Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2008
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 |
|
Heshvan 24, 5769 – November
21/22, 2008 |
First Year
of the Shmita Cycle |
Shabbat
Mevar’chim HaChodesh Kislev
Sabbath
of the Proclamation of the New Moon for the month of Kislev
Evening
Thursday November 27 – Evening Friday November 28
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday Nov. 21, 2008 – Candles at 5:13 PM Saturday Nov. 22, 2008 – Havdalah 6:11 PM |
San Antonio, Texas, U.S. Friday Nov. 21, 2008 – Candles at 5:18 PM Saturday Nov. 22, 2008 – Havdalah 6:14 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday Nov. 21, 2008 – Candles at 4:47 PM Saturday Nov. 22, 2008 – Havdalah 5:43 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday Nov. 21, 2008 – Candles at 4:02 PM Saturday Nov. 22, 2008 – Havdalah 5:06 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday Nov. 21, 2008 – Candles at 4:14 PM Saturday Nov. 22, 2008 – Havdalah 5:13 PM |
Brisbane, Australia Friday Nov. 21, 2008 – Candles at 6:03 PM Saturday Nov. 22, 2008 – Havdalah 7:01 PM |
|
Miami,
Florida, US Friday Nov. 21, 2008 – Candles at 5:12 PM Saturday Nov. 22, 2008 – Havdalah 6:06 PM |
Jakarta,
Indonesia Friday Nov. 21, 2008 – Candles at 5:33 PM Saturday Nov. 22, 2008 – Havdalah 6:25 PM |
|
New London, Connecticut USA Friday Nov. 21, 2008 – Candles at 3:58 PM Saturday Nov. 22, 2008 – Havdalah 5:00 PM |
Kuala Lumpur, Malaysia Friday Nov. 21, 2008 – Candles at 6:40 PM Saturday Nov. 22, 2008 – Havdalah 7:31 PM |
|
Oklahoma City, Oklahoma, U.S Friday Nov. 21, 2008 – Candles at 5:02 PM Saturday Nov. 22, 2008 – Havdalah 6:00 PM |
Manila
& Cebu, Philippines Friday Nov. 21, 2008 – Candles at 5:06 PM Saturday Nov. 22, 2008 – Havdalah 5:58 PM |
|
Olympia, Washington, U.S. Friday Nov. 21, 2008 – Candles at 4:13 PM Saturday Nov. 22, 2008 – Havdalah 5:20 PM |
Port Elizabeth, South Africa Friday Nov. 21, 2008 – Candles at 6:52 PM Saturday Nov. 22, 2008 – Havdalah 7:53 PM |
|
Philadelphia,
Pennsylvania USA Friday Nov. 21, 2008 – Candles at 4:22 PM Saturday Nov. 22, 2008 – Havdalah 5:23 PM |
Singapore, Singapore Friday Nov. 21, 2008 – Candles at 6:34 PM Saturday Nov. 22, 2008 – Havdalah 7:25 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 Batsehva 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 amd 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: |
|
וַיִּהְיוּ
בְנֵי-נֹחַ |
|
|
|
“Vayihyu B’ne Noach” |
Reader 1 – B’Resheet 9:18-23 |
Reader 1 – B’resheet 11:1-3 |
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“And the sons of Noah” |
Reader 2 – B’Resheet 9:24-29 |
Reader 2 – B’resheet 11:4-6 |
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“Y los hijos de Noé” |
Reader 3 – B’Resheet 10:1-5 |
Reader 3 – B’resheet 11:7-9 |
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B’resheet (Gen.) 9:18 – 10:32 (B’midbar) Num. 28:9-15 |
Reader 4 – B’Resheet 10:6-14 |
|
|
Ashlamatah: Isaiah 49:9-17 +
23 |
Reader 5 – B’Resheet 10:15-20 |
|
|
|
Reader 6 – B’Resheet 10:21-24 |
Reader 1 – B’resheet 11:1-3 |
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Psalms 7 |
Reader 7 – B’Resheet 10:25-32 |
Reader 2 – B’resheet 11:4-6 |
|
N.C.: Mark 1:23-28 |
Maftir: B’Midbar 28:9-15 |
Reader 3 – B’resheet 11:7-9 |
|
Mishle (Proverbs) 2:10-22 |
Isaiah 49:9-17 + 23 |
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|
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I Samuel 20:18 & 42 |
|
Rashi & Targum Pseudo Jonathan
for: B’Resheet (Gen.) 9:18 – 10:32
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
18.
The sons of Noach, who went out of the ark were Shem, Yefet and Cham; Cham
was the father of Canaan. |
18.
