֶת
נֵרְדְּ) , and (8) saffron, totaling eight, because שִׁבּֽלֶת and נֵרְדְּ are one, for spikenard נֵרְדְּ is like an ear [of grain] שִׁבּֽלֶת . [To continue:] (9) costus, (10) aromatic bark,
and (11) cinnamon, thus totaling eleven. Borith carshina [mentioned further in
the Baraitha, is not counted because it] does not go up in smoke, but they rub
the onycha with it to whiten it so that it should be beautiful. -[from Ker. 6a]
they shall be of equal weight Heb. בַּד בְּבַד
יִהְיֶה . These four [ingredients] mentioned here [explicitly] shall be
equal, a weight for a weight. Like the weight of one, so shall be the weight of
the other. So we learned (Ker. 6a): The balsam, the onycha, the galbanum, and
the frankincense the weight of each was seventy manehs. The word בַּד appears to me to mean a unit; each one [i.e., the weight] shall
be this one like that one.
35 well blended Heb. מְמֻלָח , as the Targum [Onkelos] renders: מְעָרֵב , mixed. He should mix their [the spices’] powder thoroughly,
one with the other. Accordingly, I say that [the following] are similar to
this: “And the sailors (הַמַּלָּחִים) were frightened” (Jonah 1:5); “your sailors (מַלָחַיִךְ) and your mariners” (Ezek. 27:27). [Sailors are
given this appellation] because they turn over the water with oars when they
propel the ship, like a person who turns over beaten eggs with a spoon to blend
them with water. And anything that a person wishes to blend thoroughly, he
turns over with his finger or with a spoon.
well blended, pure, holy It shall
be well blended; it shall be pure, and it shall be holy.
36 and you shall set some of it This is
the daily incense, which is on the inner altar, which is in the Tent of
Meeting.
where I will arrange meetings with you All
appointments to speak that I will set up for you, I will set up for that place.
37 according to its formula
According to the number of its ingredients.
it shall be holy to you for the Lord That you
shall not make it except for My Name.
38 to smell it[s fragrance] But you
may make it according to its formula of your own [ingredients] in order to
deliver it to the community. -[from Ker. 5a]
Rashi & Targum
Pseudo Jonathan
for: B’Midbar (Num.)
28:9-15
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
9. On the Shabbat day [the
offering will be] two yearling lambs without blemish, and two tenths [of an
ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its
libation. |
9. but on the day of Shabbat
two lambs of the year without blemish, and two‑tenths of flour mixed with
olive oil for the mincha and its libation. |
|
10.
This is the burnt-offering on its Shabbat, in addition to the constant
(daily) burnt-offering and its libation. |
10.
On the Sabbath you will make a Sabbath burnt sacrifice in addition to the
perpetual burnt sacrifice and its libation. |
|
11.
At the beginning of your months you will bring a burnt-offering to Adonai,
two young bulls, one ram, seven yearling lambs, [all] without blemish. |
11.
And at the beginning of your months you will offer a burnt sacrifice before
the LORD; two young bullocks, without mixture, one ram, lambs of the year
seven, unblemished; |
|
12.
And three tenths [of an ephah] of fine flour as a meal-offering mixed with
the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a
meal-offering, mixed with the [olive] oil for the one ram, |
12.
and three tenths of flour mingled with oil for the mincha for one bullock;
two tenths of flour with olive oil for the mincha of the one ram; |
|
13.
And one tenth [of an ephah] of fine flour as a meal-offering mixed with the
[olive] oil for each lamb. A burnt-offering of pleasing aroma, a
fire-offering to Adonai. |
13.
and one tenth of flour with olive oil for the mincha for each lamb of the
burnt offering, an oblation to be received with favour before the LORD. |
|
14.
Their libations [will be], one half of a hin for (a) bull, one third of a hin
for the ram, and one fourth of a hin for (the) lamb, of wine. This is the
burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months
of the year. |
14.
And for their libation to be offered with them, the half of a hin for a
bullock, the third of a hin for the ram, and the fourth of a hin for a lamb,
of the wine of grapes. This burnt sacrifice will be offered at the beginning
of every month in the time of the removal of the beginning of every month in
the year; |
|
15.
And [You will also bring] one he-goat for a sin offering to Adonai, in
addition to the constant (daily) burnt-offering it will be done, and its
libation. |
15.
and one kid of the goats, for a sin offering before the LORD at the
disappearing (failure) of the moon, with the perpetual burnt sacrifice will you
perform with its libation. |
|
.
|
|
Ketubim: Psalm 104:1-35
|
RASHI |
TARGUM |
|
1. My soul, bless the LORD. My God, You are very great,
You are attired with majesty and beauty. |
1.
Bless, O my soul, the name of the LORD. O LORD my God, You are greatly
exalted; You have put on praise and splendour. |
|
2.
[You] enwrap Yourself with light like a garment;
[You] extend the heavens like a curtain. |
2.
Who wraps Himself in light like a sheet, Who stretches out the heavens like a
curtain. |
|
3.
Who roofs His upper chambers with water; Who
makes clouds His chariot, which goes on the wings of the wind. |
3.
Who covers His chambers with water like a building with beams; Who placed His
chariot, as it were, upon swift clouds; Who goes on the wings of an eagle. |
|
4.
He makes winds His messengers, burning fire His
ministers. |
4.
Who made His messengers as swift as wind; His servants, as strong as burning
fire. |
|
5.
He founded the earth on its foundations that it
not falter to eternity. |
5.
Who lays the foundation of the earth upon its base, so that it will not shake
for ages upon ages. |
|
6.
You covered the deep as [with] a garment; the
waters stand on the mountains. |
6.
You have covered over the abyss as with a garment; and the waters split on
the mountains, and endure. |
|
7.
From Your rebuke they fled; from the sound of
Your thunder they hastened away. |
7.
At Your rebuke, they will flee, flowing down; at the sound of Your shout,
they will be frightened, pouring themselves out. |
|
8.
They ascended mountains, they descended into
valleys to this place, which You had founded for them. |
8.
They will go up from the abyss to the mountains, and descend to the valleys,
to this place that You founded for them. |
|
9.
You set a boundary that they should not cross,
that they should not return to cover the earth. |
9.
