Esnoga Bet Emunah

1101 Surrey Trace SE, Tumwater, WA 98501

Telephone:(360) 584-9352 - United States of America © 2011

E-Mail: gkilli@aol.com

 

Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

 

Three and 1/2 year Lectionary Readings

Second Year of the Reading Cycle

Ab 27, 5771 – August 26/27, 2011

Second Year of the Shmita Cycle

 

Candle Lighting and Habdalah Times:

 

 

Conroe & Austin, TX, U.S.

Fri. Aug 26 2011 – Candles at 7:44 PM

Sat. Aug 27. 2011 – Havdalah 8:37 PM

 

 

Brisbane, Australia

Fri. Aug 26 2011 – Candles at 5:13 PM

Sat. Aug 27 2011 – Havdalah 6:07 PM

 

 

Bucharest, Romania

Fri. Aug 26 2011 – Candles at 7:47 PM

Sat. Aug 27 2011 – Havdalah 8:48 PM

 

Chattanooga, & Cleveland, TN, U.S.

Fri. Aug 26 2011 – Candles at 7:59 PM

Sat. Aug 27 2011 – Havdalah 8:55 PM

 

Jakarta, Indonesia

Fri. Aug 26 2011 – Candles at 5:36 PM

Sat. Aug 27 2011 – Havdalah 6:25 PM

 

Manila & Cebu, Philippines

Fri. Aug 26 2011 – Candles at 5:55 PM

Sat. Aug 27 2011 – Havdalah 6:45 PM

 

Miami, FL, U.S.

Fri. Aug 26 2011 – Candles at 7:29 PM

Sat. Aug 27 2011 – Havdalah 8:21 PM

 

Olympia, WA, U.S.

Fri. Aug 26 2011 – Candles at 7:46 PM

Sat. Aug 27 2011 – Havdalah 8:50 PM

 

Murray, KY, & Paris, TN. U.S.

Fri. Aug 26 2011 – Candles at 7:15 PM

Sat. Aug 27 2011 – Havdalah 8:11 PM

 

Sheboygan  & Manitowoc, WI, US

Fri. Aug 26 2011 – Candles at 7:20 PM

Sat. Aug 27 2011 – Havdalah 8:22 PM

 

Singapore, Singapore

Fri. Aug 26 2011 – Candles at 6:53 PM

Sat. Aug 27 2011 – Havdalah 7:42 PM

 

St. Louis, MO, U.S.

Fri. Aug 26 2011 – Candles at 7:23 PM

Sat. Aug 27 2011 – Havdalah 8:21 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.

 

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!

 

 

This weekly commentary of the Torah Seder and allied readings is dedicated to His Honor Paqid Dr. Adon Eliyahu ben Abraham on occasion of his birthday. We join together with his friends and loved ones to wish him a most joyous and happy Yom Huledet Sameach! May the Eternal One grant Your Honor a very long life with very good health, much shalom, copious prosperity, and to bring many close to the Torah, amen ve amen!

 

 

“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 28:9-15

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

 

 

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) ‎‎‎‎‎34:1 – 36:13‎‎

 

Rashi

Targum Pseudo Jonathan

1. The Lord spoke to Moses, saying:

1. And the LORD spoke with Mosheh, saying:

2. Command the children of Israel and say to them, When you arrive in the land of Canaan, this is the land which shall fall to you as an inheritance, the land of Canaan according to its borders.

2. Command the sons of Israel, and say to them: When you have entered into the land of Kenaan, this will be the land that will be divided to you for an inheritance, the land of Kenaan by its limits.

3. Your southernmost corner shall be from the desert of Zin along Edom, and the southern border shall be from the edge of the Sea of Salt [the Dead Sea] to the east.

3. Your south border (will be) from the Wilderness of Palms, by the iron mountain, at the confines of Edom, even the south border at the extremities of the Sea of Salt, eastward.

4. The border then turns south of Maaleh Akrabim [elevation of Akrabim], passing toward Zin, and its ends shall be to the south of Kadesh barnea. Then it shall extend to Hazar addar and continue toward Azmon.

4. And your border will turn from the south to the ascent of Akrabbith, and pass on to the palms of the mountain of iron, and the going forth thereof will be southward of Rekem Giah, and will go onward to the tower of Adar, and pass over to Kesam.

5. The border then turns from Azmon to the stream of Egypt, and its ends shall be to the sea.

5. And the border will wind round from Kesam unto Nilos, of the Mizraee, and its outgoings will be to the west.

6. The western border: it shall be for you the Great [Mediterranean] Sea and the border this shall be your western border.

6. And for the western border you will have the Great Ocean Sea; its limits are the waters of the beginning with the waters of old which are in its depth; its capes and havens, its creeks and its cities, its islands and ports, its ships and its recesses: this will be your border westward.

7. This shall be your northern border: From the Great [Mediterranean] Sea turn yourselves toward Mount Hor.

7. And this will be your northern border; — from the Great Sea you will appoint to you unto Mount Umanis.

8. From Mount Hor turn to the entrance of Hamath, and the ends of the border shall be toward Zedad.

8. From Mount Umanis you will appoint to you (a line) as you go up to the entrance of Tebaria, and the outgoings of the border at its two sides, unto Kadkor Of Bar Zahama, and to Kadkol of Bar Sanigora, and Divakinos and Tarnegola unto Kesarin, where you go up to Abelas of Cilicia.

9. The border shall then extend to Ziphron, and its ends shall be Hazar enan; this shall be your northern border.

9. And the border will go on unto Keren Zekutha, and to Gibra Hatmona, and its outgoings will be at Keria Bethsekel, and to the midst of the great court (darela rabtha), which is at Mizeha, between the towers of Hinvetha and Darmeshek: this will be your northern limit.

10. You shall then turn yourselves toward the eastern border, from Hazar enan to Shepham.

10. And you will appoint your eastern border from the of Hinvetba unto Apamea;

11. The border descends from Shepham toward Riblah, to the east of Ain. Then the border descends and hits the eastern shore of Lake Kinnereth.

11. and the border will descend from Apamea to Dophne, eastward of Hinvetha; thence the border will go down to the cavern of Panias, and from the cavern of Panias to the mountain of snow, and from the mountain of snow to Henan, and from Henan the border will go down and encompass the plain of the river of Arnon, and arrive at the wilderness and the palms of the mountain of iron, take in the Waters of Contention, and rest at Ginesar, a city of the kings of the Edomites, the inheritance of the tribes of Reuben and Gad, and the half tribe of Menasheh; and the border will descend and encompass the Sea of Genesar on the east.

12. The border then continues down along the Jordan, and its ends is the Sea of Salt [the Dead Sea]; this shall be your Land according to its borders around.

12. And the border will descend to the Jordan, and its outgoing be at the Sea of Salt. Rekem Giah on the south, Mount Umanos on the north, the Great Sea on the west, the Sea of Salt on the east,-this will be your country, the Land of Israel, by the extent of its borders round about.

13. Moses commanded the children of Israel saying, "This is the Land which you are to apportion for inheritance through lot, that the Lord has commanded to give to the nine and a half tribes.

13. And Mosheh commanded the sons of Israel, saying: This is the land which you are to inherit by lot, which the LORD has commanded to give to the nine tribes and the half tribe.

14. For the tribe of Reuben's descendants according to their fathers' house, and the tribe of Gad's descendants according to their fathers' house, and half the tribe of Manasseh have already received their inheritance.

14. For the tribe of the children of Reuben, according to the house of their fathers, and tribe of Gad, and the half tribe of Menasheh have received their inheritance __

15. The two and a half tribes have received their inheritance on this side of the Jordan, near Jericho in the east, toward the sunrise."

15. __ beyond the Jordan on the eastern side.

16. The Lord spoke to Moses saying:

16. And the LORD spoke with Mosheh, saying:

17. These are the names of the men who shall inherit the land on your behalf: Eleazar the kohen and Joshua the son of Nun.

17. These are the names of the men who will make to you the inheritance of the land: Elazar the priest, and Jehoshua bar Nun,

18. You shall take one chieftain from each tribe to [help you to] acquire the land.

18. and one prince from each of the tribes you will choose to give you the inheritance of the land.

19. These are the names of the men: for the tribe of Judah, Caleb the son of Jephunneh.

19. And these are the names of the men. Of the tribe of Jehudah, Kaleb bar Jephunneh;

20. For the tribe of the descendants of Simeon, Samuel the son of Ammihud.

20. for Shimeon, Shemuel bar Ammihud;

21. For the tribe of Benjamin, Elidad the son of Chislon.

21. Benjamin, Elidad bar Kiselon;

22. The chieftain for the tribe of the descendants of Dan, Bukki the son of Jogli.

22. Dan, Buki bar Jageli;

23. For the descendants of Joseph; the chieftain for the tribe of the descendants of Manasseh, Hanniel the son of Ephod.

23. Joseph, Menasheh, Haniel bar Ephod;

24. The chieftain for the tribe of the descendants of Ephraim, Kemuel the son of Shiphtan.

24. Ephraim, Kemuel bar Shipbtan;

25. The chieftain for the tribe of the descendants of Zebulun, Elizaphan the son of Parnach.

25. Zebulon, Elizaphan bar Parnak;

26. The chieftain for the tribe of the descendants of Issachar, Paltiel the son of Azzan.

26. Issakar, Paltiel bar Azan;

27. The chieftain for the tribe of the descendants of Asher, Ahihud the son of Shelomi.

27. Asher, Abihud bar Shelomi;

28. The chieftain of the tribe of the descendants of Naphtali, Pedahel the son of Ammihud.

28. Naphtali, Pedahael bar Ammihud.

29. These are the ones whom the Lord commanded to apportion the inheritance to the children of Israel in the land of Canaan.

29. These are they whom the LORD commanded to divide the inheritance of the land of Kenaan to the children of Israel.

 

 

1. The Lord spoke to Moses in the plains of Moab, by the Jordan at Jericho saying:

1. And the LORD spoke with Mosheh in the plains of Moab, by Jordan-Jericho, saying:

2. Command the children of Israel that they shall give to the Levites from their hereditary possession cities in which to dwell, and you shall give the Levites open spaces around the cities.

2. Command the sons of Israel that they give to the Levites from their inheritance cities to dwell in, and suburbs (open spaces) to the cities round about will you give to the Levites.

3. These cities shall be theirs for dwelling, and their open spaces shall be for their cattle, their property, and for all their needs.

3. And the cities will be for them to dwell in, and the suburbs for their cattle, their property, and all their needful things.

4. The areas of open space for the cities which you shall give to the Levites shall extend from the wall of the city outward, one thousand cubits all around.

4. But of the cities which you give to the Levites the suburbs round the city will be one thousand cubits without the city round about.

5. You shall measure from outside the city, two thousand cubits on the eastern side, two thousand cubits on the southern side, two thousand cubits on the western side, and two thousand cubits on the northern side, with the city in the middle; this shall be your cities' open spaces.

5. And you will measure outside the city, on the east side, two thousand cubits; on the South two thousand, on the west two thousand, and on the north two thousand cubits, with the city in the midst; these will be to you the suburbs of the cities.

6. Among the cities you shall give to the Levites, shall be six cities of refuge, which you shall provide [as places] to which a murderer can flee. In addition to them, you shall provide forty two cities.

6. And of the cities you give to the Levites, six will be for refuges to manslayers, that the manslayer may escape thither. Beside these you will give them forty-two other cities.