And the sons of Noah who went forth from the ark were Shem, Cham, and Japhet;
and Cham is the father of Kenaan. |
|
19.
These three were the sons of Noach, and from these, the whole world
developed. |
19.
These are the three sons of Noah, and from them they were spread abroad to
dwell in all the earth. |
|
20.
Noach began to be a man of the soil and he planted a vineyard. |
20.
And Noah began to be a man working in the earth. [JERUSALEM. And Noah began
to be a righteous/generous man, and he planted a vineyard.] And he found a
vine which the river had brought away from the garden of Eden; and he planted
it in a vineyard, and it flourished in a day; and its grapes became ripe, and
he pressed them out. |
|
21.
He drank of the wine and was intoxicated. He [then] uncovered himself in his
tent. |
21.
And he drank of the wine and was drunken; and he made himself naked in the
midst of his tent. |
|
22.
Cham the father of Canaan saw the nakedness of his father, and told it to his
brothers [who were] outside. |
22.
And Cham, the father of Kenaan, beheld the nakedness of his father, and
showed to his brethren without. |
|
23.
Shem and Yefet took the cloak, placed it on their shoulders, and walked
backwards, covering the nakedness of their father. They faced away from him,
and did not see the nakedness of their father. |
23.
And Shem and Japhet took a mantle, and bare it upon the shoulders of each,
and went backward, and covered the nakedness of their father; and their faces
were turned back, and the nakedness of their father they did not behold. |
|
24.
Noach awoke from his wine [induced sleep] and he realized what had been done
to him by his youngest son. |
24.
And Noach awoke from his wine, and knew, by the relation of a dream, what had
been done to him by Cham his son, who was inferior in worth, on the account
that he had not begotten a fourth son. |
|
25.
He said, "Cursed is Canaan. A slave of slaves will he be to his
brothers." |
25.
And he said, Accursed is Kenaan who is his fourth son, a serving servant
shall he be to his brethren. |
|
26.
He then said, "Blessed is Adonai, G-d of Shem; may Canaan be his slave. |
26.
And he said, Blessed be the Lord, the God of Shem, whose work is righteous/generous;
and therefore shall Kenaan be servant unto him. |
|
27.
Elohim will enlarge Yefet, but He will dwell in the tents of Shem, and
Canaan will be their slave." |
27.
The Lord will beautify the borders of Japhet, and his sons will be
proselytized and dwell in the schools of Shem, and Kenaan will be a servant
to them. |
|
28.
After the Flood, Noach lived three hundred and fifty years. |
28.
And Noach lived after the deluge three hundred and fifty years. |
|
29.
All the days of Noach totalled nine hundred and fifty years, and he died. |
29.
And all the days of Noach were nine hundred and fifty years; and he died. |
|
|
|
|
1.
These are the histories of Noach's sons, Shem, Cham and Yefet. Children were
born to them after the Flood. |
1.
These are the generations of the sons of Noach, and (of the) sons (who) were
born to them after the deluge. |
|
2.
The sons of Yefet were: Gomer, Magog, Modai, Yavan, Tuval, Meshech, and
Tiras. |
2.
The sons of Japheth, Gomer, and Magog, and Madai, and Javan, and Thubal, and
Meshek, and Thiras. And the names of their provinces, Afriki, and Germania,
and Medi, and Makadonia, and Iatinia, and Asia, and Tharki. [JERUSALEM. The
sons of Japheth, Gomer; and the name of their provinces, Afriki, and
Garmania, and Madai, and Mokdonia, and Yatania, and Asia, and Tharki.] |
|
3.
The sons of Gomer were: Ashkenaz, Riphas and Togarmah. |
3.
And the sons of Gomer, Ashkenaz, and Riphath, and Togarma. [JERUSALEM. And
the sons of Gomer, and the name of their provinces, Asia and Pharkui
(Phrygia?) and Barberia.] |
|
4.
The sons of Yavan were: Elishah, Tarshish, Kittim and Dodanim. |
4.
And the sons of Javan, Elisha, Alas, and Tarsas, Akazia, and Dordonia. [JERUSALEM.
And the sons of Javan, Elisha, and the name of their provinces, Alastarasom,
Italia, and Dordonia.] |
|
5.
From these the nations were separated into islands, [set apart] in their own
lands, each to its language, according to their families in their nations. |
5.
From these were distributed the tribes of the islands of the Gentiles, every
one according to his language, to his kindred in their nations. |
|
6.
The sons of Cham were: Cush, Mitzraim, Put and Canaan. |
6.
