Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2009
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
|
Ab 11, 5769 – July 31/ August
01 , 2009 |
First Year
of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday July 31, 2009 – Candles at 8:21 PM Saturday August 01, 2009 – Havdalah 9:19 PM |
San Antonio, Texas, U.S. Friday July 31, 2009 – Candles at 8:21 PM Saturday August 01, 2009 – Havdalah 9:18 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday July 31, 2009 – Candles at 7:42 PM Saturday August 01, 2009 – Havdalah 8:38 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday July 31, 2009 – Candles at 7:58 PM Saturday August 01, 2009 – Havdalah 9:05 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday July 31, 2009 – Candles at 7:36 PM Saturday August 01, 2009 – Havdalah 8:37 PM |
Brisbane, Australia Friday July 31, 2009 – Candles at 5:0 PM Saturday August 01, 2009 – Havdalah 5:55 PM |
|
Chattanooga,
& Cleveland Tennessee, US Friday July 31, 2009 – Candles at 8:28 PM Saturday August 01, 2009 – Havdalah 9:27 PM |
Bucharest, Romania Friday July 31, 2009 – Candles at 8:25 PM Saturday August 01, 2009 – Havdalah 9:32 PM |
|
Miami, Florida, US Friday July 31, 2009 – Candles at 7:50 PM Saturday August 01, 2009 – Havdalah 8:44 PM |
Jakarta, Indonesia Friday July 21, 2009 – Candles at 5:37 PM Saturday August 01, 2009 – Havdalah 6:27 PM |
|
New London, Connecticut USA Friday July 31, 2009 – Candles at 7:41 PM Saturday August 01, 2009 – Havdalah 8:45 PM |
Kuala Lumpur, Malaysia Friday July 31, 2009 – Candles at 7:09 PM Saturday August 01, 2009 – Havdalah 8:00 PM |
|
Olympia, Washington, U.S. Friday July 31, 2009 – Candles at 8:29 PM Saturday August 01, 2009 – Havdalah 9:39 PM |
Manila
& Cebu, Philippines Friday July 31, 2009 – Candles at 6:08 PM Saturday August 01, 2009 – Havdalah 6:59 PM |
|
Philadelphia,
Pennsylvania USA Friday July 31, 2009 – Candles at 7:58 PM Saturday August 01, 2009 – Havdalah 9:01 PM |
Singapore, Singapore Friday July 31, 2009 – Candles at 6:58 PM Saturday August 01, 2009 – Havdalah 7:49 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 and
beloved family,
His Excellency Adon Barth Lindemann and
beloved family,
His Excellency Adon John Batchelor and
beloved wife,
His Excellency Adon Ezra ben Abraham and
beloved wife HE Giberet Karmela bat Sarah,
Her Excellency Giberet Sandra Grenier
His Excellency Adon Stephen Legge and
beloved wife HE Giberet Angela Legge
His Excellency Adon Tracy Osborne and
beloved wife HE Giberet Lynn Osborne
His Excellency Rev. Dr. Adon Chad Foster and
beloved wife HE Giberet Tricia Foster
His Excellency Adon Fred Dominguez and beloved wife
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!
Barukh
Dayan Emet!
“The
grass withers, the flower fades;
but
the Word of our God will stand forever." (Isaiah 40:8)
This
Torah Commentary for this week is dedicated in honour of the memory of my
father His Eminence Chaber Don Isaac Haggai HaLevi, who always said little but
did much, who loved the community of Israel and Torah with all of his heart and
soul, an Ish well acquainted with pains and sorrows inflicted without cause by
evil men and women upon our people, yet he was always ready with an open hand
to help those in need and less privileged, one to whom I owe my life, and much
of my Jewish education. He was promoted to the Yeshivah on High on the 7th
of Ab last during his sleep. Barukh Dayan Emet!
This Torah Seder is also
dedicated to H.H. Rosh Paqid Adon Hillel ben David, my most faithful and
treasured companion in honour of his birthday. We all join together to wish him
a very happy Yom Huledet Sameach!
Shabbat Nachamu I
(1st Sabbath of the
Seven Sabbaths of the Consolation of Israel)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וַיֹּאמֶר
אֲלֵהֶם |
|
|
|
“Vayomer Alehem” |
Reader
1 – B’Resheet 42:18-20 |
Reader
1 – B’Resheet 43:14-16 |
|
“And said unto them” |
Reader
2 – B’
Resheet 42:21-25 |
Reader
2 – B’Resheet 43:17-19 |
|
“Y les dijo” |
Reader
3 – B’
Resheet 42:26-28 |
Reader
3 – B’Resheet 43:20-22 |
|
B’Resheet (Gen.) 42:18 - 43:13 |
Reader
4 – B’
Resheet 42:29-35 |
|
|
Ashlamatah: Isaiah 50:10 –
51:7 + 11 |
Reader
5 – B’
Resheet 42:36 – 43:2 |
|
|
Special:Isaiah 40:1-26 |
Reader
6 – B’
Resheet 43:3-10 |
Reader
1 – B’Resheet 43:14-26 |
|
Psalm 35:1-28 |
Reader
7 – B’
Resheet 43:11-13 |
Reader
2 – B’Resheet 43:17-19 |
|
N.C.: Mark 4:26-29 |
Maftir : B’Resheet 43:11-13 |
Reader
3 – B’Resheet 43:20-22 |
|
Pirke Abot: III:5 |
Isaiah 40:1-26 |
|
Rashi
& Targum Pseudo Jonathan for: B’Resheet (Genesis) 42:18 – 43:13
|
RASHI |
TARGUM PSEUDO
JONATHAN |
|
18. Yosef
said to them on the third day, "Do this and live. I fear G-d." |
18.
And Joseph said to them on the third day, This do, that you may live; for I
fear the Lord. |
|
19.
"If you are honest, one of your brothers will be locked up in the prison
where you are under guard, and you [the others] go bring food for your
famished households. |
19.
If you are true, let one of your brothers be bound in the house of your
confinement and go you, carry the corn, that you may buy for the hunger of
your house, |
|
20.
Bring your youngest brother to me, so that your words will be verified, and
you will not die." They decided to do so. |
20.
and bring your youngest brother to me, that your words may be verified, and
you may not die. And they did so. |
|
21.
They said to one another, "In truth, we are guilty regarding our
brother. We saw the anguish of his soul when he pleaded with us and we did
not listen. That is why this trouble has come upon us." |
21.
And they said, a man to his brother, In truth we are guilty concerning our
brother, when we saw the distress of his soul, when be entreated us, and we
would not hearken to him; therefore hath this affliction come upon us. |
|
22.
Reuben answered them saying, "Did I not say to you to the following: 'Do
not sin against the lad,' but you did not listen; and now his blood is being
avenged." |
22.
And Reuben answered them and said, Did I not tell you, saying, Do not sin
against the youth? But you would not listen to me; and thus, behold, his
blood is required of us. |
|
23.
They did not know that Yosef listened [understood], because the interpreter
was between them. |
23.