7. All the cities you shall give to the Levites shall number forty eight cities, them with their open spaces.

7. All the cities that you give to the Levites will be forty-eight cities with their suburbs.

8. And as for the cities that you shall give from the possession of the children of Israel, you shall take more from a larger [holding] and you shall take less from a smaller one. Each one, according to the inheritance allotted to him, shall give of his cities to the Levites.

8. But when you give the cities from the inheritance of the Bene Yisrael, from the tribe whose people are many you will give many, and from the tribe whose people are few you will diminish; every one will give of his cities to the Levites, according to the inheritance he possesses.

9. The Lord spoke to Moses saying:

9. And the LORD spoke with Mosheh, saying:

10. Speak to the children of Israel and say to them, When you cross the Jordan to the land of Canaan,

10. Speak with the sons of Israel, and say to them, When you have passed over Jordan unto the land of Kenaan,

11. you shall designate cities for yourselves; they shall be cities of refuge for you, and a murderer who killed a person unintentionally shall flee there.

11. you will provide you cities with streets and houses of living (boarding houses), cities of refuge will they be to you, that thither the manslayer may flee who has killed a man inadvertently.

12. These cities shall serve you as a refuge from an avenger, so that the murderer shall not die until he stands in judgment before the congregation.

12. And they will be to you for cities of refuge for the manslayer from the avenger of blood, that the man may not be put to death till he will have stood before the congregation for judgment.

13. The cities that you provide shall serve as six cities of refuge for you.

13. And these cities which you give will be six cities of refuge for the manslayer;

14. You shall provide the three cities in trans Jordan and the three cities in the land of Canaan; they shall be cities of refuge.

14. three you will appoint beyond Jordan, and three in the land of Kenaan; cities of refuge will they be.

15. These six cities shall be a refuge for the children of Israel and for the proselyte and resident among them, so that anyone who unintentionally kills a person can flee there.

15. For the sons of Israel and the sojourners among you will be these six cities of refuge, that thither whoever has killed a man through ignorance may flee.

16. If he struck him with an iron instrument and he dies, he is a murderer, and the murderer shall be put to death.

16. But if he smote him with an instrument of iron and killed him, he is a murderer; and the murderer will be surely put to death.

17. If he struck him with a fist sized stone which is deadly, and he dies, he is a murderer, and the murderer shall be put to death.

17. Or if, filling his hand with a stone large enough to kill any one, he struck him, and killed him, he is a murderer, and the murderer dying will die.

18. Or with a fist sized wooden instrument which is deadly,and he dies, he is a murderer, and the murderer shall be put to death.

18. Or if, filling his hand with an instrument of wood sufficient to kill any one, he struck him, and killed him, he is a murderer; the murderer shall be put to death.

19. The blood avenger shall kill the murderer; he may kill him when he meets him.

19. The avenger of blood may himself kill the manslayer, if he meet him outside of these cities; he may kill him in judgment.

20. If, out of hatred, he pushed him, or threw something at him with premeditation, and he died,

20. But if (the manslayer) had assaulted in enmity and intentionally with a club or staff, or thrown stones upon him with purpose of heart, and killed him;

21. or if he maliciously struck him with his hand and he died, the assailant shall be put to death; he is a murderer; the blood avenger may kill the murderer when he meets him.

21. or cherishing enmity had struck him with his hand and killed him; he is a murderer; dying he will die. The avenger of blood may slay the homicide when he has been condemned.

22. But if he pushed him accidentally, without malice, or threw an object at him without premeditation,

22. But if in ignorance, without keeping of malice, he let any thing fall upon him, having no intention to kill;

23. or, with any stone which is deadly, and without seeing [his victim] he threw it down at him and it killed him, but he was not his enemy and bore him no malice

23. or if without intention he let a stone sufficient to kill any one, or any other thing, fall upon him, and kill him, without having hated, or purposed to do him harm,

24. Then the congregation shall judge between the assailant and the blood avenger, on the basis of these judgments.

24. then the congregation shall judge between him who had smitten him, and the avenger of blood, according to these judgments;

25. The congregation shall protect the murderer from the hand of the blood avenger, and the congregation shall return him to the city of refuge to which he had fled, and he shall remain there until the Kohen Gadol, who anointed him with the sacred oil, dies.

25. and the congregation will release the manslayer from the hand of the avenger of blood, and make him return to his city of refuge whither he had fled; and he will dwell there until the time that the high priest die, whom the multitude had anointed with the oil of anointing;-because he did not pray on the Day of Atonement in the Holy of Holies concerning the three great transgressions, that the people of the house of Israel might not be smitten for strange worship, or impure connections, or the shedding of innocent blood, when it was in his power to obviate them by his prayer, and he prayed not, therefore has he been condemned to die in that year.

26. But if the murderer goes beyond the border of the city of refuge to which he had fled,

26. But if, while the high priest is yet alive, the manslayer goes out indeed from the bounds, of his city of refuge whither he had fled,

27. and the blood avenger finds him outside the limits of his city of refuge, and the blood avenger slays the murderer, he has no blood.

27. and the avenger of blood find him without the bounds of his city of refuge, he may kill the manslayer, without being guilty of death,

28. For he shall remain in his city of refuge until the Kohen Gadol dies, and only after the Kohen Gadol has died, may the murderer return to the land which is his possession.

28. for he should have abode in his city of refuge until the death of the high priest; but after the high priest is dead he may return to the land of his inheritance.

29. These shall be for you a statute of justice for all your generations, in all your dwelling places.

29. And these indications will be to you a decree of judgment for your generations in all your dwellings:

30. Whoever [namely the blood avenger] kills a person, based on the testimony of witnesses, he shall slay the murderer. A single witness may not testify against a person so that he should die.

30. Whosoever kills a man, according to the word of witnesses fit to give testimony against him, the avenger of blood, or the house of judgment, will put him to death. But one witness only will not testify against a man to put him to death.

31. You shall not accept ransom for the life of a murderer, who is guilty of death, for he shall be put be put to death.

31. You may not take a ransom for the release of a murderer who is guilty of death, for dying he will die.

32. You shall not accept ransom for one who has fled to his city of refuge, to allow him to return to live in the Land, before the kohen has died.

32. Neither may you take ransom for him who has fled to his city of refuge, so as that he may return to dwell in the land before the time of the high priest's decease.

33. And you shall not corrupt the land in which you live, for the blood corrupts the land, and the blood which is shed in the land cannot be atoned for except through the blood of the one who shed it.

33. Nor do not contaminate the land in which you are, because innocent blood which has not been avenged will overflow the land, and there is no atonement made for the land upon which innocent blood has been shed, but by the shedding of the blood of him who shed it.

34. And you shall not defile the land where you reside, in which I dwell, for I am the Lord Who dwells among the children of Israel.

34. Therefore defile not the land in which you are; for My Shekinah dwells in the midst of it; for I am the LORD whose Shekinah dwells among the children of Israel.

 

 

1. The paternal heads of the family of the sons of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph approached and spoke before Moses and before the chieftains, the paternal heads of the children of Israel.

1. And the heads of the fathers of the family of the Bene Gilead bar Makir bar Menasheh, even the family of the Bene Gilead bar Joseph, came to the house of judgment, and spoke before Mosheh and the princes, the chief fathers of the Bene Yisrael,

2. They said, "The Lord commanded my master to give the Land as an inheritance through lot to the children of Israel, and our master was commanded by the Lord to give the inheritance of Zelophehad our brother to his daughters.

2. and said: The LORD commanded Rabboni {our master} to give the land an inheritance by lot to the children of Israel, and Rabboni was commanded before the LORD to give the inheritance of our brother Zelophehad to his daughters.

3. Now, if they marry a member of another tribe of the children of Israel, their inheritance will be diminished from the inheritance of our father, and it will be added to the inheritance of the tribe into which they marry, and thus, it will be diminished from the lot of our inheritance.

3. But if these marry into any of the tribes of the children of Israel, their inheritance will be withdrawn from that of our fathers, and will be added to the inheritance of the tribe which will have become theirs, and our lot will be diminished.

4. Even if the children of Israel will have a Jubilee, their inheritance will be added to the inheritance of the tribe into which they marry, and their inheritance will be diminished from the inheritance of our father's tribe."

4. And at the Jubilee of the Bene Yisrael their inheritance will be added to that of their tribe in which they will be; and their possession will have been withdrawn from the inheritance of our father's tribe.

5. Moses commanded the children of Israel according to the word of the Lord, saying, "The tribe of Joseph's descendants speak justly.

5. Then Mosheh commanded the children of Israel by the Word of the LORD, saying: The tribe of the Bene Joseph have said well.

6. This is the word that the Lord has commanded regarding Zelophehad's daughters. Let them marry whomever they please, but they shall marry only to the family of their father's tribe.

6. This is the thing which the LORD has commanded,-not for the generations that will arise after the division of the land, but for the daughters of Zelophehad, saying: They may be the wives of them who are proper in their eyes, only such must be of the families of their father's tribe.

7. Thus, the inheritance of the children of Israel will not be transferred from tribe to tribe, for each person from the children of Israel will remain attached to the inheritance of his father's tribe.

7. That the inheritance of the children of Israel may not pass about from one tribe to another: for the children of Israel will every one keep to the inheritance of their father's tribe.

8. Every daughter from the tribes of the children of Israel who inherits property, shall marry a member of her father's tribe, so each one of the children of Israel shall inherit the property of his forefathers.

8. ___

9. And no inheritance will be transferred from one tribe to another tribe, for each person of the tribes of the children of Israel shall remain attached to his own inheritance."

9. ___

10. As the Lord had commanded Moses, so did Zelophehad's daughters do.

10. As the LORD commanded Mosheh, so did the daughters of Zelophehad;

11. Mahlah, Tirzah, Hoglah, Milcah, and Noah married their cousins.

11. and Mahalah, Thirzah, Hogelab, Milchah and Nohah, the daughters of Zelophehad, became wives of sons of their kindred;

12. They married into the families of the sons of Manasseh the son of Joseph, and their inheritance remained with the tribe of their father's family.

12. of the family of the children of Menasheh bar Joseph were they wives, and their inheritance was with the tribe of their father's family.

13. These are the commandments and the ordinances that the Lord commanded the children of Israel through Moses in the plains of Moab, by the Jordan at Jericho.

13. These are the commandments and orders of judgments which the LORD commanded the children of Israel, by Mosheh, in the plains of Moab by the Jordan near Jericho.

Chazaq! Chazaq! V’Nitchazeq!

Be strong, be strong, and may we be strengthened!

 

 

 

Rashi & Targum Pseudo Jonathan for: B’midbar (Numbers) 28:9-15

Rashi

Targum Pseudo Jonathan

9 On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.

9 but on the day of Shabbat two lambs of the year without blemish, and two tenths of flour mixed with olive oil for the mincha and its libation.

10 This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.

10 On the Sabbath you will make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.

11 At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.

11 And at the beginning of your months you will offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;

12 And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,

12 and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;

13 And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.

13 and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the Lord.

14 Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.

14 And for their libation to be offered with them, the half of a hin for a bullock, the third of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice will be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;

15 And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.

15 and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice will you perform with its libation.

 

 

 

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. 408-443.

