Esnoga Bet Emunah
1101 Surrey Trace SE, Tumwater, WA 98501
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Triennial Cycle (Triennial Torah Cycle) /
Septennial Cycle (Septennial Torah Cycle)
|
Three and
1/2 year Lectionary Readings |
Second Year of the Reading
Cycle |
|
Ab 20, 5771 – August 19/20, 2011 |
Second Year of the Shmita
Cycle |
Candle Lighting and Habdalah Times:
|
Conroe &
Austin, TX, U.S. Fri.
Aug 19 2011 – Candles at 7:51 PM Sat. Aug
20. 2011 – Havdalah 8:45 PM |
Brisbane,
Australia Fri.
Aug 19 2011 – Candles at 5:10 PM Sat.
Aug 20 2011 – Havdalah 6:04 PM |
Bucharest,
Romania Fri.
Aug 19 2011 – Candles at 7:58 PM Sat.
Aug 20 2011 – Havdalah 9:01 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri.
Aug 19 2011 – Candles at 8:08 PM Sat.
Aug 20 2011 – Havdalah 9:04 PM |
Jakarta,
Indonesia Fri.
Aug 19 2011 – Candles at 5:37 PM Sat.
Aug 20 2011 – Havdalah 6:26 PM |
Manila & Cebu, Philippines Fri.
Aug 19 2011 – Candles at 5:59 PM Sat.
Aug 20 2011 – Havdalah 6:49 PM |
|
Miami,
FL, U.S. Fri.
Aug 19 2011 – Candles at 7:35 PM Sat.
Aug 20 2011 – Havdalah 8:28 PM |
Olympia,
WA, U.S. Fri.
Aug 19 2011 – Candles at 7:59 PM Sat.
Aug 20 2011 – Havdalah 9:04 PM |
Murray,
KY, & Paris, TN. U.S. Fri.
Aug 19 2011 – Candles at 7:24 PM Sat.
Aug 20 2011 – Havdalah 8:22 PM |
|
Sheboygan & Manitowoc, WI, US Fri.
Aug 19 2011 – Candles at 7:32 PM Sat.
Aug 20 2011 – Havdalah 8:34 PM |
Singapore,
Singapore Fri.
Aug 19 2011 – Candles at 6:55 PM Sat.
Aug 20 2011 – Havdalah 7:44 PM |
St.
Louis, MO, U.S. Fri.
Aug 19 2011 – Candles at 7:33 PM Sat.
Aug 20 2011 – Havdalah 8:31 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 Honor
Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH 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.
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“Shabbat
Nachamu II” (Second Sabbath of Consolation)
&
Shabbat “Eleh Mas’ei”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אֵלֶּה
מַסְעֵי |
|
|
|
“Eleh Mas’ei” |
Reader 1 – B’Midbar 33:1-4 |
Reader
1 – B’Midbar 34:1-3 |
|
“These [are
the] journeys” |
Reader 2 – B’Midbar 33:5-9 |
Reader
2 – B’Midbar 34:4-6 |
|
“Estas son las jornadas” |
Reader 3 – B’Midbar 33:10-39 |
Reader
3 – B’Midbar 34:7-9 |
|
B’Midbar
(Num.) 33:1-56 |
Reader 4 – B’Midbar 33:40-44 |
|
|
Ashlam.:
Isaiah 11:16 -12:6+14:1-2 |
Reader 5 – B’Midbar 33:45-49 |
|
|
Special: Isaiah 49:14 – 51:3 |
Reader 6 – B’Midbar 33:50-53 |
Reader
1 – B’Midbar 34:1-3 |
|
Psalm
106:19-27 |
Reader 7 – B’Midbar 33:54-56 |
Reader
2 – B’Midbar 34:4-6 |
|
Pirqe Abot V:11 |
Maftir: B’Midbar
33:54-56 |
Reader
3 – B’Midbar 34:7-9 |
|
N.C.:
Mordechai 13:21-23 |
- Isaiah 49:14 – 51:3 |
|
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. Amen!
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. Amen!
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. Amen!
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; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
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: Honouring 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. Amen!
Rashi
& Targum Pseudo Jonathan
for:
B’midbar (Numbers) 33:1-56
|
Rashi |
Targum
Pseudo Jonathan |
|
1. These
are the journeys of the children of Israel who left the land of Egypt in
their legions, under the charge of Moses and Aaron. |
1. These
are the journeys of the Bene Yisrael who came out from Mizraim by their
hosts, after the miracles had been wrought for them by the hand of Mosheh and
Aharon. |
|
2. Moses
recorded their starting points for their journeys according to the word of
the Lord, and these were their journeys with their starting points. |
2. And
Mosheh recorded their outgoings by their journeys by the Word of the Lord;
and these are their journeys by their goings forth. |
|
3. They
journeyed from Rameses in the first month, on the fifteenth day of the first
month; on the day following the Passover sacrifice, the children of Israel
left triumphantly before the eyes of all the Egyptians. |
3. They
departed from Pelusin in the mouth of Nisan, on the fifteenth day of the
month; after they had eaten the sacrifice of the Pascha did the children of
Israel go forth, with triumphant head, in sight of all the Mizraee. |
|
4. And the
Egyptians were busy burying because the Lord had struck down their firstborn
and had wrought vengeance against their deities. |
4. And the
Mizraee buried those whom the Lord had killed among them, even all the
first-born; and upon their idols did the Word of the Lord do judgments; their
molten idols were dissolved, their idols of stone were mutilated, their idols
of earthenware broken in pieces, their wooden idols turned to ashes, and
their cattle gods were slain with death. |
|
5. The
children of Israel journeyed from Rameses and camped in Succoth. |
5. And the
sons of Israel went forth from Pelusin, and encamped in Sukkoth, a place
where they were protected by seven glorious clouds. |
|
6. They
journeyed from Succoth and camped in Etham, at the edge of the desert. |
6. And
they removed from Sukkoth, and encamped in Etham, on the side of the
wilderness. |
|
7. They
journeyed from Etham and camped in Pi hahiroth, which faces Baal zephon. |
7. They
removed from Etham, and returned unto Pumey Hiratha, which lie in front of
the idol of Zephon, and encamped before Migdol. |
|
8. They journeyed
from Penei hahiroth and crossed in the midst of the sea to the desert. They
walked for three days in the desert of Etham and camped in Marah. |
8. And
from the caravansaries of Hiratha they removed, and passed through the midst
of the sea, and went upon the shore of the sea, collecting onyx stones and
pearls. Afterwards they proceeded three days' journey in the wilderness of
Etham, and encamped in Marah. |
|
9. They
journeyed from Marah and arrived in Elim, and in Elim there were twelve
springs of water and seventy palm trees, and they camped there. |
9. And
they removed from Marah, and came to Elim; in Elim were twelve fountains of
water for the twelve tribes, and seventy palm trees, answering to the seventy
sages; and they encamped there by the waters. |
|
10. They
journeyed from Elim and camped by the Red Sea. |
10. And
they removed from Elim, and camped on the banks of the Sea of Suph; |
|
11. They
journeyed from the Red Sea and camped in the desert of Sin. |
11. and
they removed from the banks of the sea, and encamped in the wilderness of
Sin; |
|
12. They
journeyed from the desert of Sin and camped in Dophkah. |
12. thence
to Dopheka |
|
13. They
journeyed from Dophkah and camped in Alush. |
13. Kerak
Takiph (the strong tower), |
|
14. They
journeyed from Alush and camped in Rephidim, but there there was no water for
the people to drink. |
14. Rephidim,
where, because their
hands were (raphin) neglectful of the words of the Law, there was no water
for the people to drink; |
|
15. They
journeyed from Rephidim and camped in the Sinai desert. |
15. __ |
|
16. They
journeyed from the Sinai desert and camped in Kivroth hataavah. |
16. thence
to the Graves of those who desired flesh; |
|
17. They
journeyed from Kivroth hataavah and camped in Hazeroth |
17. thence
to Hazeroth, where Miriam the prophetess was struck, with leprosy; |
|
18. They
journeyed from Hazeroth and camped in Rithmah. |
18. thence
to Rithema, the place of many juniper trees; |
|
19. They
journeyed from Rithmah and camped in Rimmon perez. |
19. thence
to Rumana, whose fruit is hard; |
|
20. They
journeyed from Rimmon perez and camped in Libnah. |
20. thence
to Libnah, whose borders are built of bricks (Iibnetha); |
|
21. They
journeyed from Libnah and camped in Rissah. |
21. thence
to Beth Rissa; |
|
22. They
journeyed from Rissah and camped in Kehelathah. |
22. thence
to Kehelath, where
Korach and his companions banded together against Mosheh and Aharon; |
|
23. They
journeyed from Kehelathah and camped in Mount Shepher. |
23. thence
to the mountain whose fruit is good; |
|
24. They
journeyed from Mount Shepher and camped in Haradah. |
24. thence
to Harada, where they were confounded by the evil plague; |
|
25. They
journeyed from Haradah and camped in Makheloth. |
25. thence
to Makheloth, the place of congregation; |
|
26. They
journeyed from Makheloth and camped in Tahath. |
26. thence
to the lower Makheloth; |
|
27. They
journeyed from Tahath and camped in Tarah. |
27. thence
to Tharach, |
|
28. They
journeyed from Tarah and camped in Mithkah. |
28. and
Muka, whose waters were sweet; |
|
29. They
journeyed from Mithkah and camped in Hashmonah. |
29. thence
to Hasmona; |
|
30. They
journeyed from Hashmonah and camped in Moseroth. |
30. thence