And the sons of Cham, Kush, and Mizraim, and Phut, and Kenaan. And the name
of their provinces, Arabia, and Mizraim, and Alichrok, and Kenaan. |
|
7.
The sons of Cush were: Seva, Chavilah, Savtah, Raamah, and Savtecha. The sons
of Raamah were: Sheva and Dedan. |
7.
And the sons of Kush, Seba, and Havilah, and Sabta, and Raama, and Sabteka,
and the name of their provinces, Sinirai, and Hindiki, and Semadi, and Lubai,
and Zingai. And the sons of Mauritinos, Zmargad and Mezag. |
|
8.
Cush produced [a son] Nimrod. He began to be powerful on earth. |
8.
And Kush begat Nimrod: he began to be mighty in sin, and to rebel before the
Lord in the earth. |
|
9.
He was a mighty hunter before Adonai. It is therefore said, "Like
Nimrod, a mighty hunter before Adonai." |
9.
He was a mighty rebel before the Lord; therefore it is said, From the day
that the world was created there hath not been as Nimrod, mighty in hunting,
and a rebel before the Lord. [JERUSALEM. He was mighty in hunting and in sin before
the Lord; for he was a hunter of the sons of men in their languages. And he
said to them, Leave the judgments of Shem, and adhere to the judgments of
Nimrod. On this account it is said, As Nimrod the mighty, mighty in hunting
and in sin before the Lord] |
|
10.
The beginning of his kingdom was Babylon, Erech, Akad and Kalneh in the land
of Shinar. |
10.
And the beginning of his kingdom was Bavel the Great, and Hadas, and
Netsibin, and Ketispon, in the land of Pontos. [JERUSALEM. And the beginning
of his kingdom was Bavel, and Hadas, and Netsibin, and Katispa in the land of
Bavel.] |
|
11.
Asshur departed that land, and he built Nineveh, Rechovot Iyr and Kalach. |
11.
From that land went forth Nimrod, and reigned in Athur, because he would not
be in the counsel of a divided generation. And he left those four cities; and
the Lord thereupon gave him a place; and he builded four other cities,
Nineveh and Pelatiath, Kartha and Parioth. [JERUSALEM. From that land he went
out towards Athur, and builded Nineveh, and Pelatiath-Kartha, and Hadiath] |
|
12.
[He also built] Resen between Nineveh and Kalach. This was the great city. |
12.
And Talesar, which was built between Nineveh and Hadiath; that is a great
city. [JERUSALEM. And Talesar, between Nineveh and Hadiath, which is a great
city.] |
|
13.
Mitzraim produced [the following nations]: Ludim, Anamim, Lehavim and the
Naftuchim. |
13.
And Mizraim begat the Nivatee, and the Mariotee, and the Livakee, and the
Pantascinee, and the Pathrosim, [JERUSALEM. And Mizraim begat the Mariotaee,
and Pentepolitaee, and Lusetaee,] |
|
14.
[Also] the Pasrusim, and the Kasluchim; from whom came the Plishtim and the
Kaphtorim. |
14.
and the Nasiotaee, and the Pantapolotee, from whom went forth the Philistaee
and the Kaphodikaee. [JERUSALEM. and Pelusaee, and the Pantaskenaee, from
whom went forth the Philistaee and Kapodekaee.] |
|
15.
Canaan produced his first-born, Sidon, and Chet. |
15.
And Kenaan begat Zidon his firstborn, and Heth, |
|
16.
[And] the Yevusite, the Amorite, the Girgashite, |
16.
and the Jebusaee, and the Emoraee, and the Gergeshaee, |
|
17.
The Chivite, the Arkite, the Sinite, |
17.
and the Hivaee, and the Irkaee, and the Antosaee, and the Lutasaee, and the
Chomtsaee, and the Antekoee; and after then the seed of the Kenaanaee were
scattered. [JERUSALEM. And the Tripolaee, and the Arkaee, and the Kaphrusaee.
And the Antridanaee, and the Chamatsaee, and the Antukeia: from Bavel, after
then, were distinguished the islands of the peoples.] |
|
18.
The Arvadite, the Tzemarite, and the Chamasite. Later, the families of the
Canaanites [further] developed. |
18.
|
|
19.
The borders of the Canaanites were from Sidon toward Gerar until Gaza, toward
Sedom, Amorah, Admah, and Tzevoyim, until Lasha. |
19.
And the limit of the Kenaanaee was from Kothanis, going up to Gerar, unto
Azah, unto Sedom and Amorah, Admah and Zeboim, unto Kaldahi. |
|
20.