 

 

Summary of the Torah Seder - B’Midbar (Num.) ‎‎34:1 – 36:13

 

·        The boundaries of the Holy Land – Numbers 34:1-2

·        The Southern Boundary – Numbers 34:3-5

·        The Western Border – Numbers 34:6

·        The Northern Boundary – Numbers 34:7-9

·        The Eastern Boundary – Numbers 34:10-12

·        Ten Princes Are appointed to Superintend the Allotment of the Land – Numbers 34:13-29

·        Levitical Cities – Numbers 35:1-8

·        Levitical Cities of Refuge – Numbers 35:9-15

·        Distinction Between Murder and Manslaughter – Numbers 35:16-23

·        Legal Procedure in the Case of Accidental Homicide – Numbers 35:24-29

·        Concerning Murder – Numbers 35:30-34

·        Law of Heiresses – Numbers 36:1-13

 

 

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.) 34:1 – 36:13‎‎

 

2 This is the land which shall fall to you Since many precepts apply to the Land [of Israel] and do not apply outside the Land, Scripture found it necessary to chart the outer limits of its boundaries from all sides, to inform you that the precepts apply everywhere within these borders.

 

shall fall to you Since it was apportioned by lot, the division is described in terms of נְפִילָה , falling [a word commonly used in connection with lots]. The Midrash Aggadah says that [this expression is used here] because the Holy One, blessed is He, cast down [lit., caused to fall] from heaven the celestial ministers of the seven [Canaanite] nations, and shackled them before Moses. He said to him [Moses], See, they no longer have any power.- [Mid. Tanchuma]

 

3 Your southernmost corner shall be The southern flank extending from east to west.

 

from the desert of Zin which adjoins Edom, beginning in the southeastern corner of the land of the nine tribes. How? Three lands lie south of the Land of Israel, each adjoining the other—part of Egypt, the entire land of Edom, and the entire land of Moab. The land of Egypt is in the southwestern corner, as it says [later] in this passage, “from Azmon to the stream of Egypt and its ends shall be to the sea” (verse 5). The stream of Egypt ran through the entire length of Egypt, as it says, “from the Shihor [river], which is along the face of Egypt” (Josh. 13:3), and it intervenes between the land of Egypt from the Land of Israel. The land of Edom adjoins it [Egypt] from the east, and the land of Moab adjoins the land of Edom at the southeastern corner [of the land of Israel]. When the Israelites departed from Egypt, had the Omnipresent wished to expedite their entry into the Land, He would have taken them northward across the Nile, and they would have thus entered the Land. But He did not do so, and this is the meaning of what is said, “God did not lead them [by] way of the land of the Philistines” (Exod. 13:17). For they [the Philistines] dwelt by the sea in the west of the land of Canaan, as it says regarding the Philistines, “those who inhabit the coastal area, the Cherethite nation” (Zeph. 2:5). He did not lead them by that route, but diverted them and took them along the southern route, to the desert. Ezekiel called it “the desert of the nations” (Ezek. 5:35) because several nations dwelt alongside it. He led them along the south, always from west to east, until they arrived at the southern end of the land of Edom. They asked the king of Edom for permission to enter his land and traverse its width in order to enter the Land [of Israel], but he refused, and they had to turn and travel along the entire south of Edom until they reached the southern end of the land of Moab, as it says, “He sent [messengers] also to the king of Moab, but he was unwilling” (Jud. 11:17). They then traversed the entire southern boundary of Moab, right to the end, and then turned northward until they had passed along its entire eastern boundary, along its width, and when they finished its eastern boundary, they came upon the land of Sihon and Og, who dwelt to the east of the land of Canaan, with the Jordan [river] intervening between them. This is the meaning of what is stated concerning Jephthah, “And they went through the desert and went around the land of Edom and the land of Moab, and they came to the east of the land of Moab” (ibid. 18). They conquered the lands of Sihon and Og, which were to the north of Moab, and came near to the Jordan, opposite the northwestern corner of the land of Moab. Hence, the land of Canaan, which was across the Jordan to the west, has its southeastern corner bordering on Edom.

 

4 The border then turns south of Maaleh Akrabim Whenever the term וְנָסַב ("turns") or וְיָצָא ("extends to") is used, it [Scripture] informs us that the border was not straight, but veered outward; the boundary line bent to the north, angling westward, so that the border passed south of Maaleh Akrabim, so that Maaleh Akrabim was within the border.

 

passing toward Zin Heb. צִנָה , to Zin, as in מִצְרַיְמָה , to Egypt.

 

its ends shall be Heb. תוֹצְאֽתָיו , its ends, to the south of Kadesh-barnea.

 

it shall extend The boundary stretches northward and continues angling westward, until it reaches Hazar-addar, and from there to Azmon and from there to the stream of Egypt. The term “turns” is used here, because Scripture writes, “it shall extend to Hazar-addar.” For it began to widen after passing Kadesh-barnea, and the width of that strip which protruded northward was from Kadesh-barnea to Azmon. From there onward, the boundary narrowed and turned southward, reaching the river of Egypt, and from there westward to the Great Sea, which is the western boundary of the entire Land of Israel. Thus, the river of Egypt is in the southwestern corner.

 

5 and its ends shall be to the sea To the western border, for the southern border no longer stretches westward past there.

 

6 The western border And what was the western border?

 

[It shall be for you] the Great Sea As a boundary.

 

and the border The islands in the sea are also included in the border. These islands are called isles in old French.-[Gittin 8a]

 

7 northern border Heb. גְּבוּל צָפוֹן , the northern boundary.

 

From the Great Sea turn yourselves toward Mount Hor which is the northwestern corner. Its summit slopes down into the sea. Some of the expanse of the sea is inward of it and some outside it.

 

turn yourselves Change your direction, to move from west to north, toward Mount Hor.

 

turn yourselves An expression denoting a slant, as in “the [slanting] chamber (תָּא) of the guards” (I Kings 14:28); “the chamber (תָּא) of the gate” (Ezek. 40:10), which are called apendiz in old French [penthouse, lean-to, a small building with a sloping roof, attached to a main building] for it is curved and sloping.

 

8 From Mount Hor you shall turn and continue along the northern border eastward, and then you will arrive at the entrance to Hamath, which is Antioch. - [Targum Yerushalmi]

 

and the ends of the border Heb. תּוֹצְאֽֽת הַגּבוּל , the ends of the border. Whenever [Scripture] mentions “the ends of the border” either the boundary line ends there completely and does not continue further in that direction, or from there it spreads out, broadens, and extends backwards, continuing in a more slanting direction than [encompassed in] the original expanse. In relation to the breadth of the original dimension, it is called the ends, for that dimension ends there.

 

9 and its ends shall be Hazar-enan This is the end of the northern border, and Hazar- enan is situated in the northeastern corner. From there “you shall then turn yourselves” toward the eastern border.

 

10 You shall then turn yourselves Heb. וְהִתְאַוִּיתֶם , a term denoting turning or veering, cognate with [the term] תְּתָאוּ

 

to Shepham on the eastern boundary, and from there to Riblah.

 

11 east of Ain [Ain is] the name of a place, and the border passes east of it, so that Ain is situated within the border and is part of the Land of Israel.

 

Then the border descends As the border proceeds from north to south, it descends.

 

and hits the eastern shore of Lake Kinnereth For Lake Kinnereth was within the border to the west, and the border which is east of Lake Kinnereth, descends to the Jordan. The Jordan flows from north to south diagonally, slanting eastward, moving toward the land of Canaan opposite Lake Kinnereth, and extending along the eastern flank of the Land of Israel, opposite Lake Kinnereth, until it falls into the Sea of Salt [the Dead Sea], and from there the border ends with its ends at the Sea of Salt, from which the southeastern border begins. This is how it is encompassed from all its four sides.

 

15 in the east toward the sunrise Heb. קֵדְמָה , meaning toward the front of the world, which is in the east, for the east side is called the forefront [lit., the face] and the west is called the back. Thus, the south is to the right, and the north is to the left.

 

17 who shall inherit the land of your behalf Heb. לָכֶם , on your behalf. Each chieftain was an administrator for his tribe, to divide the tribal inheritance among families and individuals. He chose a suitable portion for each one, and whatever they did was binding, as if they had been designated as agents [by the members of the tribes]. It is not possible to render this word לָכֶם as every לָכֶם in Scripture, [meaning “to you,”] for in that case, it should have written יַנְחִילוֹ לָכֶם , [in the hiph’il, the causative conjugation, they shall give it to you to inherit], but the word יִנְחֲלוּ [in the kal, simple conjugation] means that they shall inherit for you, on your behalf and in your stead, as in, “The Lord will wage war for you לָכֶם ” (Exod. 14:14).

 

18 to [help you] to acquire the land To take possession of the land and apportion it in your stead.

 

29 to apportion the inheritance They are the ones who shall divide the inheritance among you according to its portions.

 

Chapter 35

 

2 open spaces Empty belts of land surrounding each city, so as to beautify the city. It was forbidden to build a house, plant a vineyard or sow seed there.-[Arachin 33b]

 

3 and for all their needs Heb. חַיָּתָם , for their personal necessities.-[Ned. 81a]

 

4 one thousand cubits all around Yet following this it says, "two thousand cubits"? How can this be? However, He assigned two thousand for them around the city, of which the inner thousand was for open area and the outer [thousand] for fields and vineyards.- [Sotah 27b]

 

11 you shall designate [The expression] הַקְרָיָה can mean only preparation, as it says, “Because the Lord, your God, prepared it (הִקְרָה) before me” (Gen. 27:20) -[Sifrei Massei 3, Targum Onkelos].

 

12 from an avenger From the avenger of the blood, a kinsman of the murder victim.-[Mak. 12a]

 

13 six cities of refuge [This] informs [us] that even though Moses designated three cities across the Jordan during his lifetime, they did not provide refuge until the three provided by Joshua in the land of Canaan were designated.-[Sifrei Massei 8, Mak. 9a]

 

14 the three cities Although there were nine tribes in the land of Canaan, and here [across the Jordan] there were only two-and-a-half, He equalized the number of their refuge cities, because Gilead had many murderers, as it says, “Gilead, a city of workers of violence, who lurk to shed blood” (Hos. 6:8). -[Mak. 10a, Sifrei Massei 6]

 

16 If he struck him with an iron instrument This does not refer to accidental manslaughter discussed nearby, but to premeditated murder, and it teaches us that the implement of murder has to be big enough to cause death, for regarding all the [other] cases it says, אֲשֶׁר יָמוּת בָּה , “which is deadly,” and the Targum [Onkelos] renders, “of a size capable of causing death,” except in the case of iron, since it is evident and known to the Holy One, blessed is He, that a small piece of iron can kill, even a needle (Sifrei Massei 6, Sanh. 76b). That is why [in the case of iron] the Torah did not specify a size and write “which is deadly.” If you say that Scripture refers to one who murders unintentionally, [this cannot be because], below it says, “or, with any stone which is deadly, and without seeing [his victim]...” (verse 23). This shows that in the cases mentioned before it, Scripture speaks of one who murders with intent.

 

17 with a fist-sized stone [A stone] large enough to fill a hand.-[Onkelos]

 

which is deadly Which is large enough to cause death, as the Targum [Onkelos] renders. Since it [Scripture] says, “If one of them strikes the other with a stone” (Exod. 21:18), but it does not specify a size, I might think any size? Therefore it says, “which is deadly”-[Sifrei Massei 10]

 

18 or with a fist-sized wooden instrument Since it says, “If a man strikes his manservant or his maidservant with a rod” (Exod. 21:20), I might think any size? That is why it with regard to wood it says, "which is deadly"—it must a size capable of causing death.-[Sifrei Massei 11]

 

19 when he meets him Even in the cities of refuge.

 

20 with premeditation As the Targum [Onkelos] renders, בְּכַמְנָא , with ambush.

 

22 accidentally Heb. בְּפֶתַע , by accident, but the Targum renders בִּתְכֵף , “suddenly,” [meaning] that he was next to him and he had no time to take precautions against [killing] him.