You have placed a boundary for the waves of the sea that they will not cross,
lest they return to cover the earth. |
|
10.
He sends the springs into the streams; they go
between the mountains. |
10.
Who releases springs into rivers; they flow between the mountains. |
|
11.
They water every beast of the field; the wild
donkeys quench their thirst. |
11.
They water all the wild animals; the asses will break their thirst. |
|
12.
Beside them the fowl of the heavens dwell; from
between the branches they let out their voices. |
12.
The birds of heaven will settle on them; they will give out a sound of
singing from among the branches. |
|
13.
He waters the mountains from His upper chambers;
from the fruit of Your works the earth is sated. |
13.
Who waters the mountains from His upper treasury; the earth will be satisfied
with the fruit of Your deeds. |
|
14.
He causes grass to sprout for the animals and
vegetation for the work of man, to bring forth bread from the earth. |
14.
Who makes grass grow for beasts, and herbs for the cultivation of the son of
man, that bread may come forth from the earth; |
|
15.
And wine, which cheers man's heart, to make the
face shine from oil, and bread, which sustains man's heart. |
15.
And wine that gladdens the heart of the son of man, to make the face shine by
oil; and bread will support the heart of the son of man. |
|
16.
The LORD's trees are sated, the cedars of
Lebanon, which He planted. |
16.
The trees that the LORD created are satisfied, the cedars of Lebanon that He
planted: |
|
17.
Where birds nest; as for the stork-the high
junipers are its home. |
17.
Where the birds make nests; the stork’s dwelling is in the cypresses. |
|
18.
The lofty mountains for the ibexes; the rocks a
shelter for the hyraxes. |
18.
The high mountains are for the wild goats; the rocks are security for the
conies. |
|
19.
He made the moon for the appointed seasons; the
sun knows its setting. |
19.
He made the moon to calculate times by; the sun knows the time of his
setting. |
|
20.
You make darkness and it is night, in which every
beast of the forest moves about. |
20.
You will make darkness and it will be night; in it all the beasts of the
forest creep about. |
|
21.
The young lions roar for prey and to beg their food
from God. |
21.
The offspring of lions roar to find food, and to seek their sustenance from
God. |
|
22.
When the sun rises they gather in and couch in
their dens. |
22.
The sun will shine, they gather together; and they lay down in their dwelling
place. |
|
23.
Man goes out to his work, to his labor until
evening. |
23.
A son of man will go forth to his work and to his cultivation, until the
sunset of evening. |
|
24.
How great are Your works, O LORD! You have
made them all with wisdom; the earth is full of Your possessions! |
24.
How many are Your works, O LORD! You have made all of them in wisdom;
the earth is full of Your possessions. |
|
25.
This sea-great and wide; there are creeping
things and innumerable beasts, both small and large. |
25.
This sea is great and broad in extent; creeping things are there without
number, both tiny creatures and large. |
|
26.
There the ships go; You formed this leviathan
with which to sport. |
26.
There the ships go about, [and] this Leviathan You created for the sport of
the righteous/ generous at the supper of His dwelling place. |
|
27.
They all look to You with hope, to give their
food in its time. |
27.
All of them rely on You to give their food in its time. |
|
28.
You give them that they may gather; You open Your
hand that they may be sated with goodness. |
28.
You will give it to them, and they gather it; You will open Your hand, and
they are satisfied with goodness. |
|
29.
You hide Your countenance and they are
frightened; You gather in their spirit and they perish and return to their
dust. |
29.
You will remove Your presence, they are dazed; You will gather their spirit
and they expire, and return to their dust. |
|
30.
You will send forth Your spirit and they will be
created, and You will renew the surface of the ground. |
30.
You will send out Your spirit of holiness and they are created; and You will
make new the surface of the earth. |
|
31.
The Glory of the LORD will be forever; the LORD
will rejoice with His works. |
31.
May the Glory of the LORD be eternal; the LORD will rejoice in His works. |
|
32.
He Who looks at the earth and it quakes; He
touches the mountains and they emit smoke. |
32.
Who looks at the earth, and it shakes; He draws near to the mountains, and
they emit smoke. |
|
33.
I will sing to the LORD while I am alive; I will
sing praises to my God as long as I exist. |
33.
I will sing praise in the presence of the LORD during my life; I will make
music to my God while I exist. |
|
34.
May my speech be pleasing to Him; I will rejoice
with the LORD. |
34.
May my talk be pleasing in His presence; I will rejoice in the Word of the
LORD. |
|
35.
Sinners will be destroyed from the earth and the
wicked/Lawless will be no more; my soul, bless the LORD. Hallelujah. |
35.
The sinners will be destroyed from the earth, and wicked/Lawless exist no
longer. Bless, O my soul, the name of the LORD. Hallelujah! |
|
|
|
Rashi’s Commentary on Psalm 104:1-35
2 [You] enwrap Yourself with light in the
sky like a garment.
4 He makes winds His messengers lit. He
makes His messengers winds. He makes the wind His messengers.
6 You covered the deep as [with] a garment This is
similar to what is said elsewhere (Job 38:9): “When I made the cloud its
raiment, etc.”
the deep That is the sea.
the
waters stand on the mountains The waters of the ocean are higher than the whole
world. They stand on the mountains, and so Scripture states (Amos 5:8, 9:6):
“He who calls the water of the sea and pours it upon the face of the earth.”
Pouring denotes only [pouring] from above downward.
7 From
Your rebuke they fled When You said (Gen. 1:9): “Let the waters gather.” And
from that voice they hastened away and gathered in the place that You founded
for them.
9 You set
a boundary for them, viz. the sand that is around its shore.
12 Beside
them the fowl of the heavens dwell Beside the springs.
from
between the branches Heb. עפאים , the branches of the trees, and so (Dan. 4:11):
“its branches were (עפיה) beautiful.”
15 And
wine which cheers man’s heart, that too He brings forth from the earth, and
oil to cause the face to radiate.
and bread which
sustains man’s heart.
16 The
Lord’s trees in the Garden of Eden.
17 birds
nest Israel will dwell there. יְקַנֵנוּ is an expression of a bird’s nest (קן צפור) .
18 The
lofty mountains He created for the ibexes.
shelter Every
expression of מַחְסֶה is an expression of a shadow and a hiding place,
where a person covers himself from flood and rain.
