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7104 Inlay St. SE, Lacey, WA 98513
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© 2010
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
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Three and 1/2 year
Lectionary Readings
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Second
Year of the Reading Cycle
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Adar 06, 5770 February
19/20 , 2010
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Second
Year of the Shmita Cycle
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Candle Lighting
and Havdalah Times:
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Atlanta, Georgia, U.S.
Fri. Feb. 19, 2010 Candles at 6:00 PM
Sat. Feb. 20, 2010 Havdalah 6:57 PM
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Baton Rouge &
Alexandria, LA., U.S.
Fri. Feb. 19, 2010 Candles at 5:32 PM
Sat. Feb. 20, 2010 Havdalah 6:27 PM
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Bowling Green, Kentucky,
U.S.
Fri. Feb. 19, 2010 Candles at 5:04 PM
Sat. Feb. 20, 2010 Havdalah 6:03 PM
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Brisbane, Australia
Fri. Feb. 19, 2010 Candles at 6:18 PM
Sat. Feb. 20, 2010 Havdalah 7:11 PM
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Bucharest, Romania
Fri. Feb. 19, 2010 Candles at 5:21 PM
Sat. Feb. 20, 2010 Havdalah 6:25 PM
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Chattanooga, & Cleveland, TN, U.S.
Fri. Feb. 19, 2010 Candles at 6:02 PM
Sat. Feb. 20, 2010 Havdalah 7:00 PM
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Jakarta,
Indonesia
Fri. Feb. 19, 2010 Candles at 5:59 PM
Sat. Feb. 20, 2010 Havdalah 6:49 PM
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Kuala Lumpur, Malaysia
Fri. Feb. 19, 2010 Candles at 7:10 PM
Sat. Feb. 20, 2010 Havdalah 7:59 PM
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Manila & Cebu, Philippines
Fri. Feb. 19, 2010 Candles at 5:41 PM
Sat. Feb. 20, 2010 Havdalah 6:32 PM
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Miami,
FL, U.S.
Fri, Feb. 19, 2010 Candles at 5:54 PM
Sat. Feb. 20, 2010 Havdalah 6:47 PM
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New London, CT, U.S.
Fri. Feb. 19, 2010 Candles at 4:52 PM
Sat. Feb. 20, 2010 Havdalah 5:53 PM
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Olympia, WA, U.S.
Fri. Feb. 19, 2010 Candles at 5:13 PM
Sat. Feb. 20, 2010 Havdalah 6:19 PM
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Murray, KY, & Paris,
TN. U.S.
Fri. Feb. 19, 2010 Candles at 5:13 PM
Sat. Feb. 20, 2010 Havdalah 6:11 PM
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Philadelphia,
PA, U.S.
Fri. Feb. 19, 2010 Candles at 5:14 PM
Sat. Feb. 20, 2010 Havdalah 6:15 PM
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San Antonio, TX,
U.S.
Fri. Feb. 19, 2010 Candles at 6:03 PM
Sat. Feb. 20, 2010 Havdalah 6:58 PM
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Sheboygan & Manitowoc, WI, US
Fri. Feb. 19, 2010 Candles at 4:58 PM
Sat. Feb. 20, 2010 Havdalah 6:01 PM
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Singapore, Singapore
Fri. Feb. 19, 2010 Candles at 7:03 PM
Sat. Feb. 20, 2010 Havdalah 7:53 PM
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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,
Her Excellency Giberet Alitah bat Sarah
His Excellency Adon Stephen Legge and beloved wife HE
Giberet Angela Legge
His Excellency Adon Yoel ben Abraham and beloved wife
HE Giberet Miryam 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
Her Excellency Giberet Laurie Taylor
His Excellency Dr. Adon Eliyahu ben Abraham and
beloved wife HE Giberet Dr. Elisheba bat Sarah
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-ds 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
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your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
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Shabbat
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Torah Reading:
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Weekday Torah Reading:
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וְאֶת-הַמִּשְׁכָּן
תַּעֲשֶׂה
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VEt HaMishkan Taaseh
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Reader 1 Shmot 26:1-6
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Reader 1 Shmot 26:31-33
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And the tabernacle you will make
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Reader 2 Shmot 26:7-9
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Reader 2 Shmot 26:34-36
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Y harαs el
tabernαculo
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Reader 3 Shmot 26:10-14
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Reader 3 Shmot 26:35-37
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Shemot
(Exodus) 26:1-30
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Reader 4 Shmot 26:15-17
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Ashlamatah: Isaiah
66:1-11
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Reader 5 Shmot 26:18-21
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Reader 6 Shmot 26:22-25
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Reader 1 Shmot 26:31-33
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Psalm 60:1-14
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Reader 7 Shmot 26:26-30
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Reader 1 Shmot 26:34-36
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Maftir Shmot 26:28-30
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Reader 1 Shmot 26:35-37
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N.C.: Mordechai
(Mark) 8:31-33
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Isaiah 66:1-10
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Rashi & Targum
Pseudo Jonathan
for: Shemot (Exodus)
26:1-30
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RASHI
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TARGUM PSEUDO JONATHAN
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1. "And the Mishkan you shall make out of ten
curtains [consisting] of twisted fine linen, and blue, purple, and crimson
wool. A cherubim design of the work of a master weaver you shall make them.
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1. And the Tabernacle you
will make with ten curtains of fine linen twined, and hyacinth, and purple,
and crimson, with figures of kerubin; with the work of the artificer will you
make them.
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2. "The length of one curtain [shall be] twenty eight
cubits, and the width of one curtain [shall be] four cubits; the same measure
for all the curtains.
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2. The length of one curtain
twenty and eight cubits, and the breadth of one curtain four cubits; the
measure of one will be that of all the curtains.
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3. "Five of these curtains shall be joined to one
another, and [the other] five curtains shall [also] be joined to one another.
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3. Five curtains will be
coupled one with another, and five other curtains coupled one with another.
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4. "And you shall make loops of blue wool on the edge
of one curtain [that is] at the edge of the [first] set, and so shall you do
on the edge of the outermost curtain of the second set.
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4. And you will make loops
of hyacinth upon the edge of one curtain at the side in the place of
coupling, and so will you do in the edge of the second curtain in the place
of conjoinment.
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5. "You shall make fifty loops on [the edge of] one
curtain, and you shall make fifty loops on the edge of the curtain in the
second set; the loops shall correspond to one another.
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5. Fifty loops will you make
in one curtain, and fifty loops will you make in the side of the second
curtain in the place of conjoinment, so that the loops may answer one to the
other.
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6. "And you shall make fifty golden clasps, and you
shall fasten the curtains to one another with the clasps; so shall the
Mishkan become one.
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6. And you will make fifty
taches of gold, and couple the curtains one with another with the taches, and
the Tabernacle will be conjoined to be one.
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7. "And [then] you shall make curtains of goat hair
for a tent over the Mishkan; you shall make eleven curtains.
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7. And you will make
curtains of goats' hair to extend over the tabernacle: twelve curtains you
will make them.
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8. "The length of one curtain [shall be] thirty
cubits, and the width of one curtain four cubits; the same measure for the
eleven curtains.
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8. The length of one curtain
thirty cubits, and the breadth of one curtain four cubits; and the measure of
one (will be that of each) of the eleven (other) curtains.
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9. "And you shall join the five curtains by
themselves, and the [other] six curtains by themselves; and you shall fold
the sixth curtain before the front of the tent.
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9. And you will conjoin five
curtains together, corresponding with the five books of the Law;
and six curtains together, corresponding with the six orders of the
Mishna; and will fold the sixth curtain over the front of the
tabernacle.
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10. "And you shall make fifty loops on the edge of one
curtain, [which is] at the edge of the [first] set, and fifty loops on the edge
of the [outermost] curtain of the second set.
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10. And you will make fifty
loops upon the edge of one curtain at the side of the place of coupling; and
fifty loops in the edge of the second curtain at the place of coupling.