 

23 or, with any stone which is deadly he struck him.

 

without seeing He did not see him [while striking him].

 

he threw it down at him From here they said that the one who kills by way of a falling action is exiled, but if [he kills] by means of an upward action is not exiled.-[Mak. 7b]

 

25 until the kohen gadol... dies For he causes the Divine Presence to rest upon Israel and thus prolong their lives, whereas the murderer causes the Divine Presence to withdraw from Israel and thus shorten their lives. He is not worthy of standing before the Kohen Gadol [Sifrei Massei 20]. Another interpretation: Because the Kohen Gadol should have prayed that such a misfortune should not befall Israel during his lifetime [Mak. 11a].

 

who anointed him with the sacred oil According to the literal meaning, this is one of the elliptical verses [in Scripture], as it does not reveal who anointed him; thus, it is like saying, “who was anointed by the one who anointed him with the sacred oil.” Our Rabbis expounded it in Tractate Makkoth (11b) as a verification of the law, to teach that if before sentence was passed, the Kohen Gadol died and they appointed another one in his stead, and afterwards sentence was passed, he [the murderer] can return home only after the second one has died, as it says, “who anointed him.” Did he anoint the kohen, or did the kohen anoint him? However, this includes the [case of a high kohen who was] anointed in his days [and thus, it is as if he had anointed the Kohen Gadol, so to speak], that he frees him through his death.

 

27 he has no blood He is like one who kills a dead person, who has no blood.

 

29 in all your dwelling places This teaches that the minor Sanhedrin functions outside the Land as long as there is one functioning in the Land of Israel [namely, while the Temple stood].- [Mak. 7a, Sifrei Massei 25]

 

30 Whoever kills a person... The one who comes to kill him because he murdered someone.

 

based on the testimony of witnesses who testify that he murdered him intentionally, after he had been forewarned. [I.e., the blood avenger may not slay the murderer unless there are witnesses that he committed the murder.]-[Sifrei Massei 26]

 

31 You shall not accept ransom He cannot be acquitted in exchange for payment.-[Keth. 37b]

 

32 You shall not accept ransom for the one who has fled to his city of refuge One who has fled to a city of refuge after he killed someone unintentionally cannot absolve himself from exile through payment by giving a ransom so that he can return to dwell in the Land before the kohen dies.-[Keth. 37b]

 

has fled Heb. לָנוּס , is equivalent to לְנָס , “for the one who has fled.” Similarly, “those who returned (שׁוּבֵי) from the war” (Mich. 2:8). Similarly, “Those who are removed (נוּגֵי) from the appointed season” (Zeph. 3:18); “for [all the people...] were circumcised (מֻלִים) ” (Josh. 5:5). Just as you say שׁוּב in reference to one who has already returned, and מוּל regarding one who is already circumcised, so will you say לָנוּס for one who has already fled. He is called נוּס , that is to say, ‘an escapee.’ If you say that לָנוּס means ‘to flee,’ and explain it thus: You shall not accept ransom for who must flee, in order to absolve him from exile, then I do not know how it can say, “to return to live in the Land” for if he has not yet fled, from where should he return?

 

33 And you shall not corrupt Heb. ולֹא-תַחֲנִיפוּ , you shall not cause it to be wicked, as the Targum [Onkelos] renders, לֹא תְחַיְבוּן , you shall not make sinful."

 

34 in which I dwell You should not cause me to dwell amidst its uncleanness.

 

for I am the Lord who dwells among the children of Israel Even when they are unclean, the Divine Presence resides with them.-[Sifrei Massei 32]

 

Chapter 36

 

3 and it will be added to the inheritance of the tribe For her son inherits her, and the son’s pedigree follows his father’s tribe.

 

4 Even if the children of Israel will have a Jubilee From here R. Judah said: The Jubilee is destined to cease.- [Torath Kohanim 13:1]

 

will have a Jubilee That is to say, this is not a form of sale, which returns [to the original owner] in the Jubilee [year], for inheritance does not return at the Jubilee. Even if the Jubilee occurs, the inheritance will not return to its tribe; hence, it is “added to the inheritance of the tribe into which they marry.”

 

8 Every daughter...who inherits property Because her father had no son.

 

11 Mahlah, Tirzah... Here it enumerates them according to seniority over each other in age, and they were married in the order they were born. But throughout Scripture (26:33, 17:1, Josh. 17:3), it lists them in order of their intelligence and informs us that they were all equal.-[B.B. 120a]

 

 

Ketubim: Psalm 106:28-48

 

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, בִּישׁוּעָתֶךָPaq’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.

28. They became attached to Baal Pe'or and ate sacrifices of the dead.

28. And they attached themselves to the idol of Peor, and they ate the sacrifices of the dead.

29. They provoked [God] with their deeds, and a plague broke out among them.

29. And they caused anger in His presence by their deeds, and a plague attacked them.

30. Phinehas stood up and executed justice, and the plague was stopped.

30. And Phinehas rose and prayed, and the plague was restrained.

31. It was accounted for him as a merit, for generation to generation to eternity.

31. And it was accounted to him for merit for all generations forever.

32. They provoked [God] by the waters of Meribah, and Moses suffered because of them.

32. And they caused anger by the waters of Dispute, and it grieved Moses because of them.

33. For they rebelled against His spirit, and He uttered with His lips.

33. For they rebelled against His holy spirit, and He had explained it clearly with His lips.

34. They did not destroy the peoples whom the Lord had told them [to destroy].

34. They did not destroy the peoples, which the LORD had commanded them to do.

35. And they mingled with the nations and learned their deeds.

35. And they mingled with the Gentiles and they learned their deeds.

36. They worshipped their idols, which became a snare for them.

36. And they worshipped their idol, and they became a stumbling-block for them.

37. They slaughtered their sons and daughters to the demons.

37. And they sacrificed their sons and their daughters to the demons.

38. They shed innocent blood, the blood of their sons and daughters whom they slaughtered to the idols of Canaan, and the land became polluted with the blood.

38. And they shed innocent blood, the blood of their sons and daughters that they sacrificed to the idols of the Canaanites and the land was defiled by capital crimes

39. And they became unclean through their deeds, and they went astray with their acts.

39. And brought uncleanness by their deeds and went astray by their acts.

40. And the Lord's wrath was kindled against His people and He detested His inheritance.

40. And the anger of the LORD was harsh against His people and He despised His inheritance.

41. And He delivered them into the hands of nations, and their enemies ruled over them.

41. And He handed them over into the power of the Gentiles, and their foes ruled over them.

42. And their foes oppressed them, and they were humbled under their hand.

42. And their enemies oppressed them, and they were subdued under their hand.

43. Many times He saved them, but they were rebellious with their counsel, and they were humbled because of their iniquity.

43. Many times He would deliver them, but they would rebel against Him in their counsel, and they were brought low in their sins.

44. But He looked upon their distress when He heard their cries.

44. And He saw when it went ill with them, when He heard their prayer.

45. And He remembered His covenant for them, and He relented in accordance with His abundant kindness.

45. And He remembered His covenant in their favor, and He turned aside from His anger according to His abundant mercies.

46. And He caused them to be pitied by all their captors.

46. And He made them find mercy in the sight of all who had taken them captive.

47. Save us, O Lord, our God, and gather us from the nations, to give thanks to Your holy name, to boast with Your praise.

47. Redeem us, O LORD our God, and gather us from among the Gentiles, to give thanks in Your holy name, to boast in Your praise.

48. Blessed be the Lord God of Israel from world to world, and all the people shall say, "Amen." Hallelujah!

48. Blessed be the name of the LORD God of Israel, from this age to the age to come, and let all the people say, Amen, Hallelujah!

 

 

 

Rashi Commentary for: Psalm 106:28-48

 

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.”

 

33 For they rebelled Moses and Aaron.

 

against His spirit with (Num. 20:10) “Hear now, you rebels!”

 

and He uttered with His lips an oath (Num. 20:12): “Therefore you shall not bring this community, etc.”

 

34 They did not destroy in the days of Joshua.

 

the peoples whom the Lord had told them (Deut. 20:16): “You shall not allow a soul to remain alive”; (Exod. 23:33), “They shall not remain as residents in your land,” but they allowed them to dwell in their midst, paying tribute.

 

41 And He delivered them into the hands of nations in the days of the Judges between one judge and another, e.g. Eglon, Cushan-rishathaim, Sisera, the Philistines, and Midian. (I found.)

 

43 Many times He saved them Many times they provoked Him; yet He was slow to anger and saved them.

 

and they were humbled because of their iniquity and they were humbled because of their iniquity.

 

44 But He looked upon their distress On account of prayer.

 

when He heard their cries On account of the merit of the Patriarchs.

 

45 And He remembered His covenant On account of repentance.

 

and He relented in accordance with His abundant kindness On account of the end, when He heard, “Save us, etc.” Moses, too, included them in one verse (Deut. 4:30): “In this distress that will befall you etc.”

 

47 save us now also, O Lord, our God.

 

48 from world to world From this world to the world to come.

 

 

Ashlamatah: Ezekiel 45:1-8, 14-15

 

Rashi

Targum

1. And when you divide the land by lot for inheritance, you shall set aside an offering to the Lord, holy from the land, its length twenty-five thousand and its width ten thousand, it is holy within all its borders around.

1. "When you divide the land as an inheritance, you will set aside a gift before the LORD, a sacred portion of the land, the length twenty-five thousand cubits long, and the width, ten thousand; it will be sacred within its entire boundary round about.

2. From this shall be for the Sanctuary five hundred by five hundred square around and fifty cubits open land for it around.

2. Of this, there will be for the Sanctuary, a square five hundred cubits by five hundred cubits round about, and fifty cubits of open space for it, round about.

3. And with this measurement you shall measure the length twenty-five thousand and the width ten thousand, and in it shall be the Sanctuary, the Holy of Holies.

3. And from this measurement, you will measure off a length of twenty-five thousand cubits and a width of ten thousand, and within it will be the Sanctuary, Holy of Holies.

4. It is the holy portion of the land; it shall be for the priests, the ministers of the Sanctuary who come near to serve the Lord, and it shall be for them a place for houses, and the hallowed part shall be for the Sanctuary.

4. It is a sacred portion of the land; it will be for the priests who serve in the Temple, who approach to serve before the LORD, so that they might have a place left for houses, and a precinct by the Sanctuary.

5. And twenty-five thousand in length and ten thousand in width, shall be for the Levites, the ministers of the House, for them for a possession, twenty chambers.

5. And an area of twenty-five thousand cubits length and ten thousand width, shall be for the Levites, the servants of the Temple, for a possession, twenty chambers.

6. And for the property of the city you shall give a width of five thousand and a length of twenty-five thousand, corresponding to the offering of the holy portion; for the entire House of Israel it shall be.

6. And as property of the city, you shall give an area of five thousand cubits width and a length of twenty-five thousand, facing that which is set aside for the Sanctuary; it shall belong to the whole House of Israel.

7. And for the prince, on either side of the offering corresponding to the holy portion and of the possession of the city, alongside the offering of the holy portion and alongside the possession of the city, from the western side westward and from the eastern side, eastward, and the length opposite one of the parts from the western border to the eastern border.

7. And to the prince shall belong a portion on both sides of that which is set aside for the Sanctuary and the city property, from a westerly direction west, and from an easterly direction east; and the length shall correspond to one of the por­tions extending from the western border to the eastern border.

8. In the land, he shall have it for a possession in Israel, and My princes shall no longer defraud My people, and the land they shall give to the House of Israel to their tribes.  {P}

8. This land shall be for the prince as a possession in Israel; and My princes shall no longer oppress My people, but they shall give the land to the House of Israel according to their tribes.