19 He
made the moon for the appointed seasons To count with it the times
and the festivals.
the sun
knows its setting But the moon does not know its setting, because
sometimes it comes through a long way and sometimes it comes through a short
way.
20 You
make darkness and it is night Every day You darken and block out the sun and it
becomes night, when all the beasts of the forest move about.
22 When
the sun rises they gather in into the secret places and hide there from the sons
of men; then every man goes forth to his work.
24 Your
possessions Heb. קנינך , the acquisition that you have acquired, like
(Gen. 14:19): “Owner (קנה) of heaven and earth.” All is acquired by You.
25 and
wide Heb. ורחב ידים . Wide of place, large in French, broad.
26 with
which to sport three hours during the day. So did our Sages say in
tractate Avodah Zarah (3b), and so it is written explicitly in the Book of Job
(40:29): “Will you play with him like a bird?”
29 You
gather in their spirit Heb. תסף , an expression of destruction, as (above 73:19):
“They were completely consumed (ספו) .”
30 You
will send forth Your spirit with the resurrection of the dead.
32 He
touches the mountains and they emit smoke as is depicted of Sinai
(Exod. 19:18): “And Mount Sinai was all in smoke.”
33 as
long as I exist Heb. בעדי , like (Deut. 31:27): “When I am still (בעודני) alive.”
35
Sinners will be destroyed Heb. חטאים , sinners [rather than sins, but see Tal. Ber.
10a].
Ketubim
Mishle (Proverbs) 7:1-27
7:1 My son, keep my
words, store up my commands with you.
7:2 Obey my commands,
and live; guard my teaching like the pupil of your eye.
7:3 Bind them on your
fingers; write them on the tablet of your heart.
7:4 Say to wisdom,
"You are my sister"; call understanding your kinswoman;
7:5 so that they can
keep you from unknown women, from loose women with their seductive talk.
7:6 For I was at the
window of my house, glancing out through the lattice,
7:7 when I saw among
the young men there, among those who don't think for themselves, a young fellow
devoid of all sense.
7:8 He crosses the
street near her corner and continues on toward her house.
7:9 Dusk turns into
evening, and finally night, dark and black.
7:10 Then a woman
approaches him, dressed as a prostitute, wily of heart.
7:11 She's the coarse,
impulsive type, whose feet don't stay at home;
7:12 rather, she
stalks the streets and squares, lurking at every streetcorner.
7:13 She grabs him,
gives him a kiss, and, brazen-faced, she says to him,
7:14 "I had to
offer peace sacrifices, and I fulfilled my vows today.
7:15 This is why I
came out to meet you, to look for you; now I've found you.
7:16 I've spread
quilts on my couch made of coloured Egyptian linen.
7:17 I've perfumed my
bed with myrrh, aloes and cinnamon.
7:18 Come on, let's
make love till morning; we'll enjoy making love.
7:19 My husband
isn't at home, he's gone on a long trip;
7:20 he took a
bag of money with him and won't be back till the new moon."
7:21 With all her
sweet talk she convinces him, enticing him with her seductive words.
7:22 At once he
follows her like an ox on its way to be slaughtered; like a fool to be punished
in the stocks;
7:23 or like a bird
rushing into a trap, not knowing its life is at stake till an arrow pierces its
liver.
7:24 So now, children,
listen to me; pay attention to what I am saying.
7:25 Don't let your
heart turn to her ways; don't stray onto her paths.
7:26 For many are
those she has struck down dead, numerous those she has killed.
7:27 Her house is the
way to Sh'ol; it leads down to the halls of death.
Rashi’s Commentary for: Proverbs 7:1-27
2 like the
apple of your eyes The pupil of the eye, which is like darkness, like the
darkness of night.
4 “You are my
sister” (Draw her near to you.)
a kinsman Heb. מֹדָע, a kinsman, as in (Ruth 3:2):
“Boaz our kinsman (מֹדַעְתָּנוּ),” our
close relative; i.e., draw her near to you always.
7 I discerned
Heb. אָבִינָה, I
discerned and I saw.
8 next to her
corner The corner of the harlot and of the pagan house of worship.
10 And behold
a woman As its apparent meaning. Another explanation: One of the enticers.
the nakedness of a harlot Heb. שִׁית, as in (II Sam. 10:4): “their
buttocks (שְׁתוֹתֵיהֶם) ,” i.e.,
the nakedness of a harlot.
with her heart besieged Heb. וּנְצֻרַת
לֵב. As a besieged city is surrounded by bulwarks, so is
this one’s heart surrounded by lewdness and foolishness.
11 and
rebellious Heb. וְסֹרָרֶת, turning
away from the road.
14 I had to
bring peace offerings I prepared a great feast, for today I sacrificed my
vows and my peace offering.
15 and I have
found you In order that I find you.
16 covers
Heb. מַרְבַדִּים Garments of
freedom and beauty; a similar term is found at the end of the book (31:22):
“She made covers for herself.”
I have bedecked my couch Heb. רָבַדְתִּי, I have
adorned.
with superior braided work of
Egypt Heb. חֲטֻבוֹת,
אֵטוּן
מִצְרָיִם,
praiseworthy, high quality linen garments coming from Egypt, where linen is
common, as it is written in the Book of Isaiah (19:9): “And those who work at
flax ... will be ashamed.”
braided work Heb. אֵטוּן.
17 I fanned
Heb. נַפְתִּי. I fanned
the scent as one fans with a scarf in a perfumery to bring the scent from above
down below. Dunash (Teshuvoth Dunash p. 22) defines it as an expression of
smoking, which he states has no comparison.
19 For the man
is not at home You have seen that the Holy One, blessed be He, has removed
His Shechinah and has given all good to the pagans.
20 the bag of
money He has slain the righteous/generous among them.
on the appointed day Heb. לְיוֹם
הַכֵּסֶא. At the fixed appointed time,
and similarly (Ps. 81:4), “At the appointed time for the day of our festival.”
21 She swayed
him the one devoid of sense, to her.
with all her talk with which she is accustomed to familiarize men.
she entices him from the way
22 and as a
viper Heb. וּכְעֶכֶס. This is
the venom of a snake.
to the chastisement of a fool Like a snake that runs quickly as an agent of the
Holy One, blessed be He, to chastise the fool who is condemned by the
Omnipresent, blessed be He, so does this one run after her until he stumbles on
her, and her arrow splits his liver.
