Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2009
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
|
Adar 04, 5769 – February
27/28, 2009 |
First Year
of the Shmita Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday Feb. 20, 2009 – Candles at 6:14 PM Saturday Feb. 21, 2009 – Havdalah 7:10 PM |
San Antonio, Texas, U.S. Friday Feb. 20, 2009 – Candles at 6:14 PM Saturday Feb. 21, 2009 – Havdalah 7:08 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday Feb. 20, 2009 – Candles at 5:44 PM Saturday Feb. 21, 2009 – Havdalah 6:38 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday Feb. 20, 2009 – Candles at 5:18 PM Saturday Feb. 21, 2009 – Havdalah 6:20 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday Feb. 20, 2009 – Candles at 5:19 PM Saturday Feb. 21, 2009 – Havdalah 6:17 PM |
Brisbane, Australia Friday Feb. 20, 2009 – Candles at 6:05 PM Saturday Feb. 21, 2009 – Havdalah 6:57 PM |
|
Miami,
Florida, US Friday Feb. 20, 2009 – Candles at 6:03 PM Saturday Feb. 21, 2009 – Havdalah 6:56 PM |
Jakarta,
Indonesia Friday Feb. 20, 2009 – Candles at 5:55 PM Saturday Feb. 21, 2009 – Havdalah 6:44 PM |
|
New London, Connecticut USA Friday Feb. 20, 2009 – Candles at 5:10 PM Saturday Feb. 21, 2009 – Havdalah 6:10 PM |
Kuala Lumpur, Malaysia Friday Feb. 20, 2009 – Candles at 7:10 PM Saturday Feb. 21, 2009 – Havdalah 7:59 PM |
|
Oklahoma City, Oklahoma, U.S Friday Feb. 20, 2009 – Candles at 6:05 PM Saturday Feb. 21, 2009 – Havdalah 7:02 PM |
Manila
& Cebu, Philippines Friday Feb. 20, 2009 – Candles at 5:46 PM Saturday Feb. 21, 2009 – Havdalah 6:36 PM |
|
Olympia, Washington, U.S. Friday Feb. 20, 2009 – Candles at 5:35 PM Saturday Feb. 21, 2009 – Havdalah 6:40 PM |
Port Elizabeth, South Africa Friday Feb. 20, 2009 – Candles at 6:44 PM Saturday Feb. 21, 2009 – Havdalah 7:39 PM |
|
Philadelphia,
Pennsylvania USA Friday Feb. 20, 2009 – Candles at 5:32 PM Saturday Feb. 21, 2009 – Havdalah 6:31 PM |
Singapore, Singapore Friday Feb. 20, 2009 – Candles at 7:02 PM Saturday Feb. 21, 2009 – Havdalah 7:51 PM |
For
other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His
Honor Rosh Paqid Adon Hillel ben David and
beloved wife HH Giberet Batsheva bat Sarah,
His
Honor Paqid Adon Mikha ben Hillel
His
Honor Paqid Adon David ben Abraham,
Her
Excellency Giberet Sarai bat Sarah and
beloved family,
His
Excellency Adon Barth Lindemann and
beloved family,
His
Excellency Adon John Batchelor and
beloved wife,
His
Excellency Adon Ezra ben Abraham and
beloved wife HE Giberet Karmela bat Sarah,
Her Excellency Giberet Sandra Grenier
His Excellency Adon Stephen Legge and
beloved wife HE Giberet Angela Legge
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon
all who send comments to the list about the contents and commentary of the
weekly Torah Seder and allied topics.
If you want to subscribe to our list and ensure
that you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your
friends. Toda Rabba!
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
תּוֹלְדֹת
יִצְחָק |
|
|
|
“Tol’dot Yitschaq” |
Reader 1 – B’Resheet
25:19-22 |
Reader 1 – B’Resheet
26:12-14 |
|
“[the] generations of Isaac” |
Reader 2 – B’Resheet
25:23-26 |
Reader 2 – B’Resheet
26:15-17 |
|
“las generaciones de Isaac” |
Reader 3 – B’Resheet
25:27-30 |
Reader 3 – B’Resheet
26:18-20 |
|
B’Resheet (Gen.) 25:19 – 26:11 |
Reader 4 – B’Resheet
25:31-34 |
|
|
Ashlamatah: Isaiah 65:23 –
66:2 + 9-13 |
Reader 5 – B’Resheet 26:1-5 |
|
|
|
Reader 6 – B’Resheet 26:6-8 |
Reader 1 – B’Resheet
26:12-14 |
|
Psalms 19 |
Reader 7 – B’Resheet 26:9-11 |
Reader 2 – B’Resheet
26:15-17 |
|
N.C.: Jude 1-2 |
Maftir: B’Resheet 26:9-11 |
Reader 3 – B’Resheet
26:18-20 |
|
Mishle (Proverbs) 6:6-11 |
Isaiah 65:23 – 66:2 + 9-13 |
|
|
|
|
Rashi & Targum
Pseudo Jonathan
for: B’Resheet (Gen.) 25:19
– 26:11
|
RASHI |
TARGUM
PSEUDO JONATHAN |
|
19. These are the
descendants of Yitzchaq son of Avraham. Avraham was the father of Yitzchaq. |
19. These are the
generations of Izhak bar Abraham. And because the appearance of Izhak
resembled the appearance of Abraham, the sons of men said, In truth Abraham
begat Izhak. |
|
20. Yitzchaq was forty years old when he took
Rivkah, the daughter of Betuel, the Aramite, of Padan Aram, sister of Lavan,
the Aramite, for a wife. |
20. And Izhak was the son of
forty years when he took Rivekah, the daughter of Bethuel the Aramite, who
was of Padan Aram, the sister of Laban the Aramite, unto him for a wife. |
|
21. Yitzchaq prayed to
Adonai on behalf of his wife, for she was barren. Adonai granted his prayer
and his wife, Rivkah, conceived. |
21. And Izhak went to the
mountain of worship, the place where his father had bound him. And Izhak in
his prayer turned the attention of the Holy One, blessed be He! from that
which He had decreed concerning him who had been childless. And he was
enlarged, and Rivekah his wife was with child. |
|
22. The children clashed
inside her, and [when this happened] she said, If this is so, why did I
desire this?” She [then] went to inquire of Adonai. |
22. And the children pressed
in her womb as men doing battle. And she said, If this is the anguish of a
mother, what then are children to me? And she went into the school of Shem
Rabba to supplicate mercy before the Lord. [JERUSALEM. And the children
pressed in her womb, and she said, If such be the anguish of a mother, what
now is life, that children are to be mine? And she went to supplicate mercy
before the Lord in the Bet Midrash of Shem Rabba.] |
|
23. Adonai said to her, “Two
nations are in your womb, and two Kingdoms will separate from within you. One
government will be mightier than the other, but the greater one will serve
the smaller one. |
23. And the Lord said to
her, Two peoples are in your womb, and two kingdoms from your womb will be
separated; and one kingdom will be stronger than the other, and the elder will
serve the younger, if the children of the younger will keep the
commandments of the Law. |
|
24. When her days of
pregnancy were completed, behold, there were twins in her womb. |
24. And the two hundred and
seventy days of her being with child were completed to bring forth; and,
behold, twins were in her womb. |
|
25. The first one came out
with a reddish complexion, covered completely with what was like a hairy
robe, and they named him Eisav. |
25. And the first came forth
wholly red, as a garment of hair: and they called his name Esau, because he
was born altogether complete, with the hair of the head, and the beard, and
teeth, and grinders. [JERUSALEM. And the first came forth wholly red, as a
garment of hair: and they called his name Esau.] |
|
26. After that his brother
came out, his hand grasping the heel of Eisav, and he [Yitzchaq] named him Ya’aqov.