But they knew not that Joseph understood (heard) the holy language; for
Menasheh was interpreter between them. [Jerusalem.
But they knew not that Joseph heard in the holy language; for as an
interpreter Menasheh stood between them.] |
|
24.
He turned away from them and cried. He returned to them and spoke to them. He
took Shimon from them, and had him bound before their eyes. |
24.
And he withdrew from them and wept, and returned and, spake with them. And
from them he took Shimeon, who had counselled them to kill him, and bound him
before them. |
|
25.
Yosef gave orders--- and their vessels were filled with grain, and each one's
money was replaced in his sack; and they were given provisions for the
journey. This is what he did for them. |
25.
And Joseph commanded his servant to fill their vehicles with corn, and to
return each man's money in his sack, and to give them provisions for the way.
And he did so for them. |
|
26.
They placed their purchases of grain on their donkeys and they departed from
there. |
26.
And they laid their corn upon their asses and went thence. |
|
27.
One of them opened his sack, to feed his donkey at the inn, and he saw his
money, for behold it was in the opening of his bag. |
27.
Levi, who had been left without Shimeon his companion, opened his sack to
give food to his ass at the place of lodging, and saw his money: behold, it
was in the mouth of his pannier. |
|
28.
He said to his brothers. "My money has been returned, and behold it is
also in my bag." Their hearts failed them and they trembled, saying one
to another, "What is this that Elohim has done to us?" |
28.
And he said to his brothers, My money is returned, behold, it is in my
pannier. And knowledge failed from their hearts, and each wondered with his
brother, saying, What is this which the Lord has done, and not for sin of
ours? |
|
29.
They came to their father Ya’aqob, to the land of Canaan, and they told him
all that had happened to them, saying, |
29.
And they came to Jakob their father in the land of Kenaan, and related to him
all that had befallen them, saying, |
|
30.
"The man, the master of the land spoke to us harshly; and considered us
as spies of the land. |
30.
The man the lord of the land spoke with us harshly, and treated us as spies
of the country: |
|
31.
We said to him, 'We are honest people, we have never been spies. |
31.
but we said to him, We are faithful men, not spies. |
|
32.
We are twelve brothers, sons of our [the same] father. One is no more, and
the youngest is this day with our father in the land of Canaan.' |
32.
We are twelve brothers, sons of our father; of one, we know not what was his
end, and the youngest is today with our father in the land of Kenaan. |
|
33.
The man, the master of the land, said to us, 'This is how I will know that you
are honest. Leave one of your brothers with me, and take food for your
famished households and go. |
33.
And the man, the lord of the land said to us, By this I will know that you
are true. Leave me one of your brothers with me, and what is needed by the hunger
of your houses take, and go, |
|
34.
Bring your youngest brother to me, and then I will know that you are not
spies, but that you are honest men. I will return your brother to you, and
you will [again] do business in the land.' " |
34.
and bring your youngest brother to me, and I will know that you are not
spies, but faithful. I will (then) restore your brother to you, and you will
transact business in the land. |
|
35.
They were emptying their sacks, and behold each man's bundle of money was in
his sack. They saw their bundles of money--- they and their father and they
were afraid. |
35.
And it was as they emptied their baggage, behold, every man's bundle of money
was in his baggage; and they and their father saw the bundles of money, and
they were afraid on account of Shimeon whom they had left there. |
|
36.
Ya’aqob, their father, said to them, "You have deprived me of children; Yosef
is no more, Shimon is no more, and you would take Binyamin: All this has
happened to me. |
36.
And Jakob their father said to them, Me have you bereaved! Of Joseph you
said, An evil beast has devoured him; of Shimeon you have said, The king of
the land has bound him; and Benjamin you seek to take away: upon me is the
anguish of all of them. [JERUSALEM.
And Jakob their father said to them Me have you bereaved of Joseph. From the
hour that I sent him to you I have not known what was his end; and Benjamin
you are seeking to take. Yet by me are to arise the twelve tribes.] |
|
37.
Reuben spoke to his father saying, "Put my two sons to death if I do not
bring him [Binyamin] back to you. Give him into my hands, and I will return
him to you. |
37.
And Reuben spoke to his father, saying Slay my two sons with a curse if I do
not bring him to you. Give him into my hand, and I will restore him to you. |
|
38.
He [Ya’aqob] said, "My son will not go down with you; for his brother is
dead, and only he remains. Should misfortune befall him on the way you are
going, you will bring my white head down to the grave in sorrow. |
38.
But be said, My son will not go down with you; for his brother is dead, and
he alone remains of his mother; and if death should befall him in the way
that you go, you will bring down my age with mourning to the grave. [JERUSALEM.
Death.] |
|
|
|
|
01.
The famine was severe in the land. |
01.
But the famine was strong in the land. |
|
02.
When they had finished eating the food that they had brought from Egypt,
their father said to them, "Go back and buy a little food for us." |
02.
And it was when they had finished eating the corn they had brought from
Mizraim, their father said to them, Return and buy us a little corn. |
|
03.
Yehudah spoke to him saying, "The man warned us repeatedly, saying, 'You
had better not see my face unless your brother is with you.' |
03.
And Jehuda spoke to him, saying, The man attesting attested to us saying, You
will not see the sight of my face unless your youngest brother be with you. |
|
04.
If you will send our brother with us, we will go down and buy food for you. |
04.
If you will send our brother with us, we will go down and buy corn for you; |
|
05.
But if you will not send [him] we will not go down; for the man said to us,
'You had better not see my face unless your brother is with you.' " |
05.
but if you will not send (him), we will not go down; for the man told us, You
will not see the sight of my face unless your brother be with you. |
|
06.
Yisrael said, "Why did you do such harm to me, by telling the man that
you had another brother." |
06.
And Israel said, Why did you do me evil in showing the man that you had yet a
brother? |
|
07.
They said, "The man asked us repeatedly, about ourselves and about our
family, saying. 'Is your father still alive? Do you have a brother? We
answered him according to his words. Could we have known that he would say,
'Bring your brother down?' " |
07.
And they said, The man demanding demanded (to know) about us, and about our
family, saying Is your father yet living? Have you a brother? And we informed
him according to the word of these things. Could we know that be would say,
Bring your brother down? |
|
08.
Yehudah said to his father, Yisrael, "Send the lad with me, and we will
get up and go; let us live and not die, we, you and our children. |
08.
And Jehuda said to Israel his father, Send the youth with me, that we may
arise and go; and that we may live and not die, both we, and you, and our
little ones. |
|
09.
I will be security for him. You will demand him from my hand.
If I do not bring him to you, and set him before you, I will have sinned to
you for all time. |
09.
I will be surety for him: of my hand will you require him. If I
bring him not to you again, and set him before you, the guilt be upon me
before you all days. [JERUSALEM.
I will be afar off from the salutation of my father all days.] |
|
10.
If we had not hesitated until now, we could have been there and back
twice." |
10.
For unless we had thus delayed, we should already have returned these two
times. |
|
11.