9. So said the Lord God: Enough, princes of Israel; remove violence and plunder, and perform justice and righteousness; take away your evictions from My people, says the Lord God.

9. Thus says the LORD God: Enough for you, princes of Israel! Put away violence and robbery, and practice true justice and righteousness/generosity; cease your taxation of' My people, says the LORD God.

10. You shall have honest scales, an honest ephah, and an honest bath.

10. You shall have accurate scales, and accurate mea­sures, and accurate baths.

11. The ephah and the bath shall have one volume, the bath shall contain a tenth part of the homer, and a tenth part of the homer is the ephah; according to the homer shall be its volume.

11. The measure and the bath shall have the same volume, for you; an amount of three seahs, being the equivalent of one-tenth of a kor in the liquid measure of the bath; and one-tenth of a kor dry measure of the kor; this shall be its measurement.

12. And the shekel is twenty gerah; twenty shekels, twenty-five shekels, and fifteen shekels shall the maneh be to you.

12. The sela shall be twenty meah. A third of a mina shall be twenty sela. A silver mina shall be twenty-five sela. One fourth of a mina shall be fifteen sela. All of them together equals sixty. And you shall have a large mina for Temple purposes.

13. This is the offering that you shall set apart; a sixth of an ephah from a homer of wheat, and you shall separate a sixth of an ephah from a homer of barley.

13. This is the contribution which you will make: one-sixth of a measure from a kor of wheat, and one-sixth of a measure from a kor of barley.

14. And the rule of the oil [is as follows]; the bath, [which is a measure of] oil, the tithe of a bath is from a kor, ten baths are a homer, for ten baths are a homer.

14. And that which is proper to take from the oil by liquid measure, one-tenth of a bath: from a kor; one-tenth of a kor is a bath. for there are ten baths to the kor.

15. And one lamb from the flocks out of two hundred, from Israel's banquet for a meal offering, for a burnt offering, and for a peace offering to atone for them, says the Lord God. {P}

15. And one sheep from every flock of two hundred, which is proper to take from the fatlings of Israel; for meal offerings, and for burnt offerings, and for the holy sacrifices, to make atonement for them, says the LORD God.

 

 

 

Special Ashlamatah: Isaiah 54:11 - 55:5‎‎

 

Rashi

Targum

11. O poor tempestuous one, who was not consoled, behold I will set your stones with carbuncle, and I will lay your foundations with sapphires.

11. O needy one, suffering mortification, city concerning which the peoples say it will not be comforted, behold, I am setting your pavement stones in antimony, and I will lay your foundations with good stones.

12. And I will make your windows of jasper and your gates of carbuncle stones, and all your border of precious stones.

12. I will make your wood as pearls and your gates of carbuncles, and all your border of precious stones.

13. And all your children shall be disciples of the Lord, and your children's peace shall increase.

13. All your sons will be taught in the Law of the LORD, and great will be the prosperity of your sons.

14. With righteousness shall you be established, go far away from oppression, for you shall not fear, and from ruin, for it will not come near you.

14. In innocence you will be established; be far from oppression, for you will not fear; and from breaking, for it will not come to you.

15. Behold, the one with whom I am not, shall fear, whoever mobilizes against you shall defect to you.

15. Behold, the exiles of your people will surely be gathered to you at the end; the kings of the peoples who are gathered to distress you, Jerusalem, will be cast in your midst.

16. Behold I have created a smith, who blows on a charcoal fire and produces a weapon for his work, and I have created a destroyer to destroy [it].

16. Behold, I have created the smith who blows fire in coals, and produces a vessel for its worth; I have created the destroyer to destroy;

17. Any weapon whetted against you shall not succeed, and any tongue that contends with you in judgment, you shall condemn; this is the heritage of the servants of the Lord and their due reward from Me, says the Lord.  {S}

17. No weapon that is prepared against you, Jerusalem, will prosper, and you will declare a sinner every tongue that rises against you in judgment. This is the heritage of the servants of the LORD, and their innocence before Me, says the LORD.”

 

 

1. Ho! All who thirst, go to water, and whoever has no money, go, buy and eat, and go, buy without money and without a price, wine and milk.

1. Ho, everyone who wishes to learn, let him come and learn; and he who has no money, come, hear and learn! Come, hear and learn without price, and not with mammon, teaching which is better than wine and milk.

2. Why should you weigh out money without bread and your toil without satiety? Hearken to Me and eat what is good, and your soul shall delight in fatness.

2. Why do you spend your money for that which is not to eat, and your labour for that which does not satisfy? Attend to My Memra diligently, and eat what is good, and your soul will delight itself in that which is fat.

3. Incline your ear and come to Me, hearken and your soul shall live, and I will make for you an everlasting covenant, the dependable mercies of David.

3. Incline your ear, and attend to My Memra; hear, that your soul may live; and I will make with you an everlasting covenant, the sure benefits of David.

4. Behold, a witness to nations have I appointed him, a ruler and a commander of nations.

4. Behold, I appointed him a prince to the peoples, a king and a ruler over all the kingdoms.

5. Behold, a nation you do not know you shall call, and a nation that did not know you shall run to you, for the sake of the Lord your God and for the Holy One of Israel, for He glorified you. {S}

5. Behold, people that you not know will serve you, and people that knew you not will run to offer tribute to you, for the sake of the LORD your God, and of the Holy One of Israel, for He has glorified you.

 

 

 

Special Ashlamatah: I Samuel 20:18,42

 

Rashi

Targum

18. And Jonathan said to him, "Tomorrow is the new moon, and you will be remembered, for your seat will be vacant.

18. And Jonathan said to him: “Tomorrow is the (new) moon, and you will be sought out, for your dining place will be empty.”

42. And Jonathan said to David, "Go in peace! (And bear in mind) that we have sworn both of us in the name of the Lord, saying, 'May the Lord be between me and you, and between my descendants and your descendants forever.'" And he arose and went away; and Jonathan came to the city.

42. And Jonathan said to David: “Go in peace, for the two of us have sworn by the name of the LORD saying, ‘May the Memra of the LORD be a witness between me and you, and between my sons and your sons forever.’” And he arose and went, and Jonathan entered the city.

 

 

 

Verbal Tallies

By: HH Rosh Paqid Adon Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

 

B’Midbar (Numbers) 34:1-35:8

B’Midbar (Numbers) 35:9-36:13

B’Midbar (Numbers) 28:9-15

Yechezekel (Ezekiel) 45:1-8, 14-15

Special: Yeshayahu (Isaiah) 54:11 - 55:5

I Shmuel (Samuel) 20:18,42

Tehillim (Psalm) 106:28-48

 

The verbal tallies between the Torah and the Ashlamata are:

LORD - יהוה, Strong’s number 03068.

Israel - ישראל, Strong’s number 03478.

Land - ארץ, Strong’s number 0776.

Lot / fall - נפל, Strong’s number 05307.

Inheritance / heritage - נחלה, Strong’s number 05159.

 

The verbal tallies between the Torah and the special Ashlamata are:

LORD - יהוה, Strong’s number 03068.

Command / commander - צוה, Strong’s number 06680.

Children - בן, Strong’s number 01121.

Israel - ישראל, Strong’s number 03478.

Lot / fall - נפל, Strong’s number 05307.

Inheritance / heritage - נחלה, Strong’s number 05159.

 

The verbal tallies between the Torah and the Psalm are:

LORD - יהוה, Strong’s number 03068.

Moses - משה, Strong’s number 04872.

Command / saying / say - אמר, Strong’s number 0559.

Children / sons - בן, Strong’s number 01121.

Israel - ישראל, Strong’s number 03478.

Land - ארץ, Strong’s number 0776.

Canaan - כנען, Strong’s number 03667.

Inheritance / heritage - נחלה, Strong’s number 05159.

 

 

B’Midbar (Numbers) 34:1-2 And the LORD <03068> spake unto Moses <04872>, saying <0559> (8800), 2  Command <06680> (8761) the children <01121> of Israel <03478>, and say <0559> (8804) unto them, When ye come into the land <0776> of Canaan <03667>; (this is the land <0776> that shall fall <05307> (8799) unto you for an inheritance <05159>, even the land <0776> of Canaan <03667> with the coasts thereof:)

 

Yechezekel (Ezekiel) 45:1 Moreover, when ye shall divide by lot <05307> (8687) the land <0776> for inheritance <05159>, ye shall offer an oblation unto the LORD <03068>, an holy portion of the land <0776>: the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand. This shall be holy in all the borders thereof round about.

Yechezekel (Ezekiel) 45:6 And ye shall appoint the possession of the city five thousand  broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel <03478>.

 

Yeshayahu (Isaiah) 54:4 Behold, I have given him for a witness to the people, a leader and commander <06680> (8764) to the people.

Yeshayahu (Isaiah) 54:5 Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD <03068> thy God, and for the Holy One of Israel <03478>; for he hath glorified thee.

Yeshayahu (Isaiah) 54:13 And all thy children <01121> shall be taught of the LORD <03068>; and great shall be the peace of thy children <01121>.

Yeshayahu (Isaiah) 54:15 Behold, they shall surely gather together, but not by me: whosoever shall gather together against thee shall fall <05307> (8799) for thy sake.

Yeshayahu (Isaiah) 54:17 No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage <05159> of the servants of the LORD <03068>, and their righteousness is of me, saith the LORD <03068>.

 

Tehillim (Psalm) 106:32 They angered him also at the waters of strife, so that it went ill with Moses <04872> for their sakes:

Tehillim (Psalm) 106:34 They did not destroy the nations, concerning whom the LORD <03068> commanded <0559> (8804) them:

Tehillim (Psalm) 106:37 Yea, they sacrificed their sons <01121> and their daughters unto devils,

Tehillim (Psalm) 106:38 And shed innocent blood, even the blood of their sons <01121> and of their daughters, whom they sacrificed unto the idols of Canaan <03667>: and the land <0776> was polluted with blood.

Tehillim (Psalm) 106:40 Therefore was the wrath of the LORD <03068> kindled against his people, insomuch that he abhorred his own inheritance <05159>.

Tehillim (Psalm) 106:48 Blessed be the LORD <03068> God of Israel <03478> from everlasting  to everlasting: and let all the people say <0559> (8804), Amen. Praise ye the LORD.

 

 

Hebrew:

 

Hebrew

English

Torah Sed.

N. 34:1-35:8

TS 2

N 35:9-36:13

TS 3

N 28:9-15

Psalms

 106:28-48

Ashlamatah

Ez 45:1-8,14-15

S. Ashlam.

Is 54:11- 55:5

S. Ashlam.

1S 20:18, 42

אָב

father

Num 34:14

Num 36:1
Num 36:3
Num 36:4
Num 36:6
Num 36:7
Num 36:8
Num 36:12

!b,a,

stone

Num 35:17
Num 35:23

Isa 54:11
Isa 54:12

dx'a,

each.