to Meredotha, the place
of rebellion (or chastisement); |
|
31. They
journeyed from Moseroth and camped in Benei jaakan. |
31. thence
to Bere-Haktha, |
|
32. They journeyed
from Benei jaakan and camped in Hor hagidgad. |
32. Gudgad,
at the Rocks, |
|
33. They
journeyed from Hor hagidgad and camped in Jotbathah. |
33. Jotebath,
a good and quiet place; |
|
34. They
journeyed from Jotbathah and camped in Abronah. |
34. thence
to the Fords; |
|
35. They
journeyed from Abronah and camped in Etzion geber. |
35. thence
to Tarnegolla, the tower of the cock; |
|
36. They
journeyed from Ezion geber and camped in the desert of Zin, which is Kadesh. |
36. thence
to the wilderness of Zin; at the Iron Mount, which is Rekem; |
|
37. They
journeyed from Kadesh and camped at Mount Hor, at the edge of the land of
Edom |
37. thence
to Mount Umano, on the borders of the Land of Edom. |
|
38. Aaron
the kohen ascended Mount Hor at the Lord's bidding and died there, on the first day of the fifth
month in the fortieth year of the children of Israel's exodus from
Egypt. |
38. And
Aharon the priest went up to Mount Umano by the Word of the Lord, and died
there, in the fortieth year from the going out of the children of Israel from
Mizraim, in the fifth
month, on the first of the month. |
|
39. Aaron
was one hundred and twenty three years old when he died at Mount Hor. |
39. And
Aharon was one hundred and twenty-three years old when he died on Mount
Umano. |
|
40. The
Canaanite king of Arad, who dwelt in the south, in the land of Canaan, heard
that the children of Israel had arrived. |
40. And
Amalek the wicked, who was combined with the Kenaanites, and reigned in
Arad,-the house of his abode was in the land of the south,-heard that the sons
of Israel were coming to wage war against them, and utterly to destroy their
cities. |
|
41. They
journeyed from Mount Hor and camped in Zalmonah. |
41. And
they removed from Mount Umano, and encamped in Zalmona, a place of thorns,
and narrow (or squalid), in the land of the Edomaee; and there the soul of
the people was distressed on account of the way; |
|
42. They
journeyed from Zalmonah and camped in Punon. |
42. thence
to Punon, where the Lord sent burning serpents among them, and their cry went
up to heaven. |
|
43. They
journeyed from Punon and camped in Oboth. |
43. And
they removed to Oboth; |
|
44. They
journeyed from Oboth and camped at the ruins of Abarim, on the Moabite
boundary. |
44. thence to the
passage of the Fords, on the border of the Moabaee; |
|
45. They journeyed
from the ruins and camped in Dibon gad. |
45. thence to Dibon,
the place of fortune; |
|
46. They
journeyed from Dibon gad and camped in Almon diblathaimah. |
46. thence to Almon
Diblathaimah, where the well was hidden from them, because they had forsaken
the words of the Law, which are as delicious as figs (diblatha); |
|
47. They
journeyed from Almon diblathaimah and camped in the mountains of Abarim, in
front of Nebo. |
47. thence to the
Mount Ibraee, in front of the place of the burial of Mosheh; |
|
48. They
journeyed from the mountains of Abarim and camped in the plains of Moab by
the Jordan at Jericho. |
48. thence they
removed and encamped in the fields of Moab, by Jordan, near Jericho; |
|
49. They
camped along the Jordan from Beth jeshimoth to Abel shittim, in the plains of
Moab. |
49. and they
encamped by the Jordan, from Bethjeshimon unto the plain of Sillan in the
fields of Moab. |
|
50. The
Lord spoke to Moses in the plains of Moab by the Jordan at Jericho, saying: |
50. And the LORD spoke
with Mosheh, in the fields of Moab, at the Jordan, by Jericho, saying: |
|
51. Speak
to the children of Israel and say to them: When you cross the Jordan into the
land of Canaan, |
51. Speak with the
sons of Israel, and say to them: When you have passed over the Jordan into
the land of Kenaan, |
|
52. you
shall drive out all the inhabitants of the land from before you, destroy all
their temples, destroy their molten idols, and demolish their high places. |
52. you will drive
out all the inhabitants of the country from before you, and lay waste all the
houses of their worship, destroy all their molten images, and overthrow all
their high places. |
|
53. You
shall clear out the Land and settle in it, for I have given you the Land to
occupy it. |
53. And you will drive
out the inhabitants of the land, and dwell therein, for I have given you the
land to possess it. |
|
54. You
shall give the Land as an inheritance to your families by lot; to the large,
you shall give a larger inheritance and to the small you shall give a smaller
inheritance; wherever the lot falls shall be his; according to the tribes of
your fathers, you shall inherit. |
54. And you shall
inherit the land by lots, according to your families; to the tribe whose
people are many you will enlarge, and to the tribe whose people are few, you
will diminish. According to the place where one's lot falls, there will his
place be; you will inherit by the tribes of your fathers. |
|
55. But if
you do not drive out the inhabitants of the Land from before you, then those
whom you leave over will be as spikes in your eyes and thorns in your sides,
and they will harass you in the land in which you settle. |
55. But if you will
not drive out the inhabitants of the land from before you, it will be that
the residue whom you have spared looking at you with an evil eye will
surround you as shields (terisin) on your sides, and afflict you in the land
wherein you dwell; |
|
56. And it
will be that what I had intended to do to them, I will do to you. |
56. and it shall be
that as I had thought to do to them I will do to you. |
|
|
|
Reading Assignment:
The Torah Anthology:
Yalkut Me’Am Lo’Ez - Vol 14: Numbers – II – Final Wonderings
By: Rabbi Yitzchaq
Magriso
Published by: Moznaim
Publishing Corp. (New York, 1983)
Vol. 14 – “Numbers
– II – Final Wonderings,” pp. 389-408.
Summary of the Torah Seder - B’Midbar
(Num.) 33:1-56
·
Itinerary
from Egypt to the Jordan – Numbers 33:1-49
·
Commands
With Regard to the Settlement in Canaan – Numbers 33:50-56
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’s Commentary for: B’Midbar (Num.) 33:1-56
1 These
are the journeys Why were these journeys recorded? To inform us of the
kind deeds of the Omnipresent, for although He issued a decree to move them
around [from place to place] and make them wander in the desert, you should not
say that they were moving about and wandering from station to station for all
forty years, and they had no rest, because there are only forty-two stages.
Deduct fourteen of them, for they all took place in the first year, before the
decree, from when they journeyed from Rameses until they arrived in Rithmah,
from where the spies were sent, as it says, “Then the people journeyed from
Hazeroth [and camped in the desert of Paran].” (12:16); “Send out for yourself
men...” (13:2), and here it says, “They journeyed from Hazeroth and camped at
Rithmah,” teaching us that it [Rithmah] was in the desert of Paran. Subtract a
further eight stages which took place after Aaron’s death—from Mount Hor to the
plains of Moab—during the fortieth year, and you will find that throughout the
thirty-eight years they made only twenty journeys. I found this in the
commentary of R. Moshe (Hadarshan) [the preacher] (Mid. Aggadah). R. Tanchuma
expounds it in another way. It is analogous to a king whose son became sick, so
he took him to a far away place to have him healed. On the way back, the father
began citing all the stages of their journey, saying to him, “This is where we
sat, here we were cold, here you had a headache etc.” -[Mid. Tanchuma Massei 3,
Num. Rabbah 23:3]
4 And the
Egyptians were busy burying occupied with their mourning.
18
Rithmah Heb. רִתְמָה , so named because of the slander of the spies,
for it says, “What can He give you, and what can He add to you, you deceitful
tongue? Sharpened arrows of a mighty man, with coals of brooms רְתָמִים ” (Ps. 120:3-4). -[Mid. Aggadah]
38 at the
Lord’s bidding [lit., by the mouth of the Lord.] This teaches us
that he died by the [Divine] kiss.-[B.B. 17a]
40 The
Canaanite...heard To teach you that it was the news of Aaron’s death
that he heard, for the clouds of glory had withdrawn, and he thought that
permission had been granted to wage war against Israel. This is why it
[Scripture] repeats it [here].-[R.H. 3a]
44 the
ruins of Abarim Heb. עִיּי
הָעֲבָרִים , an expression denoting waste and ruins, as “into
a heap (לְעִי) in the field” (Micah 1:6); “they have turned Jerusalem into
heaps (לְעִיִּים) ” (Ps. 79:1).