Yitzchak was sixty years old when she [Rivkah] gave birth to them. |
26. Afterward came forth his
brother, and his hand had hold on the heel of Esau. And they called his name
Jakob (Ya’aqov). And Izhak was a son of sixty years when he beget them. |
|
27. The lads grew up. Eisav
became a skilled trapper, a man of the field. Ya’aqov was a man without
fault, living in tents. |
27. And the lads grew; and
Esau was a man of idleness to catch birds and beasts, a man going forth into
the field to kill lives, as Nimrod had killed, and Hanok his son. But Jakob
was a man peaceful in his words, a minister of the instruction-house of Eber,
seeking instruction before the LORD. |
|
28. Yitzchaq loved Eisav
because he ate of his trappings, but Rivkah loved Ya’aqov. |
28. And Izhak loved Esau,
for words of deceit were in his mouth; but Rivekah loved Jakob. |
|
29. Verse 29: Ya’aqov was
simmering a pottage when Eisav came in from the field, exhausted. |
29. On the day that Abraham
died, Jakob dressed pottage of lentils, and was going to comfort his father.
And Esau came from the wilderness, exhausted; for in that day he had
committed five transgressions: he had worshipped with strange worship, he had
shed innocent blood, he had gone in unto a betrothed damsel, he had denied
the life of the world to come, and had despised the birthright. |
|
30. Eisav said to Ya’aqov, “Please
give me a swallow of this red [pottage], for I am exhausted.” He was
therefore named Edom [Red]. |
30. And Esau said to Jakob,
Let me now taste that red pottage, for I am faint,--therefore he called his
name Edom. |
|
31. Ya’aqov said, “As of
this day, sell your birthright to me.” |
31. And Jakob said, Sell
to-day, as (on this very) day, what you would hereafter appropriate, your
birthright, unto me. |
|
32. Eisav said, “Here I am
about to die, what [good] is this birthright to me.” |
32. And Esau said, Behold, I
am going to die, and in another world I will have no life; and what then to
me is the birthright, or the portion in the world of which you speak? |
|
33. Yaakov said, "Swear
to me as of this day." He swore to him, and sold his birthright to
Yaakov. |
33. And Jakob said, Swear to
me to-day that so it will be. And he sware to him, and sold his birthright to
Jakob. |
|
34. Yaakov then gave Eisav
bread and a pottage of lentils. He [Eisav] ate and drank, got up and left.
[Thus] Eisav scorned the birthright. |
34. And Jakob gave to Esau bread
and pottage of lentils. And he ate and drank, and arose and went. And Esau
scorned the birthright, and the portion of the world that comes. [JERUSALEM.