One

Num 34:18

Num 35:30
Num 36:3
Num 36:8

Num 28:11
Num 28:12
Num 28:13
Num 28:15

Ezek 45:7

hZ"xua]

possession

Num 35:2
Num 35:28

Ezek 45:5
Ezek 45:6
Ezek 45:7
Ezek 45:8

by"a'

enemy

Num 35:23

Ps 106:42

lk;a'

ate, eat

Ps 106:28

Isa 55:1
Isa 55:2

hL,ae

these

@l,a,

thousand

Num 35:4
Num 35:5

Ezek 45:1
Ezek 45:3
Ezek 45:5
Ezek 45:6
Ezek 48:15

hM'a;

cubits

Num 35:4
Num 35:5

Ezek 45:2

rm;a'

saying,

said

Num 34:1
Num 34:2
Num 34:13
Num 34:16
Num 35:1

Num 35:9
Num 35:10
Num 36:2
Num 36:5
Num 36:6

Ps 106:34
Ps 106:48

1 Sam 20:18
1 Sam 20:42

#r,a,

land,

 earth

Num 34:2
Num 34:12
Num 34:13
Num 34:17
Num 34:18
Num 34:29

Num 35:10
Num 35:14
Num 35:28
Num 35:32
Num 35:33
Num 35:34
Num 36:2

Ps 106:38

Ezek 45:1
Ezek 45:4
Ezek 45:8
Ezek 48:14

aAB

enter,

went,

came

Num 34:2
Num 34:8

1 Sam 20:42

!yIB;

between

Num 35:24

1 Sam 20:42

tyIB;

household, house

Num 34:14

Ezek 45:4
Ezek 45:5
Ezek 45:6
Ezek 45:8

!Be

sons

Num 34:2
Num 34:13
Num 34:14
Num 34:17
Num 34:19
Num 34:20
Num 34:21
Num 34:22
Num 34:23
Num 34:24
Num 34:25
Num 34:26
Num 34:27
Num 34:28
Num 34:29
Num 35:2

Num 35:10
Num 35:15
Num 35:34
Num 36:1
Num 36:2
Num 36:3
Num 36:4
Num 36:5
Num 36:7
Num 36:8
Num 36:9
Num 36:11
Num 36:12
Num 36:13

Num 28:9
Num 28:11

Ps 106:37
Ps 106:38

Isa 54:13

tyrIB.

covenant

Ps 106:45

Isa 55:3

tB;

daughter

Num 36:2
Num 36:6
Num 36:8
Num 36:10
Num 36:11

Ps 106:37
Ps 106:38

lWbG>

border

Num 34:3
Num 34:4
Num 34:5
Num 34:6
Num 34:7
Num 34:8
Num 34:9
Num 34:10
Num 34:11
Num 34:12

Num 35:26
Num 35:27

Ezek 45:1
Ezek 45:7

Isa 54:12

lAdG"

great

Num 34:6
Num 34:7

Num 35:25
Num 35:28

yAG

nations

Ps 106:35
Ps 106:41
Ps 106:47

Isa 55:5

lr'AG

lot

Num 34:13

Num 36:2
Num 36:3

rb;D'

statements, spoken

Num 34:1
Num 34:16
Num 35:1

Num 35:9
Num 35:10
Num 36:1
Num 36:5

dwID'

David

Isa 55:3

1 Sam 20:42

rAD

generations

Num 35:29

Ps 106:31

~D'

blood

Num 35:19
Num 35:21
Num 35:24
Num 35:25
Num 35:27
Num 35:33

Ps 106:38

hy"h'

extend,

marry,

remain

Num 34:3
Num 34:6
Num 35:5
Num 36:3
Num 36:4
Num 36:6

Num 36:12

Ps 106:36

%l;h'

go, come

Isa 55:1
Isa 55:3

1 Sam 20:42

vd,xo

months

Num 28:11
Num 28:14

1 Sam 20:18

#Wx

outward,

outside

Num 35:4
Num 35:5

Num 35:27

@nEx'

pollute

Num 35:33

Ps 106:38

ycix]

half

Num 34:13
Num 34:14
Num 34:15

Num 28:14

amej'

defile

Num 35:34

Ps 106:39

dy"

side, hand

Num 34:3

Num 35:17
Num 35:18
Num 35:21
Num 35:25
Num 36:13

Ps 106:41
Ps 106:42

hwhy

LORD

@seAy

Joseph

Num 34:23

Num 36:1
Num 36:5
Num 36:12

!yIy"

wine

Num 28:14

Isa 55:1

~y"

sea

Num 34:3
Num 34:5
Num 34:6
Num 34:7
Num 34:11
Num 34:12
Num 35:5

Ezek 45:7

ac'y"

reach,

proceed,

brings

Num 34:4
Num 34:9

Num 35:26

Isa 54:16

!Der>y"

Jordan

Num 34:12
Num 34:15
Num 35:1

Num 35:10
Num 35:14
Num 36:13

laer'f.yI

Israel

Num 34:2
Num 34:13
Num 34:29
Num 35:2


Num 35:10
Num 35:15
Num 35:34
Num 36:1
Num 36:2
Num 36:3
Num 36:4
Num 36:5
Num 36:7
Num 36:8
Num 36:9
Num 36:13

Ps 106:48

Ezek 45:6
Ezek 45:8

Isa 55:5

AxyrIy>

Jericho

Num 34:15
Num 35:1

Num 36:13

bv;y"

live,

remained

Num 35:2
Num 35:3

Num 35:25
Num 35:28
Num 35:32
Num 35:34

!heKo

priest

Num 34:17

Num 35:25
Num 35:28
Num 35:32

Ezek 45:4

lKo

all

Num 35:3

Num 35:15
Num 35:22
Num 35:23
Num 35:29
Num 35:30
Num 36:8

Ps 106:46
Ps 106:48

Ezek 45:1
Ezek 45:6

Isa 54:12
Isa 54:13
Isa 54:17
Isa 55:1

yliK.

object

Num 35:16
Num 35:18
Num 35:22

Isa 54:16
Isa 54:17

yYIwIle

Levites

Num 35:2
Num 35:4
Num 35:6

Ezek 45:5

xq;l'

received

Num 34:14
Num 34:15
Num 34:18

Num 35:31
Num 35:32

vr'g>mi

pasture,

lands

Num 35:2
Num 35:3
Num 35:4
Num 35:5

Ezek 45:2
Ezek 48:15

dd'm'

measure

Num 35:5

Ezek 45:3

ba'Am

Moab

Num 35:1

Num 36:13

bv'Am

dwellings

Num 35:29

Ezek 48:15

1 Sam 20:18

tWm

die

Num 35:12
Num 35:16
Num 35:17
Num 35:18
Num 35:19
Num 35:20
Num 35:21
Num 35:23
Num 35:30
Num 35:31

Ps 106:28

hJ,m;

tribes

Num 34:13
Num 34:14
Num 34:15
Num 34:18
Num 34:19
Num 34:20
Num 34:21
Num 34:22
Num 34:23
Num 34:24
Num 34:25
Num 34:26
Num 34:27
Num 34:28

Num 36:3
Num 36:4
Num 36:5
Num 36:6
Num 36:7
Num 36:8
Num 36:9
Num 36:12

~yIm;

waters

Ps 106:32

Isa 55:1

!mi

across,

outside,

any

Num 34:15
Num 35:5

Num 35:14
Num 35:27
Num 36:8

Ezek 48:14

hV,n"m.

Manasseh

Num 34:14
Num 34:23

Num 36:1
Num 36:12

hf,[]m;

practices

Ps 106:35
Ps 106:39

Isa 54:16

jl'q.mi

refuge

Num 35:6

Num 35:11
Num 35:12
Num 35:13
Num 35:14
Num 35:15
Num 35:25
Num 35:26
Num 35:27
Num 35:28
Num 35:32

hv,m

Moses

Num 34:1
Num 34:13
Num 34:16
Num 35:1

Num 35:9
Num 36:1
Num 36:5
Num 36:10
Num 36:13

Ps 106:32

jP'v.mi

trial

Num 35:12
Num 35:24
Num 35:29
Num 36:13

Isa 54:17

sWn

flee

Num 35:6

Num 35:11
Num 35:15
Num 35:25
Num 35:26
Num 35:32

hl'x]n"

inheritance

Num 34:2
Num 34:14
Num 34:15
Num 35:2

Num 36:2
Num 36:3
Num 36:4
Num 36:7
Num 36:8
Num 36:9
Num 36:12

Ps 106:40

Ezek 45:1

Isa 54:17

~x;n"

relented

Ps 106:45

Isa 54:11

lp;n"

fall

Num 34:2

Num 35:23

Ezek 45:1

Isa 54:15

vp,n<

person

Num 35:11
Num 35:15
Num 35:30
Num 35:31

Isa 55:2

lc;n"

deliver

Num 35:25

Ps 106:43

!t;n"

give

Num 34:13
Num 35:2
Num 35:4
Num 35:6

Num 35:13
Num 35:14
Num 36:2

Ps 106:41
Ps 106:46

Ezek 45:6
Ezek 45:8

Isa 55:4

bb;s'

turn,

return

Num 34:4
Num 34:5

Num 36:7
Num 36:9

bybis'

all around,

circuit

Num 34:12
Num 35:2
Num 35:4

Ezek 45:1
Ezek 45:2

d[;

until

d[e

witness

Num 35:30

Isa 55:4

~l'A[

forever

Ps 106:31
Ps 106:48

Isa 55:3

1 Sam 20:42

l[;

in addition

Num 34:3
Num 35:6

Num 35:24
Num 36:5

Num 28:10
Num 28:15

Ezek 48:15

Isa 54:15
Isa 54:17

dm;['

stands

Num 35:12

Ps 106:30

hb'r'[]

plain

Num 35:1

Num 36:13

ha'Pe

sector

Num 34:3
Num 35:5

Ezek 45:7

~ynIP'

before,

face

Num 35:12
Num 36:1

Ps 106:46

Ezek 45:7
Ezek 48:15

hq'd'c.

righteousness

(justice)

Ps 106:31

Isa 54:14
Isa 54:17

hw"c'

command,

order

Num 34:2
Num 34:13
Num 34:29
Num 35:2

Num 36:2
Num 36:5
Num 36:6
Num 36:10
Num 36:13

Isa 55:4

~Wq

rose

Isa 54:17

1 Sam 20:42

vd,qo

holy

Num 35:25

Ps 106:47

Ezek 45:1
Ezek 45:2
Ezek 45:3
Ezek 45:4
Ezek 45:6
Ezek 45:7
Ezek 48:14

br'q'

present,

come near

Num 36:1

Num 28:11

Isa 54:14

ha'r'

seeing

Num 35:23

Ps 106:44

vaor

beginning

Num 36:1

Num 28:11

xc;r'

manslayer

Num 35:6

Num 35:11
Num 35:12
Num 35:16
Num 35:17
Num 35:18
Num 35:19
Num 35:21
Num 35:25
Num 35:26
Num 35:27
Num 35:28
Num 35:30
Num 35:31

jb,ve

tribes

Num 36:3

Ezek 45:8

~Alv'

safety,

well-being

Isa 54:13

1 Sam 20:42

vAlv'

three

Num 35:14

Num 28:12

~ve

names

Num 34:17
Num 34:19

Ps 106:47

1 Sam 20:42

!m,v,

oil

Num 35:25

Num 28:9
Num 28:12
Num 28:13

[m;v'

hear,

heard

Ps 106:44

Isa 55:2
Isa 55:3

~yIn"v.

two

Num 34:15
Num 35:6

Num 28:9
Num 28:11
Num 28:12

1 Sam 20:42

%p;v'

shed

Num 35:33

Ps 106:38

%w<T'

center,

 midst

Num 35:5
Num 35:15
Num 35:34

Ezek 48:15

~he

they

ds,x,

Loving-

kindness

Ps 106:45

Isa 55:3

![;n"K.