49 from
Beth-jeshimoth to Abel-shittim This teaches you that the extent of Israel’s camp was
twelve mil [a mil equaling approximately 3500 ft.] for Rabbah bar bar Channah
said, “I myself saw that place [and it is three parasangs (12 mil)
square].”-[Eruvin 55b]
Abel-shittim The
plain of Shittim was called Abel.
51 When
you cross the Jordan...you shall drive out... Were not
they previously forewarned about this a number of times? However, Moses said to
them, “When you cross over the Jordan on dry land, you shall cross on this
condition, for if not, water will come and inundate you.” And so we find that
Joshua said the same to them while they were still in the Jordan.-[Sotah 34a]
52 You
shall drive out Heb. וְהוֹרַשְׁתֶּם , you shall drive them out.
their
temples Heb. מַשְׂכִּיּֽתָם , as the Targum [Onkelos] renders, סִגְדַּתְהוֹן , their houses of worship, so called because they
would cover (מַסְכְּכִין) the ground with a marble floor, on which they
would prostrate themselves with outstretched hands and legs, as it is written,
"And in your land you shall not place a pavement stone on which to
prostrate yourselves (אֶבֶן
מַשְׂכִּית) in your land on which to prostrate
yourselves" (Lev. 26:1).
their
molten [idols] Heb. מַסֵּכֽתָם , as the Targum renders, מַתְּכַתְהוֹן , their molten [idols].
53 And
you shall clear out the Land You shall vacate it of its inhabitants, and then you
shall “settle in it.” Only then will you be able to survive there, but if you
do not do this, you will be unable to survive there.
54
wherever [the lot] falls Heb. אֶל
אֲשֶׁר־יָצָא לוֹ
שָׁמָּה , to...that the lot falls. This is an elliptical verse [and its
meaning is:] The place to which the lot falls for him, shall be his.
according
to the tribes of your fathers According to the number of those who left Egypt (B.B.
117a). Another interpretation: with twelve territories, like the number of
tribes.
55 those
whom you leave over They will be a source of misfortune for you.
as spikes
in your eyes Heb. לְשִׂכִּים , pins that will gouge out your eyes. The Targum
[Onkelos renders], יְתֵדוֹת (Exod. 38:20), pins or spikes [as] סִכַּיָּא -
and
thorns Heb. וְלִצְנִינִם . The commentators interpret this in the sense of
a hedge of thorns which will surround you, fencing you in and confining you so
that none can leave or enter. -
and they
will harass you Heb. וְצָרְרוּ , as the Targum [Onkelos] renders [ וִיעִיקוּן , and they will harass you, cause you distress].
For
further information and study on the 42 encampments of the Israelites in the
wilderness see: http://www.betemunah.org/stages.html
Ketubim:
Psalm 106:19-27
|
Rashi |
Targum |
|
1. Hallelujah.
Give thanks to the Lord for He is good, for His kindness is forever. |
1. Hallelujah!
Give thanks in the presence of the LORD, for He is good, for His goodness is
forever. |
|
2. Who can
narrate the mighty deeds of the Lord? [Who] can make heard all His praise? |
2. Who is
able to utter the might of the LORD? Who is allowed to proclaim
all His praises? |
|
3. Fortunate
are those who keep justice, who perform righteousness at all times. |
3. Happy
are they who observe judgment, those who do righteousness/generosity at every
time. |
|
4. Remember
me, O Lord, when You favor Your people; be mindful of me with Your salvation. |
4. Remember
me, O LORD, with good will toward Your people; call me to mind with Your
redemption (Hebrew: פָּקְדֵנִי, בִּישׁוּעָתֶךָ – Paq’deni BiShuatekha – lit. “appoint me
to Your Yeshua (salvation)”. |
|
5. To see
the goodness of Your chosen ones, to rejoice with the joy of Your nation, to
boast with Your inheritance. |
5. To look
on the plenty of Your chosen ones; to rejoice in the joy of Your people; to
join in praise with Your inheritance. |
|
6. We
sinned with our forefathers; we committed iniquity and wickedness. |
6. We have
sinned, along with our fathers; we have committed iniquity, acted wickedly. |
|
7. Our forefathers
in Egypt did not understand Your wonders; they did not remember Your manifold
deeds of kindness, and they were rebellious by the sea, by the Sea of Reeds. |
7. Our fathers
in Egypt paid no heed to Your wonders; they did not call to mind Your great goodness;
and they rebelled against Your word by the sea, at the sea of Reeds. |
|
8. And He
saved them for His name's sake, to make known His might. |
8. And He
redeemed them for His name's sake, to make known His might. |
|
9. And He
rebuked the Sea of Reeds, and it dried up, and He led them in the depths as
[in] a desert. |
9. And He
rebuked the sea of Reeds, and it dried up; and He conducted them through the
deeps, as in the wilderness. |
|
10. He
saved them from the hand of the enemy, and He redeemed them from the hand of
the foe. |
10. And He
redeemed them from the power of the foe; and He redeemed them from the power
of the enemies. |
|
11. And the
water covered their adversaries; not one of them survived. |
11. And the
waters covered their oppressors; not one of them was left. |
|
12. And
they believed His words; they sang His praise. |
12. And
they believed in the name of His word; they sang His praise. |
|
13. Quickly,
they forgot His deeds; they did not await His counsel. |
13. They
quickly forgot His deeds; they did not wait for His counsel. |
|
14. They
craved a lust in the desert, and they tried God in the wasteland. |
14. And
they made a request and tested God in the place of desolation. |
|
15. He gave
them their request, but He sent emaciation into their soul. |
15. And He
gave them their request, and sent leanness into their souls. |
|
16. They
angered Moses in the camp, Aaron, the holy man of the Lord. |
16. And
they were jealous of Moses in the camp, of Aaron, the holy one of the LORD. |
|
17. The
earth opened up and swallowed Dathan and covered the congregation of Abiram. |
17. The
earth opened up and swallowed Dathan, and covered the company of Abiram. |
|
18. And
fire burned in their congregation; a flame burned the wicked. |
18. And
fire burned in their company; flame will kindle the wicked. |
|
19. They
made a calf in Horeb and prostrated themselves to a molten image. |
19. They
made a calf in Horeb, and bowed down to something of metal. |
|
20. They
exchanged their glory for the likeness of an ox eating grass. |
20. And
they exchanged the glory of their master for the likeness of a bull
that eats grass and befouls itself. |
|
21. They
forgot God, their Savior, Who wrought great deeds in Egypt. |
21. They
forgot God their redeemer who had done mighty works in Egypt. |
|
22. Wonders
in the land of Ham, awesome deeds by the Sea of Reeds. |
22. Wonders
in the land of Ham, awesome things by the sea of Reeds. |
|
23. He
intended to destroy them [and would have] were it not that Moses, His chosen
one, stood before Him in the breech to return His wrath from destroying. |
23. And He
commanded by His word to destroy them, had it not been for Moses His
chosen one, who stood and grew mighty in prayer in His presence
to turn aside His wrath from obliteration. |
|
24. They
rejected the desirable land; they did not believe His word. |
24. And their
soul was repelled by the desirable land; they did not believe His word. |
|
25. They
complained in their tents; they did not hearken to the voice of the Lord. |
25. And
they complained in their tents; they did not accept the word of the
LORD. |
|
26. He
raised His hand to them to cast them down in the desert, |
26. And He
lifted His hand in an oath because of them, to throw them down slain
in the wilderness. |
|
27. And to
cast their seed among the nations and to scatter them in the lands. |
27. And to exile
their seed among the peoples, and to scatter them among the lands. |
|
|
|
Rashi Commentary for: Psalm
106:19-27
20 eating grass
There is nothing as disgusting and repugnant as an ox. When it eats grass, it
emits much dung, with which it sullies itself. Other books read: its saliva.
24 They rejected
the desirable land when the spies were sent out, and they brought calumny
on the land (Num. 13: 32).
26 He raised His
hand with an oath.
27 And to cast
their seed among the nations From that time, the destruction of the Temple
was decreed upon them, for
on the night of the ninth of Ab they went, and the Holy One, blessed be
He, said, “They wept for nothing, and I shall establish for them weeping for
generations.”