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11. "And you shall make fifty copper clasps; you shall
bring the clasps into the loops, and you shall fasten the tent together so
that it will become one.
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11. And you will make taches
of brass, fifty, and put the taches into the loops, and conjoin the
tabernacle, that it may be one.
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12. "And
the overhanging excess in the curtains of the tent half of the extra curtain
shall hang over the rear of the Mishkan.
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12. And the surplus which
remains of the curtains of the Tabernacle, the half curtain which remains,
you will spread over the hinder part of the Tabernacle.
[JERUSALEM. And the
surplus.]
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13. "And the cubit from here and the cubit from there
of the excess in the length of the curtains of the tent shall hang over the
sides of the Mishkan from here and from there to cover it.
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13. And the cubit here and
the cubit there, of that which remains in the curtains of the tabernacle,
will hang over the sides of the tabernacle here and there, to cover it.
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14. "And you shall make a covering for the tent of ram
skins dyed red and a covering of tachash skins above.
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14. And you will make a
covering for the tabernacle of rams' skins dyed red, and a covering of purple
skins above.
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15. "And you shall make the planks for the Mishkan of
acacia wood, upright.
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15. And you will make the
boards of the tabernacle of sittin woods; they will stand up, after the
manner of their plantation.
[JERUSALEM. Slabs.]
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16. "Ten cubits [shall be] the length of each plank,
and a cubit and a half [shall be] the width of each plank.
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16. Ten cubits the length of
the board, and a cubit and a half the breadth of one board.
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17. "Each plank shall have two square pegs, rung like,
one even with the other; so shall you make all the planks of the Mishkan.
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17. Two tenons to one board,
each in its side answering to the other: so will you do for all the boards of
the tabernacle.
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18. "And you shall make the planks for the Mishkan,
twenty planks for the southern side.
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18. And you will make the
boards of the tabernacle, twenty boards towards the wind on the south side.
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19. "And you shall make forty silver sockets under the
twenty planks; two sockets under one plank for its two square pegs, and two
sockets under one plank for its two square pegs.
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19. And you will make forty
bases of silver [JERUSALEM. Bases of silver.] beneath the twenty boards; two
bases beneath one board with its two tenons, and two bases under the other
board with its two tenons.
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20. "And for the second side of the Mishkan on the
northern side twenty planks.
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20. And for the second side
of the tabernacle towards the north wind twenty boards,
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21. "And their forty silver sockets: two sockets under
one plank and two sockets under one plank.
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21. and their forty bases of
silver; two bases under one, and two bases under the other board.
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22. "And for the western end of the Mishkan you shall
make six planks.
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22. And for the side of the
tabernacle westward you will make six boards.
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23. "And you shall make two planks at the corners of
the Mishkan at the end.
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23. And two boards will you
make at the corners of the tabernacle at their ends.
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24. "And they shall be matched evenly from below, and
together they shall match at its top, [to be put] into the one ring; so shall
it be for both of them; they shall be for the two corners.
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24. And they will be
conjoined beneath, and in one manner will be conjoined at their heads, with
one ring; so will it be with them both; for the two corners will all they be.
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25. "And there shall be eight planks and their silver
sockets, sixteen sockets two sockets under one plank and two sockets under
one plank.
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25. And there will be eight
boards and their silver bases; sixteen bases; two bases under one board, and
two bases under another board.
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26. "And you shall make bars of acacia wood, five for
the planks of one side of the Mishkan,
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26. And you will make bars
of sittin woods, five for the boards of one side of the tabernacle,
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27. "and five bars for the planks of the second side
of the Mishkan, and five bars for the planks of the [rear] side of the
Mishkan, on the westward end.
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27. and five bars for the
boards of the second side of the tabernacle, and five bars for the side of
the tabernacle at their extremity towards the west, [JERUSALEM. And five bars
for the boards of the side of the tabernacle stretching to the west.]
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28. "And the middle bar in the midst of the planks
shall [extend and] penetrate from one end to the other end.
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28. And the middle bar in
the midst of the boards passing from end to end will be from the tree which
Abraham planted in Beara of Sheba: for when Israel had crossed the sea, the
angels cut down the tree and cast it into the sea, and it floated on the face
of the waters. And an angel proclaimed, and said, This is the tree which
Abraham planted in Beara of Sheba, and prayed there in the name of the Word
of the Lord. And the sons of Israel will take and make thereof the middle
bar, seventy cubits in length, and with it will wondrous things be
done: for when they have reared up the tabernacle, it will go round it like a
serpent among the boards of the tabernacle and when they take it down, it
will become straight as a rod.
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29. "And you shall overlay the planks with gold, and
their rings you shall make of gold as holders for the bars, and you shall
overlay the bars with gold.
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29. And the boards you will
overlay with gold, and make of gold their rings for the place of the bars,
and will overlay the bars with gold.
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30. "And you shall erect the Mishkan according to its
proper manner, as you will have been shown on the mountain.
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30. And you will rear the
tabernacle according to the manner showed to you in the mountain.
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Welcome to the World of Pshat
Exegesis
In
order to understand the finished work of the Pshat mode of interpretation of
the Torah, one needs to take into account that the Pshat is intended to produce
a catechetical output, whereby a question/s is/are raised and an answer/a
is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the
laws of Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal va-ḥomer:
"Argumentum a minori ad majus" or "a majori ad minus";
corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah:
Argument from analogy. Biblical passages containing synonyms or homonyms are
subject, however much they differ in other respects, to identical definitions
and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision found in one passage
only to passages which are related to the first in content but do not contain
the provision in question.
4.
Binyan ab mi-shene ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7.
Dabar ha-lamed me-'inyano:
Interpretation deduced from the context.
Rashi Commentary for: Shemot (Exodus) 26:1-30
1 And the Mishkan you shall make out of ten curtains to be
its roof and [cover its] walls outside the planks, for the curtains are hung
behind them to cover them.
of twisted fine linen, and blue, purple, and crimson
wool Thus there are four kinds [of material] together in each thread, one of
linen and three of wool, and each thread was doubled six times. Thus, four
kinds [of material], when they are twisted together, yield twenty-four strands
to a thread.-[from Baraitha Melecheth HaMishkan, ch. 2, Yoma 71b]
A cherubim design of the work of a master weaver Cherubim
were drawn on them [the curtains] in their weave; not with embroidery, which is
needlework, but with weaving on both sides, one face from here [one side] and
one face from there [the other side]: a lion from this side and an eagle from
that side, as silk girdles, called feysses in Old French, are woven.-[from Yoma
72b]
3 shall be joined He [Bezalel] would sew them
with a needle, one [curtain] alongside the other, five separately and [the
other] five separately.
to one another Heb. אִשָׁה
אֶל-אֲחֽתָהּ , lit., a woman to her sister. It is customary for
Scripture to speak this way concerning a noun in the feminine gender, and
concerning a noun in the masculine gender, אִישׁ
אֶל-אָחִיו [lit., a man to his brother], as it is said
concerning the cherubim: אִישׁ
אֶל-אָחִיו (Exod. 25: 20).
4 loops Heb. לֻלָאֽת , lazoles in Old French, loops. So did Onkelos
render [it]: עֲנוּבִין , a term meaning a bow.
curtain [that is] at the edge of the [first] set Heb. בַּחֽבָרֶת . On the curtain that is the outermost of the set.
The group of five curtains is called חוֹבֶרֶת .
and so shall you do on the edge of the outermost
curtain of the second set On that curtain that is the outermost (הַקִּצוֹנָה) , an expression derived from קָצֶה , end, meaning at the end of the set [of curtains].