Canaan

Num 34:2
Num 34:29

Num 35:10
Num 35:14

Ps 106:38

ayfin"

leader

Num 34:18
Num 34:22
Num 34:23
Num 34:24
Num 34:25
Num 34:26
Num 34:27
Num 34:28

Num 36:1

Ezek 45:7
Ezek 45:8

rb;['

continue

Num 34:4

Num 35:10

Ezek 48:14

ry[i

cities

Num 35:2
Num 35:3
Num 35:4
Num 35:5
Num 35:6

Num 35:11
Num 35:12
Num 35:13
Num 35:14
Num 35:15
Num 35:25
Num 35:26
Num 35:27
Num 35:28
Num 35:32

Ezek 45:6
Ezek 45:7
Ezek 48:15

1 Sam 20:42

~[;

people

Ps 106:34
Ps 106:40
Ps 106:48

Ezek 45:8

hf'['

offered

Num 36:10

Num 28:15

~d,qe

eastward

Num 34:3
Num 34:10
Num 34:11
Num 34:15
Num 35:5

Ezek 45:7

br'

many

Ps 106:43

Isa 54:13

 

 

Greek:

 

Greek

English

Torah Sed.

N 34:1-35:8

TS 2

N 35:9-36:13

TS 3

N 28:9-15

Psalms

106:28-48

Ashlamatah

Ez 45:1-8,14-15

S. Ash 1

Is 54:11-55:5

S. Ash 2

1S 20:18, 42

NC

Mk 13:24-37,

γενεά

generation

Num35:29

γῆ

land

Num 34:17 
Num 34:18 
Num 34:29

Num 35:10 
Num 35:14 
Num 35:28 
Num 35:32 
Num 35:33 
Num 35:34 
Num 36:2 

106:38

Eze 45:1 
Eze 45:4 
Eze 45:7 
Eze 45:8 

Mar 13:27 
Mar 13:31 

δίδωμι

give

Num 34:13 
Num 35:2 
Num 35:4 
Num 35:6 
Num 35:7 
Num 35:8 

Num 35:13 
Num 35:14 
Num 36:2 

Psa 106:46

Eze 45:6

Isa 55:4

Mar 13:24 
Mar 13:34 

εἴδω

behold, perceived

Num 35:23

Psa 106:44

Isa 55:5

Mar 13:32 
Mar 13:35 

ἐκλεκτός

chosen

Isa 54:12

Mar 13:27 

ἐντέλλομαι

gave

charge

Num 34:2 
Num 34:13 
Num 34:29 

Num 36:2 
Num 36:5 
Num 36:13

Mar 13:34

ἐπισυνάγω

assembled

Psa 106:47

Ma r 13:27

ἔργον

all

Psa 106:35 
Psa 106:39

Isa 54:16

Mar 13:34

εὑρίσκω

found

Num 35:27

Mar 13:36

ἡμέρα

days

Num 28:9

Mar 13:24
Mar 13:32 

λέγω

saying

Num 34:1 
Num 34:13 
Num 34:16 
Num 35:1

Num 35:9 
Num 36:5 
Num 36:6 

Eze 45:15

Isa 54:17 

1Sa 20:42

Mar 13:30 
Mar 13:37

παρέρχομαι

go by,

pass by

Num 34:4

Mar 13:30 
Mar 13:31 

πατήρ

father

Num 36:3 
Num 36:6 
Num 36:8

Mar 13:32

υἱός

son

Num 34: 2
Num 34: 12
Num 34:14 
Num 34:19 
Num 34:20 
Num 34:21 
Num 34:22 
Num 34:23 
Num 34:24 
Num 34:25 
Num 34: 26
Num 34:27 
Num 34:28 
Num 34:29 
Num 35:2 
Num 35:8 

Num 35:10 
Num 35:15 
Num 35:34 
Num 36:1 
Num 36:2
 Num 36:3 
Num 36:4 
Num 36:5 
Num 36:7 
Num 36:8 
Num 36:9 
Num 36:12 
Num 36:13 

Psa 106:37 
Psa 106:38 

Isa 54:13

Mar 13:26
Mar 13:32 

 

 

Mishnah Pirqe Abot V:12

 

“There are four attributes in students: Quick to understand and quick to forget – his gain is cancelled by his loss; slow to understand and slow to forget – his loss is cancelled by his gain; quick to understand and slow to forget – he is a wise man (Hakham); slow to understand and quick to forget – this is an evil lot.

 

Abarbanel on Pirqe Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 376-379)

 

Abarbanel makes the observation that the categorization of four types of students is in keeping with the previous Mishnayot dealing with number four in that there are two extremes and two neutral positions. When our Mishnah uses to verb Lishmo’a, which is usually translated as "to hear," it does not mean the physical ability to hear, but rather “understand," What is meant is eagerness and a passionate desire to learn and to understand. The same is true of "forgetting." The important thing is the will to remember.

 

The reason why the Mishnah did not employ the phraseology of the previous Mishnah, Chasid and Rasha, is the difference in the subject matter under consideration. In the previous Mishnah the dominating theme was moral and ethical behavior. Here, the main thrust is on the preparation of the student before he is to achieve any degree of success in his studies. Hence, the appellation applied to the one who is quick to comprehend is Hakham, “wise.” The other extreme, slow to understand (no motivation) and quick to forget, has an unfortunate portion in life. It simply is unfortunate that he has not the drive to study.

 

At this point in his commentary on the Mishnah, Abarbanel embarks on a long and intricate theory regarding human temperament. He claims that a human being is made up of four "juices," or "vapors": white, bloody, red and black. People have "tendencies" to one or more of these "juices." As far as the anger and appeasement of the previous Mishnah and the aptitude for study in this Mishnah are concerned, it is well known that heat and fluidity are the cause of being quickly impressed, whereas coldness and dryness cause a person to be difficult to be aroused. Thus, a person with a tendency to the "bloody vapor" is hot and wet - because he is "hot," he is easily aroused to anger, but because he is "wet," he is easily appeased. A person with a tendency to the "black vapor" is the opposite - he is "cold" and "dry." Because he is cold, he is slow to anger and because he is dry, he is hard to appease. A person with a tendency toward the "white vapor," will be slow to anger because he is "cold" and easy to appease because he is "wet." Those who are "red" are the opposite - "hot" and "dry." They are easily provoked because of their "heat" and hard to appease because of their "dryness." Thus, as far as anger and appeasement are concerned, the best is the tendency toward the "white vapor" and the other extreme is the "red vapor." The "bloody" and the "black" are the middle positions.

 

However, as far as the aptitude for study is concerned, the situation is reversed. The "reds," because of their "heat," understand quickly and because of their "dryness" forget slowly. A "red" is, therefore, a wise man. At the opposite extreme, the "white," because he is "cold," is slow to understand and because he is "wet" is quick to forget. Thus, the worst temperament as far as anger is concerned is the best as far as study is concerned, whereas the best as far as anger is concerned, is the worst for study. We therefore often find that learned man are, by nature, quicker to anger than other people which is what King Solomon meant, “For as wisdom grows, vexation grows” (Ecclesiastes 1:18).

 

However, Abarbanel is firm that no matter what a person's natural propensities may be, continuous and persistent application to one's obligations will bring the desired results. Is it not true that water continually dripping on a boulder will eventually crack it? Persistence and tenacity in study must result in success; they will overcome all natural propensities. This is what the Talmud taught “Do not believe anyone who says that he strived and did not achieve" (Megillah 6b). Also, "Because they were zealous (in their study). their Torah was retained" (Berakhot 32b).

 

The message of this series of Mishnayot is that a man, by developing the correct habits, is master of his fate. Thus the Torah could command us to understand, "Shema - understand! - O Israel." and warn us against forgetting, "Be careful and guard your soul, lest you forget these things."

 

Miscellaneous Interpretations

 

Rabbenu Yonah: Quick to understand and quick to forget. That type of a person has definitely lost what he has gained because he quickly forgets what he has learned which is tantamount to having learned nothing at all.

 

Slow to understand and slow to forget. He accumulates a certain degree of gain because if he has difficulty in learning, he can study the material over and over again until he understands it. Once he has it set in his mind, he will not forget because of his superior memory. In both the above and the present cases the individuals are advised to continue to study for the sake of study. Their efforts will not be wasted.

 

If there is a choice to be made whether to support one who has superior understanding or one who has a superior memory, Rabbenu Yonah proposes that the student with the superior memory should be favored. Similarly, if a scholar­ship is available, the one with the better memory should be the recipient. He is in a better position to teach others, which will be of value to the community.

 

Quick to understand and slow to forget. This is the ideal situation that everyone aspires to. However, Rabbenu Yonah is quick to caution the person with these qualities to continue and review all that he knows because no one can remember something forever unless he develops the habit of reviewing his studies. Forget­fulness is a natural human failing. If one does not retain what he has absorbed by going over it again and again, he is equated with one who painstakingly sows but does not reap his fruits.

 

Rabbenu Yonah also makes the point that our Mishnah does not employ the terms, "pious" and "wicked" as we find in previous Mishnayot because these phenomena of memory and forgetfulness are not entirely within the power of the human being to change. Ancient philosophers used to say that intellect is the gift of God; morality must be acquired.

 

Rashbatz concurs with and repeats the interpretation of Rabbenu Yonah on this Mishnah, However, he makes a unique comment: The capacity for memory in a male is far superior to that in a female. The Hebrew word zakhar (male) has as its root the word zakhor (to remember) - men easily retain what they have learned. The Hebrew word nashim (women) is close to the phrase nashiti tovah (“I have forgotten happiness"; Lamentation 3:17) - women tend to forget.

 

Midrash Shemuel conceptualizes our mishnah in the framework of cause and effect. For example, if one is quick to forget what he has been taught, it is only because he was quick to assume that he understood the subject matter. If he is satisfied momentarily with his knowledge but fails to absorb it, he is bound to forget quickly. Similarly, when one finds it difficult to learn and hard to forget, the same principle of cause and effect comes in to play. Because he has difficulty in learning, his instructors are compelled to go over the subject matter time and time again. But once he understands the material, it remains in his memory.

 

In general, Midrash Shemuel joins all the other commentaries in his interpreta­tion of this Mishnah. Particularly, they all urge and exhort everyone with various degree of memory not to be discouraged but to continue studying Torah with whatever talent they have been endowed.

 

 

 

N.C.: Mark 13: 24-37

 

CLV[1]

Magiera Peshitta NT[2]

Greek[3]

Delitzsch[4]

24. ¶ But in those days, after that affliction, the sun shall be darkened,

24. And in those days after that ordeal, THE SUN WILL DARKEN AND THE MOON WILL NOT GIVE ITS LIGHT.

24. ἀλλ᾽ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλῖψιν ἐκείνην ἥλιος σκοτισθήσεται καὶ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς

24 וְהָיָה בַּיָּמִים הָהֵם אַחֲרֵי הַצָּרָה הַהִיא תֶּחְשַׁךְ הַשֶּׁמֶשׁ וְהַיָּרֵחַ לֹא־יַגִּיהַּ אוֹרוֹ׃

25. and the moon shall not be giving her beams, and the stars shall be falling out of heaven, and the powers in the heavens shall be shaken.

25. AND THE STARS WILL FALL FROM HEAVEN AND THE POWERS OF HEAVEN WILL BE SHAKEN.

25. καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔσονται ἐκπίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται

25 וְהַכּוֹכָבִים יִפְּלוּ מִן־הַשָּׁמַיִם וַחֲיָלֵי הַשָּׁמַיִם יִתְמוֹטָטוּ׃

26. And then shall they be seeing the Son of Mankind coming in clouds with much power and glory.

26. And then they will see THE SON OF MAN COMING IN THE CLOUDS WITH GREAT POWER AND WITH GLORY.

26. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης

26 וְאָז יִרְאוּ אֶת־בֶּן־הָאָדָם בָּא בַעֲנָנִים בִּגְבוּרָה רַבָּה וּבְכָבוֹד׃

27. And then shall He be dispatching His messengers and assembling His chosen from the four winds, from the extremity of the earth to the extremity of heaven.