Ashlamatah: Isaiah 11:16 -12:6+14:1-2
|
Rashi |
Targum |
|
10. And it
shall come to pass on that day, that the root of Jesse, which stands as a
banner for peoples, to him shall the nations inquire, and his peace shall be
[with] honor. |
10. And it
will come to pass in that time that to the son of the son of Jesse who is
about to stand as an ensign to the peoples, to him will kingdoms be obedient,
and his resting place will be glorious |
|
11. And it
shall come to pass that on that day, the Lord shall continue to apply His
hand a second time to acquire the rest of His people, that will remain from
Assyria and from Egypt and from Pathros and from Cush and from Elam and from
Sumeria and from Hamath and from the islands of the sea. |
11. And it
will come to pass in that time that the LORD will extend His might yet
a second time to deliver the remnant of His people which is left, from
Assyria, and from Egypt and from Pathros, and from India, and from
Elarn, and from Babylon, and from Hamath, and from the islands of
the sea. |
|
12. And He
shall raise a banner to the nations, and He shall gather the lost of Israel,
and the scattered ones of Judah He shall gather from the four corners of the
earth. |
12. And He
will raise an ensign for the peoples, and will assemble the outcasts
of Israel, and bring near the exile of Judah from the four winds
of the earth. |
|
13. And the
envy of Ephraim shall cease, and the adversaries of Judah shall be cut off;
Ephraim shall not envy Judah, nor shall Judah vex Ephraim. |
13. And
jealousy will pass from those of the house of Ephraim, and those
who distress those of the house of Judah will be destroyed. Those
of the house of Ephraim will not be jealous of those of the house of
Judah, and those of the house of Judah will not distress those of
the house of Ephraim. |
|
14. And
they shall fly of one accord against the Philistines in the west, together
they shall plunder the children of the East; upon Edom and Moab shall they
stretch forth their hand, and the children of Ammon shall obey them. |
14. And
they will ally themselves, shoulder to shoulder, to strike the
Philistines who are in the west, together they will plunder the sons
of the east. They will put forth their hand against Edom and Moab, and the
sons of Ammon will be obedient to them. |
|
15. And the
Lord shall dry up the tongue of the Egyptian Sea, and He shall lift His hand
over the river with the strength of His wind, and He shall beat it into seven
streams, and He shall lead [the exiles] with shoes. |
15. And the LORD will dry up the tongue of
the sea of Egypt, and will lift up the stroke of His might against
the Euphrates by his prophets' command, and strike it into
seven streams, and they will walk in it with sandals. |
|
16. And
there shall be a highway for the remnant of His people who remain from
Assyria, as there was for Israel on the day they went up from the land of
Egypt. |
16. And
there will be a highway for the remnant of His people which is left from the
Assyrian, as there was for Israel in the day they came up from the
land of Egypt. |
|
|
|
|
1. And you
shall say on that day, "I will thank You, O Lord, for You were wroth
with me; may Your wrath turn away and may You comfort me. |
1. And you
will say at that time: "I will give thanks before you, O
LORD, since I sinned before You Your anger was upon me; now Your
anger will turn from me, and You will have compassion on me. |
|
2. Here is
the God of my salvation, I shall trust and not fear; for the strength and
praise of the Eternal the Lord was my salvation." |
2. Behold,
in the Memra of the God of my salvation I trust, and will not be shaken;
for the Awesome One, the LORD, is my strength and my song; He
has spoken by His Memra, and he has becorne for me a
saviour." |
|
3. And you
shall draw water with joy from the fountains of the salvation. |
3. And you
will accept a new teaching with joy from the chosen ones of
righteousness/generosity. |
|
4. And you
shall say on that day, "Thank the Lord, call in His Name, publicize His
deeds among the peoples; keep it in remembrance, for His Name is exalted. |
4. And you
will say at that time: "Give thanks before and LORD, pray
in His name, make known His deeds among the peoples, proclaim that His
name is strong. |
|
5. Sing to
the Lord for He has performed mighty deeds; this is known throughout the
land. |
5. Sing praises before the LORD, for He does prodigies; this is disclosed in all the earth. |
|
6. Shout
and praise, O dwellers of Zion, for great in your midst is the Holy One of
Israel. {S} |
6. Shout, and sing, O congregation of Zion, for the Great One has promised to rest His Shekhinah in your midst, the Holy One of Israel." |
|
|
|
|
1. For the
Lord shall have mercy on Jacob and again choose Israel, and He shall place
them on their soil, and the strangers shall accompany them and join the
House of Jacob. |
1. For the LORD will have
compassion on the house of Jacob and will again be pleased with Israel,
and will make them dwell in their own land, and proselytes will be
added to them and will rely on the house of Israel. |
|
2. And
peoples shall take them and bring them to their place, and the House of
Israel shall inherit them on the soil of the Lord, for slaves and
maidservants, and they shall be captors to their captors and rule over those
who dominate over them.
{S} |
2. And peoples will lead them
and bring them to their place, and the house of Israel will possess them in
the land of the Shekhinah of the LORD as male and female slaves; and
they will be captors of their captors and they will subjugate those
who enslaved them. |
|
|
|
Special Ashlamatah: Isaiah 49:14 – 51:3
|
Rashi |
Targum |
|
14. And
Zion said, "The Lord has forsaken me, and the Lord has forgotten
me." |
14. Because Zion
said, “The LORD has taken up His Shekhinah from me, the LORD has rejected
me.” |
|
15. Shall a
woman forget her sucking child, from having mercy on the child of her womb?
These too shall forget, but I will not forget you. |
15. “Is it possible
that a woman can forget her son, that she should have no compassion on the
son of her womb? Even if these may forget, My Memra will not reject you. |
|
16. Behold
on [My] hands have I engraved you; your walls are before Me always. |
16. Behold, as on
hands you are portrayed before Me, your walls are continually before Me. |
|
17. Your
sons have hastened; those who destroy you and those who lay you waste shall
go forth from you. |
17. They hasten,
they build your ruins, those who razed you and those who laid you waste go
away from you into exile.” |
|
18. Lift
your eyes around and see, all of them have gathered, have come to you; as I
live, says the Lord, that you shall wear all of them as jewelry, and you
shall tie them as a bride. |
18. “Lift up your
eyes round about, O Jerusalem, and see all the sons of the people of your
exiles: they gather, they come into your midst. As I live, says the LORD, all
of them will be to you as a garment of glory, their deeds in your midst will
be as the bride’s ornament. |
|
19. For
your ruins and your desolate places and your land that has been destroyed,
for now you shall be crowded by the inhabitants, and those who would destroy
you shall be far away. |
19. Surely your
waste and desolate places and your devastated land – surely now you will be
too pressed for inhabitants, and those who annihilated you will be rejected. |
|
20. Your
children of whom you were bereaved shall yet say in your ears, "The
place is too narrow for me; move over for me so that I will dwell." |
20. From now on the
sons of the people of your exiles will say, each one in your midst, ‘The
place is too narrow for me; make room for me to dwell in.’ |
|
21. And you
shall say to yourself, "Who begot these for me, seeing that I am
bereaved and solitary, exiled and rejected, and who raised these? Behold I
was left alone; these-[from] where are they?" {P} |
21. Then you will
say in your heart: ‘Who has brought me up these? I was bereaved and alone,
exiled and cast out, but who has brought up these? Behold I was left alone,
whence are these?’ |
|
22. So said
the Lord God, "Behold I will raise My hand to the nations, and to
the peoples will I raise My standard, and they shall bring your sons in their
armpits, and your daughters shall be borne on their shoulder[s]. |
22. Thus says the
LORD God: “Behold I will disclose My might among the peoples, and raise
my signal over the kingdoms; and your sons will come in litters and your
daughters will be carried on couches. |
|
23. And
kings shall be your nursing fathers and their princesses your wet nurses;
they shall prostrate themselves to you with their face on the ground, and
they shall lick the dust of your feet, and you shall know that I am the Lord,
for those who wait for Me shall not be ashamed. {S} |
23. Kings will be
your foster fathers, and their queens will minister to you. Upon their faces,
upon the ground they will spread out to beseech from you, and lick the dust
of your feet. Then you will know that I am the LORD, the righteous/generous
who wait for My salvation will not be put to shame.” |
|
24. Shall
prey be taken from a mighty warrior, or shall the captives of the righteous
escape?"
{S} |
24. Is it possible
that booty can be taken from the mighty, or that which virtuous men capture
be rescued? |
|
25. For so
said the Lord, "Even the captives of a mighty warrior can be taken and
the prey of a tyrant shall escape, and with your contender will I contend,
and your sons I will save. |
25. Surely, thus
says the LORD: “Even that which mighty men capture I will restore, and that
which strong men take away, I will rescue, for I will avenge your retribution
and save your sons. |
|
26. And
those who taunt you-I will feed their flesh, and as with sweet wine they
shall become drunk [from] their blood; and all flesh shall know that I am the
Lord Who saves you, and your Redeemer, the Mighty One of Jacob. {S} |
26. I will make the
flesh of those who are your oppressors food for every bird of the heavens,
and just as they are drunk with sweet wine, so will beasts of the field be
drunk from their blood, Then all the sons of flesh will know that I am the
LORD your Saviour, and your Redeemer, the Strong One of Jacob.” |
|
|
|
|
1. So said
the Lord, "Where is your mother's bill of divorce that I sent her away?