5 the loops shall correspond to one another Heb. מַקְבִּילֽת הַלֻּלָאֽת . Make sure that you make the loops exactly
equidistant from one another. Their measure on this curtain should be the same
for its mate. When you spread one set [of curtains] next to the other set, the
loops of this curtain shall line up exactly opposite the loops of the other
[curtain]. This is the [meaning of the] word מַקְבִּילֽת , [i.e.,] this one opposite that one. The Aramaic
translation of נֶגֶד , opposite, is לָקֳבֵל . [Each] curtain was twenty-eight [cubits] long
and four [cubits] wide. When five curtains were joined together, it was found
that [altogether] they were twenty [cubits] wide, and so [too] with the second
set. The length of the Mishkan was thirty [cubits] from east to west, as it is
said: twenty planks for the southern side (verse 18), and so for the north,
[with] every plank a cubit and a half [wide]. Thus, [we have altogether] thirty
[cubits] from east to west. The width of the Mishkan from north to south was
ten cubits, as it is said: And for the western end of the Mishkan [you shall
make six planks] (verse 22), and [thus with] two planks at the corners [i.e.,
one plank at each end of the western wall], we have ten. [I.e., the interior of
the Mishkan was ten cubits wide, not counting the northern and southern walls,
which were each one cubit thick. Hence, the remainder of the two corner planks
that do not fit against the side planks is a half cubit each, equaling one cubit.
The six planks along the western side total nine cubits, thus we have
altogether ten cubits on the western side.] In their [respective] places, I
will explain these verses. The curtains were placed [so that] their length [was
across] the [interior] width of the Mishkan, ten [of the curtains] middle
cubits as the roof of the space of the width of the Mishkan. [Another] cubit
from here and a cubit from there covered the thickness of the tops of the
planks, whose width was a cubit thick. Thus remained sixteen cubits: eight on
the north[ern side] and eight on the south[ern side], covering the height of
the planks, which were ten [cubits] high. [Thus] the bottom two cubits were
exposed. The curtains were forty cubits wide when they were joinedtwenty
cubits for each set. Thirty of them [of the forty cubits] were for the roof of
the Mishkans [interior] space lengthwise; one cubit corresponded to the
thickness of the ends of the planks on the [Mishkans] west[ern side] and one
cubit [was meant] to cover the thickness of the pillars on the east[ern
side]-for there were no planks on the [Mishkans] east[ern side], only four
(Old Rashifive) pillars upon whose hooks the screen was spread and hung, like
a curtain. [Aside from the above two cubits,] there remained eight cubits that
hung in the back of the Mishkan on the west[ern side], with the bottom two
cubits uncovered. I found this in the Baraitha of Forty-Nine Middoth. However,
in Tractate Shabbath (98b) [it is stated]: The curtains did not cover the
eastern pillars, and nine cubits hung in the back of the Mishkan. The text
supports us [in our quotation of the Talmud, for the Torah states]: And you
shall place the dividing curtain beneath the clasps (verse 33), but if [the
truth is] like the words of this Baraitha, [it would mean that] the dividing
curtain would be found to be drawn back one cubit to the west of the clasps.
6 golden clasps Heb. קַרְסֵי , fermeylz, fermels, fermails in Old French,
[meaning] hooks, clasps. One of its ends is inserted into [one of] the loops of
this [one] set [of curtains] and the other end into the loops of the [second]
set [of curtains, thus] fastening them [the loops] with them [the clasps].
7 curtains of goat hair Heb. עִזִים , goats, from the hair of goats.- [from Baraitha Melecheth
HaMishkan, ch. 3]
for a tent over the Mishkan To
spread them over the lower curtains.
8 thirty cubits For when [Moses] placed
their [the curtains] length across the width of the Mishkan, as he did with
the first [set of curtains], these were found to exceed [and overhang them] by
a cubit from here [on one side] and a cubit from there [on the other side] to
cover one of the two cubits of the planks that remained exposed. The bottom
cubit of the plank, which the curtain did not cover, was the cubit [that was]
inserted into the socket hole, for the sockets were a cubit deep.-[from Shab.
98b]
9 and you shall fold the sixth curtain [I.e.,]
of these upper curtains, which exceeds [overhangs] the lower ones.
before the front of the tent Half its
width [of the sixth curtain] was hanging and folded over the screen on the
east[ern side of the Mishkan], before the entrance, resembling a modest bride
whose face is covered with a veil.
12 And the overhanging excess in the curtains of the
tent over the curtains of the Mishkan. The curtains of the tent were the
upper ones, [curtains] of goat hair. [They are] referred to as tent, as it is
written about them, for a tent over the Mishkan (verse 7). Every expression
of tent (אֽהֶל) stated in their context [i.e., referring to the upper
curtains] is only an expression meaning a roof, for they form a tent and a roof
over the lower [curtains]. They [the upper curtains] exceeded the lower ones by
half a curtain on the west[ern side], since half of the extra eleventh curtain
was folded opposite the front of the tent. [Hence,] there remained two cubits,
[representing] the width of half of it [the upper curtains], exceeding the
width of the lower [curtains].
shall hang over the rear of the Mishkan to cover
the two cubits of the planks that were exposed.
the rear of the Mishkan This
means the western side, since the entrance [to the Mishkan] was on the east[ern
side], which is [referred to as] its front, and the north[ern] and south[ern
sides] are referred to as sides to the right and to the left.
13 And the cubit from here and the cubit from there on the
north[ern] and on the south[ern] sides of the Mishkan].
of the excess in the length of the curtains of the
tent which exceed the length of the lower curtains of the Mishkan by two
cubits.
shall hang over the sides of the Mishkan [I.e.,]
on the northern and southern [sides], as I explained above [verse 12]. The
Torah taught [us] manners, that one should spare the beautiful.-[from an
unknown midrashic source, also quoted by Yalkut Shimoni 422]
14 a covering for the tent For the
roof of goat hair curtains, make an additional covering of ram skins dyed red.
Additionally, above it [place] a covering of tachash skins. These [two]
coverings covered only the roof, their length being thirty [cubits] and their
width ten. These are Rabbi Nehemiahs words, but according to Rabbi Judah,
there was [only] one cover, half of [it made from] ram skins dyed red and half
of [it made from] tachash skins. -[from Shab. 28a]
15 And you shall make the planks It should
have said, And you shall make planks [without the definite article], as it is
said concerning each thing [i.e., each part of the Mishkan]. What is the
meaning of "the planks"? Of those [particular planks] that were standing
[ready] and designated for this [purpose]. Our patriarch, Jacob, planted cedars
in Egypt, and when he was dying, he commanded his sons to bring them up with
them when they left Egypt. He told them that the Holy One, blessed is He, was
destined to command them to make a Mishkan of acacia wood in the desert.
"See that they should be ready in your hands." This is what the
liturgical poet composed in his liturgical poem [the beginning of the Yotzer
for the first day of Passover]: It [Gods voice] flew to the planting of the
quickened ones, the cedar beams of our houses, for they hurried to have them
[the cedars] ready in their hands prior to this moment, [i.e., prior to the
command to build the Mishkan].-[from Mid. Tanchuma 9]
acacia wood, upright Heb. עֽמְדִים , estantivs in Old French, upright, perpendicular.
The length of the planks shall be perpendicular [to each other] in the walls of
the Mishkan. You shall not make the walls of horizontal planks, so that the
width of the planks will be along the height of the walls, one plank [lying]
upon [another] plank.-[from Jonathan, Yoma 72a]
16 Ten cubits [shall be] the length of each plank [From
here] we learn [that] the height of the Mishkan was ten cubits.-[from Shab.
92a]
and a cubit and a half [shall be] the width [From
here] we learn [that] the length of the Mishkan, [which corresponds to the]
twenty planks that were on the north[ern] and the south[ern sides] from east to
west, was thirty cubits.