These are the sons of Cham according to their families, and their languages,
in their lands and in their nations. |
20.
These are the sons of Cham, according to the seed of their genealogies, after
their languages, in the dwelling of their lands, in the kindred of their
people.] |
|
21.
Sons were also born to Shem, father of the Children of the Other Side.
He was the brother of Yefet, the elder. |
21.
And to Shem also was born a son. He is the father of all the sons of
the Hebrews, the brother of Japheth, great in the fear of the Lord. |
|
22.
The sons of Shem were: Elam, and Asshur, Arpachshad, Lud, and Aram. |
22.
The sons of Shem: Elim, and Athur, and Arphakshad, and Lud, and Aram. |
|
23.
The sons of Aram were: Uz, Chul, Geser and Mash. |
23.
|
|
24.
Arpachshad produced Shelach, and Shelach produced Eber. |
24.
Arphakshad begat Shelach, and Shelach begat Eber. |
|
25.
Two sons were born to Eber, the name of one was Peleg, for in his days
the earth['s inhabitants] were dispersed, and his brothers name was
Yaktan. |
25.
And to Eber were born two sons: the name of the one was Peleg, because in
his days the earth was divided; and the name of the other Joktan. |
|
26.
Yaktan produced Almodad, Shelef, Chatzarmavet, and Yerach, |
26.
And Joktan begat Elmodad, who measured (or lined) the earth with lines; and
Shaleph, who led forth the waters of rivers, and Chatsarmaveth, and Jarach, |
|
27.
[also] Hadoram, Uval, and Diklah, |
27.
and Harodam, and Uzal, and Dikla, |
|
28.
[also] Oval, Avimaeil, and Sheva, |
28.
and Oval, and Avimael, and Sheba, |
|
29.
[also] Ophir, Chavilah, and Yovav. All these were sons of Yaktan. |
29.
and Ophir, and Havila, and Jobab. All these are the sons of Joktan. |
|
30.
Their dwelling place was from Meishah toward Sephor, the eastern mountain. |
30.
And the house of their dwelling was from Mesha, by which you go up to
Sepharvae, a mountain of the east. |
|
31.
These are the sons of Shem, according to their families and their languages,
in their lands and in their nations. |
31.
These are the sons of Shem, according to their houses, in the dwelling of
their lands, according to the kindred of their people. |
|
32.
These are the families of the sons of Noach, according to their descendants
and in their nations. From these the nations were separated on the earth
after the Flood. |
32.
These are the houses of the sons of Noah, according to their houses in their
peoples, and from them are the peoples distinguished in the earth after the
deluge. |
|
|
|
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.
39-44.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol I
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
I, pp. 389-412.
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 questions is raised and an answer is
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.
This
week we need to concentrate on Rashi’s commentary on Genesis 9:25-27 &
10:21, 25.
Ketubim: Targum Tehillim (Psalms) 7
|
JPS TRANSLATION |
TARGUM |
|
1. Shiggaion of David,
which he sang unto the LORD, concerning Cush a Benjamite. |
1. A rendition of the thanksgiving of David, who
gave praise to the LORD; for he spoke a song about the ruin of Saul son of
Kish, from the tribe of Benjamin. |
|
2. O LORD my God, in
You have I taken refuge; save me from all them that pursue me, and deliver
me; |
2. O Lord my God, I have trusted in Your Word; deliver me
from all my persecutors and save me. |
|
3. Lest he tear my
soul like a lion, rending it in pieces, while there is none to deliver. |
3. Lest he crush my soul like a lion; he will tear and
there is no one who will deliver me. |
|
4. O LORD my God, if I
have done this; if there be iniquity/Lawlessness in my hands; |
4. O Lord my God, if I have made this song with evil
intent, if there is oppression in my hand, |
|
5. If I have requited
him that did evil unto me, or spoiled mine adversary unto emptiness; |
5. If I have repaid my ally with evil, or thrust away my
oppressor for nothing, |
|
6. Let the enemy
pursue my soul, and overtake it, and tread my life down to the earth; yea,
let him lay my glory in the dust. Selah |
6. May the enemy pursue my soul, and may he overtake and
trample my life to the ground, and may my honor rest in the dust forever. |
|
7. Arise, O LORD, in
Your anger, lift up Yourself in indignation against my adversaries; yes,
awake for me at the judgment which You have commanded. |
7. Arise, O LORD, in Your might; be lifted up in
anger against my oppressors; and bring hastily to me the justice that You
commanded. |
|
8. And let the
congregation of the peoples compass You about, and over them return You on
high. |
8. The gathering of the nations will surround You; because