Or, who is it of My creditors to whom I sold you? Behold for your iniquities
you were sold, and for your transgressions your mother was sent away. |
1. Thus says the
LORD: “Where is the bill of divorce which I gave your congregation, that it
is rejected? Or who had a debt against Me, to whom have I sold you? Behold for
your sins you were sold, and for your apostasies your congregation was
rejected. |
|
2. Why
have I come and there is no man? [Why] have I called and no one answers? Is
My hand too short to redeem, or do I have no strength to save? Behold, with
My rebuke I dry up the sea, I make rivers into a desert; their fish become
foul because there is no water and die because of thirst. |
2. Why, when I sent
My prophets, did they not repent? When they prophesied, did they not listen?
Is My might shrunk, that it cannot redeem? Or is there before Me no power to
deliver? Behold, by My rebuke I will dry up the sea, I will make rivers a
dessert; their fish will stink for lack of water, and die of thirst. |
|
3. I
clothe the heavens with darkness, and I make sackcloth their raiment. {P} |
3. I will cover the
heavens as with darkness, and make as sackcloth their covering.” |
|
4. The
Lord God gave me a tongue for teaching, to know to establish times for the
faint [for His] word; He awakens me every morning, He awakens My ear, to hear
according to the teachings. |
4.
The LORD God has given me the tongue of those who teach, to
make [me] know [how] to teach with wisdom the righteous/generous
who faint for the words of His Law. Therefore morning by
morning He rises early to send His prophets so perhaps the sinners' ears
might be opened and they might listen to teaching. |
|
5. The
Lord God opened my ear, and I did not rebel; I did not turn away backwards. |
5.
The LORD God has sent me to prophesy. and I was not rebellious,
I turned not backward. |
|
6. I gave
my back to smiters and my cheeks to them that plucked off the hair; I did not
hide my face from embarrassments and spitting. |
6.
I gave my back to smiters, and my cheeks to them that pluck out the
beard; I hid not my face from shame and spitting. |
|
7. But the
Lord God helps me, therefore, I was not embarrassed; therefore, I made my
face like flint, and I knew that I would not be ashamed. |
7.
For the LORD God helps me; therefore I have not been
confounded; therefore I have set my face strong like rock, and
I know that I will not be put to shame; |
|
8. He Who
vindicates me is near, whoever wishes to quarrel with me-let us stand
together; whoever is my contender shall approach me. |
8.
my innocence is near. Who will go to judgment with me?
Let us stand up together. Who is my enemy? Let him come near to me. |
|
9. Behold,
the Lord God shall help he that will condemn me, behold all of them shall
wear out like a garment, a moth shall consume them. {S} |
9.
Behold, the LORD God helps me; who will declare me a sinner?
Behold, all of them are like the garment that wears out. that
the moth eats. |
|
10. Who
among you is God-fearing, who hearkens to the voice of His servant, who
went in darkness and who has no light, let him trust in the name of the Lord
and lean on his God. {S} |
10.
Who among you of those who fear the LORD obeys the voice of His
servants the prophets, who performs the Law in distress as a
man who walks in the darkness and has no light, trusts in the name
of the LORD and relies upon the salvation of his God? |
|
11. Behold
all of you who kindle fire, who give power to flames; go in the flame of your
fire, and in the flames you have kindled; from My hand has this come to you,
in grief you shall lie down. {S} |
11.
Behold, all you who kindle a fire, who grasp a sword! Go, fall
in the fire which you kindled and on the sword which you
grasped! This you have from My Memra: you shall return to your
stumbling. |
|
|
|
|
1. Hearken
to Me, you pursuers of righteousness, you seekers of the Lord; look at the
rock whence you were hewn and at the hole of the pit whence you were dug. |
1.
"Attend to My Memra, you who pursue the truth, you who seek teaching
from the LORD; consider that as the hewn stone from the rock you
were hewn and as the rubble from an empty pit you were hacked. |
|
2. Look at
Abraham your father and at Sarah who bore you, for when he was but one I
called him, and I blessed him and made him many. |
2.
Consider Abraham your father and Sarah who was pregnant
with you; for when Abraham was but one, single in the world. I
brought him near to My service, and I blessed him and made him
many. |
|
3. For the
Lord shall console Zion, He shall console all its ruins, and
He shall make its desert like a paradise and its wasteland like the garden of
the Lord; joy and happiness shall be found therein, thanksgiving and a voice
of song.
{S} |
3.
For the LORD is about to comfort Zion and to comfort all
her waste places, and He will make her wilderness like Eden, her
desert like the garden of the LORD; joy and gladness will be found in her, those
offering thanksgiving and the voice of those singing. |
|
|
|
Verbal Tallies
By: HH Rosh Paqid Adon Hillel ben
David
& HH Giberet Dr. Elisheba bat Sarah
B’Midbar (Numbers)
33:1-56
Yeshayahu (Isaiah)
11:16 -12:6+14:1-2
Special: Isaiah 49:14
– 51:3
Psalm 106:19-27
Mordechai 13:21-23
The verbal tallies
between the Torah and the Ashlamatah are:
Israel - ישראל,
Strong’s number is 03478.
Land - ארץ, Strong’s
number 0776.
Egypt - מצרים,
Strong’s number 04714.
LORD - יהוה, Strong’s
number 03068.
The verbal tallies between
the Torah and the special Ashlamatah are:
Children / son - בן, Strong’s
number 01121.
Force - יצא, Strong’s
number 93318.
Land - ארץ, Strong’s
number 0776.
Hand - יד, Strong’s
number 03027.
LORD - יהוה, Strong’s
number 03068.
The verbal tallies between
the Torah and the Psalm are:
Land - ארץ, Strong’s
number 0776.
Egypt - מצרים,
Strong’s number 04714.
Hand - יד, Strong’s
number 03027.
Moses - משה, Strong’s
number 04872.
LORD - יהוה, Strong’s
number 03068.
B’Midbar (Numbers)
33:1
These are the journeys of the children <01121> of Israel <03478>,
which went forth <03318> (8804) out of the land <0776> of Egypt
<04714> with their armies under the hand <03027> of Moses
<04872> and Aaron.
2 And Moses
<04872> wrote their goings out according to their journeys by the
commandment of the LORD <03068>: and these are their journeys according
to their goings out.
Yeshayahu (Isaiah)
11:16 And
there shall be an highway for the remnant of his people, which shall be left,
from Assyria; like as it was to Israel <03478> in the day that he came up
out of the land <0776> of Egypt <04714>.
Yeshayahu (Isaiah)
12:1
And in that day thou shalt say, O LORD <03068>, I will praise thee:
though thou wast angry with me, thine anger is turned away, and thou
comfortedst me.
Yeshayahu (Isaiah)
49:14
But Zion said, The LORD <03068> hath forsaken me, and my Lord hath
forgotten me.
Yeshayahu (Isaiah)
49:15
Can a woman forget her sucking child, that she should not have compassion on
the son <01121> of her womb? yea, they may forget, yet will I not forget
thee.
Yeshayahu (Isaiah)
49:17
Thy children <01121> shall make haste; thy destroyers and they that made
thee waste shall go forth <03318> (8799) of thee.
Yeshayahu (Isaiah)
49:19
For thy waste and thy desolate places, and the land <0776> of thy
destruction, shall even now be too narrow by reason of the inhabitants, and
they that swallowed thee up shall be far away.
Yeshayahu (Isaiah)
49:22
Thus saith the Lord GOD, Behold, I will lift up mine hand <03027> to the
Gentiles, and set up my standard to the people: and they shall bring thy sons
<01121> in their arms, and thy daughters shall be carried upon their
shoulders.
Tehillim (Psalms)
106:21
They forgat God their saviour, which had done great things in Egypt
<04714>;
Tehillim (Psalms) 106:22 Wondrous works in the
land <0776> of Ham, and terrible things by the Red sea.
Tehillim (Psalms)
106:23
Therefore he said that he would destroy them, had not Moses <04872> his
chosen stood before him in the breach, to turn away his wrath, lest he should
destroy them.
Tehillim (Psalms)
106:25 But
murmured in their tents, and hearkened not unto the voice of the LORD
<03068>.