17 Each plank shall have two square pegs He
[Bezalel] would cut one cubit high into the plank from the bottom in its
center, and leave one-fourth of its width on one side and one-fourth of its
width on the other side, and these [resulting projections] are [called] the
square pegs. Half the width of the plank was cut out in its center, (I.e., the
plank, הַקֶּרֶשׁ , refers to what remained after he cut out from
both sides; then the width of a cubit remained. The result is that half of the
width of the plank in the middle is a half cubit. This is what Rashi explained
explicitly on Shab. 98-[i.e.,] that in the center, the width of one-half cubit
was cut out, and he [also] cut out a quarter of a cubit on each side. Every
square peg was a quarter of a cubit wide, and the edge of each socket was a
quarter of a cubit wide. Study this thoroughly. Then [you will see] that
Rambans complaint against Rashi will disappear, and his astonishment will no
longer be valid.) and he would insert these square pegs into the sockets, which
were hollow. And the sockets were one cubit high, and forty of them were placed
consecutivelyone next to the otherand the square pegs of the planks that were
inserted into the hollow of the sockets were cut out on three of their sides.
The width of the cut [was] as thick as the edge of the socket, so that the
plank covered the entire top of the socket. Otherwise, there would be a space
between one plank and the next plank equal to the thickness of the edge of the
two sockets, which would then separate them. This is the meaning of what is
said: And they shall be matched evenly from below (verse 24); i. e., he
[Bezalel] shall cut out the sides of the square pegs so that the boards shall
join, one [plank exactly] next to the other.-[from Baraitha Melecheth
HaMishkan]
rung-like Heb. מְשׁוּלָּבֽת , [which means] made like the rungs of a ladder, [i.e.,]
separated from one another with their ends planed off to be inserted into the
openings of the sockets, like a rung that is inserted into the hole of the
upright [beams] of a ladder.-[from Baraitha Melecheth HaMishkan] one even with
the other One [square peg was] aligned opposite the other so that their
cut-away parts would be even, one with the measurement of the other, so that of
the two square pegs, one shall not be pulled [more] toward the inside and one
pulled [more] toward the outside of the thickness of the plank, which was a
cubit. The Aramaic translation of יָדוֹת is צִירִין , hinges, because they resemble the hinges of a
door, which are inserted into the holes of the threshold.
18 for the southern side Heb. לִפְאַת
נֶגְבָּה
תֵּימָנָה . [The word לִפְאַת is derived from פֵּאָה , which usually means corner.] This [use of the
word] פֵּאָה is not an expression meaning corner, rather the
whole side is referred to as פֵּאָה , as the Targum [Onkelos] renders: לְרוּחַ
עֵיבַר
דָרוֹמָא , to the side toward the south.
22 And for the...end of Heb. וּלְיַרְכְּתֵי , a word meaning end [in Hebrew, סוֹף ], as the Targum [Onkelos] renders: וְלִסְיָפֵי . Since the entrance [of the Mishkan] is in the
east, [thus] the east[ern side] is called the front and the west[ern side] the
back. This is the reason it is [referred to as] the end, because the front is
the beginning.
you shall make six planks Hence,
nine cubits are the width [of the Mishkan, since each plank is one and one-half
cubits wide].
23 And you shall make two planks at the corners One at
the northwestern corner and one at the southwestern corner. All eight planks
were in one row, but these two [in the corners] were not in the [interior]
space of the Mishkan. Only a half cubit from here [from one plank] and a half
cubit from there [from another plank] appear in the [interior] space, to
complete its width to [the total of] ten [cubits]. The [extra] cubit from here
and the cubit from there [i.e., of each corner plank] coincide with the cubits
of the thickness of the planks of the Mishkan on the north[ern] and the
south[ern sides], so that the corner would be even on the outside.
24 And they shall be matched evenly from below All the
planks must be flush at the bottom, so that the thickness of the edges of the
two sockets should not form a gap to distance them [the planks] from one
another. This is what I [meant when I] explained that the hinges of the square
pegs [according to Yosef Hallel: the sides of the square pegs] should be cut
out around their sides, so that the width of the plank should protrude on its
sides away from the square pegs of the plank, [in order] to cover the edge of
the socket, and so [with] the plank next to it [as well]. Thus, the planks are
found to be flush with each other. [Each] corner plank in the western row was
cut away in the width, in [the part of] its thickness [aligned] opposite the
cut-away portion of the northern planks side, in order that the sockets should
not separate them.
and together they shall match Heb. תַמִּים , like תְאוּמִים , twins. at its top [The top] of the plank.
into the one ring Every plank was cut away [a
little] at the top along its width. [There were] two cuts on its two sides [to
contain] the thickness of a ring. He [Moses] would insert them [the two planks]
into one ring, thus it [the plank] would match the plank next to it. As for
these rings, however, I do not know whether they were permanent or removable.
On the corner plank, the ring was in the thickness of the southern and northern
planks, (It appears that the words the northern and the southern belong
further down, and Rashi means to say that the northern and the southern
[planks] and the top of the corner plank in the western row were inserted into
it [the ring]. What Rashi writes that the ring was in the thickness of the
plank means in the thickness of the western plank. Give this some thought.) and
the top of the [other] corner plank of the western row was inserted into it
[this ring], resulting in the joining of the two walls.
so shall it be for both of them For the
two planks at the corners, for the plank at the [western] end of the north[ern
side] and for the [adjacent] western plank; so too for the two corners.
25 And there shall be eight planks Those
are the [same] ones mentioned above: you shall make six planks. And you shall
make two planks at the corners of the Mishkan at the end (verses 22, 23)
[thereby there were eight planks on the western wall]. The following is the
Mishnah concerning the making of the order of the planks in the [Baraitha]
Melecheth HaMishkan (ch. 1): He made the sockets hollow and he cut out the
plank from below, one-fourth from here and one-fourth from there, and the
cut-away [area] was one half in the middle. He made for it [the plank] two square
pegs like sort of two legs (חֲמוּקִים) . I believe that the reading is: like sort of two
חַוָּקִין , [which means] like sort of two rungs of a ladder
which are separated from one another, and planed [in order] to be inserted into
the hollow of the socket, like the rung, which is inserted into the hole of the
side of the ladder. This is the word מְשׁוּלָּבֽת , [i.e.,] made like a sort of rung. He would
insert them [the square pegs] into the two sockets, as it is said: two
sockets...two sockets... (verse 25), and he would cut away the plank on top,
[the width of] a finger from one side and [the width of] a finger from the
other side, and he would insert [the edges of the two planks] into one golden
ring so that they would not separate from one another, as it is said: And they
shall be matched evenly from below, etc. (verse 24). This is [the wording of]
the Mishnah [in Baraitha Melecheth HaMishkan], and I presented its explanation
above in the sequence of the verses.
26 bars Heb. בְרִיחִם , as the Targum [Onkelos] renders: עַבְּרִין , and in Old French espar(re)s, cross-bars.
five for the planks of one side of the Mishkan These
five [planks] were actually three, but the top and the bottom bars were made of
two segments-one [part] would penetrate until half of the wall, and the other
one would penetrate until half of the wall[s length]. One [part of the bar]
was inserted into a ring from this [one] side, and this [other] one was
inserted into a ring on the other side until one [part of the bar] reached the
other. Thus, the top one [bar] and the bottom one [bar] were two, but actually
they were four. But the length of the middle one [bar] ran along the entire
wall, and penetrated from one end of the wall to its other end, as it is said:
And the middle bar...shall [extend and] penetrate from one end to the other
end (verse 28). The top and bottom ones [bars] had rings on the planks in
which they were to be inserted, two rings for every plank, attached in three
places within the ten cubits of the height of the plank-one part from the
highest ring to the top and one part from the lowest [ring] to the bottom. Each
part was one-fourth of the length of the plank, and [there] were two parts
between one ring and the other ring, so that all the rings would be aligned
with the other. The middle bar, however, had no rings, but the planks were
pierced through their thickness and it [the middle bar] was inserted into them
by way of the holes, which were aligned one opposite the other. This is [the
meaning of] what is said: in the midst of the planks (verse 28). The highest
and lowest planks on the north[ern] and the south[ern sides] were each fifteen
cubits long, and the middle one was thirty cubits long. This is [the meaning
of] from one end to the other end (verse 28), from east to west. [Regarding]
the five bars on the west: the top and bottom ones were six cubits long, and
the middle one was twelve [cubits] long, corresponding to the width of the
eight planks. It is explained this way in [the Baraitha] Melecheth HaMishkan
(ch. 1).