23 as a bird
hastens to run to a snare, and it does not know that the snare was spread
out there for the life of the bird.
Ashlamatah: II Kings 11:17 - 12:17
17. And Jehoiada made
a covenant between the LORD and the king and the people, that they should be
the LORD'S people; between the king also and the people.
18. And all the people
of the land went to the house of Baal, and broke it down; his altars and his
images broke they in pieces thoroughly, and slew Mattan the priest of Baal
before the altars. And the priest appointed officers over the house of the
LORD.
19. And he took the
captains over hundreds, and the Carites, and the guard, and all the people of
the land; and they brought down the king from the house of the LORD, and came
by the way of the gate of the guard unto the king's house. And he sat on the
throne of the kings.
20. So all the people
of the land rejoiced, and the city was quiet; and they slew Athaliah with the
sword at the king's house. {S}
1. Jehoash was seven
years old when he began to reign. {P}
2. In the seventh year
of Jehu began Jehoash to reign; and he reigned forty years in Jerusalem; and
his mother's name was Zibiah of Beer-sheba.
3. And Jehoash did
that which was right in the eyes of the LORD all his days wherein Jehoiada the
priest instructed him.
4. Howbeit the high
places were not taken away; the people still sacrificed and offered in the high
places.
5. And Jehoash said to
the priests: “All the money of the hallowed things that is brought into the
house of the LORD, in current money, the money of the persons for whom each
man is rated, all the money that comes into any man's heart to bring into
the house of the LORD,
6. let the priests
take it to them, every man from him that bestows it upon him; and they will
repair the breaches of the house, wheresoever any breach will be found.” {P}
7. But it was so, that
in the three and twentieth year of king Jehoash the priests had not repaired
the breaches of the house.
8. Then king Jehoash
called for Jehoiada the priest, and for the other priests, and said unto them:
'Why repair you not the breaches of the house? Now therefore take no longer
money from them that bestow it upon you, but deliver it for the breaches of the
house.'
9. And the priests
consented that they should take no longer money from the people, neither repair
the breaches of the house.
10. And Jehoiada the
priest took a chest, and bored a hole in the lid of it, and set it beside the
altar, on the right side as one comes into the house of the LORD; and the
priests that kept the threshold put therein all the money that was brought into
the house of the LORD.
11. And it was so,
when they saw that there was much money in the chest, that the king's scribe
and the high priest came up, and they put up in bags and counted the money that
was found in the house of the LORD.
12. And they gave the
money that was weighed out into the hands of them that did the work, that had
the oversight of the house of the LORD; and they paid it out to the carpenters
and the builders, that wrought upon the house of the LORD,
13. and to the masons
and the hewers of stone, and for buying timber and hewn stone to repair the
breaches of the house of the LORD, and for all that was laid out for the house
to repair it.
14. But there were not
made for the house of the LORD cups of silver, snuffers, basins, trumpets, any
vessels of gold, or vessels of silver, of the money that was brought into the
house of the LORD;
15. for they gave that