Their father Yisrael said to them, "If so, here, this is what you must
do: Take of the best fruits of the land in your vessels, and take an offering
to the man, a little balsam, a little honey, gum, labdanum, pistachios and
almonds. |
11.
And Israel their father said to them, If it must be so, do this: Take of the
praiseworthy things of the land, and put them in your vessels, and carry down
the man a present, a little gum and a little honey, wax and ladanum, the oil
of nuts, and the oil of almonds, |
|
12.
Take double the money in your hands; and the money that was returned in the
opening of your bags return by your own hands. Perhaps it was an oversight. |
12.
and money two upon one [JERUSALEM. Double] take in your hands, even the money
that was returned in the mouth of your baggage, take back in your hands;
perhaps it was done in error. |
|
13.
Take your brother, get up and return to the man. |
13.
And take Benjamin your brother, and arise, return to the man, |
|
|
|
Reading
Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
209-216.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
IIIb – “Joseph in Egypt,” pp. 393-411.
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/s 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’s Commentary for: B’Resheet (Genesis) 42:18
– 43:13
19 in your prison In which you are now
imprisoned.
and you,
go bring to your father’s house.
the grain
for the hunger of your households What you have purchased for the hunger of the members
of your households.-[from Targum Jonathan
ben Uzziel].
20 so that your words may be verified Heb.
וְיֵאָמְנוּ, let them be confirmed and fulfilled, like “Amen,
amen (אָמֵן
אָמֵן)” (Num. 5:22), and like “may Your word now be verified (יֵאָמֶן)” (I Kings 8:26).
21 Indeed Heb. אֲבָל, as the Targum renders: BAQUSHTA, in truth. I [also] saw in
Genesis Rabbah (91:8): It is the language of the Southerners; אֲבָל means B’RAM, in truth.
has come
upon us Heb. בָּאָה. Its accent is on the “beth,” because it is in the
past tense, [meaning] that it has already come, and the Targum is ATAT LANA
[which is the past tense in Aramaic].
22 his blood, too, is being demanded The
use of the word ET or the word גַם denotes inclusion. In this case it means “his
blood and also the blood of his aged father.”-[from Gen. Rabbah 91:8]
23 They did not know that Joseph understood
Heb. שֹׁמֵעַ, understood their language, and they were speaking
in this manner in his presence.-[from Tanchuma Buber Vayigash 7]
for the
interpreter was between them For whenever they spoke with him, the interpreter,
who knew both Hebrew and Egyptian, was between them, and he would interpret
their words for Joseph and Joseph’s words for them. Therefore, they thought
that Joseph did not understand Hebrew.-[from Targum Onkelos]
the
interpreter This was his son Manasseh.-[from Gen. Rabbah 91:8, Targum Jonathan,
Targum Yerushalmi]
24 And he turned away from them Heb. וַיִּסֹּב. He distanced himself from them so that they would
not see him weeping.
and wept Because
he heard that they were remorseful.-[from Bereishith
Rabbathi, p. 204]
Simeon He [was
the one who] had cast him into the pit. It was he who said to Levi, “Behold,
that dreamer is coming” (Gen. 37:19). Another explanation: Joseph intended to
separate him from Levi, lest the two of them take counsel to assassinate him.
and
imprisoned him before their eyes He imprisoned him only before their eyes, but as soon
as they left, he released him and gave him food and drink.-[from Gen. Rabbah 91:8]
27 The one opened That was Levi, who was
left alone, without Simeon, his companion.-[from Gen. Rabbah]
at the
lodging place Heb. בַּמָּלוֹן. In the place where they lodged at night.
his sack Heb. אַמְתַּחְתּוֹ. That is a sack.
28 and indeed, here it is in my sack The
money is in it with the grain.
What is
this that God has done to us to bring us to this accusation, for it (the money)
was not returned except to accuse us falsely.
34 and you may travel around in the land
Heb. תִּסְחָרוּ, you may go around. Likewise, every expression of
merchants (SOCHARIM) and commerce (S’CHORAH) is based on the fact that they
(the merchants) travel around and look for merchandise.
35 bundle of money Heb. צְרוֹר-כַּסְפּוֹ, his bundle of money.-[from Targum Jonathan ben Uzziel]
36 You have bereaved me [This] teaches
[us] that he suspected them-perhaps they had killed him (Simeon) or sold him like
Joseph. [Gen. Rabbah 91:9]
You have
bereaved Heb. שִׁכַּלְתֶּם Anyone who has lost his children is called SHAKUL.
38 My son will not go down with you He did
not accept Reuben’s offer. He said, “This firstborn is a fool. He offers to
kill his sons. Are they his sons and not my sons?”-[from Gen. Rabbah 91:9]
2 when they
finished eating Judah had said to them, “Wait for the old man until there
is no more bread left in the house.” - [from Tanchuma Mikeitz 8, Gen.
Rabbah 91:6]
when they finished. [Onkelos
renders:] KAD SHETSIU, when they stopped. (The one who renders: KAD SAPIQU is
in error. “When the camels had finished drinking” (Gen. 24:22) is rendered: KAD
SAPIQU, which means “when they had drunk their fill,” [for] that was the end of
their drinking. This instance of “when they had finished eating,” however,
means “when the food was depleted,” and we render: KAD SHETSIU.
3 warned us
repeatedly Heb. הָעֵד
הֵעִד,
an expression of warning, since a warning is usually given in the presence of
witnesses (EDIM). Similarly, “I warned (כִּי
הָעֵד
הַעִדֹתִי) your forefathers” (Jer. 11:7); “Go down,
warn (הָעֵד) the people” (Exod. 19:21).
‘You will not see my face if your
brother is not with you.’ Heb. בִּלְתִּי, lit., without. You will not see me
without your brother [being] with you. Onkelos, however, renders: except when
your brother is with you. He explained the verse according to its context, but
he was not precise in translating it in accordance with the language of the
verse.
7 about us and
about our family Heb. וּלְמוֹלַדְתֵּנוּ, about our lineage (Targum Jonathan). Midrashically, [it is explained:] Even the
matters (I’N’YANEI) of our cradles he revealed to us.-[from Gen. Rabbah 91:10]
And we told him that we have a father and a brother.
according to these words According to his questions that he asked, we were
compelled to answer.
that he would say Heb. כִּי
יֹאמַר. [This is equivalent to] ASHER YOMAR, that he would say. כִּי is used as an expression for IM, and IN is used as an
expression for ASHER, that. Hence, this is one of its four usages, for this [כִּי] is like IM, as “until (עַד
אִם) I have spoken my words” (24:33). - [after targumim]
8 and we will live
The Holy Spirit flickered within him. Through this trip, your spirit will be
revived, as it is said: “and the spirit of their father Jacob was revived”
(Gen. 45:27).
and not die of hunger. As for Benjamin, we are not sure whether he
will be seized or he will not be seized, but all of us will [certainly] die of
hunger if we do not go. It would be better to leave the doubtful situation and
seize the [situation that is] certain.-[from Tanchuma Mikeitz 8]
9 and stand him up
before you That I will not bring him to you dead, but alive.