And he arose, and went. And Esau despised the birthright, and vilified the
portion in the world that comes, and denied the resurrection of the dead.] |
|
|
|
|
1. There was a famine in the
land, aside from the first famine that was in the days of Avraham. Yitzchaq
went to Avimelech, king of the Philistines, in Gerar. |
1. And there was a mighty
famine in the land of Kenaan, besides the former famine which had been in the
days of Abraham; and Izhak went to Abimelek king of the Philistaee at Gerar. |
|
2. Adonai appeared to him and
said, “Do not go down to Egypt. Settle in the land that I will make known to
you. |
2. It had been in Izhak's
heart to go down to Mizraim; but the Lord appeared to him, and said, Go not
down to Mizraim; dwell in the land as I have told you; |
|
3. Stay temporarily in this
land and I will be with you and bless you, for to you and your descendants I
will give all these lands. I will [thus] keep the oath that I swore to
Avraham, your father. |
3. sojourn in the land, and
My Word will be for your help, and I will bless you; for to the end to your
sons will I give all these lands, and I will establish the covenant which I
have covenanted with Abraham your father. |
|
4. I will make your
descendants [as numerous] as the stars of the heavens, and I will give your
descendants all these lands. Through your descendants will be blessed all the
nations of the world. |
4. And I will multiply your
sons as the stars of the heavens, and will give to your sons all these lands,
and through your sons will all the nations of the earth be blessed; |
|
5. [All this is] because
Avraham listened to My voice, and minded My mandate, My commandments, My
decrees and My teachings.” |
5. on account that Abraham
obeyed My Word, and kept the keeping of My Word, My statutes, My covenants,
and My laws. |
|
6. Yitzchaq [thus] settled
in Gerar. |
6. And Izhak dwelt in Gerar.
|
|
7. The local men asked about
his wife, and he said, “She is my sister.” He was afraid to say, “[she is] my
wife, lest the local men kill me for Rivkah, for she is so good looking.” |
7. And the man of the place
inquired concerning his wife; and he said, She is my sister: for he reasoned
in his heart, Lest the men of the place should kill me for Rivekah, because
she was of beautiful appearance. |
|
8. Once, after [Yitzchaq] had
been there a long while, Avimelech, king of the Philistines, looked out the
window, and he saw, and behold, Yitzchaq was amusing himself with Rivkah, his
wife. |
8. And it was when days had
increased to him in abiding there, that Abimelek the king of the Philistaee
looked from a window, and beheld, and Izhak was disporting with Rivekah his
wife. [JERUSALEM. And he looked.] |
|
9. Avimelech called Yitzchaq
and he said, "But she is your wife. How could you have said, 'She is my
sister'?" Yitzchaq said to him, "Because I said, 'I might die
because of her."' |
9. And Abimelek called
Izhak, and said, Nevertheless she is your wife; and why have you said, She is
my sister? And Izhak answered him, Because I said in my heart, Lest they kill
me on her account. |
|
10. Avimelech said, “What
have you done to us? One of the people could have easily slept with your
wife, and you would have brought guilt upon us. |
10. And Abimelek said, Why
have you done this to us? It might have been that the king, who is the
principal of the people, had lain with your wife, and you would have brought
guilt upon us. [JERUSALEM. And Abimelek said to him, What is this that you
have done to us? Very possibly might one of the young men have lain with your
wife, and there would have been great guilt brought upon us.] |
|
11. Avimelech [then] commanded
all his people, saying, “Whoever touches this man or his wife, shall die.” |
11. And Abimelek instructed
all the people, Whoever will go near to injure this man or his wife, will
verily be put to death. |
|
|
Reading Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
114-119.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol II: The Patriarchs
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
II, pp. 447-475.
Welcome to the World of P’shat Exegesis
In
order to understand the finished work of the P’shat mode of interpretation of
the Torah, one needs to take into account that the P’shat is intended to
produce a catechetical output, whereby a question/s is/are raised and an
answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well
as the laws of Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal va-ḥomer:
"Argumentum a minori ad majus" or "a majori ad minus";
corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah:
Argument from analogy. Biblical passages containing synonyms or homonyms are
subject, however much they differ in other respects, to identical definitions
and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision found in one passage
only to passages which are related to the first in content but do not contain
the provision in question.
4.
Binyan ab mi-shene ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7.
Dabar ha-lamed me-'inyano:
Interpretation deduced from the context.
Rashi Commentary for:
B’Resheet (Gen.) 25:19 – 26:11
19 And these are the
generations of Isaac the son of Abraham [תּוֹלְדֹת refers to] Jacob and Esau
mentioned in this section.
Abraham begot Isaac - (Only after the Holy One, blessed be He, named him
Abraham, did he beget Isaac. Another explanation:) Since Scripture wrote:
“Isaac the son of Abraham,” it had to say: “Abraham begot Isaac,” because the
scorners of the generation were saying that Sarah had conceived from Abimelech,
for she had lived with Abraham for many years and had not conceived from him.
What did the Holy One, blessed be He, do? He shaped the features of Isaac’s
face to resemble Abraham’s, and everyone attested that Abraham had begotten
Isaac. This is the meaning of what is written here: “Isaac, the son of
Abraham,” because here is proof that “Abraham begot Isaac.”-[From Midrash Tanchuma, Toledoth 1]
20 forty years old
For when Abraham came from Mount Moriah, he was informed that Rebecca had been
born. Isaac was then thirty-seven years old, for at that time Sarah died, and
from the time that Isaac was born until the “Binding” [of Isaac], when Sarah
died, were thirty-seven years, for she was ninety years old when Isaac was
born, and one hundred and twenty- seven when she died, as it is stated (above
23:1): “The life of Sarah was [a hundred and twenty seven years.”] This makes
Isaac thirty-seven years old, and at that time, Rebecca was born. He waited for
her until she would be fit for marital relations—three years—and then married
her.-[From Gen. Rabbah 57:1;
the daughter of Bethuel the
Aramean of Padan-Aram, the sister of Laban Was it
not already written that she was the daughter of Bethuel and the sister of
Laban and from Padan-Aram? But this is to tell her praise, that she was the
daughter of a wicked/lawless man and the sister of a wicked/lawless man and her
place was [inhabited by] wicked/lawless people, but she did not learn from
their deeds. [From Gen. Rabbah 63:4]
of Padan-Aram Because there were two Arams, Aram-naharaim and
Aram-zobah, it is called Padan [meaning “pair”], an expression of a pair of
oxen. Others interpret “Padan-aram” as “the field of Aram,” because in Arabic,
a field is called “fadan.”
21 prayed Heb. וַיֶּעְתַּר. He prayed much and entreated
[God] with prayer.
accepted his prayer Heb. וַיֵּעָתֶר. He (God) allowed Himself to
be entreated and placated and swayed by him. I say that every expression of עתר is an expression of entreaty and
increase, and similarly (Ezek. 8:11): “and a thick (וַעֲתַר) cloud of incense,” [meaning]
the immensity of the ascent of smoke, and so (ibid. 35:13): “And you have
multiplied (וְהַעְתַּרְתֶּם) your words against Me,” and
so, (Prov. 27:6): “whereas the kisses of an enemy are burdensome (וְנַעְתָּרוֹת).” They seem to be many and
are burdensome, accroissement in Old
French, excessive.
opposite his wife This one (Isaac) was standing in this corner and
praying, and that one (Rebecca) was standing in that corner and praying.
accepted his prayer But not hers, for the prayer of a righteous/generous
man, the son of a righteous/ generous man, does not compare to the prayer of a
righteous/generous man, the son of a wicked/lawless man. Therefore, [He
accepted] his prayer and not hers.-[Yev.
64a]
22 struggled
Perforce, this verse calls for a Midrashic interpretation, for it does not
explain what this struggling was all about, and [Scripture] wrote, “If it be
so, why am I [like] this?” Our Rabbis (Gen.
Rabbah 63:6) interpreted it [the word יִּתְרֹצְצוּ] as an expression of running (רוֺצָה). When she passed by the
entrances of [the] Torah [academies] of Shem and Eber, Jacob would run and
struggle to come out; when she passed the entrance of [a temple of] idolatry,
Esau would run and struggle to come out. Another explanation: They were
struggling with each other and quarreling about the inheritance of the two
worlds (Mid. Avkir).
If [it be] so that the pain of pregnancy is so great.
why am I [like] this? [Why did I] desire and pray to conceive?-[From Gen. Rabbah 63:6]
And she went to inquire to the academy of Shem.-[Aggadath Bereishith, ch. 73, Targum
Jonathan and Yerushalmi]
to inquire of the Lord that He should tell her what would happen to her in the
end.