29 as holders for the bars The rings
that you shall make for them shall be holders for the bars to enter [them].
and you shall overlay the bars with gold [This
does] not [mean] that the gold was attached onto the bars, for they [the bars]
had no covering. But he [Bezalel] attached something onto the plank akin to two
tubes of gold, something like two halves of a hollow reed, and he attached them
to the rings on both sides, their length filling the [entire] width of the
plank from the ring to one side and from it to the other side. The bar was
inserted into it [the tube], and from it into the ring, and from the ring into
the second tubes. Thus, the bars were found to be overlaid with gold when they
were inserted into the planks. These bars protruded to the outside [of the
Mishkan]. [Thus] the rings and the tubes were not visible within the Mishkan,
but from the inside the entire wall was unadorned.-[from Baraitha Melecheth
HaMishkan with Rashis interpretation]
30 And you shall erect the Mishkan After it
is completed, erect it.
you will have been shown on the mountain prior to
this, for I am destined to teach you and show you the order of its erection.
Ketubim: Psalm 60:1-14
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RASHI
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TARGUM
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1. For
the conductor, on shushan eduth, a michtam of David, to teach.
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1.
For praise. Concerning the ancient testimony between Jacob and Laban. A copy
made by David, for instruction.
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2.
When he fought with
Aram-Naharaim and with Aram-Zobah, and Joab returned and smote twelve
thousand of Edom in the valley of salt.
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2.
When David had gathered troops and passed by the Heap of Witness and fought
with Aram-on-the-Euphrates and Aram Zobah, and afterwards Joab returned and
smote the Edomites in the Plain of Salt, and twelve thousand from the army of
David and Joab fell.
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3.
O God, You have forsaken us;
You have breached us; You were angry with us. You shall restore us.
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3.
David said, O God, You have abandoned us, You have attacked us in fierce
anger; return to us in Your glory.
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4.
You caused the land to quake;
You split it; heal its breaches for it has faltered.
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4.
You shook the land of Israel, You made it quake and You flayed it; heal its
wounds, for it has become unsteady.
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5.
You have shown Your people
harshness; You have given us to drink wine of bewilderment.
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5.
You made Your people see hardship, You made us drink the wine of execration.
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6.
You have given those who fear
You trials with which to be tested, in order to beautify [Your behavior]
forever.
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6.
You have given those who fear You a sign to be lifted up by,
because of the honesty of Abraham forever.
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7.
In order that Your beloved ones
should be rescued, save Your right hand and answer me.
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7.
Because of the merit of Isaac, those who love You will be delivered; redeem
with Your right hand because of the piety of Jacob, and accept my
prayer.
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8.
God spoke in His
Sanctuary; I will exult, I will divide a portion, and I will measure
the valley of Succoth.
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8.
God speaks in His Sanctuary: I will be glad, for those of the
house of Israel will prevail; I will divide the spoil with the sons of Joseph
who dwell in Shechem, and in the plain of Succoth I will
measure the measure and divide the booty.
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9.
Gilead is mine, and Manasseh is
mine, and Ephraim is the strength of my head; Judah is my lawgiver.
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9.
My people were of the house of Gilead, and My people were of the house of
Manasseh; and the warriors of the house of Ephraim are the strength of My
head, and those of the house of Judah are the scribes of My school.
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10.
Moab is my washbasin; on Edom I
will throw my lock; Philistia, join me.
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10.
I trampled on the Moabites, my feet were dipped in the blood of their
warriors as in my washing-basin; on the nape of the neck of the warriors of
Edom I set my shoe; shout over the Philistines, O congregation of Israel.
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11.
Who will bring me to a
fortified city?-He Who led me to Edom?
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11.
Who is He that led me to the ruined city of Tyre? Who is He that guided me to
Edom?
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12.
Is it not You, O God, Who has
forsaken us, and [Who] does not go forth, O God, with our hosts?
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12.
Is it not you, O LORD? You have abandoned us; and you will not go out, O God,
with our forces.
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13.
Give us aid against the
adversary, but the salvation of man is futile.
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13. Give us help against the oppressor, for in
vain is the redemption of a son of man.
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14.
Through God we shall gather
might, and He will trample our adversaries.
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14.
By the Word of the LORD we will exercise might, and He will subdue our
oppressors.
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Rashi on Psalm 60:1-14
1 on shushan eduth, a michtam of David, to teach (Addendum:
Michtam is an expression of (Song 5:11), as finest gold (כתם
פז) , a coveted thing. Our Sages,
however, expounded this as referring to David, who behaved as a humble (מך) and innocent man, even when he
occupied the throne. Another Aggadah explains that his wound (מכתו) was perfect (תמה) , i.e., he was born circumcised (Sotah 10b).
Michtam of David concerning the testimony of the Sanhedrin, who were compared
to a rose (שושן) , as it is stated (Song 7:3): Your navel is like a round
basin, etc., fenced in with roses, when he required that they teach him what
to do. When he fought with Aram Naharaim and sent Joab against them, they said
to Joab, Arent you of the sons of Jacob? Where is the oath that he swore to
Laban, this pile is a witness (Gen. 31:52)? And he did not know what to
answer. He came to David and said to David, This is what the Arameans said to
me. They went and asked the Sanhedrin, [who] replied to them, Did they not
transgress the oath first, as it is stated (Num. 23:7): From Aram has Balak
king of Moab brought me? Moreover, Cushan-Rishathaim was an Aramean.
2 and Joab returned and smote of Edom, etc. [of] the
eighteen thousand stated in Scripture (II Sam. 8:13, I Chron. 18:12), Abishai
slew six thousand the first time, and Joab slew twelve thousand when he
returned from battling Aram.
When he fought Heb. בהצותו , as (Num. 26: 9): when they quarreled (בהצותם) with the Lord, that he fought with them because they aided
the Ammonites.
3 You have forsaken us; You have breached us When
Edom fell into his hand, he foresaw with the holy spirit that they are destined
to rule over Israel and to levy evil decrees upon Israel. He stood up and
begged for mercy on account of the subjugation of the exile. We suffered many
troubles in the time of the Judges from the enemies around us.
You were angry You were angry with us.
From now on, restore Your goodwill upon us.
4 You caused...to quake our land,
with many troops.
You split it Heb. פצמתה , You broke it. I saw in Dunashs writings (p. 68)
that it is Arabic, but he did not explain it. In the works of Rabbi Moshe
Hadarshan, he explains it as an expression of tearing and cites evidence for
that assertion (from Jer. 22:14): And he cuts out windows, which Jonathan
translates, וּפצים . But I say that וּפצים , as Jonathan translated, is an expression of the
construction of a window, as all the entrances that have door frames (פצימין) .
heal its breaches for it has faltered Heb. רפה , an
expression of healing. Although it is spelled with a hey, many words are used
in this manner.
for it has faltered An expression of lowliness.
5 wine of bewilderment Heb. תרעלה . [Wine] that stops up the heart and envelops it. רַעַל is an expression of envelopment, as (Nahum 2:4): and the
cypresses are enwrapped (הרעלו) , and the language of the Mishnah (Shab. 6:6): Median women
shawled (רעולות) .
6 You have given those who fear You trials Trials of
many troubles.
to be tested With which to be tested whether they would stand
[steadfast] in awe of You.
in order to beautify forever To
beautify Your standards in the world, so that when You give them goodness, the
gentiles will not criticize You, but they will beautify Your judgments and say
that He justly did good to them because they passed many tests for Him. 7
should be rescued Should be saved from harm.
save Your right hand which You brought back so
that their enemies should overpower them.
and answer me For, if You answer me, they will be rescued, because
I fight against them [the enemies] for them [Israel].
8 God spoke in His Sanctuary that He
would gather the exiles and his [Davids] seed would rule over them. Another
explanation: God spoke in His Sanctuary [saying] that I would be king over
them.