Tehillim (Psalms)
106:26
Therefore he lifted up his hand <03027> against them, to overthrow them
in the wilderness:
Hebrew:
|
Hebrew |
English |
Torah Seder Num 33:1-56 |
Psalms Psa 106:19-27 |
Ashlamatah Isa 11:16-12:6;
14:1-2 |
S. Ashlamatah Isa 49:14-51:3 |
|
אָב |
farther |
Num 33:54 |
Isa 51:2 |
||
|
אֶחָד |
one |
Num 33:38 |
Isa 51:2 |
||
|
אִיתִיאֵל |
this |
Isa 12:5 |
Isa 50:11 |
||
|
אָכַל |
Ps 106:20 |
Isa 49:26 |
|||
|
אֵל |
God |
Ps 106:21 |
Isa 12:2 |
||
|
אֵלֶּה |
these |
Num 33:1 |
Isa 49:15 |
||
|
אֱלֹהִים |
GOD |
Num 33:4 |
Isa 50:10 |
||
|
אִם |
if |
Num 33:55 |
Isa 49:24 |
||
|
אָמַן |
believe |
Ps 106:24 |
Isa 49:23 |
||
|
אָמַר |
say, said, spoken |
Num 33:50 |
Ps 106:23 |
Isa 12:1 |
Isa
49:14 |
|
אַף |
anger |
Isa 12:1 |
Isa 49:23 |
||
|
אֶרֶץ |
land |
Num 33:1 |
Ps 106:22 |
Isa 11:16 |
Isa 49:19 |
|
בּוֹא |
come, bring |
Num 33:9 |
Isa 14:2 |
Isa 49:18 |
|
|
בָּטַח |
trust |
Isa 12:2 |
Isa 50:10 |
||
|
בֵּן |
sons |
Num 33:1 |
Isa
49:15 |
||
|
גָּדוֹל |
things |
Ps 106:21 |
Isa 12:6 |
||
|
גּוֹי |
nations |
Ps 106:27 |
Isa 49:22 |
||
|
דָּבָר |
word |
Ps 106:24 |
Isa 50:4 |
||
|
הָיָה |
had, come, become |
Num 33:14 |
Isa 12:2 |
Isa 50:11 |
|
|
הָלַךְ |
went, walks |
Num 33:8 |
Isa 50:10 |
||
|
הִנֵּה |
behold |
Isa 12:2 |
Isa 49:22 |
||
|
יָד |
leadership, swore, hand |
Num 33:1 |
Ps 106:26 |
Isa 49:22 |
|
|
יָדַע |
make, known |
Isa 12:4 |
Isa 49:23 |
||
|
יוֹם |
day |
Num 33:3 |
Isa 11:16 |
||
|
יָם |
sea |
Num 33:8 |
Ps 106:22 |
Isa 50:2 |
|
|
יַעֲקֹב |
Jacob |
Isa 14:1 |
Isa 49:26 |
||
|
ac'y" |
came, go, depart |
Num 33:1 |
Isa 49:17 |
||
|
bv;y" |
lived, inhabitants |
Num 33:40 |
Isa 12:6 |
Isa 49:19 |
|
|
[v;y" |
Savior |
Ps 106:21 |
Isa 49:25 |
||
|
laer'f.yI |
Israel |
Num 33:1 |
Isa 11:16 |
||
|
xq;l' |
take, taken |
Isa 14:2 |
Isa 49:24 |
||
|
tWm |
died |
Num 33:38 |
Isa 50:2 |
||
|
~yIm; |
water |
Num 33:9 |
Isa 12:3 |
Isa 50:2 |
|
|
%l,m, |
king |
Num 33:40 |
Isa 49:23 |
||
|
~yIr'c.mi |
Egypt |
Num 33:1 |
Ps 106:21 |
Isa 11:16 |
|
|
~Aqm' |
place |
Isa 14:2 |
Isa 49:20 |
||
|
hv,m |
Moses |
Num 33:1 |
Ps 106:23 |
||
|
lx;n" |
inherit, possess |
Num 33:54 |
Isa 14:2 |
||
|
~x;n" |
comfort |
Isa 12:1 |
Isa 51:3 |
||
|
hk'n" |
struck down |
Num 33:4 |
Isa 50:6 |
||
|
af'n" |
swore, lift, carried |
Ps 106:26 |
Isa 49:18 |
||
|
!t;n" |
given, gave |
Num 33:53 |
Isa 50:4 |
||
|
@Ws |
Red Sea |
Num 33:10 |
Ps 106:22 |
||
|
db,[, |
servants |
Isa 14:2 |
Isa 50:10 |
||
|
dA[ |
again, yet |
Isa 14:1 |
Isa 49:20 |
||
|
!yI[; |
sight, eyes |
Num 33:3 |
Isa 49:18 |
||
|
hl'[' |
went, came |
Num 33:38 |
|||
|
dm;[' |
stood, stand |
Ps 106:23 |
Isa 50:8 |
||
|
hb'r'[] |
plains |
Num 33:48 |
Isa 51:3 |
||
|
~ynIP' |
before, my face |
Num 33:7 |
Ps 106:23 |
Isa 50:6 |
|
|
!AYci |
Zion |
Isa 12:6 |
Isa 49:14 |
||
|
lAq |
voice |
Ps 106:25 |
Isa 50:10 |
||
|
ar'q' |
call |
Isa 12:4 |
Isa 50:2 |
||
|
~Wr |
boldly, set |
Num 33:3 |
Isa 49:22 |
||
|
~x;r' |
have compassion |
Isa 14:1 |
Isa 49:15 |
||
|
ra;v' |
left |
Isa 11:16 |
Isa 49:21 |
||
|
bWv |
turned back |
Num 33:7 |
Ps 106:23 |
Isa 12:1 |
|
|
hx'v' |
worshipped |
Ps 106:19 |
Isa 49:23 |
||
|
xk;v' |
forgot, forget |
Ps 106:21 |
Isa 49:14 |
||
|
~ve |
name |
Isa 12:4 |
Isa 50:10 |
||
|
dm;v' |
demolish |
Num 33:52 |
Ps 106:23 |
||
|
[m;v' |
heard, listen, obey |
Num 33:40 |
Ps 106:25 |
Isa 50:4 |
|
|
!Aff' |
joyously |
Isa 12:3 |
Isa 51:3 |
||
|
awesome |
Ps 106:22 |
Isa 50:10 |
|||
|
rB'd>mi |
wilderness |
Num 33:6 |
Ps 106:26 |
Isa 50:2 |
|
|
hk'Sem; |
molten |
Num 33:52 |
Ps 106:19 |
||
|
~[; |
people |
Num 33:14 |
Isa 11:16 |
Isa 49:22 |
|
|
hf'[' |
executed |
Num 33:4 |
Ps 106:19 |
Isa 12:5 |
|
|
hb'r' |
give more, multiplied |
Num 33:54 |
Isa 51:2 |
Greek:
|
Greek |
English |
Torah Seder Num 33:1-56 |
Psalms Psa 106:19-27 |
Ashlamatah Isa 11:16-12:6;
14:1-2 |
S. Ashalmatah Isa 49:14-51:3 |
NC Mk 13:21-23 |
|
δίδωμι |
given, give |
Num 33:53 |
Isa 50:4 |
Mar 13:21 |
||
|
ἐκλεκτός |
choice, chosen ones |
Psa 106:23 |
Mar 13:22 |
|||
|
ἰδού |
behold, saw, known |
Isa 12:2 |
Isa
49:16 |
Mar 13:21 |
||
|
πιστεύω |
trust |
Psa 106:24 |
Mar 13:21 |
Mishnah Pirqe Abot V:11
“There are four types
of temperament: Easy to provoke and easy to appease – his loss is cancelled by
his gain; hard to provoke and hard to appease – his gain is cancelled by his
loss; hard to provoke and easy to appease – he is a pious man; easy to provoke
and hard to appease – he is a wicked man.”
Abarbanel on Pirqe
Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 373-376)
Since the previous
Mishnah described the four types of social attitudes, this one continues with
four types of temperament. Although anger and appeasement are matters of
ethical substance, the Mishnah uses the term DE’OT, which means “opinions,” or
“recognitions,” because when a man becomes angry, he becomes alienated from himself,
whereas when he is appeased he returns to intellectual recognition.
In this Mishnah, too,
we find two extremes and two centrist positions. On one side of the spectrum is
the paragon who is seldom provoked into anger and easy to pacify. But why not
expect of this paragon never to be angry? Abarbanel faces reality and
articulates that a human being sometimes cannot avoid becoming angry. The sign of the pious man
is that he rarely becomes angry and, when he does, he is easily appeased. This
is what Scriptures meant, “Do not hasten to anger” (Ecclesiastes 7:9). Solomon did not
say, “Never allow yourself to be angry,” but rather “Do not hasten ...”
The other extreme is
the person who is easily provoked and difficult to pacify - the wicked man.
When a man is easily provoked it is indicative that he has a compulsion to anger, seething
blood and a leaning to do wrong. Furthermore, if he is difficult to appease it
is indicative that he has come to terms with his own wickedness and malice. Although these
attributes stem from personal disposition, the sage of our Mishnah reasoned
that by using his common sense a man can overcome his own temperament. This will
be further clarified in later Mishnayot.
The sages of the
Talmud, says Abarbanel, went to great extremes in their denigration of anger.
An angry man even ignores the Shekhinah, the Divine Presence (Nedarim 22b), and
when a wise man becomes angry, he loses his wisdom and if he is a prophet, he
loses his powers of prophecy (Pesahim 66b). To prove this, Abarbanel cites verses
referring to Moshe and the Prophet Elisha. Similarly, the sages interpreted the
verse, “There shall be no strange god in you ...” (Psalms 81:10) - What strange god can
be inside a person? This is the evil inclination. The interpretation sees the
word EL as meaning strong and dominant - like anger which overcomes a person.