I will have sinned against you
forever For the world to come. - [from Gen. Rabbah 91:10]
10 had we not
tarried because of you, we would have [already] returned with Simeon, and
you would not have suffered all these days.
11 then Heb. אֵפוֹא. This is a redundant word, used for stylistic purposes in the
Hebrew. If [it is] so, [that] I will be compelled to do [this]—that I will
[have to] send him with you—I will have to search and seek where [is the place
that we can say,] “Here is (AYIH FO) a solution as well as advice to give you,
and [therefore] I say, ‘Do this.’”
some of the choice products of
the land Heb. מִזִּמְרַת
הָאָרֶץ lit., from the song of the land. Targumim render: MIDIM’SHABACH
B’ARA’, “from what is praised in the land,” about which everyone sings,
[rejoicing] that it came into the world.
wax Heb. נְכֹאת, wax.-[from Gen. Rabbah 91:11, Targum
Onkelos] Cf. Rashi above on
37:25.
pistachios Heb. בָּטְנִים I do not know what they are. In the
alphabetized dictionary of Rabbi Machir, I saw [that they are] pistachios, but
I believe that they are AFARS’QIM (mentioned in the Mishnah, Kilayim 1:4, and
the Talmud, Shabbath 45a).
12 And…double the
money Twice as much as the first.
take…in your hand[s] to purchase food, perhaps the price has risen.
perhaps it was an error Perhaps the one appointed over the house inadvertently
forgot it.
Ketubim: Targum Tehillim (Psalms) 35:1-28
|
Judaica Press |
Targum on the Psalms |
|
1. Of David. O LORD, strive with
those who strive against me, battle my foes. |
1.
Of David. Contend, O LORD, with those who contend against me; make war
against those who war against me. |
|
2.
Grasp a shield and encircling armor, and rise to
my assistance. |
2.
Take up a shield and buckler, and arise as my help. |
|
3.
And arm Yourself with a spear and bar the way
before my pursuers; say to my soul, "I am your salvation." |
3.
And draw the spear and fasten the scabbard; and be prepared to meet those who
pursue me; say to my soul, “I am your redeemer.” |
|
4.
May those who seek my life be shamed and
embarrassed; may those who plan my harm draw backward and be abashed. |
4.
Let those who seek my life be ashamed and embarrassed; let those who plot my
ruin shrink back and be subdued. |
|
5.
Let them be as chaff before the wind, with an
angel of the LORD thrusting them. |
5.
Let them be like chaff before the storm-wind, with the angel of the LORD
repelling [them]. |
|
6.
May their way be dark and slippery, with an angel
of the LORD pursuing them. |
6.
May their paths be dark and murky, with the angel of the LORD pursuing them. |
|
7.
For without cause they have hidden for me a pit,
yea a net; without cause they have dug it for my soul. |
7.
For without cause they have spread before me a pit; their net they have
hidden for my soul without cause. |
|
8.
May darkness that he does not know come upon him,
and his net that he hid shall ensnare him; in the darkness may he fall into
it. |
8.
May a sudden calamity, unsuspected, overtake him; and may his net that he
spread catch him; let him suddenly fall in it. |
|
9.
And my soul will exult in the LORD; it will
rejoice in His salvation. |
9.
But my soul will rejoice in the Word of the LORD; it will be glad in His
redemption. |
|
10.
All my bones will say, O LORD, who is like You,
Who saves a poor man from one stronger than he and a poor man and a needy one
from one who robs him. |
10.
All my limbs will keep saying, “O LORD, who is like You?” – Who saves the
poor from the one stronger than he, and the poor and wretched from his
oppressor. |
|
11.
False witnesses rise up; they ask me of things
that I know not. |
11.
Rapacious witnesses stand up; those whom I have not known question me. |
|
12.
They recompense me with evil instead of good,
death to my soul. |
12.
They repay me evil for good, seeking to bereave my soul. |
|
13.
But, as for me, when they were ill, my attire was
sackcloth; I afflicted myself with fasting, and may my prayer return upon my
bosom. |
13.
But I, in the time of their illness, wore sackcloth; I afflicted my soul with
fasting; but my prayer will return to my bosom. |
|
14.
I walked about as though it were a friend or as
though it were my own brother; I was bowed with gloom as the mourning of a
mother. |
14.
As if for my friend or brother, I went about like a mourner; like one who
mourns for his mother, I was bowed down in gloom. |
|
15.
And, when I limped, they rejoiced and gathered; lame people gathered
about me, [why,] I do not know. Were they to tear, they would not draw blood.
|
15.
But when I was stricken, they rejoiced and even gathered together against me;
the wicked/lawless, who belittle me with their words, and I knew it not, as
if they cut my skin without drawing blood. |
|
16.
Because of the flattery of scorn for food, they gnash their teeth at
me. |
16.
With smooth words and haughtiness and mockery, they grind their teeth against
me. |
|
17.
O LORD, how long will You look on? Return my soul from their darkness,
my only one from young lions. |
17.
O LORD, how long will You watch? Deliver my soul from their calamities, my
body from the lion’s whelps. |
|
18.
I will thank You in a large assembly; in a mighty people I will praise
You. |
18.
I will give thanks in Your presence in the great assembly; among a mighty
people I will praise You. |
|
19.
Let them not rejoice over me, those who are my enemies for an unjust
cause, neither will those who hate me for nought wink their eyes. |
19.
Let not my enemies rejoice over me [with] a lie – those who hate me without
cause, winking with their eyes. |
|
20.
For they do not speak peace, and against the crushed people of the
earth they think words of deceit. |
20.
For they do not speak peace; and against the righteous/generous of the earth
who have rest in this world they plot devious things. |
|
21.
And they opened their mouth wide against me and they said, "Aha!
Aha! Our eyes have seen [what we desired]." |
21.
And they have opened their mouth wide against me [and] said, “Joy! Joy! Our
eye has seen it!” |
|
22.
You saw, O LORD, do not be silent; O LORD, do not distance Yourself
from me. |
22.
You have seen, O LORD, do not be silent; O LORD, be not far from me. |
|
23.
Arouse Yourself and awaken to my judgment, my God and my LORD, to my
cause. |
23.
Wake and be alert to my cause, O my God; the LORD is the victor in my
dispute. |
|
24.
Judge me according to Your righteousness/ generosity, O LORD,
my God, and let them not rejoice over me. |
24.
Judge me by Your generosity, O LORD my God, and they will not
rejoice over me. |
|
25.
Let them not say in their hearts, "Our soul rejoices." Let
them not say, "We have swallowed him up." |
25.
Let them not say in their heart, “Our soul is glad”; lest they say, “We have
finished him.” |
|
26.
Let them be ashamed and abashed together, those who rejoice at my
misfortune; let them be clothed in shame and disgrace, those who raise
themselves haughtily over me. |
26.
Let those who rejoice at my harm be ashamed and subdued together; let those
who vaunt themselves over me be clothed with shame and disgrace. |
|
27.