I will exult in His salvation. In
another explanation, I found: God spoke in His Sanctuary to help me, as it is
written (II Sam. 3:18): For (sic) by the hand of My bondsman David shall I
deliver My people Israel.
I will divide a portion I will
divide for them a portion of the property of their enemies.
and I will measure the valley of Succoth I do not
know of what nation this Succoth is, and I do not know where the Succoth is
that Israel came to when they traveled from Rameses. In other commentaries I
found (this is not in all editions): I will divide Shechem I will restore to
them the heritage of their father Jacob. Another explanation:
And I will measure the valley of Succoth when I
divide it for Israel. Shechem and Succoth were at the edge of the land of
Canaan, as we find Jacobs entry to the land through Succoth and Shechem.
Another explanation:
and I will measure the valley of Succoth Succoth
is an expression of shapes and imaginations, as is written (II Kings 17:30):
Succoth-Benoth. I will measure I measure their form, as is written (II Sam.
8:2): two cord-lengths to put to death and one full cord- length to keep
alive.
9 Gilead is mine to reign over them.
my lawgiver My ministers. מחקקי is an expression of administration, that he makes
the law and sends scrolls and commands, as (Gen. 49:10): The scepter will not
turn away from Judah, nor the lawgiver from between his feet.
10 Moab is my washbasin I will
use them as a copper pot prepared for washing therein. my lock Heb. נעלי , my imprisonment. join me Join my kingdom to be subordinate to
me, for Gath, and also Gaza, which David vanquished, are of the land of the
Philistines.
11 Who will bring me to a fortified city then to
a fortified city, to conquer the city of Rome; if You will not help me against
the fortress of Edom, who will bring me and who will lead me upon them? (Shem
Ephraim suggests this emendation: If You will not help me now to conquer Edom,
upon which You have now led me.) In other commentaries, I found as follows:
upon the fortresses of Edom, upon whom You have led me now.
12 and [Who does] not go forth and You
do not go forth.
14 will trample [as translated.]
Ashlamatah: Isaiah 66:1-10
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Rashi
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Issaiah Targum
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1.
So says the Lord, "The heavens are My throne, and the earth is My
footstool; which is the house that you will build for Me, and which is the
place of My rest?
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1.
Thus says the LORD: "The heavens are the throne of My glory and the
earth is a highway before me; what is the house which you would build before
Me, and what is the place of the dwelling of My Shekhinah?
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2.
And all these My hand made, and all these have become," says the
Lord. "But to this one will I look, to one poor and of crushed
spirit, who hastens to do My bidding.
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2.
All these things My might has made, did not all these things come to be, says
the LORD? But in this man there is pleasure before Me to regard him, he
that is poor and humble in spirit, and trembles at My Word.
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3.
Whoever slaughters an ox has slain a man; he who slaughters a lamb is
as though he beheads a dog; he who offers up a meal-offering is [like] swine
blood; he who burns frankincense brings a gift of violence; they, too, chose
their ways, and their soul desired their abominations.
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3.
He who slaughters an ox is like him who kills a man; he who sacrifices a
lamb, like him who bludgeons a dog: he who presents an offering, [like him
who offers] swines blood; their offering of gifts is a gift of oppression.
They have taken pleasure in their own ways, and their soul takes pleasure in
their abominations.
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4.
I, too, will choose their mockeries, and their fears I will bring to
them, since I called and no one answered, I spoke and
they did not hearken, and they did what was evil in My eyes,
and what I did not wish they chose. {S}
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4.
Even I will wish breaking for them, and from what they dreaded they will not
be delivered; because, when I sent My prophets, they did not repent,
when they prophesied they did not attend; but they did
what is evil before Me, and took pleasure in that which I did
not wish.
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5.
Hearken to the Word of the Lord, who quake at His word, "Your
brethren who hate you, who cast you out, said, "For the sake of my name,
the Lord shall be glorified," but we will see your joy, and they shall
be ashamed.
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5.
Listen to the Word of the LORD, you righteous/generous who tremble at the
words of His pleasure: "Your brethren, your adversaries who despise you
for My name's sake say, 'Let the glory of the LORD increase, that we may see
your joy'; but it is they who will be put to shame.
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6.
There is a sound of stirring from the city, a sound from the Temple,
the voice of the Lord, recompensing His enemies.
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6.
A sound of tumult from the city of Jerusalem! A voice from the Temple! The
voice of the Memra of the LORD, rendering recompense to His enemies.
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7.
When she has not yet travailed, she has given birth; when the pang has
not yet come to her, she
has been delivered of a male child.
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7.
Nefore distress comes to her she shall
be delivered; and before shaking will come upon her, as pains upon a woman in
travail, her king will
be revealed.
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8.
Who heard [anything] like this? Who saw [anything] like these? Is a
land born in one day? Is a nation born at once, that Zion both experienced
birth pangs and bore her children?
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8.
Who has heard such a thing? Who has seen such things? Is it possible that a
land shall be made in one day? Shall its people be created in one moment? For
Zion is about to be comforted and to be filled with the people of her exiles.
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9.
"Will I bring to the birth stool and not cause to give
birth?" says the Lord. "Am I not He who causes to give birth, now
should I shut the womb?" says your God. {S}
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9.
I, God, created the world from creation, says the LORD; I created every man;
I scattered them among the peoples; I am also about to gather your exiles,
says your God.
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10.
Rejoice with Jerusalem and exult in her all those who love her:
rejoice with her a rejoicing, all who mourn over her.
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10.
Rejoice in Jerusalem and be glad for her, all you who love her; rejoice with
her in joy, all you who were mourning over her,
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11.
In order that you suck and become sated from the breast of her
consolations in order that you drink deeply and delight from her approaching
glory. {S}
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11.
that you may be indulged and be satisfied with the plunder of her
consolations; that you may drink and be drunk with the wine of her
glory."
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Rashi on Isaiah 66:1-11
1 The heavens are My throne I do not
need your Temple.
which is the house that is fitting for My
Shechinah.
2 And all these The heavens and the earth,
and for this reason I confined My Shechinah among you when you obeyed Me, for
so is My wont, to look at one poor and of crushed spirit, who hastens to do My
bidding. But now, I have no desire for you, for whoever slaughters an ox, has
smitten its owner and robbed him of it. Therefore, whoever slaughters a lamb
seems to Me as one who beheads a dog, and whoever offers up a meal offering is
before Me like swine blood, and מַזְכִּיר , he who burns incense. Comp. (Lev. 5:12) its
memorial part (אַזְכָּרָתָהּ) . Also (ibid. 24:7), and it shall be for the
bread as a memorial (לְאַזְכָּרָה) .
3 brings a gift of violence Heb. מְבָרֵךְ , blesses Me with a gift of violence, brings a
gift of violence. This is its explanation, and the expression of בְּרָכָה applies to a gift that is for a reception. Comp.
(Gen. 33:11) Please take my gift (בִּרְכָתִי) . Also (supra 36:16), Make peace (בְרָכָה) with me and come out to me.
they, too, chose their ways They
desire these evil ways, and I, too, will choose and desire their mockeries. Now
if you ask the meaning of גַּם , too, so is the style of the Hebrew language to say twice גַּם one next to the other. Comp. (Deut. 32:25) Both a young man
and a virgin (גַּם
בָּחוּר גַּם
בְּתוּלָה) ; (I Kings 3:26) neither mine nor yours (גַּם לִי
גַּם לָךְ) ; (Ecc. 9:1) neither love nor hate (גַּם
אַהֲבָה גַּם
שִׂנְאָה) ; (Num. 18: 3) and neither they nor you shall die (גַּם הֵם
גַּם אַתֶּם) . Here, too, both they chose and I will choose.
4 their mockeries Heb. בְּתַעֲלוּלֵיהֶם , to mock them, an expression like (ibid. 22:29)
For you mocked (הִתְעַלַּלְתְּ) me.
and their fears What they fear.
since I called Hearken and return to Me.
and no one answered saying, I heard.