of it return to the place of Your presence. |
|
9. O LORD, who
ministers judgment to the peoples, judge me, O LORD, according to my
righteousness/generosity, and according to my integrity that is in me. |
9. The Word of the LORD will judge the Gentiles;
judge me, O LORD, by my merit, and for my innocence recompense me. |
|
10. Oh that a full
measure of evil might come upon the wicked/Lawless, and that You would
establish the righteous/generous; for the righteous/generous God tries the
heart and reins. |
10. Now may the evil of the wicked/Lawless perish; and let
the righteous/generous be firmly established; and the righteous/generous God
examines hearts and minds. |
|
11. My shield is with
God, who saves the upright in heart. |
11. My shield is on God, redeemer of the upright of heart. |
|
12. God is a righteous/generous
judge, yes, a God that has indignation every day: |
12. God is the righteous/generous judge, and in might is
angry at the wicked/Lawless every day. |
|
13. If a man turn not, He
will whet His sword, He has bent His bow, and made it ready; |
13. If one does not repent and reverence Him, His sword is
whetted, His bow drawn and ready. |
|
14. He has also prepared
for him the weapons of death, yea, His arrows which He made sharp. |
14. On His account, He has prepared the weapons of death;
He will make His arrows for those who pursue the righteous/generous. |
|
15. Behold, he travails
with iniquity/ Lawlessness; yes, he conceives mischief, and brings forth
falsehood. |
15. Behold, he will be in pains with falsehood, and will
conceive trouble, and give birth to falsehood. |
|
16. He hath dug a pit, and
hollowed it, and is fallen into the ditch which he made. |
16. He has dug a pit and deepened it; and he fell in the
pit he made. |
|
17. His mischief will
return upon his own head, and his violence will come down upon his own pate. |
17. His misery will return on his head; and on his pate his
rapacity will descend. |
|
18. I will give thanks
unto the LORD according to His righteousness/generosity; and will sing praise
to the name of the LORD Most High. |
18. I will thank the LORD according to His righteousness/generosity;
and I will praise the name of God Most High. |
|
|
|
RASHI’S COMMENTARY ON PSALMS
Psalm
Seven
1.
SHIGGAYON OF DAVID.
Menahem [b. Jacob Ibn Saruq] said that also this [term SHIGGAYON] is one of the
names for a musical form, which is named for a musical instrument, and thus did
he explain the expression ‘al Shigionoth’ (Hab. 3:1). Our rabbis, however, have
treated the term as a synonym of misgeh ‘[confession of] error’, which one
confessed and beseeched concerning error [siggáyón]. [In this case, according
to the latter interpretation, the error is] that he [David] composed a hymn of
victory on the occasion of the fall of Saul in accord with what is stated in
the Bible, “Then David sang to the LORD...” (2 Sam. 22:1). However, the content
of the psalm does not support such an interpretation because it [the context]
speaks about the affairs of the Gentiles: “As for the LORD, may He punish the
Gentiles” (Ps. 7:9). I, however, say
that he [David] composed it with reference to the machinations of Ishbibenob (2
Sam. 21:16), who attacked him [David] as a punishment for [the death of] Saul,
as our rabbis have explained, [sc.], that the Holy One Blessed be He said to
him [David], “Doeg the Edomite was banished on account of you (see 1 Sam.
21-22); Saul and his sons were killed on account of you. [Would you rather your
dynasty end or that you be delivered into the power of the enemy?” He replied,
“Master of the world, I would rather be delivered into the power of the enemy than
that my dynasty should end”] as it is stated in [BT, Tractate Sanhedrin,
Chapter] "Portion [in the World to Come"; i.e., Chapter Eleven]. Now
David altered his prayer, and he prayed that he should not fall into the power
of the enemy. Thus its [the word siggáyon's] meaning is misgeh ‘[confession of]
error’, [which] David sang to the LORD because he erred in requesting that the
Holy One Blessed be He hand him over to the enemy as punishment for Saul's
having been killed on his account. Another equally plausible midrash aggadah [suggests that the term SHIGGAVON is employed
in our psalm] in reference to the error [siggáyόn] involving the hem of
Saul's garment, which he [David] cut off (1 Sam. 24:6). CUSH. [This
term, which denotes Ethiopian, is an appropriate epithet for Saul because] just
as an Ethiopian is dark with respect to his skin so was Saul dark with respect
to his deeds.
3b. [The participle]
póréq `RENDING IN PIECES' is a cognate of [the imperative ρaréqú
‘take οff’ in] “Take off the golden rings” (Ex. 32:2).