23 And the Lord said
to her through a messenger. Shem was told through Divine inspiration, and
he told it to her.-[From Gen. Rabbah
63:7]
Two nations are in your womb [The word גוֺיִם] is written גִיִים [which is pronounced] like גִאִים (exalted persons). These were
Antoninus and Rabbi [Judah the Prince], from whose tables neither radishes nor
lettuce were lacking either in the summer or in the winter.-[From Avodah Zarah 11a]
and two kingdoms - לְאֹם always means a kingdom.- [From Avodah Zarah 2b]
will separate from your innards From the womb they are separated, this one to his
wickedness/ lawlessness, and this one to his innocence.
will become mightier than the
other kingdom They will not be equal in
greatness; when one rises, the other will fall, and so [Scripture] states
(Ezek. 26:2): “I shall become full from the destroyed city.” Tyre became full
[gained power] only from the destruction of Jerusalem.-[From Meg. 6a, Pes. 42b]
24 And her
days...were completed But regarding Tamar it is written (below 38:27): “And
it came about at the time of her travail,” because her term [of pregnancy] was
not filled, for she gave birth to them after seven months.-[From Gen. Rabbah 63:8, 85:13]
there were twins in her womb [תוֹמִם is spelled] defectively [missing an
“aleph” and “yud”], but concerning Tamar, it is written תְאוֹמִים, with the plene spelling,
[with an “aleph” and “yud”] because they (Perez and Zerah) were both righteous/generous,
but here, one was righteous/generous and one was wicked/lawless.-[From Gen. Rabbah 63:8]
25 ruddy That is
a sign that he will be a person who sheds blood (Gen. Rabbah 63:8).
he was completely like a coat of
hair full of hair like a woolen cloak, which is full of
hair, flochede in Old French.
and they named him Esau They all called him this because he was complete (עָשׂוּי) [lit., made,] and fully
developed with hair, like one many years old.
26 And afterwards,
his brother emerged, etc. I heard a Midrash Aggadah that interprets it (the
verse) according to its simple meaning: He (Jacob) held onto him lawfully, to
restrain him. Jacob was formed from the first drop and Esau from the second. Go
forth and learn from a tube that has a narrow opening. Insert two stones into
it, one after the other. The one that entered first will emerge last, and the
one that entered last will emerge first. The result is that Esau, who was
formed last, emerged first, and Jacob, who was formed first emerged last, and
Jacob came to restrain him so that he (Jacob) should be the first to be born as
he was the first to be formed, and he would open her womb and take the
birthright by law.-[From Gen. Rabbah
63:8]
Esau’s heel [This is] a sign that this one (Esau) will not manage to
complete his reign until this one rises up and takes it from him.-[From Gen. Rabbah 63:9]
and he named him Jacob The Holy One, blessed be He [gave him this name]. (He
said, “You named your firstborn [i.e. this refers to those who named Esau
(verse 25)]. I too will name My firstborn.” This is what is written: “and He
named him Jacob”) (Mid. Tanchuma Shemoth
4). Another explanation: His father called him Jacob (יַעֲקֹב) because of the holding of
the heel (הֶעָקִב) (Yerushalmi Ber. 1:6).
sixty years old Ten years since he had married her until she became
thirteen years old and able to conceive, and the [following] ten years he
looked forward and waited for her, as his father had done for Sarah. Since she
did not conceive, he knew that she was barren, and he prayed for her, but he
did not wish to take a maidservant [as Abraham had done] because he had been
hallowed on Mount Moriah to be a perfect burnt offering.-[From Pirkei d’Rabbi Eliezer, ch. 32]
27 And the youths
grew up, and Esau was As long as they were small, they were not
recognizable through their deeds, and no one scrutinized them to determine
their characters. As soon as they became thirteen years old, this one parted to
the houses of study, and that one parted to idol worship.-[From Gen. Rabbah 63:10; Tanchuma, Ki Theze 4]
who understood hunting [He knew how] to trap and to deceive his father with his
mouth and ask him, “Father, how do we tithe salt and straw?” His father thereby
thought that he was scrupulous in his observance of the commandments (Tanchuma, Toeldoth 8).
a man of the field As its apparent meaning: an idler who hunts beasts and
birds with his bow.-[From Targum Jonathan]
an innocent man He was not an expert in all these [matters]. Like his
heart, so was his mouth. A person who is not astute at deceiving is called תָּם, innocent.
dwelling in tents the tent of Shem and the tent of Eber.-[From Gen. Rabbah 63:10]
28 in his mouth
As the Targum renders: into Isaac’s
mouth. The Midrashic interpretation is: with Esau’s mouth, for he would entrap
him and deceive him with his words.-[From Tanchuma,
Toledoth 8]
29 cooked Heb. וַיָּזֶד, an expression of cooking, as
the Targum renders.
and he was faint Heb. עָיֵף (Gen. Rabbah 63:12) from committing murder, as it is said (Jer.
4:31): “for my soul is faint (עָיְפָה) before the murderers.”
30 Pour into [me]
I will open my mouth, and [you] pour very much into it, as we learned (Shab. 155b): “We may not stuff a camel,
etc. [on the Sabbath] but we may put food into its mouth.”-[From Gen. Rabbah 63:12]
some of this red, red [pottage] red lentils. And on that day, Abraham died, lest he see
Esau, his grandson, falling into bad ways, for that would not be the “good old
age” that the Holy One, blessed be He, had promised him. Therefore, the Holy
One, blessed be He, shortened his life by five years, for Isaac lived one
hundred and eighty years, and this one (Abraham) [lived] one hundred and
seventy-five years, and Jacob cooked lentils to feed the mourner (Isaac). But
why lentils? Because they are [round as] a wheel, for mourning is like a wheel
revolving in the world. (Also, just as lentils have no mouth [no crack], as
other beans have, so does the mourner have no mouth, for he is prohibited from
speaking. It is therefore the custom to feed the mourner eggs at the beginning
of his meal, since they are round, and have no mouth. So too does a mourner
have no mouth, as is discussed in Mo’ed
Katan (21b): “A mourner, for the entire first three days, may not respond
to anyone’s greeting, and may surely not initiate a greeting. From the third
day to the seventh, he may respond, but may not greet, etc.” [This is found] in
an old [edition of] Rashi.)-[From Gen. Rabbah 63:12, B.B. 16b]
31 Sell me as of
this day As the Targum renders:
“like this day”; just as this day is clear, so sell it to me with a clear sale.
your birthright Since the [sacrificial] service was performed by the
firstborn, Jacob said, “This wicked/lawless man does not deserve to sacrifice
to the Holy One, blessed be He.”- [From Gen.