5 who quake at His word The
righteous who hasten with quaking to draw near to His words.
Your brethren... said The
transgressors of Israel mentioned above. Another explanation:
Your brethren...who cast you out, said Who
said to you (Lam. 4:15), Turn away, unclean one.
who hate you, who cast you out Who say
(supra 65:5), Keep to yourself, do not come near me. [Because of the
confusion, we quote other readings. Some manuscripts, as well as Kli Paz,
read:]
Your brethren...said The transgressors of Israel
mentioned above.
who hate you, who cast you out who say
(supra 65:5), Keep to yourself, do not come near me. Another explanation:
Your brethren...said The children of Esau.
who cast you out Who said to you (Lam. 4:15),
Turn away, unclean one.
For the sake of my name, the Lord shall be glorified With our
greatness, the Holy One, blessed be He, is glorified, for we are closer to Him
than you are.
but we will see your joy The
prophet says, But it is not so as their words, for we will see your joy, and
they shall be ashamed. Why? For sound a sound of their stirring has come
before the Holy One, blessed be He, from what they did in His city, and a sound
emanates from His Temple and accuses those who destroyed it, and then the voice
of the Lord, recompensing His enemies.
7 When she has not yet travailed When
Zion has not yet travailed with birth pangs, she has borne her children; that
is to say that her children will gather into her midst, which was desolate and
bereft of them, and it is as though she bore them now without birth pangs, for
all the nations will bring them into her midst.
she has been delivered of a male child Heb. וְהִמְלִיטָה . Any emerging of an embedded thing is called הַמְלָטָה . And הַמְלָטָה is esmoucer, or eschamocier in O.F., to allow to
escape.
8 Is a land born in one day? Can a
pain come to a woman in confinement to bear a land full of sons in one day?
9 Will I bring to the birth stool and not cause to
give birth Will I bring a woman to the birth stool and not open
her womb to bring out her fetus? That is to say, Shall I commence a thing and
not be able to complete it? Am I not the One Who causes every woman in
confinement to give birth, and now will I shut the womb? This is a question.
11 from the breast Heb. מִשּֽׁד , an expression of breasts (שָׁדַיִם) .
you drink deeply Heb. תָּמֽצּוּ , sucer in French, to suck.
from her approaching glory Heb. מִזִּיז . From the great glory that is moving and coming nearer to her.
זִיז means esmoviment in O.F., movement.
Mordechai (Mark) 8:31-33
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ESV
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A,B,R.s Version
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Greek
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Delitzsch
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31.
And he began to teach them that the Son of Man must suffer many
things and be rejected by the elders and the chief priests and the scribes
and be killed, and after three days rise again.
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31.
And he began to teach them that he, the son of man, would
suffer greatly and be rejected by the elders and by the chief priests and by
the scribes, and be killed. And on the third day, arise.
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31.
Καὶ ἤρξατο
διδάσκειν
αὐτοὺς ὅτι
δεῖ τὸν Υἱὸν
τοῦ
ἀνθρώπου
πολλὰ
παθεῖν, καὶ
ἀποδοκιμασθῆναι
ἀπὸ τῶν
πρεσβυτέρων
καὶ τῶν
ἀρχιερέων
καὶ τῶν γραμματέων,
καὶ
ἀποκτανθῆναι,
καὶ μετὰ τρεῖς
ἡμέρας
ἀναστῆναι·
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31 וַיָּחֶל
לְהוֹרֹתָם
שֶׁצָּרִיךְ
בֶּן־הָאָדָם
לֵעָנוֹת
הַרְבֵּה
וְהַזְּקֵנִים
וְרָאשֵׁי
הַכֹּהֲנִים
וְהַסּוֹפְרִים
יִמְאָסֻהוּ
וְיֵהָרֵג
וּמִקְצֵה
שְׁלשֶׁת
יָמִים קוֹם
יָקוּם׃
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32.
And he said this plainly. And Peter took him aside and began to rebuke him.
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32.
And he was speaking this word openly, and Kefa began rebuking him.
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32.
καὶ
παρρησίᾳ
τὸν λόγον
ἐλάλει. καὶ
προσλαβόμενος
αὐτὸν ὁ
Πέτρος ἤρξατο
ἐπιτιμᾶν
αὐτῷ.
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32
וְהוּא
דִבֶּר
אֶת־הַדָּבָר
הַזֶּה
בְּאָזְנֵי
כֻלָּם
וַיִּקָּחֵהוּ
פֶטְרוֹס
וַיָּחֶל
לִגְעָר־בּוֹ׃
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33.
But turning and seeing his disciples, he rebuked Peter and said, "Get
behind me, Satan! For you are not setting your mind on the things of God, but
on the things of man."
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33.
And he turned and looked at his disciples and rebuked shimon, and said, Go
behind me Satan, for you do not think about the things of Elohim, rather
those of the sons of men!
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33.
ὁ δὲ
ἐπιστραφεὶς
καὶ ἰδὼν
τοὺς μαθητὰς
αὐτοῦ
ἐπετίμησε
τῷ Πέτρῳ
λέγων· ὕπαγε
ὀπίσω μου,
Σατανᾶ· ὅτι
οὐ φρονεῖς
τὰ τοῦ Θεοῦ,
ἀλλὰ τὰ
τῶν
ἀνθρώπων.
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33
וַיִּפֶן
אַחֲרָיו
וַיַּבֵּט
אֶל־תַּלְמִידָיו
וַיִּגְעַר
בְּפֶטְרוֹס
וַיֹּאמַר
סוּר מֵעַל
פָּנַי
הַשָׂטָן
כִּי אֵין
לִבְּךָ
לְדִבְרֵי
הָאֱלֹהִים
כִּי
אִם־לְדִבְרֵי
הָאָדָם׃
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Hakhams Rendition &
Commentary
31.
And [he] began to teach them, that it is necessary [for] the son of man to
suffer many things, and to be rejected by [some of] the elders, and [by
some of the] chief priests, and [by some of the] scribes, and to be killed [by
Edom], and after three days to rise again;
32.
And openly he was speaking the Word. And [Shimon] HaTsefet having taken him
aside, began to rebuke him.
33.
And he, having turned, and having looked on his disciples, rebuked Shimon,
saying, Get behind me, adversary, because you do not mind the things of God,
but the things of men!
v.31
- the
son of man In connection with this the Prophet Isaiah wrote:
Isa 53:1 Who has given
credence to that which we heard? And the arm of Ha-Shem, on whom has it been
revealed?
Isa 53:2 Yes, he comes
up as a tender plant before Him, And as a root out of a dry land, he has no
form, nor honour, when we observe him, nor appearance, when we desire him.
Isa 53:3 He is rejected, and left of
men, A [royal] man of pains, and acquainted with sickness, and as one hiding
the face from us, he is rejected, and we esteemed him not.
Isa 53:4 Surely our
sicknesses he has borne, And our pains he has carried them, And we, we have
esteemed him plagued, smitten of God, and afflicted.
Isa 53:5 And he is pierced
for our transgressions, bruised for our iniquities, the chastisement of our
peace is on him, And by his bruise there is healing to us.
Isa 53:6 All of us
like sheep have wandered, each to his own way we have turned, And Ha-Shem has
caused to deliver on him, the punishment of us all.
Isa 53:7 It has been
exacted, and he has answered, and he opens not his mouth, As a lamb to the
slaughter he is brought, And as a sheep before its shearers is dumb, And he
opens not his mouth.
Isa 53:8 By restraint
and by judgment he has been taken, and of his generation who does meditate, that
he has been cut off from the land of the living? By the transgression of My
people he is plagued,
Isa 53:9 And it
appoints with the wicked his grave, And with the rich are his high places, because
he has done no violence, nor is deceit in his mouth.