In addition, Abarbanel
draws our attention to the fact that not only is a man affected psychologically
by anger, even his physical wellbeing is off balance - his food becomes distasteful to
him, he loses his ability to think logically, he becomes resentful of himself
and everyone around him, and his close friends and even his immediate family distance
themselves from him. Woeful is the person who continually must ask forgiveness
and when he is forgiven is filled with shame:
In the centre are the
two neutrals: the first is the case of the person who is easily provoked (like
the wicked man) and easily pacified (like the pious man). Thus he is a fusion of both and
an entity of neither.
This kind of a person
witnesses his benefits being offset by his debit. His life is no life, because
he is constantly fluctuating! The second is the case of a person who is hard to anger
and hard to pacify and if every facet of his life is “hard” he is closer to the
wicked. On the other hand, the one whose lifestyle is that of “easily” is
closer to the pious.
It is in this light
that Moshe was not privileged to enter the promised land. The Torah relates
(Numbers 20:10) that Moshe became angry at the complaining Children of Israel.
The moment he became enraged he fell into a grave error.
Miscellaneous
Interpretations
Rabbenu Yonah: Easy to provoke and easy
to appease.
This is a serious fault because although he is easily pacified, which is a
virtue, the fact that he is easily angered cancels out this virtue. The
damage done while he was angry cannot be totally repaired. The best we can say
of him is that the loss is compensated by the gain.
Hard to provoke and
hard to appease.
This type of a person is one who is provoked at long intervals which means that
he has a certain measure of restraint; he is faulted because he cannot compel himself
to be appeased quickly. This type is described by the Mishnah as one whose poor
conduct is absorbed by his virtue.
Hard to provoke and
easy to appease.
This should not be taken at face value because there are times when righteous
indignation is perfectly in order. It is true that anger is a vicious impulse.
This was taught to us time and again by the rabbis, “The one who becomes angry
is compared to an idolater, because the evil inclination which prompted him into
anger can easily tempt him into more grievous sins” (Zohar, Genesis 27:2).
However, there is a
limit to forbearance. This is evidenced in the Torah: When the Israelite
brought the Midianite woman into the camp for an immoral purpose and Pinhas killed both of them,
God said, “Pinhas ... has turned My wrath away from the Children of Israel...”
(Numbers 25:11).
There are times when
an act of rage is not condoned but an intensive anger is permitted for certain
individuals. This is illustrated when the Talmud teaches, “The scholar who is not as vindictive
as a serpent [to uphold his honour] cannot be called a scholar” (Yoma 22b).
There comes a time when the scholar must stand up and angrily demand respect. If he
does not, he does not deserve his title. This is what was meant by the adage, “Do
not be overly sweet, lest you be swallowed up.”
Finally, Rabbenu Yonah
makes a striking observation: What distinguishes the Hasid (pious) is not that
he is quickly pacified; the important point is that he should pacify himself while still in a state
of rage.
Easy to provoke and
hard to appease.
There is simply no end to the wickedness and decadence of one who is in a
constant, perpetual state of rage at everything and at everyone.
Rashbatz draws our attention
to the fact that sometimes there are compelling circumstances over which a
person has no control. In the four types of temperament listed in our Mishnah, the
sage intended to stress that both anger and appeasement are in the spiritual
and psychological domain of a person and it is he, if he wishes to, who can deal with them
successfully or not.
Hard to provoke and
easy to appease. The
question that Rashbatz asks is obvious and self-evident: If the Jewish concept
of human behaviour is not to get angry, why does our Mishnah attribute this virtue
only to a Hasid (pious)? His reply runs along the same lines as that of Rabbenu
Yonah.
Midrash Shemuel observes that the
preceding Mishnah also speaks about four types concerning the rich assisting
the poor. It is therefore logical that this should be followed by four types of
inter-personal behaviour. This is in keeping with the rabbinic axiom (Eruvin
68b) that a person's character can be recognized through his goblet (drinking habits), his
purse (philanthropy) and his moments of anger.
Hard to provoke and
easy to appease.
Midrash Shemuel stresses that even a hasid can be irritated occasionally. He is
after all, a human being, not an angel Because of his irritation his piety can be
in question, but the sage of this Mishnah is prepared to look upon him as a
hasid. In fact, Moshe, the greatest hasid of all, became angry at the Children of
Israel on several occasions.
Midrash Shemuel then
poses a question. What should we say in the case of the hasid who became angry
inwardly, but waited a long time until the accumulation exploded? And if it takes him
some time until he quiets down, is he still a Hasid? If the period of
long-suffering was greater than the appeasement he is still considered a hasid.
One can also assume
that if a person has acquired the cardinal virtue of restraint, discipline and
control relative to his ire, he is the kind of a person who is apt to be prudent in every other
aspect of his life; he is a hasid. On the other hand, the type who is
unprincipled, undisciplined and uninhibited in his anger. is probably a rasha in every other phase
of life.
What Say the Nazarean
Hakhamim
Eph 4:30 And do not grieve the
Holy Spirit (or Presence) of God, by whom you were sealed for the day of
redemption.
Eph 4:31 All
bitterness, and rage/anger, and wrath, and clamour, and abusive
speech, must be removed from you, together with all wickedness.
Eph 4:32 Become kind
toward one another, compassionate, forgiving one another, just as also God
by/in Messiah has forgiven you.
Col 3:8 But now you also [must]
lay aside all these [things]: anger, rage, wickedness, slander, [and]
abusive language from your mouth.
Col 3:18 Wives, submit
yourselves unto your own husbands, as it is fit in the LORD (God).
Col 3:19 Husbands,
love your wives, and be not bitter against them.
Col 3:20 Children,
obey your parents in all things: for this is well pleasing unto the LORD (God).
Col 3:21 Fathers,
provoke not your children to anger, lest they be discouraged.
Col 3:22 Servants,
obey in all things your masters according to the flesh; not with eye-service,
as men-pleasers; but in singleness of heart, fearing God:
Col 3:23 And whatsoever ye do, do it heartily, as to
the LORD (God), and not unto men;
N.C.: Mark 13: 21-23
|
CLV[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
21. And then, if
anyone should be saying to you, 'Lo! Here is the Christ!' and 'Lo! There!',
be not believing." |
21. Then,
if anyone says to you, 'Behold, here is the Messiah and behold, [over] here,'
do not believe [him]. |
21. καὶ
τότε ἐάν τις
ὑμῖν εἴπῃ Ἴδοὺ
ὧδε ὁ Χριστός
ἢ Ἰδού, ἐκεῖ
μὴ πιστεύσητε
|
21 וְאָז
אִם־יֹאמַר
אֲלֵיכֶם
אִישׁ
הִנֵּה־פֹה
הַמָּשִׁיחַ
אוֹ
הִנֵּהוּ
שָׁם אַל־תַּאֲמִינוּ׃ |
|
22. For roused shall
be false christs and false prophets, and they shall be giving signs and
miracles to lead astray, if possible, even the chosen." |
22. For
false messiahs and lying prophets will rise up and they will produce signs
and wonders and will deceive even the chosen [ones], if possible. |
22. ἐγερθήσονται
γὰρ ψευδόχριστοι
καὶ ψευδοπροφῆται
καὶ δώσουσιν
σημεῖα καὶ
τέρατα πρὸς
τὸ ἀποπλανᾶν
εἰ δυνατόν
καὶ τοὺς ἐκλεκτούς |
22 כִּי
יָקוּמוּ
מְשִׁיחֵי
שֶׁקֶר
וּנְבִיאֵי
שָׁקֶר
וְנָתְנוּ
אֹתוֹת
וּמוֹפְתִים
לְהַתְעוֹת
אַף
אֶת־הַבְּחִירִים
אִם־יוּכָלוּ׃ |
|
23. Now you, beware!
Lo! I have declared it all to you beforehand." |
23. But
watch out! Behold, I have told you everything beforehand. |
23. ὑμεῖς
δὲ βλέπετε· ἰδοῦ
προείρηκα
ὑμῖν πάντα |
23 וְאַתֶּם
רְאוּ
הִנֵּה
מֵרֹאשׁ
הִגַּדְתִּי
לָכֶם
אֶת־כֹּל׃ |
|
|
|
|
|
HH Paqid Dr.
Adon Eliyahu’s Rendition
21. ¶ And, if at that
time [end times] someone predicts (with authority) saying: “Behold Messiah is
here or [Behold Messiah is] there.” Do not believe (trust) [him].
22. For
pseudo-messiahs and pseudo-prophets will rise up, giving signs and marvels to
lead astray the elect (the Jews) if possible.
23. But watch with
discernment [for] I have foretold all [these] things.