Rabbah 63:13]
32 Esau replied,
“Behold, I am going to die” - (The birthright is something unstable, for
the [sacrificial] service will not always be the function of the firstborn, for
the tribe of Levi will take it. Furthermore,) said Esau [to Jacob], “What is
the nature of this service?” He replied, “There are many prohibitions and
punishments and death penalties involved with it, as we learned (Sanh. 83a): ‘These are the ones who are
liable to death: Those [performing the Temple service] who have imbibed wine
and those who have not cut their hair.’” He (Esau) said, “Behold, I am going to
die because of it (i.e., the birthright); if so, why should I want it?”
34 and Esau despised
Scripture attests to his wickedness/lawlessness, that he despised the service
of the Omnipresent.
2 Do not go down to
Egypt For he had in mind to go down to Egypt as his father had gone down in
the days of the famine. He [God] said to him, “Do not go down to Egypt.” You
are a perfect burnt offering, and being outside the Holy Land is not fitting
for you. [Tanchuma Buber, Toledoth 6;
Gen. Rabbah 64:3]
3 these הָאֵל is equivalent to הָאֵלֶּה
4 will bless
themselves by your seed A man will say to his son, “May your seed be like
the seed of Isaac,” and so it is throughout Scripture, and the following
[verse] is the source of all such instances (below 48:20): “Through you shall
Israel bless, saying, ‘May God make you [as Ephraim and Manasseh].’ ” And also,
regarding the matter of cursing, we find the same (Num. 5: 27): “And the woman
shall become a curse,” for one who curses his enemy will say, “May you be like
that particular woman.” Similarly (Isa. 65: 15): “And you will leave your
name as an oath for My elect,” for one who swears will say, “May I be
like that particular person if I have done such and such a thing.”
5 Because Abraham
hearkened to My voice when I tested him.
and kept My charge [Referring to] decrees to distance [himself] from
transgressing the warnings in the Torah, e.g. secondary prohibitions to prevent
incest from occurring, and the Rabbinic decrees to safeguard the prohibitions
of the Sabbath.
My commandments [Referring to] things, which, had they not been written,
would have been fit to be commanded, e.g. [prohibitions against] robbery and
bloodshed.
My statutes [Referring to] things that the evil inclination and the
nations of the world argue against, e.g. [the prohibitions against] eating pork
and wearing garments of wool and linen for which no reason [is given], but
[which are] the decree of the King and His statutes over His subjects.
and My instructions To include the Oral Law, the laws given to Moses from
Sinai. [Yoma 28b]
7 about his wife Heb.
לְאִשְׁתּוֹ, lit., to his wife, about his
wife, like (above 20:13): “Say about me (לִי), ‘He is my brother.’”
8 when he had been
there for many days He said [to himself], “From now on, I need not worry
since they have not violated her until now,” and he did not take precautions to
beware.
that Abimelech…looked, etc.-He saw him engaging in marital relations. [Gen. Rabbah 64:5]
10 The most
prominent of the people Heb. אַחַד
הָעָם, the most prominent one of the
people, meaning the king. [Gen. Targum
Onkelos and Jonathan]
and you would have brought guilt
upon us - Had he had relations, you would
have brought guilt upon us.
Ketubim: Targum Tehillim (Psalms) 19:1-15
|
JUDAICA PRESS TRANSLATION |
TARGUM |
|
1. For the conductor, a song of David. |
1.
For praise; a psalm of David. |
|
2.
The heavens recite the glory of God, and the sky
tells of the work of His hands. |
2.
Those who behold the heavens tell of the glory of the LORD; those who gaze at
the sky recount the works of His hands. |
|
3.
Day to day utters speech, and night to night
tells knowledge. |
3.
Day to day tells more of the Word; but night to night tells less knowledge. |
|
4.
There is neither speech nor words; their voice is
not heard. |
4.
There is no utterance of complaint, and there are no words of confusion, for
their voice is not heard. |
|
5.
Their line goes forth throughout the earth, and
their words are at the end of the world; for the sun He made a tent therein. |
5.
The line of their conversation reaches through the whole earth, and their
words to the end of the world. In them [the heavens] He placed a splendid
dwelling for the sun. |
|
6.
And it is like a bridegroom emerging from his
chamber; it rejoices like a mighty man running a course. |
6.
And he, in the morning, when he comes forth, will come forth like a groom who
comes out of his canopy, and in splendour will rejoice like a warrior to run
the course. |
|
7.
From the end of the heavens is its source, and
its circuit is to their ends, and none is hidden from its heat. |
7.
His rising is at the ends of the earth, and his might reaches to all their
edges; and there is none who can hide from his heat. |
|
8. The Law (Torah) of the LORD is perfect, restoring the
soul; the testimony (Eidut) of the LORD is faithful, making the simple one
wise. |
8.
The Torah of the LORD is perfect, restoring the soul; the testimony of the
LORD is reliable, making wise the fool. |
|
9.
The precepts (Piqude) of the LORD are upright,
causing the heart to rejoice; the commandment (Mitsvat) of the LORD is clear,
enlightening the eyes. |
9.
The commands of the LORD are upright, gladdening the heart; the command of
the LORD is bright, enlightening the eyes. |
|
10.
The fear (Yir’at) of the LORD is pure, existing
forever; the judgments (Mishp’tim) of the LORD are true, altogether just. |
10.
The fear of the LORD is pure, lasting forever; the judgments of the LORD are
faithfulness; they are altogether just. |
|
11.
They are to be desired more than gold, yea more
than much fine gold, and are sweeter than honey and drippings of honeycombs. |
11.
More desirable than gold or than much fine gold; and more pleasant than honey
or the sweet honeycombs. |
|
12.
Also Your servant was careful with them; for in
observing them there is great reward. |
12.
Truly your servant has been careful for them, to observe them; because
of this, he was made ruler of Israel. |
|
13.
Who understands errors? Cleanse me of hidden
[sins]. |
13.
Who knows unwitting sins? And from secret faults make me innocent. |
|
14.
Also withhold Your servant from willful sins; let
them not rule over me; then I will be perfect and I will be cleansed of much
transgression. |
14.
Truly from the arrogant deliver Your servant, that they may not rule over me;
then I will be without blemish, and I will be innocent of great sin. |
|
15.
May the sayings of my mouth and the meditations
of my heart be acceptable before You, O LORD, my Rock and my Redeemer. |
15.