4. IF I HAVE DONE
what is explicated in the following clause.
5a.
IF I HAVE DEALT EVIL TO MY ALLY. [I.e.], if I have dealt with him according to his
just deserts.
5b. I FREELY RELEASED
MY ENEMY. My thought concerning his garment when I cut the hem of his
garment was whether to destroy or to remove it or to leave it alone. But did I
act with malice? On the contrary. [It was my intent] to inform him that when I
had the opportunity to kill him I did not kill him. [The verb] ‘I RELEASED’ is
a verb referring to removal of garments.
7a.
RISE...IN YOUR ANGER
against my enemies such as Ishbi and his co-conspirators and the Philistines so
that I will not be handed over to them.
7b.
ASSERT YOURSELF.
I.e., glorify Yourself so as to show angry vindication when You get angry with
them.
7c.
BESTIR YOURSELF ON MY BEHALF so that 1 may be able to execute
7d. upon them THE
JUDGMENT of vindication, which YOU HAVE ORDAINED. Now where in the
Bible HAVE YOU ORDAINED? [You have done so in Ps. 2:9 where You have
said to me, “King David], You can smash them with an iron mace” [and in Ex.
23:22 where You have said], “I will be an enemy to your enemies.” I found this
[interpretation of v. 7] in a midrash.
8a.
WHEN THE ASSEMBLY OF PEOPLES GATHERS ABOUT YOU. If the armies of the Gentiles
beg You to save them, do not hearken to their voice. Remove Yourself from them,
and return to be enthroned in Your place on high.
8b.
PLEASE RETURN ON HIGH
to show them that Your power prevails.
9a.
AS FOR THE LORD, MAY HE JUDGE THE PEOPLES. [I.e., Please, LORD], remove the
punishment [din] from us and give it to the Gentiles. [The verb yadin] is a verb
referring to punishments.
9b
VINDICATE ME, O LORD, ACCORDING TO THE RIGHTEOUSNESS/GENEROSITIES ... THAT ARE
MINE.
[I.e.], VINDICATE Israel on the basis of the good deeds to their credit and not
on the basis of their transgressions.
10.
ESTABLISH THE RIGHTEOUS/GENEROUS; You are HE WHO PROBES THE MIND AND CONSCIENCE.
[Thus You know] who is righteous/generous so that You may establish him. GOD
THE RIGHTEOUS/GENEROUS That is Your Name.
12.
SHOFET TSADIQ, [which could mean `VINDICATES THE RIGHTEOUS/GENEROUS'],
[means] 'Judge, who is just/generous'
13.
The Holy One Blessed be He WHETS HIS SWORD against him, and He will BEND
HIS BOW.
14.
AND FOR HIM,
[i.e.], for the wicked HE, the Holy One Blessed be He, READIES DEADLY WEAPONS.
15a.
HE HATCHES EVIL. [The verb yéhabbél
`HE HATCHES'] is a verb referring to pregnancy and birth as in “It was there
your mother conceived you [hibbe1atéká]” (Cant. 8:5).
15b.
CONCEIVES MISCHEIF, AND GIVES BIRTH TO FRAUD. Whatever he produces and for
whatever he labors betrays him, for it does not remain in his possession. A
proverb says, “Whatever fraud begets a curse marries.”
18.
I WILL PRAISE THE LORD FOR HIS JUSTICE when the final sentence is
passed to punish the wicked/Lawless for their wickedness/Lawlessness.
Ashlamatah: Isaiah 49:9-17 + 23
8. Thus says the LORD: In an acceptable
time have I answered you, and in a day of salvation have I helped you; and I
will preserve you, and give you for a covenant of the people, to raise up the
land, to cause to inherit the desolate heritages;
9.
Saying to the prisoners: ‘Go forth’; to them that are in darkness: ‘Show
yourselves’; they will feed in the ways, and in all high hills will be their
pasture;
10.
They will not hunger nor thirst, neither will the heat nor sun smite them; for
He that has compassion on them will lead them, even by the springs of water
will He guide them.
11.
And I will make all My mountains a way, and My highways will be raised on high.
12.
Behold, these will come from far; and, lo, these from the north and from the
west, and these from the land of Sinim [Australia].
13.
Sing, O heavens, and be joyful, O earth, and break forth into singing, O
mountains; for the LORD has comforted His people, and has compassion upon His
afflicted. {S}
14.
But Zion said: ‘The LORD has forsaken me, and the Lord has forgotten me.’
15.
Can a woman forget her sucking child, that she should not have compassion on
the son of her womb? Yes, these may forget, yet I will not forget you.
16.