to them that did the work, and repaired therewith the house of the LORD.
16. Moreover they
reckoned not with the men, into whose hand they delivered the money to give to
them that did the work; for they dealt faithfully.
17. The forfeit money,
and the sin money, was not brought into the house of the LORD; it was the
priests. {P}
Special Ashlamatah: I Samuel 20:18, 42
18. And Jonathan said to him, Tomorrow is the new moon,
and you will be expected, for your seat will be empty.
42. And Jonathan said to David, Go in peace, because we
have sworn, the two of us, in the name of Ha-Shem, saying, Ha-Shem will be
between you and me, and between my seed and your seed forever. And he rose up
and went. And Jonathan went into the city.
Correlations
By H.H. Rosh Paqid Adon Hillel ben David
& Giberet Dr. Elisheba bat Sarah
Shemot (Exodus)
30:1-38
B’Midbar (Num.)
28:9-15
Ashlamatah: II Kings
11:17–12:17
Special: I Samuel
20:18, 42
Psalm 104:1-35
Mishle (Proverbs)
Proverbs 7:1-27
N.C.: Matityahu
(Matt.) 17:24-27
Hebrew:
|
Hebrew |
English |
Torah Seder Exo
30:1-38 |
Num 28:9-15 |
Psalms 104:1-35 |
Ashlamatah 2 Ki
11:17-12:17 |
Ashlamatah 1 Sam 20:18, 42 |
Proverbs 7:1-27 |
|
אָדָם |
man, anyone |
Exod. 30:32 |
Ps. 104:14 |
||||
|
אֶחָד |
once, one |
Exod. 30:10 |
Num. 28:11 |
||||
|
אִישׁ |
man, husband |
Exod. 30:12 |
2 Ki. 12:4 |
Prov. 7:19 |
|||
|
אָמַר |
say, saying, said |
Exod. 30:11 |
2 Ki. 12:4 |
1 Sam. 20:18 |
Prov. 7:4 |
||
|
אֲרוֹן |
ark, chest |
Exod. 30:6 |
2 Ki. 12:9 |
||||
|
אֶרֶץ |
land, earth |
Ps. 104:5 |
2 Ki. 11:18 |
||||
|
אִשֶּׁה |
fire |
Exod. 30:20 |
Num. 28:13 |
||||
|
אֲשֶׁר |
where, in as much |
Exod. 30:6 |
Ps. 104:16 |
2 Ki. 12:2 |
1 Sam. 20:42 |
||
|
בּוֹא |
went, come, enter |
Exod. 30:20 |
2 Ki. 11:18 |
1 Sam. 20:42 |
Prov. 7:20 |
||
|
בַּיִן |
between |
Exod. 30:18 |
Ps. 104:10 |
2 Ki. 11:17 |
1 Sam. 20:42 |
||
|
בַּיִת |
house, home, holders |
Exod. 30:4 |
Ps. 104:17 |
2 Ki. 11:18 |
Prov. 7:6 |
||
|
בֵּן |
sons |
Exod. 30:12 |
Num. 28:9 |
2 Ki. 11:21 |
Prov. 7:1 |
||
|
בֹּקֶר |
morning |
Exod. 30:7 |
Prov. 7:18 |
||||
|
גָּדוֹל |
great, high |
Ps. 104:25 |
2 Ki. 12:10 |
||||
|
דֶּרֶךְ |
way |
2 Ki. 11:19 |
Prov. 7:8 |
||||
|
הָיָה |
becomes, came |
Ps. 104:20 |
2 Ki. 12:6 |
||||
|
הִין |
hin |
Exod. 30:24 |
Num. 28:14 |
||||
|
הָלַךְ |
walks, go, come |
Ps. 104:3 |
1 Sam. 20:42 |
Prov. 7:18 |
|||
|
הָרַג |
slain, killed |
2 Ki. 11:18 |
Prov. 7:26 |
||||
|
זֶה |
this, which |
Exod. 30:13 |
Num. 28:14 |
Ps. 104:8 |
|||
|
זֶרַע |
descendants |
Exod. 30:21 |
1 Sam. 20:42 |
||||
|
חֹדֶשׁ |
months |
Num. 28:11 |
1 Sam. 20:18 |
||||
|
חָזַק |
seize, repain |
2 Ki. 12:5 |
Prov. 7:13 |
||||
|
חָכְמָה |
wisdom |
Ps. 104:24 |
Prov. 7:4 |
||||
|
יָד |
hands |
Exod. 30:19 |
Ps. 104:28 |
2 Ki. 12:11 |
|||
|
יָדַע |
know |
Ps. 104:19 |
Prov. 7:23 |
||||
|
יהוה |
LORD |
Exod. 30:8 |
Num. 28:11 |
Ps. 104:1 |
2 Ki. 11:17 |
1 Sam. 20:42 |
|
|
יוֹם |
day |
Num. 28:9 |
2 Ki. 12:2 |
Prov. 7:9 |
|||
|
יָטַב |
trims, throughly |
Exod. 30:7 |
2 Ki. 11:18 |
||||
|
יַיִן |
wine |
Num. 28:14 |
Ps. 104:15 |
||||
|
יָצָא |
paid, bring forth, come |
Ps. 104:14 |
2 Ki. 12:11 |
Prov. 7:15 |
|||
|
יָרַד |
sank down, descending |
Ps. 104:8 |
2 Ki. 11:19 |
Prov. 7:27 |
|||
|
כִּי |
when, because |
Exod. 30:12 |
1 Sam. 20:18 |
||||
|
כֹּל |
everyone, all |
Exod. 30:13 |
Ps. 104:11 |
2 Ki. 11:18 |
Prov. 7:12 |
||
|
כֶּסֶף |
money |
Exod. 30:16 |
2 Ki. 12:4 |
Prov. 7:20 |
|||
|
כָּרַת |
made, cut off |
Exod. 30:33 |
2 Ki. 11:17 |
||||
|
לֵב |
heart |
2 Ki. 12:4 |
Prov. 7:3 |
||||
|
לַיְלָה |
night |
Ps. 104:20 |