Hakham’s Commentary
21. ¶ And, if at that
time [end times] someone predicts (with authority) saying: “Behold Messiah is here
or [Behold Messiah is] there.” Do not believe (trust) [him]. - This introductory
verse of this pericope echoes the admonition found in Deuteronomy 13:2-6 (JPS
Tanakh) where we read:
2 If there
appears among you a prophet or a dream-diviner and he gives you a sign or a
portent,
3
saying, “Let us follow and worship another god” -- whom you have not
experienced -- even if the sign or portent that he named to you comes true,
4 do
not heed the words of that prophet or that dream-diviner. For the LORD your
God is testing you to see whether you really love the LORD your God with all
your heart and soul.
5
Follow none but the LORD your God, and revere none but Him; observe His
commandments alone, and heed only His orders; worship none but Him, and hold
fast to Him.
6 As
for that prophet or dream-diviner, he shall be put to death; for he urged
disloyalty to the LORD your God -- who freed you from the land of Egypt and who
redeemed you from the house of bondage -- to make you stray from the path that
the LORD your God commanded you to follow. Thus you will sweep out evil from
your midst.
The key operative
statement in the above passage is that this false or pseudo-prophet is sent by
G-d “to test you to see whether you really love the LORD your
God with all your heart and soul” – (i.e. the third positive commandment according to the
order of Maimonides, and found in Deut. 6:5).
Verse 21 seems to
imply that in the end times G-d will be testing people often as to whether they
are loyal to Him or not, and to whether they love Him or not. This testing will
be achieved by G-d sending a plethora of false prophets of all kinds and
stripes. And this seems to be very applicable in our days and in the days to
come. This what the Psalmist warned us about when he said: “You have tried/tested
us, O God, refining us, as one refines silver” (Psalm 66:10).
Also concerning this
verse, and as a connection to our Torah Seder, the Psalmist also wrote:
“8 Do not
be stubborn as at Meribah, as on the day of Massah,
in the wilderness, 9 when your fathers put Me to the test, tried Me,
though they had seen My deeds. 10 Forty years I was provoked by that
generation; I thought, "They are a senseless people; they would not know
My ways." 11 Concerning them I swore in anger, "They will
never come to My resting-place!” (Psalms 95:8-11)
22. For
pseudo-messiahs and pseudo-prophets will rise up, giving signs and marvels to
lead astray the elect (the Jews) if possible.
As I have taught many
a time, many Christian scholars point to Josephus to say that this was
fulfilled in the events preceding and succeeding 70 c.e. in Erets Yisrael. However,
Hakham Shaul in 2 Thessalonians and Hakham Yochanan in the Apocalypse clearly
point out that these events catalogued by Josephus were mere rehearsals of what
G-d is going to do with the Gentiles and the nations at a world-wide scale at a
future point in history that is soon approaching. For the sake of clarity
perhaps we should heed to the words of Hakham Shaul in 2 Thessalonians 2:1-11 -
1 Now we ask you, brothers, concerning
the coming of our Master Yeshua the Messiah and our assembling to him, 2
that you not be easily shaken from your composure, nor be troubled either by a
spirit or by a message or by a letter [alleged to be from us], to the effect
that the Day of the LORD has arrived. 3 Do not let anyone deceive
you in any way, for that day will not come unless the rebellion comes first,
and the man of Lawlessness is revealed, the son of destruction, 4 who
opposes and who exalts himself over every so-called god or object of worship,
so that he sits down in the temple of God, proclaiming that he himself is God. 5
Do you not remember that while we were still with you, we were saying these
things to you? 6 And you know that which restrains him now, so that he
will be revealed in his own time. 7 For the mystery of Lawlessness
is at work already; only the one who now restrains will do so until he is out
of the way, 8 and then the Lawless one will be revealed, whom the
Master Yeshua will slay with the breath of his mouth (i.e. the Oral Torah), and
wipe out by the appearance of his coming, 9 whose coming is in
accordance with the working of Satan, with all power and signs and lying
wonders, 10 and with every unjust deception against those who are
perishing, in place of which they did not accept the love of the truth (i.e.
Torah), so that they would be saved. 11 And because of this, God
sends them [a powerful delusion] so that they will believe the lie, 12
in order that all may be condemned who did not believe [and obey] the truth
(i.e. the Torah), but delighted in injustice.
Please be aware that
the above quote of Hakham Shaul is written in allegorical language, so that
those that are not conversant with the Talmud may not understand or otherwise
be misguided in their interpretation of the above text.
23. But watch with
discernment [for] I have foretold all [these] things. – This puts the Master
in the category of a prophet, who contrary to a false prophet, prophesies of
things that we fulfilled some years afterwards as a rehersal for a later
worldwide cataclysm, and also as one who lead/leads all that come to him to
study and love of the Torah (Written and Oral)! And anyone who teaches
otherwise constitutes himself in anti-Messiah, for the truth is not in him, as Hakham
Shaul puts it: “But solid food is for the mature, who because of practice in
the study and obedience of the Torah] have trained their faculties for the
distinguishing of both good and evil” (Heb. 5:14).
Some Questions to Ponder:
- From
all the readings for this Shabbat, which reading touched your heart and
fired your imagination?
2.
What
question/s were asked of Rashi in B’Midbar 33:1?
3.
What
question/s were asked of Rashi in B’Midbar 33:18?
4.
What
question/s were asked of Rashi in B’Midbar 33:40?
5.
What
question/s were asked of Rashi in B’Midbar 33:49?
6.
What
question/s were asked of Rashi in B’Midbar 33:52?
7.
What
question/s were asked of Rashi in B’Midbar 33:54?
8.
What
question/s were asked of Rashi in B’Midbar 33:55?
9.
What
implicit teaching is given in the text of B’Midbar 33:14 according to the
Targum?
10.
What
is it taught by the first letters of the four words that start our Torah Seder
– i.e. “Eleh Mas’ei B’ne Yisrael”?
11.
In
your opinion when were or will be fulfilled the prophecies of the Master in
Mark 13:21-23? Please provide reasons for your answer.
12.
Why
was the name of Rephidim changed to “Masa UMerivah”?
13.
Why
is Mark 13:21-23 anchored in B’Midbar 33:14?
14.
In
your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his
scribe Mordechai (Mark) for this Shabbat?
15.
In
what way does the Torah, Psalm, Prophetic reading of Isaih, and Mark 13:21-23
point to the fact that this is the second of seven Sabbaths of Consolation?
16.
What
part of the Torah Seder fired the heart and imagination of the Psalmist for
this week?
17.
What
part of the Torah Seder fired the heart and the imagination of the prophet this
week?
18.
What
part of the Torah Seder fired the heart and the imagination of the prophet in
the Special Ashlamata?
19.
What
part/s of the Torah Seder, Psalm, and the prophets fired the heart and the
imagination of Hakham Tsefet for this week?
20.
After
taking into consideration all the above texts and our Torah Seder, what would
you say is the general prophetic message from the Scriptures for this coming
week?
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. Amen!
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. Amen!
“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!”
Next
Sabbath: “Shabbat Nachamu III” (Third Sabbath of Consolation)
&
“Shabbat Mevar’chin HaChodesh Elul”
(Sabbath
of the Proclamation of the New Moon for the month of Elul)
Evening
August 29 – Evening August 31
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
זֹאת
הָאָרֶץ |
|
|
|
“Zot Ha’Arets” |
Reader 1 – B’Midbar 34:1-12 |
Reader
1 – D’barim 1:1-5 |
|
“This [will
be] the land” |
Reader 2 – B’Midbar 34:13-18 |
Reader
2 – D’barim 1:6-8 |
|
“Esta sera la tierra” |
Reader 3 – B’Midbar 34:19-29 |
Reader
3 – D’barim 1:9-11 |
|
B’Midbar
(Num.) 34:1-35:8 B’Midbar
(Num.) 35:9-36:13 B’Midbar
(Num.) 28:9-15 |
Reader 4 – B’Midbar 35:1-8 |
|
|
Ashlam.:
Ezekiel 45:1-8, 14-15 |
Reader 5 – B’Midbar 35:9-16 |
|
|
Special: Isaiah 54:11 - 55:5 I Samuel 20:18,42 |
Reader 6 – B’Midbar 35:17-28 |
Reader
1 – D’barim 1:1-5 |
|
Psalm
106:28-48 |
Reader 7 – B’Midbar 35:29-36:13 |
Reader
2 – D’barim 1:6-8 |
|
Pirqe Abot V:12 |
Maftir: B’Midbar
36:11-13 |
Reader
3 – D’barim 1:9-11 |
|
N.C.:
Mordechai 13:24-31, 32-37 |
- Isaiah 54:11 - 55:5 - I Samuel 20:18,42 |
|
Shalom Shabbat !
Hakham Dr. Yosef ben Haggai
HH Rosh Paqid Adon Hillel ben
David
HH Paqid
Dr. Adon Eliyahu ben Abraham