Behold, I have graven you upon the palms of My hands; your walls are
continually before Me.
17.
Your children make haste; your destroyers and they that made you waste will go
forth from you.
18. Lift up your eyes round
about, and behold: all these gather themselves together, and come to you. As I
live, says the LORD, you will surely clothe yourself with them all as with an
ornament, and gird yourself with them, like a bride.
19. For your waste and your
desolate places and your land that has been destroyed - surely now will you be
too strait for the inhabitants, and they that swallowed you up will be far
away.
20. The children of your
bereavement will yet say in your ears: ‘The place is too strait for me; give
place to me that I may dwell.’
21. Then will you say in your
heart: ‘Who has begotten me these, seeing I have been bereaved of my children,
and am solitary, an exile, and wandering to and fro? And who has brought up
these? Behold, I was left alone; these, where were they?' {P}
22. Thus says the Lord GOD:
Behold, I will lift up My hand to the Gentiles, and set up Mine ensign to the
peoples, and they will bring your sons in their bosom, and your daughters will
be carried upon their shoulders.
23.
And kings shall be your foster-fathers, and their queens your nursing mothers;
they will bow down to you with their face to the earth, and lick the dust of your
feet; and you will know that I am the LORD, for they will not be ashamed that
wait for Me. {S}
Mark (Mordechai) 1: 23-28
23.
Straightway there was a man in their synagogue in an unclean spirit
[Hebrew for a person under the control of a demon]; and he screamed out,
24.
Saying, “Ah, what to us and to you [i.e. What business do we
have with each other], Yeshua the Nazarean [Heb.:
Yeshua HaNotsri]? Have you come to destroy us? I know who you
are—the Holy One of God [Heb.: Qedosh HaElohim]!”
25.
And Yeshua rebuked him, saying, “Be gagged, and come out of him!”
26.
Throwing him into convulsions, the unclean spirit cried out with a loud voice
and came out of him.
27.
They were all amazed, so that they debated among themselves,
saying, “What is this? A renewed teaching with authority! He commands even the unclean
spirits, and they obey him.”
28.
Straightway the news about him spread everywhere into all the
surrounding district of Galilee.
Straightway (Greek: euthys)
i.e. immediately at the conclusion of Yeshua’s teaching. This term opens and
closes this pericope. The Master’s authoritative teaching in the synagogue
provoked a strong outburst from a man under the control of an “an unclean
spirit,” [Hebrew for RUACH TUMAH = “demon”].
We
should perhaps here ask ourselves the following questions:
a.
What
made this person “in an unclean spirit” attend this synagogue service?
Two possible answers
from the context show that he came to disrupt, and also to reveal secret things
for which he had no authority to do so.
b.
What
in particular (of Yeshua’s teaching on our Torah Seder of B’resheet (Gen.) 8:1
- 9:17) provoked this strong outburst from the demon controlling this man?
In Habakkuk 3:2 last week we
read: “O LORD, I have heard the report of You, and am afraid; O LORD, revive Your
work in the midst of the years, in the midst of the years make it known; in
wrath remember compassion.” And this week we learn from the Targum Jonathan to
Gen. 9:27 – “The Lord will beautify the borders of Japhet, and his sons will
be proselytized and dwell in the schools of Shem, and Kenaan will be a
servant to them.” Both of these having their roots in the command that G-d gave
to Noach and his descendants: “And now be fruitful and multiply, spread
throughout the earth and multiply on it” (Genesis 9:7) – which not only
includes natural procreation but also “the making to stand of many disciples”
(Pirke Abot I:1).
a
man in their synagogue in an unclean spirit [Hebrew for a person under the
control of a demon]; and he screamed out: - That is, because of Lawlessness,
“the personality of this human being had been damaged to the point that the
demonic power had usurped the center of his self, and spoke through him[1].”
People who engage in Lawlessness and disobedience end up with numerous
mental problems, which degenerate into a surrender to potent and devastating
influences that destroy the most sacred in a person: his/her personality. We
read in I Samuel 15:23 – “For rebellion is as the sin of witchcraft,” that is,
both rebellion and witchcraft surrenders one’s control over our own personality
to dangerous influences forces.
Another
way to view this and the previous statement is “Straightway [immediately
at the conclusion of Yeshua’s teaching] ... he screamed out.” For, as
Allan Menzies[2] notes: “The word
‘immediately’ (straightway) stands awkwardly in this instance; it applies to
the verb ‘screamed out’ rather than to the verb ‘was,’ with which it is joined.
The teaching has a very perturbing effect on this person, and he breaks in on
the meeting with a succession of screams.”