Let those who desire my vindication sing praises and rejoice, and let
them constantly say, "May the LORD, Who desires the peace of His
servant, be magnified." |
27.
May those who seek my vindication be glad and rejoice and say always, “May
the glory of the LORD be great, he who desires the peace of his servant.” |
|
28.
And my tongue will utter Your righteousness/ generosity, Your praise
all day long. |
28.
And my tongue will sing of Your generosity, all the day of Your praise. |
|
|
|
Rashi’s Commentary for:
Psalm 35:1-28
1 O Lord, strive with those who strive
against me Make a quarrel with those who make quarrels with me.
battle Heb. לְחַם an expression of war (מִלְחָמָה), and so לֹחֲמָי, battle those who battle with me.
3 And arm Yourself with a spear Heb. וְהָרֵק. Arm Yourself, as (in Exod. 15:9) “I will arm
myself (אָרִיק) with my sword”; “And he armed (וַיָּרֶק) his trained men.”
and bar
the way before my pursuers Protect between me and them, as a barrier.
to my
soul A moi meme in French, to myself, as (in Jer. 18:20): “for they have dug
a pit for me (לְנַפְשִׁי).”
6 dark and slippery Both together, so
that their feet should slip on the slippery places and the darkness should not
allow them to beware of the slippery places, as it is written (in Jer. 23:12):
“Therefore, their way will be for them like slippery places in the dark: ‘let
them be thrust and fall therein.’ “
7 they have dug it for my soul they have
dug a pit into which I should fall.
8 darkness Heb. שׁוֹאָה, darkness, broine in Old French, obscurity.
and his
net that he hid So is the custom to hide the net and to cover it with
straw or with earth, in order that the one who passes over it should not notice
it until he is trapped in it.
9 And my soul shall exult when I see
their downfall.
10 All my bones will praise You for
everything, for now...
11 False witnesses rise up constantly
against me, etc.
13 and may my prayer return upon my bosom
That is to say: If they say that I afflicted myself only for their detriment,
that their illness should become more serious, may my prayer that I prayed for
them return to me.
14 I walked about as though it were a friend
or as though it were my own brother As though it were my brother or my
friend; I walked about depressed because of their distress.
as the
mourning of a mother As a son who mourns for his mother or as a mother who
mourns for her son.
with
gloom Heb. קֹדֵר, an expression of blackness.
I was
bowed An expression of humility.
15 And, when I limped, they rejoiced and
gathered And when I limped because I suffered a fracture, they rejoiced and
gathered [around me].
lame
people gathered about me Heb. נֵכִים, lame people, associated it with (Isa. 16:7), נְכָאִים, broken-hearted, amenuyze in Old French, crushed.
Were they
to tear, they would not draw blood Were they to tear my flesh, my blood would not flow
to the ground when they embarrass me [lit. make my face white].
16 Because of the flattery of scorn for food,
they gnash, etc. Because of the flattery of scorn of eating and drinking,
that they flatter Saul in order that he give them to eat and drink, they gnash
their teeth against me.
food Heb. מָעוֹג, an expression of eating, as (in I Kings 17:12):
“if I have food (מָעוֹג),” written regarding Elijah, but Menachem (p. 130)
interpreted it as an expression of a loaf of bread, and so “if I have a cake (מָעוֹג).”
17 how long will You look on? How much
patience do You have to look upon all these?
from
their darkness Heb. מִשֹּׁאֵיהֶם, from their darkness.
my only
one from young lions This refers to “Return my soul.” Return my only one
from young lions.
19 those who are my enemies for an unjust cause
who hate me because of a false matter, that they testify against me what never
entered my mind. Let them not rejoice at my downfall.
who hate
me Let those who hate me not wink their eyes at me, to mock my downfall
with their eyes. יִקְרְצוּ means seynt in Old French, signal.
20 and against the crushed people of the earth
Heb. רִגְעֵי, on the crushed people of the earth, and so (in
Jer. 31:34): “Who stirs up (רֹגַע) the sea”; (Job 7:5), “my skin wrinkled (רָגַע).” And so did Dunash explain it.
21 Aha! Aha! Heb. הֶאָח, an expression of joy of one who boasts with the lust of his
heart, out of their [sic] great joy, that they see their lust gratified.
23 Arouse Yourself and awaken the heavenly
retinue to judge my cause from my enemies.
Ashlamatah: Isaiah 50:10
– 51:7 + 11
10.
Who is among you that fears the LORD, that obeys the voice of His servant?
Though he walks in darkness, and has no light, let him trust in the name of the
LORD, and stay upon his God. {S}
11.
Behold, all you that kindle a fire, that gird yourselves with firebrands,
begone in the flame of your fire, and among the brands that you have kindled.
This will you have of My hand; you will lie down in sorrow. {S}
1.
Hearken to Me, you that follow after righteousness/generosity, you that seek
the LORD; look unto the rock whence you were hewn, and to the hole of the pit
whence you were dug.
2.
Look unto Abraham your father, and unto Sarah that bore you; for when he was
but one I called him, and I blessed him, and made him many.
3.
For the LORD has comforted Zion; He has comforted all her waste places, and has
made her wilderness like Eden, and her desert like the garden of the LORD; joy
and gladness will be found therein, thanksgiving, and the voice of melody. {S}
4.
Attend unto Me, O My people, and give ear unto Me, O My nation; for instruction
will go forth from Me, and My right on a sudden for a light of the peoples.
5.
My favour is near, My salvation is gone forth, and Mine arms will judge the
peoples; the isles will wait for Me, and on Mine arm will they trust.
6.
Lift up your eyes to the heavens, and look upon the earth beneath; for the
heavens will vanish away like smoke, and the earth will wax old like a garment,
and they that dwell therein will die in like manner; but My salvation will be
forever, and My favour will not be abolished.
7.
Hearken unto Me, you that know righteousness/generosity, the people in whose
heart is My Law; fear not the taunt of men, neither be you dismayed at their
revilings.
8. For the moth will eat them up like
a garment, and the worm will eat them like wool; but My favour will be forever,
and My salvation unto all generations. {S}
9. Awake, awake, put on strength,
O arm of the LORD; awake, as in the days of old, the generations of ancient
times. Are you not it that hewed Rahab in pieces, that pierced the dragon?
10. Are you not it that dried up
the sea, the waters of the great deep; that made the depths of the sea a way
for the redeemed to pass over?
11.
And the ransomed of the LORD will return, and come with singing unto Zion, and
everlasting joy will be upon their heads; they will obtain gladness and joy,
and sorrow and sighing will flee away. {S}
Special Ashlamatah: Isaiah 40:1-26
1.
Comfort, comfort My people, says your God.
2.
Bid Jerusalem to take heart, and proclaim unto her, that her time of service is
accomplished, that her guilt is paid off; that she has received of the LORD'S
hand double for all her sins.
3.
Hark! one calls: ‘Clear in the wilderness the way of the LORD, make plain in
the desert a highway for our God. {S}
4.