Let the utterances of my mouth and the thought of my mind be acceptable in
Your presence, O LORD, my strength and my redeemer. |
|
|
|
Rashi Commentary for:
Psalm 19:1-15
2 The heavens
recite the glory of God The Psalmist himself explains the matter: There is
neither speech nor words. They do not speak with people but since “their line
goes forth throughout the earth” and they give light to the people, thereby the
creatures recite the glory of God and give thanks and bless [Him] for the
luminaries.
and the sky tells of the work of
His hands The stars and planets, which are
the work of the hands of the Holy One, blessed be He, and which are there, as it
is stated (in Gen. 1:17): “And God placed them in the firmament of the
heavens,” whence they proclaim His glory.
3 Day to day utters
speech The Creation is renewed from day to day. In the evening, the sun
sets, and in the morning it rises. Thereby, the people utter sayings of praise
throughout these days and nights, for they teach the people to praise and to
give thanks. (Menachem interprets [the word] יַבִּיעַ as an expression of a gushing
fountain.
tells knowledge Heb. יְחַוֶּה, an expression of telling.
5 Their line goes
forth throughout the earth The line of the heavens, which are stretched out
over the face of the entire earth, and because of which their words are at the
end of the world, for all speak of the wonders they see.
for the sun He made [i.e.,] the Holy One, blessed be He.
a tent therein In the heavens. From here it is derived that the sun is
placed within its case. Tanchuma.
6 And it is like a
bridegroom emerging from his chamber every morning. This is what is meant
by “The heavens recite the glory of God.”
7 and its circuit
is to their ends The circuit of its orbit is from one end to the other.
and none is hidden from its heat Had the sun been placed in the lowest sky, no man would
be able to hide from its heat (Mid. Ps. 18:13) for the sun and the moon are in
the second sky, as is stated (in Hagigah 12b): There are seven skies: Vilon,
Rakia, Shehakim, Zevul, Machon, Ma’on, Aravoth and he counts them in order:
Vilon does not serve for anything; in Rakia are the sun, the moon, the stars,
and the planets, etc.
8 The law of the
Lord is perfect That too illuminates like the sun, as is written at the end
of the topic: “enlightening the eyes,” and Scripture states (in Prov. 6:23):
“For a commandment is a candle and the Torah is light.” Another explanation:
and none is hidden from its heat on the Day of Judgment, [as is stated in Malachi 3:19]:
“And the sun that comes shall burn them up.” But the law of the Lord is
perfect; it restores the soul to ways of life and it protects those who study
it from that burning, as is stated (ibid. verse 20): “And the sun of mercy will
rise with healing ... for you who fear My Name.”
the testimony of the Lord is
faithful It is faithful to testify for
those who study it.
restoring the soul It [the Law] restores it [the soul] from the ways of death
to the ways of life. The Law, the testimony, the orders, the commandments, the
fear, and the judgments total six, corresponding to the six orders of the
Mishnah. Between each name [of God] are five words including the name itself,
corresponding to the Five Books of the Pentateuch. And so [the Psalmist]
concludes: “true, altogether just.” They are altogether devised with kindness
and truth.
making the simple one wise It gives wisdom to the simple.
9 clear
Shining.
11 and drippings of
honeycombs Heb. וְנֹפֶת
צוּפִים, sweetness of honeycombs; breche,
or bresches, honeycombs. Menachem interprets וְנֹפֶת as an expression of a drop, and so (in Prov. 5:3): “drip
sweetness (נֹפֶת)”; (ibid. 7:17), “I sprinkled (נַפְתִּי) my couch.”
12 for in observing
them there is great reward I was careful in its observance because of Your
great good that You have hidden away, and according to this usage, עֵקֶב is like (Gen. 26:5): “because
(עֵקֶב) Abraham hearkened to My voice.”
Another explanation of עֵקֶב רָב: The end of the Torah
scholars is that they will come to greatness. עֵקֶב is an expression of the end,
and there is a similar expression in the language of the Mishnah (Sotah 9:15):
“At the end (בעקבות) of the exile, prior to the
coming of the Messiah.”
13 Who understands
errors? I was careful with them but it is impossible to be so careful that
one does not err in them, and You cleanse me of hidden sins, which were hidden
from me; of which I was unaware when I sinned inadvertently.
14 Also... from
willful sins Heb. מִזֵּדִים, from willful sins.
then I will be perfect Heb. אֵיתָם will be perfect. The Sages
said (Mid. Ps. 19: 17, Lev. Rabbah 5:8): To what can David be compared? To a
Cuthite who goes from door to door, and they are more cunning in this matter
than any other people. “Give me a drink of water,” something that costs no
money. After drinking, he says, “Perhaps you have a small onion?” After he
gives it to him, he says, “Is there an onion without salt?” After he gives it
to him, he says, “Give me a little bread, so that the onion does not harm me.”
So did David say at first concerning the inadvertent sins, and then concerning
the willful sins, and afterwards concerning the rebellious sins. פֶּשַׁעִים are rebellious sins, with
which one intends to provoke, and so Scripture says (II Kings 3:7): “The king
of Moab rebelled (פָּשַׁע) against me.”
15 be acceptable
To appease and placate You.
Ashlamatah:
Isaiah 65:23 – 66:2 + 9-13
13. ¶ Therefore thus says the Lord
GOD: Behold, My servants will eat, but you will be hungry; Behold, My servants
will drink, but you will be thirsty; Behold, My servants will rejoice, but you
will be ashamed;
14. Behold, My servants will sing
for joy of heart, but you will cry for sorrow of heart, and will wail for
vexation of spirit.
15. And you will leave your name
for a curse unto Mine elect: ‘So may the Lord GOD slay you’; but He will call
His servants by another name;
16. So that he who blesses
himself in the earth will bless himself by the God of truth; and he that swears
in the earth will swear by the God of truth; because the former troubles are
forgotten, and because they are hid from Mine eyes.
17. For, behold, I create new
heavens and a new earth; and the former things will not be remembered, nor come
into mind.
18. But be you glad and rejoice
forever in that which I create; for, behold, I create Jerusalem a rejoicing,
and her people a joy.
19. And I will rejoice in
Jerusalem, and joy in My people; and the voice of weeping will be no more heard
in her, nor the voice of crying.
20. There will be no more thence
an infant of days, nor an old man, that has not filled his days; for the
youngest will die a hundred years old, and the sinner being a hundred years old
will be accursed.
21. And they will build houses,
and inhabit them; and they will plant vineyards, and eat the fruit of them.
22. They will not build, and another
inhabit, they will not plant, and another eat; for as the days of a tree will
be the days of My people, and Mine elect will long enjoy the work of their
hands.