Prov. 7:9 |
||||
|
לָקַח |
take, took, taken |
Exod. 30:16 |
2 Ki. 11:19 |
Prov. 7:20 |
|||
|
מֵאָה |
hundred |
Exod. 30:23 |
2 Ki. 11:19 |
||||
|
מוֹעֵד |
meeting, season |
Exod. 30:16 |
Ps. 104:19 |
||||
|
מוּת |
die, death |
Exod. 30:20 |
2 Ki. 11:20 |
||||
|
מִזְבֵּחַ |
altars |
Exod. 30:1 |
2 Ki. 11:18 |
||||
|
מַיִם |
water |
Exod. 30:18 |
Ps. 104:3 |
||||
|
מִנִּי |
than, among |
Exod. 30:15 |
Ps. 104:12 |
||||
|
מִנְחָה |
offering |
Exod. 30:9 |
Num. 28:9 |
||||
|
מָצָא |
found |
2 Ki. 12:5 |
Prov. 7:15 |
||||
|
מֹר |
myhrr |
Exod. 30:23 |
Prov. 7:17 |
||||
|
נָגַע |
touches |
Exod. 30:29 |
Ps. 104:32 |
||||
|
נָטָה |
stretching, enticing |
Ps. 104:2 |
Prov. 7:21 |
||||
|
נֶפֶשׁ |
soul, life |
Exod. 30:12 |
Ps. 104:1 |
Prov. 7:23 |
|||
|
נָתַן |
put, pay, lift |
Exod. 30:6 |
Ps. 104:12 |
2 Ki. 12:7 |
|||
|
עֲבֹדָה |
service, labor |
Exod. 30:16 |
Ps. 104:14 |
||||
|
עַד |
until, forever |
Ps. 104:23 |
1 Sam. 20:42 |
Prov. 7:18 |
|||
|
עוֹד |
still, while |
Ps. 104:33 |
2 Ki. 12:3 |
||||
|
עוֹלָם |
perpetual, forever |
Exod. 30:21 |
Ps. 104:5 |
1 Sam. 20:42 |
|||
|
עַיִן |
sight, eye |
2 Ki. 12:2 |
Prov. 7:2 |
||||
|
עַל |
over, above, near |
Exod. 30:6 |
Num. 28:10 |
Ps. 104:6 |
2 Ki. 11:18 |
Prov. 7:14 |
|
|
עָלָה |
trims, prompts, rose |
Exod. 30:8 |
Ps. 104:8 |
2 Ki. 12:4 |
|||
|
עֵץ |
carpenters, trees |
Exod. 30:1 |
Ps. 104:16 |
2 Ki. 12:11 |
|||
|
עֶרֶב |
twilight, evening |
Exod. 30:8 |
Ps. 104:23 |
Prov. 7:9 |
|||
|
עֶשְׂרִים |
twenty |
Exod. 30:13 |
2 Ki. 12:6 |
||||
|
עַתָּה |
now |
2 Ki. 12:7 |
Prov. 7:24 |
||||
|
פָּנֶה |
front, before, face,
presence |
Exod. 30:6 |
Ps. 104:15 |
2 Ki. 11:18 |
Prov. 7:13 |
||
|
פָּקַד |
number, oversight |
Exod. 30:12 |
2 Ki. 12:11 |
1 Sam. 20:18 |
|||
|
צִפּוֹר |
bird |
Ps. 104:17 |
Prov. 7:23 |
||||
|
קֹדֶשׁ |
holy |
Exod. 30:10 |
2 Ki. 12:4 |
||||
|
rj;q' |
burn incense |
Exod. 30:7 |
2 Ki. 12:3 |
||||
|
קִנָּמוֹן |
cinnamon |
Exod. 30:23 |
Prov. 7:17 |
||||
|
ar'q' |
called |
2 Ki. 12:7 |
Prov. 7:4 |
||||
|
רָאָה |
saw |
2 Ki. 12:10 |
Prov. 7:7 |
||||
|
רֹאשׁ |
beginning, census |
Exod. 30:12 |
Num. 28:11 |
||||
|
רֶגֶל |
feet |
Exod. 30:19 |
Prov. 7:11 |
||||
|
שֶׁבַע |
seven |
Num. 28:11 |
2 Ki. 11:21 |
||||
|
שָׁבַר |
broke, quench |
Ps. 104:11 |
2 Ki. 11:18 |
||||
|
שׂוּם |
appointed, makes |
Ps. 104:3 |
2 Ki. 11:18 |
||||
|
שָׁכַן |
dwell |
Ps. 104:12 |
Prov. 7:11 |
||||
|
שָׁלֹשׁ |
three, third |
Num. 28:12 |
2 Ki. 12:6 |
||||
|
שָׁם |
where, whenever |
Exod. 30:6 |
Ps. 104:17 |
2 Ki. 12:5 |
|||
|
שֵׁם |
name |
2 Ki. 12:1 |
1 Sam. 20:42 |
||||
|
שָׂמַח |
glad, rejoice |
Ps. 104:15 |
2 Ki. 11:20 |
||||
|
שֶׁמֶן |
oil |
Exod. 30:24 |
Num. 28:9 |
Ps. 104:15 |
|||
|
שָׁמַר |
keep, guard |
2 Ki. 12:9 |
Prov. 7:1 |
||||
|
שָׁנָה |
year |
Exod. 30:10 |
Num. 28:9 |
2 Ki. 11:21 |
|||
|
שְׁנַיִם |
two, each, other |
Exod. 30:4 |
Num. 28:9 |
1 Sam. 20:42 |
|||
|
שָׁרַת |
ministers |
Exod. 30:20 |
Ps. 104:4 |
||||
|
תָּמִיד |
perpetual, continual |
Exod. 30:8 |
Num. 28:10 |
||||
|
rWz |
strange, adultress |
Exod. 30:9 |
Prov. 7:5 |
||||
|
taJ'x; |
sin offering |
Exod. 30:10 |
Num. 28:15 |
2 Ki. 12:16 |
|||
|
%s,n< |
drink offering |
Exod. 30:9 |
Num. 28:9 |
||||
|
rb;[' |
pass, over, current |
Ps. 104:9 |
2 Ki. 12:4 |
Prov. 7:8 |
|||
|
ry[i |
city |
2 Ki. 11:20 |
1 Sam. 20:42 |
||||
|
hl'[o |
burnt offering |
Exod. 30:9 |
Num. 28:10 |
||||
|
hf'[' |
make |
Exod. 30:1 |
Num. 28:15 |
Ps. 104:4 |
2 Ki. 12:2 |
||
|
lc,ae |
near, beside |
2 Ki. 12:9 |
Prov. 7:8 |
||||
|
br' |
many, much |
2 Ki. 12:10 |
Prov. 7:26 |
Greek:
|
Greek |
English |
Torah Seder Exo 30:1-38 |
Extra Seder Nu 28:9-15 |
Psalms 104:1-35 |
Ashlamatah 2 Ki 11:17-12:17 |
Ashlamatah 1 Sam 20:18, 42 |
Proverbs Pro 7:1-27 |
NC Mat 17:24-27 |
|
ἀλλότριος |
strangers,
strange |
Pro 7:5 |
Mat 17:25 |
|||||
|
ἀνοίγω |
opens, opened |
104:28 |
Mat 17:27 |
|||||
|
βασιλεύς |
kings |
2Ki 11:17 |
Mat 17:25 |
|||||
|
γῆ |
land, earth |
104:5 |
2Ki 11:18 |
Mat 17:25 |
||||
|
δίδραχμον |
drachmas |
Exo 30:13 |
Mat 17:24 |
|||||
|
δίδωμι |
give, appoint |
Exo 30:13 |
104:12 |
2Ki 12:7 |
Mat 17:27 |
|||
|
εἰσέρχομαι |
entered |
2Ki 11:18 |
1Sa 20:42 |
Mat 17:25 |
||||
|
ἔπω |
said |
Exo 30:34 |
2Ki 12:4 |
1Sa 20:18 |
Pro 7:4 |
Mat 17:24 |
||
|
ἔρχομαι |
come |
Pro 7:18 |
Mat 17:24 |
|||||
|
θάλασσα |
sea |
104:25 |
Mat 17:27 |
|||||
|
λαμβάνω |
receiving, take |
Exo 30:12 |
2Ki 11:19 |
Pro 7:20 |
Mat 17:24 |
|||
|
λέγω |
saying, says |
Exo 25:1 |
1Sa 20:42 |
Mat 17:25 |
||||
|
πορεύομαι |
gone |
1Sa 20:42 |
Pro 7:19 |
Mat 17:27 |
||||
|
υἱός |
sons |
Exo 30:12 |
2Ki 11:21 |
Pro 7:1 |
Mat 17:25 |
Matityahu
(Matthew) 17:24-27
|
CLV[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
24. Now at their
coming into Capernaum, those getting the double drachma came to Peter and
say, "Is not your teacher settling the double drachma tribute? |
24. And
when they came to Capernaum, those who were receiving the two drachmas for
the poll tax came near to Peter. And they said to him, "Does not your
master give his two drachmas?" |
24. Ἐλθόντων
δὲ αὐτῶν εἰς
Καπερναούμ
προσῆλθον
οἱ τὰ δίδραχμα
λαμβάνοντες
τῷ Πέτρῳ καὶ
εἶπον, Ὁ διδάσκαλος
ὑμῶν οὐ τελεῖ
τὰ δίδραχμα
|
24 וַיְהִי
כְּבוֹאָם
אֶל־כְּפַר־נַחוּם
וַיִּגְּשׁוּ
אֶל־פֶּטְרוֹס
גַּבָּאֵי
מַחֲצִית
הַשָׁקֶל
וַיֹּאמְרוּ
הֲלֹא
יִתֵּן רַבְּכֶם
אֶת־מַחֲצִית
הַשָׁקֶל׃ |
|
25. He is saying, Yes.
And, coming into the house, Jesus forestalls him, saying, "What are you
supposing, Simon? The kings of the earth, from whom are they getting tribute
or poll tax? From their sons, or from the aliens? |
25. He
said to them, "Yes." And when Peter entered the house, Jesus
anticipated him and said to him, "What does it appear to you, Simon? The
kings of the earth, from whom do they receive tribute and the poll tax, from
their children or from strangers?" |
25. λέγει
Ναί καὶ ὅτε
εἰσῆλθεν εἰς
τὴν οἰκίαν
προέφθασεν
αὐτὸν ὁ
Ἰησοῦς λέγων
Τί σοι δοκεῖ
Σίμων οἱ
βασιλεῖς τῆς
γῆς ἀπὸ τίνων
λαμβάνουσιν
τέλη ἢ κῆνσον
ἀπὸ τῶν υἱῶν
αὐτῶν ἢ
ἀπὸ τῶν ἀλλοτρίων |
25 וַיֹּאמֶר
יִתֵּן
וּבְבוֹאוֹ
הַבַּיְתָה קִדֵּם
אֹתוֹ
יֵשׁוּעַ
לִשְׁאֹל וַיֹּאמַר
מַה־דַּעְתְּךָ
שִׁמְעוֹן
מַלְכֵי
הָאָרֶץ
מִמִּי
יִקְחוּ
מֶכֶס וּמַס
מֵאֵת
בְּנֵיהֶם
אוֹ מֵאֵת
הַזָּרִים׃ |
|
26. Now he averred,
"From the aliens. Now at his saying "From the aliens, Jesus averred
to him, "Consequently the sons, surely, are free." |
26. Simon
said to him, "From strangers." Jesus said to him, "Then the
children are free. |
26. λέγει
αὐτῷ ὁ Πέτρος, Ἀπὸ
τῶν ἀλλοτρίων
ἔφη αὐτῷ ὁ
Ἰησοῦς Ἄραγε
ἐλεύθεροί
εἰσιν οἱ
υἱοί |
26 וַיֹּאמֶר
פֶּטְרוֹס
אֵלָיו
מֵאֵת
הַזָּרִים
וַיֹּאמֶר
לוֹ
יֵשׁוּעַ
אִם־כֵּן אֵפוֹא
הַבָּנִים
פְּטוּרִים
הֵמָּה׃ |
|
27. Yet, lest we
should be snaring them, go, cast a fish hook into the sea, and pick up the
first fish coming up, and opening its mouth, you will be finding a stater.
Getting that, give it to them for Me and you." |
27. But
so that [this] should not offend them, go to the sea and cast a fishhook. And
the first fish that comes up, open its mouth and you will find a stater. Take
that and give [it] for me and for you." |
27. ἵνα
δὲ μὴ σκανδαλίσωμεν
αὐτούς πορευθεὶς
εἰς τήν θάλασσαν
βάλε ἄγκιστρον
καὶ τὸν ἀναβάντα
πρῶτον ἰχθὺν
ἆρον καὶ ἀνοίξας
τὸ στόμα αὐτοῦ
εὑρήσεις στατῆρα· ἐκεῖνον
λαβὼν δὸς
αὐτοῖς ἀντὶ
ἐμοῦ καὶ σοῦ |
27 וְאוּלָם
לְמַעַן
אֲשֶׁר־לֹא־נִהְיֶה
לָהֶם
לְמִכְשׁוֹל
לֵךְ
אֶל־הַיָּם
וְהִשְׁלַכְתָּ
חַכָּה
אֶל־תּוֹכוֹ
וְאֶת־הַדָּג
הָרִאשׁוֹן
אֲשֶׁר
יַעֲלֶה
שָׂאֵהוּ
וְכַאֲשֶׁר
תִּפְתַּח
אֶת־פִּיו
תִּמְצָא
בוֹ
מַטְבֵּעַ
אוֹתוֹ קַח
וְשָׁקַלְתָּ
עַל יָדִי
וְעַל
יָדֶךָ׃ |
Dr. Adon Eliyahu’s Rendition
24 ¶ When they arrived
in K’far Nakhum, the collectors of the half shekel (the Temple tax) came up to
Tsefet and said, does your Rabbi (Hakham) not pay the half shekel (Temple tax)?
25 He answered,
Yes. And when he came home, Yeshua
anticipated him with a question [about it], saying, What do you think, Shimon
[HaTsefet]? From whom do kings of [the] earth collect taxes, from their own
citizens or from foreigners [not of their own citizens]?
26 And when Tsefet
said, from foreigners [not of their own citizens], Yeshua said to him, then the
sons (citizens) are men of nobility? [Alluding to Purim and Pesach]
27 But, in order not
to give offense, go down to the Kinneret and throw in a hook. Take the first (or,
chief) fish that comes up, and when you open its mouth you will find there a
[whole] shekel. Take it and give it to them to pay the Temple tax for me and
for yourself.
Hakham’s Comments:
For the Midrash
specialist, Hakham Matityahu (Matthew), the
occasion for the collection of the Holy Half
Shekel brings the perfect time to explain the metaphorical meaning of this
solemn Torah requirement. According
to our Sages, the meaning of the Half Shekel is
to teach us that personal Judaism is a lie,
since Judaism is by essence communal, and
therefore the Shekel is not complete until two Jews agree together to observe the Mitzvoth
(commandments) and create a Jewish community.
The Master adds here a
further and most profound insight. For our
Master, a Jew has the unescapable vocation to become a Torah teacher. And therefore, he either earns a lot
of money to pay yearly the half Shekel or he finds Torah Disciples from amongst the Gentiles who will
pay the half Shekel for him. The waters here are a
picture of the Gentiles and the fish is a symbol
of a Gentile who has a calling to become a Torah Disciple.