Every valley will be lifted up, and every mountain and hill will be made low;
and the rugged will be made level, and the rough places a plain;
5.
And the glory of the LORD will be revealed, and all flesh will see it together;
for the mouth of the LORD has spoken it.’ {P}
6.
Hark! one says: ‘Proclaim!’ And he says: ‘What shall I proclaim?’ ‘All flesh is
grass, and all the goodliness thereof is as the flower of the field;
7.
The grass withers, the flower fades; because the breath of the LORD blows upon
it - surely the people is grass.
8.
The grass withers, the flower fades; but the Word of our God will stand
forever.’ {S}
9.
O you that tells good tidings to Zion, get up into the high mountain; O you
that tells good tidings to Jerusalem, lift up your voice with strength; lift it
up, be not afraid; say unto the cities of Judah: ‘Behold your God!’
10.
Behold, the Lord GOD will come as a Mighty One, and His arm will rule for Him;
behold, His reward is with Him, and His recompense before Him.
11.
Even as a shepherd that feeds his flock, that gathers the lambs in his arm, and
carries them in his bosom, and gently leads those that give suck. {S}
12.
Who has measured the waters in the hollow of his hand, and meted out heaven
with the span, and comprehended the dust of the earth in a measure, and weighed
the mountains in scales, and the hills in a balance?
13.
Who has meted out the spirit of the LORD? Or who was His counsellor that he
might instruct Him?
14.
With whom took He counsel, and who instructed Him, and taught Him in the path
of right, and taught Him knowledge, and made Him to know the way of
discernment?
15.
Behold, the Gentiles are as a drop of a bucket, and are counted as the small
dust of the balance; behold the isles are as a mote in weight.
16.
And Lebanon is not sufficient fuel, nor the beasts thereof sufficient for
burnt-offerings. {P}
17.
All the Gentiles are as nothing before Him; they are accounted by Him as things
of nought, and vanity.
18.
To whom then will you liken God? Or what likeness will you compare unto Him?
19.
The image perchance, which the craftsman has melted, and the goldsmith spread
over with gold, the silversmith casting silver chains?
20.
A holm-oak is set apart, he chooses a tree that will not rot; he seeks unto him
a cunning craftsman to set up an image, that will not be moved. {S}
21.
Know you not? Hear you not? Has it not been told you from the beginning? Have
you not understood the foundations of the earth?
22.
It is He that sits above the circle of the earth, and the inhabitants thereof
are as grasshoppers; that stretches out the heavens as a curtain, and spreads
them out as a tent to dwell in;
23.
That brings princes to nothing; He makes the judges of the earth as a thing of
nought.
24.
Scarce are they planted, scarce are they sown, scarce has their stock taken root
in the earth; when He blows upon them, they wither, and the whirlwind takes
them away as stubble. {S}
25.
To whom then will you liken Me, that I should be equal? Says the Holy One.
26.
Lift up your eyes on high, and see: who has created these? He that brings out their
host by number, He calls them all by name; by the greatness of His might, and
for that He is strong in power, not one fails.
Mishnah Pirke Abot: III:5
Rabbi Nehunya ben Ha-Kanah said: When a man accepts upon himself the yoke of Torah, the yoke of government and the yoke of Derekh Eretz are removed from him. But when a man rejects the yoke of Torah, the yoke of government and the yoke of Derekh Eretz are placed on him.
Abarbanel on Pirke Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 165-168)
Rambam
contends that the Mishnah's phrase “yoke of the government” is meant to imply
service in the government, such as in the civil service or the army; “yoke of
derekh eretz” relates to daily chores and livelihood. This means that when a
person places himself under the obligation of Torah study, God will see to it
that he is relieved of the obligations to government and of the need to search
for his daily needs. Similarly, rejecting the yoke of Torah implies that the
Torah is not divine and refusing to abide by it.
Abarbanel
rejects this thesis outright. If Rambam is correct that Torah can gain for a
person many advantages, why did Rabbi Nehunya choose as his model blessing the
removal of the yoke of government and the yoke of derekh eretz? Is that all he
could promise? What about relief from a host of other trials and tribulations,
crises and low points in life? And what about reward in the World-to-Come?
The
correct interpretation, according to Abarbanel, relates to the dicta of the
rabbis in the previous Mishnayot of this chapter. Rabbi Nehunya took into
consideration the aphorism of Akavya ben Mahalalel that all a man needs to be
immunized from sin is to reflect and remember what his origins were and what
his destiny will be. These are enough to humble anyone.
Then
came Rabbi Hananya who argued that the only deterrent to sin is judicial
authority and government. This will lead to a mentality of wanting to do the
right thing in every facet of life.
After
him, three sages contended that the former opinions are ineffective and that
the one and only way to be free of transgression is to study Torah. It is there
that we discover what is wrong and what is right.
In
this Mishnah, Rabbi Nehunya is giving a decision as to which of these opinions
is correct and he rules according to the opinion of the majority. Occupying
one's self with Torah will guarantee the absence of wrong doing, as Rabbi
Hananya ben Teradyon, Rabbi Shimon and Rabbi Hanina ben Hakhinai said. The
message of our Mishnah is: Involve yourself in Torah and you will be freed from
the yoke of derekh eretz, i.e., there will no longer be a need to contemplate
on, “Where you came from and where you are headed for.” Also, you will be freed
from the yoke of government, i.e., there will be no need for you to be
intimidated by governmental authority.
It
is in that light that we must understand the saying of the rabbis in the Talmud
(Sukkah 52b), “If that ugly thing meets up with you, draw him into the Bet
Ha-Midrash.” This means that if you are strongly tempted to sin by the evil
inclination, apply yourself to your activity in the academy - the study of
Torah.
In
contrast, if one is not Torah-oriented and cannot find salvation in its study,
then the prescribed antidotes to sin will be found in the words of Akavya ben
Mahalalel and Rabbi Hananya. Perhaps that person requires something more
traumatic and more blunt than a self-imposed discipline of Torah study.
To
put it succinctly: Rabbi Nehunya compromises, to a certain extent, between the
various rabbis who preceded him in this chapter. He would like to have everyone
insulated against sin by the study of Torah. Since not everyone can achieve
this, he opts for the reflections of Akavya and the dread of authority.
Miscellaneous Interpretations
Rabbenu
Yonah (R. Yonah ben Abraham Gerondi, Barcelona (Spain), c. 1200 – 1236) agrees with most of
the commentators that the main thrust of this Mishnah is the recognition of
God's beneficence to those who are wholly committed to a life of Torah. If a
person's main priority is the study of the sacred literature, all other
anxieties and problems will resolve themselves without any effort on his part.
However, it takes a certain measure of self-sacrifice to achieve this end. On
the other hand, the one who is pathologically obsessed with the search for
material gain at the expense of spiritual and cultural endeavours will find
himself without either.