23.
They will not labour in vain, nor bring forth for terror; for they are the seed
blessed of the LORD, and their offspring with them.
24.
And it will come to pass that, before they call, I will answer, and while they
are yet speaking, I will hear.
25.
The wolf and the lamb will feed together, and the lion will eat straw like the
ox; and dust will be the serpent's food. They will not hurt nor destroy in all
My holy mountain, says the LORD.
1.
Thus says the LORD: The heaven is My throne, and the earth is My footstool;
where is the house that you may build unto Me? And where is the place that may
be My resting-place?
2.
For all these things has My hand made, and so all these things came to be, says
the LORD; but on this man will I look, even on him that is poor and of a
contrite spirit, and trembles at My word.
3. He that kills an ox is as if
he slew a man; he that sacrifices a lamb, as if he broke a dog's neck; he that
offers a meal-offering, as if he offered swine's blood; he that makes a
memorial-offering of frankincense, as if he blessed an idol; according as they
have chosen their own ways, and their soul delights in their abominations;
4. Even so I will choose their
mockings, and will bring their fears upon them; because when I called, none did
answer; when I spoke, they did not hear, but they did that which was evil in
Mine eyes, and chose that in which I delighted not. {S}
5. Hear the word of the LORD, you
that tremble at His Word: Your brethren that hate you, that cast you out for My
name's sake, have said: ‘Let the LORD be glorified, that we may gaze upon your
joy,’ but they will be ashamed.
6. Hark! an uproar from the city,
Hark! it comes from the temple, Hark! the LORD renders recompense to His
enemies.
7. Before she travailed, she
brought forth; before her pain came, she was delivered of a man-child.
8. Who has heard such a thing?
Who has seen such things? Is a land born in one day? Is a nation brought forth
at once? For as soon as Zion travailed, she brought forth her children.
9.
Will I bring to the birth, and not cause to bring forth? says the LORD; Will I
that cause to bring forth shut the womb? says your God. {S}
10.
Rejoice you with Jerusalem, and be glad with her, all you that love her; rejoice
for joy with her, all you that mourn for her;
11.
That you may suck, and be satisfied with the breast of her consolations; that
you may drink deeply with delight of the abundance of her glory. {S}
12.
For thus says the LORD: Behold, I will extend peace to her like a river, and
the wealth of the Gentiles like an overflowing stream, and you will suck
thereof: You will be borne upon the side, and will be dandled upon the knees.
13.
As one whom his mother comforts, so will I comfort you; and you will be
comforted in Jerusalem.
14. And when you see this, your
heart will rejoice, and your bones will flourish like young grass; and the hand
of the LORD will be known toward His servants, and He will have indignation
against His enemies. {S}
Jude
1-2
Delitzsch Hebrew Rendition:
א יְהוּדָה
עֶבֶד
יֵשׁוּעַ
הַמָּשִׁיחַ
וַאֲחִי
יַעֲקֹב
אֶל־הַמְקֹרָאִים
אֲשֶׁר הֵם
אֲהוּבִים
בֵּאלֹהִים
הָאָב
וּשְׁמוּרִים
לְיֵשׁוּעַ
הַמָּשִׁיחַ׃
2רַחֲמִים
וְשָׁלוֹם
וְאַהֲבָה
יִהְיוּ לָכֶם
לְמַכְבִּיר׃
Hakham’s
Rendition:
1.
Yehudah ben David, a servant of Yeshua the Messiah [King of Israel], and
brother of Ya’aqob ben David, to the called [ones] in G-d the
Father, set apart and being kept in Yeshua the Messiah [King of Yisrael];
2.
Loving-kindness, and peace, and love, to you be multiplied!
Comments:
v.
1 - Yehudah ben Yosef, a servant of Yeshua the Messiah – The author of this
small Epistle wants to inform us about it author, and at the same time indicate
to us some royal manners. The Epistle could have well said: “Yehudah the
brother of Yeshua the Messiah” but found that although the statement is true,
he did not personally want to make boast of his familial ties to the Master,
but does so by way of informing us that he is the brother Ya’aqob ben David –
the brother of the Master. In modesty he explains his relationship to his natural
brother the Master in terms of עֶבֶד
יֵשׁוּעַ
הַמָּשִׁיחַ – Ebed
Yeshua HaMashiach (Servant of Yeshua the Messiah [King of Israel]).
Interestingly, his brother describes himself in similar terms: יַעֲקֹב
עֶבֶד
אֱלֹהִים
וַאֲדֹנֵינוּ
יֵשׁוּעַ
הַמָּשִׂיחַ – Ya’aqov
Ebed Elohim VaAdonenu Yeshua HaMashiach. Both brothers of the Master do not see
themselves in a fraternal relationship to the Master but rather as
“servants/slaves” of the Master. Having said this, we ought not to read here
implied “divinity” as Christians do.
to the called [ones] in
G-d the Father – Some
make this phrase to be a general statement speaking of both Jew and Gentile who
are called by G-d, and this being one of the main reasons this Responsa
(Epistle) is classified as “Catholic” (universal) by most Christians. I tend to
differ and believe that the ones being identified as: “called in G-d the
Father” are Jewish. The Greek word for “called [ones] is κλητοις
(KLITOS – Strong’s # G2822), and which according to Thayer[1]can
mean “divinely selected/chosen.” Thus the phrase could also be translated as:
“to the chosen ones in G-d the Father.” This translation accords with our Torah
Seder narrative about selling the birthright – i.e. that “Divine
selection/chosenness.”
set
apart and being kept in Yeshua the Messiah [King of Yisrael] – not only says Yehudah
that these people are chosen but also and equally important, “set apart” for a
purpose. The Greek word here being translated as “being kept” is τετηρημενοις
(TETIRIMENOS – Strng’s # 5083), and which according to Thayer[2]
can mean “being kept in the state in which one is.” Therefore the phrase could
be translated as: “set apart [for a purpose] and being kept/preserved [as Jews]
in Yeshua the Messiah [King of Yisrael].
Thus,
altogether this first verse, could be rendered legitimately as: “Yehudah ben
David, a servant of Yeshua the Messiah [King of Israel], and brother of Ya’aqob
ben David, to the chosen [ones] in G-d the Father, set apart [for a purpose]
and being kept/preserved [as Jews] in Yeshua the Messiah [King of Yisrael].”