There is in this
narrative an expectation that the Gentiles who come to learn Torah will have in their mouth what is required
to economically support his Torah teacher. If this
is not the case, then it is obvious that the
Gentile who is learning Torah is by his non-payment not partaking of the “sap” of the good olive tree. The
Gentiles owe an immense debt to the Jewish people,
firstly because it is through the Jewish people that
the salvation of the Gentiles is achieved, second,
it is through the Jewish people that the Gentiles can know the revealed will of G-d as is in the Bible.
Thirdly, even to this very day, without Jewish Hermeneutics and Jewish Codes of Law, and Jewish
Masters to teach it , it is impossible to fully
perceive and understand the depth and great hidden
riches of the writings of the Nazarean Codicil. For
these three chief reasons, the Gentiles who come to
adhere to the Master of Nazareth (the King of
the JEWS) owe it to the Master to support
Jewish Torah Scholars.
Therefore, in the
grand picture of the Governance (Kingdom) of G-d, the commandment
of the Half Shekel teaches us that
Jews are to teach the Torah to the Gentiles, and
conversely the Gentiles who are taught in the Torah are to support the Torah Scholar teaching to
them as a outward sign of an inner work: - i.e.
that he/she has been grafted into the Jewish Olive Tree and brought near to the Commonwealth of
Israel.
Hakham Shaul, therefore rules:
1 Co 9:7 Who serves as
a soldier at his own wages at any time? Who
plants a vineyard and does not eat of
its fruit? Or who shepherds a flock and
does not eat of the milk of the flock?
1Co 9:8 Do I speak
these things according to man, or does not
the Law say these things also?
1Co 9:9 For it has
been written in the Law of Moses, "You
will not muzzle an ox treading out
grain" (Deut. 25:4). Is it that it matters to God as to oxen?
1Co 9:10 Or, does He
say it altogether because of us? It is
written because of us, so that the one ploughing
ought to plough in hope, and the one
threshing in hope to partake of hope.
1Co 9:11 If we (Jews) have
sowed spiritual things to you, is it a great
thing if we reap of your fleshly things?
1Co 9:12 If others
have a share of the authority over you,
should not rather we (Jews)? But we did not use
this authority, but we endured all things, so
that we might not give a hindrance to the
Mesorah of Messiah.
1Co 9:13 Do you not
know that those labouring about the
holy things of the temple eat? Those
attending on the altar partake with the
altar.
1Co 9:14 So also the
master ordained those proclaiming the
Mesorah to live from the Mesorah.
And also:
Gal
6:6 But let the one being taught in the Torah share with the one
teaching, in all good things.
But of course, this
kind of discipline requires that the Gentile disciples walk in and according to
Emunah – i.e., faithful obedience to
the Torah. If there is no Emunah, then this and other Mitsvoth (commandments)
of the Torah will very unlikely be kept.
Questions
for Reflection:
1.
After diligently reading and
studying the different readings for this Shabbat what reading especially
touched your heart and fired your imagination?
2.
How is Shemot 30:1 related to Shemot 30:37-38?
3.
There are various subjects being
treated in this Torah Seder. How is the subject of the Half Shekel related to the other subjects
being treated in this Torah Seder?
4.
What questions were asked of
Rashi regarding Exodus 30:3?
5.
What questions were asked of
Rashi regarding Exodus 30:7?
6.
What questions were asked of
Rashi regarding Exodus 30:10?
7.
What questions were asked of
Rashi regarding Exodus 30:12?
8.
What questions were asked of
Rashi regarding Exodus 30:13?
9.
What questions were asked of
Rashi regarding Exodus 30:14?
10.
What questions were asked of
Rashi regarding Exodus 30:15?
11.
What questions were asked of
Rashi regarding Exodus 30:16?
12.
What questions were asked of
Rashi regarding Exodus 30:18?
13.
What questions were asked of
Rashi regarding Exodus 30:19?
14.
What questions were asked of
Rashi regarding Exodus 30:20?
15.
What questions were asked of
Rashi regarding Exodus 30:21?
16.
What questions were asked of
Rashi regarding Exodus 30:23?
17.
What questions were asked of
Rashi regarding Exodus 30:34?
- What
word/words/phrase/concept of the Torah fired the imagination of our
Psalmist this week?
- How
is our Ashlamatah of II Kings 11:17–12:17 related to our
Torah Seder?
- How is Matityahu (Matt.)
17:24-27 related to our
Torah Seder, Psalm and Ashlamatah?
- In your opinion
what are the basic teachings of Matityahu (Matt.) 17:24-27?
- In your opinion,
and taking altogether our Torah Seder, Psalm, Ashlamatah and the Pericope of
Matthew for this Shabbat, what do you think is the prophetic
statement for the coming week?
Next Shabbat: Shabbat “BaYom HaSh’vi’i”
(II Adar 06, 5771 – March 12,
2011)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
בַּיּוֹם, הַשְּׁבִיעִי |
|
|
|
“BaYom HaSh’vi’i” |
Reader 1 – B’Midbar 7:48- |
Reader 1 – B’Midbar 8:1-3 |
|
“On the Seventh Day” |
Reader 2 – B’Midbar |
Reader 2 – B’Midbar 8:2-4 |
|
“En el día
séptimo” |
Reader 3 – B’Midbar |
Reader 3 – B’Midbar 8:1-4 |
|
B’Midbar (Num.)
7:48-89 |
Reader 4 – B’Midbar |
|
|
Ashlamatah: Judges
5:14-22, 31 |
Reader 5 – B’Midbar |
|
|
|
Reader 6 – B’Midbar |
Reader 1 – B’Midbar 8:1-3 |
|
Psalm 96:1-13 |
Reader 7 – B’Midbar |
Reader 1 – B’Midbar 8:2-4 |
|
|
Maftir – B’Midbar |
Reader 1 – B’Midbar 8:1-4 |
|
N.C.: Mordechai
(Mark) 10:32-34 |
Judges 5:14-22, 31 |
|
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá
B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh.
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting
within us eternal life.
Blessed is Ha-Shem, Giver of the Torah.
“Now unto Him who is able to preserve you faultless,
and spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one
God, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
Shalom Shabbat!
Hakham Dr. Yosef ben Haggai
HH Rosh Paqid Adon Hillel ben
David
HE Dr.
Adon Eliyahu ben Abraham