Rashbatz
(R. Shimon ben Tzemah Duran, Majorca (Spain) and Algiers, 1361 – 1444), too, subscribes to the
plain interpretation of this Mishnah, and illustrates his point with an
analogy. A Jew was wont to travel from one community to another to collect
funds for his sustenance. In one city he encountered an idol worshipper. The
Jew asked:
-
Why do you worship the idol?
-
I pray that it will provide me with my living.
-
But how can you depend on something that doesn't move?
-
To whom do you pray?
-
To the King of Kings who is omnipresent and omnipotent.
-
So why do you travel from city to city?
The
itinerant Jew conceded the justice of the pagan's argument, returned to his
home, and found his blessings there.
It
is significant to note that Rashbatz quotes Rambam who suggests that “when a
man rejects the yoke of Torah” means that he does not recognize the Oral Law
and under no circumstances will he accept that concept. Rashbatz merely cites
Rambam and makes no comment on this interpretation.
Rabbi
Mattityahu ha-Yitzhari (Zaragoza (Spain), 14th-15th
century): Why
did Rabbi Nehunya choose the word “yoke”? Why did he not just say, “When a man
accepts upon himself the Torah...”? He asserts that one who wishes to live by
the norms of Torah must be prepared for the burdensome difficulties he may meet
up with. This is why the rabbis taught (Berakhot 63b) that the Torah can only
survive if the student is ready to suffer for it.
Midrash
Shemuel (R. Shemuel ben Yitschaq de Uceda, Safed (Israel), 1540 - ?), with remarkable
insight, sees in this Mishnah a meaning different from all other commentators.
To him MALKHUT (literally: kingdom) implies the Kingdom of God. God is the
creator and director of the world and man exists by His decrees. With this in mind,
the reading of the Mishnah will be as follows, “He who accepts upon himself the
yoke of Torah, will be freed from the decrees of God.” In Jewish tradition a
Tsadik (Saint) can annul God's decrees.
Midrash
Shemuel cites another authority who, following Rambam, points out that there
are two types of Mitzvoth: the rational and the irrational. The mitzvah of honouring
parents is rational; the mitzvah of the Red Heifer is irrational. Although, a
person may have the prerogative of observing the rational Mitzvoth because of
his inherent sense of duty to a certain mitzvah, he is expected to fulfil his
obligations because the Torah instructed him to do so, and for no other reason.
This may bring him into conflict with the prevailing norms of secular
philosophy. Nevertheless, it is towards this situation that Rabbi Nehunya
directs his counsel, “He who takes upon himself the yoke of Torah will remove
from himself the yoke of government.” This is to say, that one who accepts all
the Mitzvoth as the Divine Word of God will feel Himself free from any
imposition by foreign systems which attempt to foist upon him a secular view
point.
What Say the Nazarean Hakhamim?
1Ti
5:7
And enjoin these things [upon them] that they may be blameless.
1Ti
5:8 If
anyone does not provide for his own, and especially [for] his family, he has
denied the faithful obedience and is worse than an unbeliever.
1Ti
5:17 Let
the elders who lead well be counted worthy of double honour, especially those
labouring in the Word and Teaching.
1Ti
5:18 For
the Scripture says, “You will not muzzle an ox treading out grain” (Deut.
25:4), and the labourer is worthy of his pay.
1Ti
3:1 Faithful
is the Word: If anyone reaches out to overseership (i.e. become a Hakham), he
desires a good work.
Mark (Mordechai) 4:26-29
Delitzsch
Hebrew Rendition
26וַיּאֹמַר
מַלְכוּת
הָאֱלֹהִים
הִיא כְאָדָם
מַשְׁלִיךְ
זֶרַע
בָּאֲדָמָה׃
27וְשָׁכַב
וְקָם
לַיְלָה
וָיוֹם
וְהַזֶּרַע
יִצְמַח
וְגָדֵל
וְהוּא לֹא
יָדָע׃
28כִּי
הָאָרֶץ
מֵאֵלֶיהָ
מוֹצִיאָה
פִרְיָהּ
אֶת־הַדֶּשֶׁא
רִאשׂוֹנָה
וְאַחֲרָיו אֶת־הַשִּׁבֹּלֶת
וְאַחֲרֵי־כֵן
אֶת־הַחִטָּה
הַמְּלֵאָה
בַּשִּׁבֹּלֶת׃
29וְכַאֲשֶׁר
גָּמַל
הַפְּרִי
יְמַהֵר לִשְׁלֹחַ
מַגָּל כִּי
בָשַׁל
קָצִיר׃
Murdoch’s Peshitta Translation
26.
And he said: So is the kingdom of God, as if a man should cast seed into the
ground,
27.
And should sleep and rise, by night and by day, and the seed should grow and
shoot up, he knows not how.
28.
For the earth brings forth the fruit; first the plant, and subsequently the
ear, and at last the complete wheat in the ear.
29.
And when the fruit is ripe, immediately comes the sickle, because the harvest
has arrived.
Etheridge’s Peshitta Translation
26.
And he said, So is the kingdom of God, as a man who will cast seed into the
earth;
27.
And will sleep, and rise up by night and day, and the seed will increase, and
become long, while he knows not,
28.
For the earth yields him fruit; and first is there the plant, and after it the
ear, but lastly the completed corn in the ear.
29.
But when the fruit is mature, immediately comes the sickle, because the harvest
is come.
Hakham’s Rendition:
26.
And he said, “Thus is the governance of God: as if a man should cast the seed
on the earth,
27.
And should [he] sleep, and rise night and day, and the seed spring up and grow,
he has not known how;
28.
For of itself does the earth bear fruit, first a blade, then an ear, then full
grain in the ear.
29.
And when the fruit yields, immediately he ‘sends forth the sickle, for the
harvest has come’ (Joel 3:13).”
Commentary:
Cranfield[1]
list a five distinct possibilities as to how one can interpret this simile as
follows:
(i)
Take
the parable as an allegory;
(ii)
Direct
attention primarily
(a)
To
the seed;
(b)
To
the period of growth;
(c)
To
the harvest; or
(d)
To
the contrast between sowing and harvest
He
finds propositions ii (b) and ii (d) the most natural, and finally settles for
ii (d) as the most probable correct interpretation.
Gould[2]
on the other hand finds this simile as “the most fundamental of all parables
given by Mark ... because it contains the truth about the adaption of seed and
soil, which underlies all these analogies drawn from the growth of seed.” He
then concludes:[3]
“This statement, that
the land bears fruit of itself, is the fact underlying all these analogies of
seed and soil. The land contains in itself the elements needed for the
nourishment and growth of the plant, and hence the great thing for man to do is
to bring together these mutually adapted things, the seed and the soil. And in
the spiritual realm, there is the same adaptation of truth to the spirit of
man. The mind of man is related to the truth as the soil to seed. There may be
minor differences of soil, as set forth in the Parable of the Sower, but the
prime fact is this generic fitness. All the trust of man in the greatness and
prevalence of the truth is warranted by this fact alone. The mind is adapted to
the truth, as the eye to the light. This single fact creates the confidence
shown by Jesus in the ultimate establishment of his kingdom, in spite of the
obstacles which obstruct its progress.”