The verse is not dealing alone with the history of the chosen people but also
and more important both their role in history – i.e. set apart for a purpose,
and being kept/preserved as a people for the last two thousand years and until
his return by none other than His Majesty King Yeshua the Messiah!
Note
that I have added the words “[King of Israel]” because that is one of the
meaning of being a “Messiah” i.e. “anointed.” In Hebrew the term Messiah means
simply a person who is anointed to be a King, or Priest, or Prophet. The word
“Messiah” in Hebrew is not loaded with all the fancy trappings that the word
“Christ” has in a Christian mindset.
v.2
– Loving-kindness, and peace, and love, to you be multiplied! – The Hebrew according
to Delitzsch is: “... רַחֲמִים
וְשָׁלוֹם וְאַהֲבָה – Rachamim V’Shalom V’Ahavah. Now,
Delitzsch is correct in using RACHAMIM rather than CHESED. Chesed (Hebrew for
“mercy”) emanates from covenantal duty and is applicable to both G-d, superiors
and also to all men within the covenant. But RACHAMIM (Loving-kindness) is best
described as a “sense of oneness with another.” The phrase is therefore in a
progression of intimacy: Rachamim (loving-kindness) issues into Shalom (peace,
health, wealth), which in turn issues into Ahavah (love) – a total sacred unity
with one another.
We cultivate unity with someone by first expressing deeds
of loving-kindness to each other. At this beginning point we start to test for
reciprocity, if there is reciprocity then we enter a sphere of deeper unity
called Shalom. In Shalom we start to trust one another, and care and be
preoccupied for the welfare of one another. If there is reciprocity at this
level, then we can proceed to the next and higher level of Ahavah (Love). At
the level of Ahavah, the unity and intimacy is so intense that we give
ourselves completely to one another to the point of willing to die for the
other.
Our
salutation then is an invitation to climb this ladder of unity: Rachamim
(loving-kindness) à Shalom (peace,
health, wealth) à Ahavah (love).
Interestingly, in Hebrew, the nurmerical value for Ahavah = 13, which is the
same number for the Hebrew word “Echad” used in Scripture to describe the perfect
and singular unity of G-d, as well as the intense unity between two lovers
whereby they become one flesh, one mind, one objective, one person. Such was
the love between Avraham and Sarah, and between Yitschaq (Isaac) and Rivka
(Rebecca).
MISHLE (Proverbs) 6:6-11
The
Folly of Slothfulness
Questions
for Reflection:
1.
What question/s
lie behind Rashi’s comments in Genesis 25:19?
2.
What question/s
lie behind Rashi’s comments in Genesis 25:20?
3.
What question/s
lie behind Rashi’s comments in Genesis 25:21?
4.
What question/s
lie behind Rashi’s comments in Genesis 25:22?
5.
What question/s
lie behind Rashi’s comments in Genesis 25:23?
6.
What question/s
lie behind Rashi’s comments in Genesis 25:26?
7.
What question/s
lie behind Rashi’s comments in Genesis 25:27?
8.
What question/s
lie behind Rashi’s comments in Genesis 25:29?
9.
What question/s
lie behind Rashi’s comments in Genesis 25:30?
10.
What question/s
lie behind Rashi’s comments in Genesis 25:31?
11.
What question/s
lie behind Rashi’s comments in Genesis 25:32?
12.
What question/s
lie behind Rashi’s comments in Genesis 25:34?
13.
What question/s
lie behind Rashi’s comments in Genesis 26:2?
14.
What question/s
lie behind Rashi’s comments in Genesis 26:4?
15.
What question/s
lie behind Rashi’s comments in Genesis 26:5?
16.
Why did Rebecca
have only two children when she was destined to have twelve?
17.
What was the
answer that Rabbi Gamaliel gave to the Roman who asked, “who will rule the
world after us?” Please
explain Rabbi Gamaliel’s answer.
18.
What is the Seudat
Havra’a (Consolation Meal) all about and what does it traditionally consist of
and what does each element represent?
19.
What particular
verse/s of our Torah Seder caught the eye of Yehudah ben David when he wrote
his salutation?
20.
How
is the Torah Seder related to:
(a)
Psalm
Nineteen for this week?
(b)
The
Ashlamatah of Isaiah 65:23 – 66:2 + 9-13 for this week?
(c)
Yehudah
1-2?
(d)
Proverbs
6:6-11?
21.
After taking into
consideration all the above texts and our Torah Seder, what would you say is
the general message from the Scriptures for this coming week?
Always remember
that the goal is not to be correct or incorrect in answering the questions but
to participate and give it your best!
Shalom Shabbat and
much courage and guidance of G-d’s Wisdom in answering the above questions!
Hakham Dr. Yosef
ben Haggai
Next Shabbat: Adar 11, 5769
(March 06/07, 2009):
Shabbat Zakhor – Sabbath of
Remembering
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
זָכוֹר |
|
|
|
“Zakhor” |
Reader 1 – D’barim 24:19-22 |
Reader 1 – B’Resheet
26:12-14 |
|
“Remember” |
Reader 2 – D’barim 25:1-4 |
Reader 2 – B’Resheet
26:15-17 |
|
“Acuérdate” |
Reader 3 – D’barim 25:5-7 |
Reader 3 – B’Resheet
26:18-20 |
|
D’barim (Deut.) 24:19 – 25:19 |
Reader 4 – D’barim 25:8-10 |
|
|
Ashlamatah: I
Samuel 15:1-34 |
Reader 5 – D’barim 25:11-13 |
|
|
|
Reader 6 – D’barim 25:13-16 |
Reader 1 – B’Resheet
26:12-14 |
|
Psalm: 2:1-12 |
Reader 7 – D’barim 25:17-19 |
Reader 2 – B’Resheet
26:15-17 |
|
|
Maftir – D’barim 25:17-19 |
Reader 3 – B’Resheet
26:18-20 |
|
N.C.: Rev.
13:11 – 14:13 |
I Samuel
15:1-34 |
|
Coming Semi-Festival:
Fast of Esther – March 09, 2009
Purim – March 09/10, 2009
For
further study see: http://www.betemunah.org/esther.html ;
http://www.betemunah.org/purim.html & http://www.betemunah.org/r2r.html
Passover in 5 weeks (Evening April the 8th.)
!!!!!!!!!
Start downloading and printing our Passover Hagada:
http://www.betemunah.org/haggada.html
and start making food purchases for Pesach, as well
as making plans to clean the home from Chametz (Leaven). See: http://www.betemunah.org/chametz.html