Isa 53:10 And Ha-Shem
has delighted to bruise him, He has made him sick, ff his soul does make an
offering for guilt, He sees seed--He prolongs days, and the pleasure of Ha-Shem
in his hand does prosper.
Isa 53:11 Of the
labour of his soul He sees--He is satisfied, Through his knowledge,
righteousness/generosity does the righteous/generous one, My servant, gives to
[the] many, And their iniquities he does bear.
Isa 53:12 Therefore I deliver
a portion to him among the many, and with the mighty [judges] he
apportions spoil, because that he exposed to death his soul, and with transgressors
he was numbered, and he the sin of [the] many has borne, and for
transgressors he intercedes.
And
the Prophet Daniel has written:
Dan 7:13 `I was seeing
in the visions of the night, and lo, with the clouds of the heavens as a
son of man was one coming, and unto the Ancient of Days he has come,
and before Him they have brought him near.
Dan 7:14 And to him is
given dominion, and glory, and a kingdom, and all peoples, nations, and
languages do serve him, his dominion is a dominion age-enduring, that passes
not away, and his kingdom that which is not destroyed.
Dan 7:24 And the ten
horns out of the kingdom are ten kings, they rise, and another does rise after
them, and it is diverse from the former, and three kings it humbles;
Dan 7:25 And words as
an adversary of the Most High it does speak, and the saints of the Most High it
does wear out, and it hopes to change [festival] seasons and [the] Law; and
they are delivered into its hand, till a time, and times, and a
division of a time (3 and ½ times a three and a halve year cycle of Torah
readings, or halve a Shemita (seven) year cycle).
Dan 7:26 `And the
Judge is seated, and its dominion they cause to pass away, to cut off, and to
destroy--unto the end;
Dan 7:27 and the
kingdom, and the dominion, even the greatness of the kingdom under the whole
heavens, is given to the people--the saints of the Most High, His kingdom is a
kingdom age-during, and all dominions do serve and obey Him.
The
term son of man (בֶּן־הָאָדָם Ben
HaAdam)
in Mark 8:31, is obviously is an allusion to Daniel 7:3 and is the title for a
prophet, since Adam himself was created by G-d to be a Prophet.
and
to be rejected by [some of] the elders, and [by some of the] chief priests, and
[by some of the] scribes, - It is not the case as translators and theologians
infer that all of the elders, and all of the
chief priests, and all the scribes rejected the Master, for Yaaqob
Hatsadiq (James the Just), the brother of Yeshua was one of the Elders, himself
the chief judge of the Sanhedrim,
and R. Gamaliel later in the same book (5:34-40). So that to imply that all of
the leaders of our people were against our Master is totally inaccurate and is
done so by many because of ignorance or because of anti-Semitism.
and
to be killed [by Edom] No
Jew killed the master but Roman (i.e. Edomite) soldiers did under the
instruction of the Roman leadership occupying Israel. But the Roman Catholic Church
and her daughters the Protestant Churches, found it distasteful to say so, but
credited instead the Jewish people even to this very day with the killing of
the Master. It is my firm belief that the original did contain the words i have
placed in brackets by Edom. And this would vindicate the use of Psalm 60:1-14
as our Psalm for this Shabbat. This is also the 11th horn spoken of
by the Prophet Daniel in 7:24-25 that we quoted above.
and
after three days to rise again This accords with what the prophet wrote:
Hos 6:1 Come, and we
turn back unto Ha-Shem, for He has torn, and He does heal us, He does smite,
and He binds us up.
Hos 6:2 He does revive
us after two days, on the third day He does raise us up, and we live before
Him.
v.
33 - Get behind me, adversary, because you do not mind the things of God, but
the things of men! Here
again we find an allusion to the text of the Prophet Daniel as quoted above:
Dan 7:24 And the ten horns out of
the kingdom are ten kings, they rise, and another does rise after them, and it is
diverse from the former, and three kings it humbles;
Dan 7:25 And
words as an adversary of the Most High it does speak, and the saints of
the Most High it does wear out, and
it hopes to change [festival] seasons and [the] Law; and they are delivered
into its hand, till a time,
and times, and a division of a time (3 and ½ times a three and a halve year cycle of Torah
readings, or halve a Shemita (seven) year cycle).
Hakham Shimon HaTsefet was more
interested to pursue the interests of men than those of G-d, the will of men
rather than the will of G-d. And here is great admonition to each one of us, as
to whether we are pursuing our own interests and doing the things that seem
right to our own eyes, or are actively pursuing the will of Ha-Shem even when
it seems hard for us to understand its logic. And so we are warned by G-d: But to this one will I
look, to one poor and of crushed spirit, who
hastens to do My bidding (whether he understand its logic/rationale or not).
Questions
for Reflection:
1.
After diligently reading and
studying the different readings for this Shabbat what reading especially
touched your heart and fired your imagination?
2.
What questions were asked of
Rashi regarding Exodus 26:1?
3.
What questions were asked of
Rashi regarding Exodus 26:5?
4.
What questions were asked of
Rashi regarding Exodus 26:7?
5.
What questions were asked of
Rashi regarding Exodus 26:9?
6.
What questions were asked of
Rashi regarding Exodus 26:12?
7.
What questions were asked of
Rashi regarding Exodus 26:14?
8.
What questions were asked of
Rashi regarding Exodus 26:17?
9.
What questions were asked of Rashi
regarding Exodus 26:22?
10.
What questions were asked of
Rashi regarding Exodus 26:25?
11.
What questions were asked of
Rashi regarding Exodus 26:26?
12.
What questions were asked of
Rashi regarding Exodus 26:29?
13.
What questions were asked of
Rashi regarding Exodus 26:30?
14.
What miracle happened in Exodus
26:28 and hos is this alluded to also in Psalm 60:6 and Mark 8:31?
15.
How do we know that in the
Petichta or Yelamedenu homily for this Shabbat in the days of our Master
included the citation of Isaiah 53:1-12 and Daniel 7:13-27?
- What
word/words/phrase/concept of the Torah fired the imagination of our
Psalmist this week?
- How
is our Ashlamatah of Isaiah 66:1-11 related
to our Torah Seder?
- How is Mordechai (Mark)
8:31-33 related to our
Torah Seder, Psalm and Ashlamatah?
- In your opinion
what is the basic teaching of Mordechai (Mark) 8:31-33?
- In your opinion,
and taking altogether our Torah Seder, Psalm, Ashlamatah and the Pericope of Mrk
for this Shabbat, what do you think is the prophetic
statement for this week?
Adar 11 Fast of Esther
Evening Wednesday 24th of February
Evening Thursday 25th of February
For further information see: http://www.betemunah.org/esther.html
Torah:
Exodus 32:11-14; 34:1-10
Reader
1: Ex. 32:11-14
Reader
2: Ex. 34:1-4
Reader
3: Ex. 34:6-10
Next Shabbat Zakhor
(Adar 13, 5770):
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Shabbat
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Torah Reading:
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Weekday Torah Reading:
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זָכוֹר
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Zakhor
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Reader 1 Debarim 24:19-22
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Reader 1 Shmot 26:31-33
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Remember
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Reader 2 Debarim 25:1-4
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Reader 2 Shmot 26:34-36
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Acuιrdate
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Reader 3 Debarim 25:5-7
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Reader 3 Shmot 26:35-37
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Debarim
(Deut.) 24:19 25:19
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Reader 4 Debarim 25:8-10
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Ashlamatah: I
Samuel 15:1-34
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Reader 5 Debarim 25:11-13
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Reader 6 Debarim 25:14-16
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Reader 1 Shmot 26:31-33
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Psalm 2:1-12
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Reader 7 Debarim 25:17-19
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Reader 1 Shmot 26:34-36
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Maftir Debarim 25:17-19
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Reader 1 Shmot 26:35-37
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N.C.: Rev.
13:11 14:12; 15:2-4
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I Samuel 15:1-34
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Shalom Shabbat!
Hakham Dr. Yosef ben Haggai
Paqid Adon Mikha ben Hillel