These
points are all valid, and worth of acceptance, however, in this simile we find
an emphasis on the fact that the growth of G-d’s governance, as Marcus[4]
puts it: “eludes comprehension and is beyond human power to control.” This is
brought to the fore by the expression: “and the seed spring up and grow, he
has not known how.” Here we have an echo of the words of the Babylonian
Talmud (Sanh. 97a): “Three things come unawares: the Messiah, a found object,
and a scorpion.” The only activity we the farmer here engaged with, is the
planting of the seed (G-d’s Oral Torah) in what way, or at what pace this seed
will bear fruit in the individual is beyond the farmer’s control. This simile
then lays on the farmer the responsibility to plant the seed as best as he can,
water and de-weed the soil but he should not control the way and pace that the
seed will bear fruit. As Marcus[5]
well puts it: “What G-d does with His Word is His business ... Ultimate success
is assured, but the precise modalities of this realization are known only to
G-d.”
Control
has become a plague both within Judaism and Christianity, And the “normal”
perception now a days is that the more authoritarian and despotic a person is,
the better the leader. On the other hand, “coaching” and “coaches” are seen as
week persons that have little leadership material. Such a disgrace is the
common state of affairs today. Perhaps, society should take a leaf from
universities in their Post-Graduate programs of training. In these programs,
surely there are deadlines to meet, yet supervisors are there to help students
meet those deadlines (with greater flexibility than in undergraduate courses)
but their leadership style is more like that of a coach than that of a
despotic, autocratic leader.
The
lesson of this simile is that the pace and mode of learning of the Oral Torah
should be determined by each individual, without interference from anyone. This
does not mean that there are no deadlines. The Teacher can only trust G-d that
in the end the desired fruit will come in its due season, as it is said (Isaiah
55:11): “So will My word be that goes forth out of My mouth: it will not return
unto Me empty, except it accomplish that which I please, and make the thing
whereto I sent it prosper.” How G-d’s Oral Torah will accomplish what it was
designed to accomplish in each individual is a matter between G-d and each
individual, and for which we have no authority to control, impose or regulate.
All that we can control is that we plant well, that we water well, and that we
eradicate weeds from growing plants, the rest belongs to G-d as it is said: “and
the seed spring up and grow, he has not known how.”
Also important in this simile is
that G-d has placed enough nutrients and ability on the soil so that “of
itself does the earth bear fruit.” Surely, G-d gives gifts to all, yet each
one of us has to put our own very efforts in bearing much fruit. And so, some
according to their ability, will produce “some thirty, and some sixty, and
some a hundredfold” (Mark 4:8). May we all do our very best to be a good
productive and fertile soil for the Oral Torah and for the governance of G-d,
most blessed be He!
Some Questions to Ponder:
1. What question/s were asked of Rashi regarding
Genesis 42:19?
2. What question/s were asked of Rashi regarding Genesis
42:21?
3. What question/s were asked of Rashi regarding
Genesis 42:24?
4. What question/s were asked of Rashi regarding
Genesis 42:27?
5. What question/s were asked of Rashi regarding
Genesis 42:36?
6. What question/s were asked of Rashi regarding
Genesis 43:2?
7. What question/s were asked of Rashi regarding
Genesis 43:3?
8. What question/s were asked of Rashi regarding
Genesis 43:7?
9. What question/s were asked of Rashi regarding
Genesis 43:11?
10. What question/s were asked of Rashi regarding
Genesis 43:12?
11. What do our Sages mean by: “Good is brought about
by the worthy”?
12. Why Judah’s
offer to Ya’aqob was better and more convincing than that of Reuben?
13. What was the
first gift that Ya’aqob chose for Yosef, and for what reason?
14. Why did
Ya’aqob say “take twice as much money in your hands”? (The phrase “in your
hands” seems redundant.)
15. What
word/words/part or concept of the Torah Seder fired the imagination of our
Psalmist?
16. How is our
regular Ashlamatah of Isaiah 50:10 – 51:7 + 11 related to our Torah via verbal tally?
17. How is Pirqe
Abot III:5 related to all of our readings for this Shabbat?
18. What
word/words/part or concept of the Torah Seder, Psalm and Isaiah fired the
imagination of Mordechai (Mark) to which he connects his fourth simile on the
governance of G-d?
19. In your
opinion what is the meaning and moral of the simile in Mark 4:26-29?
20. How do the readings
for this week recall the fast of the 9th of Ab?
21. In your
opinion, and taking into consideration all of the readings for this Shabbat,
what is the prophetic statement for this coming week?
Tu B’Ab
Ab 15, 5769
Evening of August the 4th to Evening
August the 5th, 2009
For further study on this minor festival see:
http://www.betemunah.org/tubav.html
Next Shabbat Shabbat Nachamu II:
2nd Sabbath of the
Seven Sabbaths of the Consolation of Israel
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וְאֵל
שַׁדַּי |
|
|
|
“V’El Shaddai” |
Reader
1 – B’Resheet 43:14-17 |
Reader
1 – B’Resheet 44:18-20 |
|
“And G-d Almighty” |
Reader
2 – B’
Resheet 43:18-23 |
Reader
2 – B’Resheet 44:21-23 |
|
“Y el Dio Omnipotente” |
Reader
3 – B’
Resheet 43:24-26 |
Reader
3 – B’Resheet 44:24-29 |
|
B’Resheet (Gen.) 43:14 –
44:17 |
Reader
4 – B’
Resheet 43:27-33 |
|
|
Ashlamatah: Jer. 42:12-20 +
43:12 |
Reader
5 – B’
Resheet 44:34 – 44:2 |
|
|
Special:Isaiah 49:14 – 51:3 |
Reader
6 – B’
Resheet 44:3-12 |
Reader
1 – B’Resheet 44:18-20 |
|
Psalm 36:1-13 |
Reader
7 – B’
Resheet 44:13-17 |
Reader
2 – B’Resheet 44:21-23 |
|
N.C.: Mark 4:30-34 |
Maftir : B’Resheet 44:15-17 |
Reader
3 – B’Resheet 44:24-29 |
|
Pirke Abot: III:6 |
Isaiah 49:14 – 51:3 |
|
Reading
Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
214-221.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
IIIb – “Joseph in Egypt,” pp. 407-435.
Please
always remember:
The
above questions are not about how many you can answer right or wrong, or how
many you have answered at all, that is NOT the purpose of this exercise! The
REAL merit is in making an effort to attempt to answer them as best as you can!
We run no competitions here! The competition if any is a matter between you and
Ha-Shem, most blessed be He! The questions are given to help you grasp the
mechanics of the Peshat level of Hermeneutics and to help you understand
Scripture from a legitimate Jewish perspective. So far, only few brave souls
have attempted to answer the questions posed. For those who have not yet jumped
into the pool of the brave, why not give it a try, even if you answered a few
questions that would be great and most encouraging for you and the honourable
members of this list!
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai
P.S.
A
great Todda Rabba to all those who have sent me their love and sympathy in my
season of mourning.