27. Then he will send his angels and gather his chosen [ones] from the four winds, from one end of the earth to the end of heaven.

27. καὶ τότε ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς αὐτοῦ, ἐκ τῶν τεσσάρων ἀνέμων ἀπ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ

27 וְאָז יִשְׁלַח אֶת־מַלְאָכָיו וִיקַבֵּץ אֶת־בְּחִירָיו מֵאַרְבַּע הָרוּחוֹת מִקְצֵה הָאָרֶץ עַד־קְצֵה הַשָּׁמָיִם׃

28. Now from the fig tree be learning a parable: Whenever its bough may already be becoming tender and the leaves sprouting out, you know that summer is near."

28. Now learn an illustration from the fig tree that when its branches are tender and its leaves bud, you know that summer has arrived.

28. Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν αὐτῆς ἤδη κλάδος ἁπαλὸς γένηται καὶ ἐκφύῃ τὰ φύλλα γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν·

28 וּמִן־הַתְּאֵנָה לִמְדוּ־נָא אֶת־מְשַׁל הַדָּבָר כְּשֶׁיִּרְטַב עֲנָפָהּ וּפָרַח עָלֶהָ יְדַעְתֶּם כִּי קָרוֹב הַקָּיִץ׃

29. Thus you, also, whenever you may be perceiving these things occurring, know that He is near - at the doors."

29. So also, when you have seen these [things] that are going to be, know that it is near, at the door.

29. οὕτως καὶ ὑμεῖς ὅταν ταῦτα ἴδητε γινόμενα γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις

29 כֵּן גַּם־אַתֶּם בִּרְאֹתְכֶם כִּי־הָיוּ אֵלֶּה דְּעוּ כִּי־קָרוֹב הוּא בַּפָּתַח׃

30. Verily, I am saying to you that by no means may this generation be passing by until the time when all these things may be occurring."

30. Truly I say to you, this generation will not pass away until all these [things] occur.

30. ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ γενεὰ αὕτη μέχρις οὗ πάντα ταῦτα γένηται

30 אָמֵן אֹמֵר אֲנִי לָכֶם לֹא יַעֲבֹר הַדּוֹר הַזֶּה עַד אֲשֶׁר־יִהְיוּ כָּל־אֵלֶּה׃

31. Heaven and earth shall be passing by, yet My words shall by no means be passing by."

31. Heaven and earth will pass away, yet my words will not pass away.

31. οὐρανὸς καὶ γῆ παρελεύσονται οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν

31 הַשָּׁמַיִם וְהָאָרֶץ יַעֲבֹרוּ וּדְבָרַי לֹא יַעֲבֹרוּן׃

32. ¶ Now concerning that day or hour no one is aware - neither the messengers in heaven, nor the Son - except the Father."

32. But about that day and about that hour, no man knows, not even the angels of heaven, nor the Son, but only the Father.

32. Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν οὐδὲ οἱ ἄγγελοι οἱ ἐν οὐρανῷ οὐδὲ υἱός εἰ μὴ πατήρ

32 אַךְ עֶת־בּוֹא הַיּוֹם הַהוּא וְהַשָּׁעָה הַהִיא אֵין אִישׁ יוֹדֵעַ גַּם־לֹא מַלְאֲכֵי הַשָּׁמַיִם גַּם־לֹא הַבֵּן מִבַּלְעֲדֵי הָאָב׃

33. Beware! Be vigilant and pray, for you are not aware when the era is."

33. Watch, be alert and pray, for you do not know when the time is.

33. βλέπετε ἀγρυπνεῖτε· καὶ προσεύχεσθε· οὐκ οἴδατε γὰρ πότε καιρός ἐστιν

33 רְאוּ שִׁקְדוּ וְהִתְפַּלֵּלוּ כִּי לֹא יְדַעְתֶּם מָתַי הָעֵת׃

34. It is as a man, a traveler, leaving his home and giving his slaves authority, and to each his work, and he directs the doorkeeper that he may be watching."

34. For [it is] like a man who went on a journey and left his house and gave authority to his servants and to each man his work, and commanded the porter to be alert.

34. ὡς ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν καὶ ἑκάστῳ τὸ ἔργον αὐτοῦ καὶ τῷ θυρωρῷ ἐνετείλατο ἵνα γρηγορῇ

34 וְהָיָה כְּאִישׁ הוֹלֵךְ לַמֶּרְחָק אֲשֶׁר עָזַב אֶת־בֵּיתוֹ וַיִּתֵּן רָשׁוּת לַעֲבָדָיו וּלְאִישׁ אֶת־מְלַאכְתּוֹ וְאֶת־הַשּׁוֹעֵר צִוָּה לִשְׁקֹד׃

35. Watch, then, for you are not aware when the lord of the house is coming, at evening, or midnight, or cockcrowing, or morning,

35. Be alert, therefore, because you do not know when the lord of the house will come, in the evening or in the middle of the night or at the rooster crow or in the morning,

35. γρηγορεῖτε οὖν· οὐκ οἴδατε γὰρ πότε κύριος τῆς οἰκίας ἔρχεται ὀψὲ μεσονυκτίου, ἀλεκτοροφωνίας πρωΐ

35 לָכֵן שִׁקְדוּ כִּי לֹא יְדַעְתֶּם מָתַי יָבוֹא בַּעַל הַבָּיִת אִם־בָּעֶרֶב אוֹ־בַחֲצוֹת הַלַּיְלָה אִם־בְּעֵת קְרִיאַת הַתַּרְנְגוֹל אוֹ בַבֹּקֶר׃

36. that, coming suddenly, he may not be finding you drowsing."

36. lest he comes suddenly and finds you sleeping.

36. μὴ ἐλθὼν ἐξαίφνης εὕρῃ ὑμᾶς καθεύδοντας

36 פֶּן־יָבוֹא פִתְאֹם וּמָצָא אֶתְכֶם יְשֵׁנִים׃

37. Now what I am saying to you, I am saying to all: 'Watch!'"

37. Now what I say to you, I say to all of you: 'Be alert.'"

37. δὲ ὑμῖν λέγω πᾶσιν λέγω γρηγορεῖτε

37 וְאֵת אֲשֶׁר אָמַרְתִּי לָכֶם הִנְנִי אֹמֵר לַכֹּל שְׁקֹדוּ׃

 

 

 

 

 

HH Paqid Dr. Adon Eliyahu’s Rendition

 

24. ¶ But after the days of affliction, as it is written,   For the stars of heaven and their constellations will not flash forth their light; The sun will be dark when it rises And the moon will not shed its light. (Isa 13:10)

25. “Thus I will punish the world for its evil And the wicked for their iniquity; I will also put an end to the arrogance of the proud And abase the haughtiness of the ruthless. I will make mortal man scarcer than pure gold And mankind than the gold of Ophir. Therefore, I will make the heavens tremble, And the earth will be shaken from its place At the fury of the LORD of hosts in the day of His burning anger.” (Isa 13:11-13) “And all the host of the heavens will wear away, And the heavens will be rolled up like a scroll; All their hosts will also wither away As a leaf withers from the vine, Or as one withers from the fig tree. (Isa 34:4)

26. And then they (the gentiles) will see the son of man (Heb. “ben Adam” = Messiah as a human being) coming with miraculous power in clouds and much honor [as it is said: "And to him was given dominion, glory and a kingdom, that all the gentiles, nations and men of every language might serve him. his dominion is an everlasting dominion which will not pass away; and his kingdom is one which will not be destroyed.” (Dan 7:13-14)].

27. And then he (the Messiah) will send (his) messengers to gather His (G-d’s) elect (the Jews) from the four winds, from one end of the heavens and earth to the other.

28. But from the fig tree learn a lesson: when the branch is tender (full of sap) it puts forth leaves, you know that summer is coming:

29. And therefore, when you see these (things) you will know (recognize that) I am approaching the door.

30. Amen ve Amen, I tell you that generation (will) not pass until all these things happen.

31. The (present) Heavens and the earth will pass (come to an end) but my words (Mesorah – The Oral Torah) will not pass (become invalid).

 

32. ¶ But concerning that day and hour no one knows, not the messengers of the heavens nor the son of man (the Prophet) only the Father.

33. Watch with discernment STAY FOCUSED and pray for (you do not) know the appointed time.

34. (It is) like a man away on a journey, leaving home, (he) places each of his bondservants in charge of his [appointed] work and orders the doorkeeper REMAIN FOCUSED!

35. Therefore, keep alert because you do not know when the master of the house (will) come, (it may be) late in the day or (at) midnight or at the (the cry of) the Temple crier or (at) dawn.

36. (so that he will) not find you sleeping when he (the Messiah) comes unexpectedly.

37. Rather, (I) say to you, (I) command to everyone “STAY FOCUSED” [in your appointed task].

 

 

Some Questions to Ponder:

 

  1. 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 34:3?

3.      What question/s were asked of Rashi in B’Midbar 34:4?

4.      What question/s were asked of Rashi in B’Midbar 34:7?

5.      What question/s were asked of Rashi in B’Midbar 34:17?

6.      What question/s were asked of Rashi in B’Midbar 35:4?

7.      What question/s were asked of Rashi in B’Midbar 35:14?

8.      What question/s were asked of Rashi in B’Midbar 35:25?

9.      What question/s were asked of Rashi in B’Midbar 35:33?

10.   What question/s were asked of Rashi in B’Midbar 36:4?

11.   In your opinion when were or will be fulfilled the prophecies of the Master in Mark 13:24-37? Please provide reasons for your answer.

12.   Why is the phrase “REMAIN FOCUSD” repeated 3 times in Mark 13:32-37?

13.   In what way do the readings for this week are signalling clearly that we are about to enter a new month?

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 Ezekiel, and Mark 13:24-37 point to the fact that this is the third 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 Ezekiel 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 IV”

(Fourth Sabbath of Consolation)

 

Shabbat

Torah Reading:

Weekday Torah Reading:

אֵלֶּה הַדְּבָרִים

 

 

“Eleh HaD’barim”

Reader 1 – D’barim 1:1-5

Reader 1 – D’barim 2:2-4

“These [are] the words”

Reader 2 – D’barim 1:6-10

Reader 2 – D’barim 2:5-8

“Estas [son] las palabras”

Reader 3 – D’barim 1:11-18

Reader 3 – D’barim 2:9-11

D’barim 1:1 – 2:1

Reader 4 – D’barim 1:19-21

 

Ashlam.: Zechariah 8:16-23, 9:9-10

Reader 5 – D’barim 1:22-25

 

Special: Isaiah 51:12 – 52:12

Reader 6 – D’barim 1:26-38

Reader 1 – D’barim 2:2-4

Psalm 107:1-43

Reader 7 – D’barim 1:39 – 2:1

Reader 2 – D’barim 2:5-8

Pirqe Abot V:13

      Maftir: D’barim 1:45 – 2:1

Reader 3 – D’barim 2:9-11

N.C.: Mordechai 14:1-9

                - Isaiah 51:12 – 52:12

 

 

Shalom Shabbat !

 

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham



[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[3] Greek New Testament (Stephanus Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[4] Delitzsch, http://www.kirjasilta.net/ha-berit/