In
1893, the father of modern sociology, Emile Durkheim[3]
“introduced the concept of anomie (from the Greek: a -
“without”, and nomos - “law”) to describe an emerging state of social
deregulation, i.e. the norms or rules that regulated people's expectations as
to how they ought to behave with each other were eroding and people no longer
knew what to expect from one another. In 1897 Durkheim expanded the connotation
to refer to a morally deregulated personal condition leading to suicide,
i.e. this normlessness has psychological effects.” With Durkheim and
others, we do find scientific explanations that explain why “rebellion against
G-d’s Law is as witchcraft” both leading towards suicide in one form or
another.
In
my experience, mental illness is often cloaked with a thick veneer of
religiosity and even an apparent zeal for G-d. In this case, the great Posek
(legal decisor) managed to unmask a demonic possessed passing as a religious
person. Here is a note of caution to all, if one is not a Posek (Jewish Legal
Decisor) the best way to confront a demon is to bring it to the Bet Midrash as
our Sages have advised!
Ah,
what to us and to you [i.e. “What business do we have
with each other?” or “what have we in common?”]. This Hebrew idiom expresses
the incompatibility of opposing forces[4].
For examples of the use of this Hebrew phrase see: Joshua 22:24; Judges 11:12;
II Samuel 16:10; 19:22; and I Kings 17:18. The demon wanted to destroy a man,
Yeshua, on the other hand, was intent on healing the man so that he (the man)
can accomplish the purpose for which he was created. Menzies[5]
states that “what the demons feel is that Yeshua, who speaks in such commanding
tones of the one true G-d and of His designs for His creatures, is threatening
their power.”
Yeshua
the Nazarean [Heb.: Yeshua HaNotsri]? – Last week we read in
Prov. 2:7 – “He [G-d] has hidden [the secrets of] Torah for the just/generous,
it [Torah] is a shield to those that walk in innocence.” We may ask, how then
did this person controlled by this demon reveal the secrets of Torah? The
answer is that the intention of the demon was to discredit Yeshua, but that G-d
used the bad intention of the demon to reveal “the hidden secrets of the Torah”
to the just/generous at the Esnoga in K’far Nachum (Capernaum).
Have
you come to destroy us? Since there is no commonality
between the Great Rabbi and the demon, it logically follows that the encounter
has the ulterior motive of destruction. Notice the “US” (first person plural)
here and in the previous phrase but now followed in the next phrase by the
first person singular (“I”). This suggests that when the demon speaks in the
first person plural he is speaking for all the demonic forces[6].
The presence of this Great Rabbi has
unmasked the man, and the demons see in Yeshuah a threat to their very Lawless
existence, particularly if now this Written and Oral Torah is to be propagated
and established throughout every corner of the world irrespective of race or
nationality.
I
know who you are—the Holy One of God [Heb.: Qedosh HaElohim]!” Note the contrast
between the “unclean spirit” and “the Holy One of G-d.” The phrase “Holy One of
G-d” is NOT a Messianic title, but it is occasionally used in the Hebrew
Scriptures for Aaron (Psalm 106:16); for Elisha in II Kings 4:9; and of G-d
Himself in Isaiah 40:25 and 57:15, and in the plural – i.e. Holy Ones of the
Most High - קַדִּישֵׁי
עֶלְיוֹנִין – “Qadishe Elyonin” in Daniel
7:18-27. Interesting that in Daniel 7:25 it speaks of a king who is also in a
spirit/s of uncleanness and who “will speak words against the Most High, and
will wear out the Holy Ones of the Most High; and he willl think to change the
festivals and the Law.” Nevertheless, Daniel 7:26-27 conclude: “But the
judgment will sit, and his dominions will be taken away, to be consumed and to
be destroyed unto the end. And the kingdom and the dominion, and the greatness
of the kingdoms under the whole heaven, will be given to the people of the Holy
Ones of the Most High; their kingdom is an everlasting kingdom, and all
dominions will serve and obey them.”
“What
is this? A renewed teaching with authority! He commands even the unclean
spirits, and they obey him.” – The audience, rightly
apprehends that the miracle was wrought to illustrate and corroborate the
teaching on the Torah and display the character and integrity of the Posek
(legal decisor) before them. The audience is not after miracles, but they find
in the miracle a vivid illustration of what the Posek taught before the man
started screaming.
Some
propound that the Master’s teaching was qualitatively new (Greek kaini).
A popular Christian author puts it: “The demon tried one last convulsive
attack, but then had to submit to the authority of God’s Servant and come out
of the man. The people in the synagogue were amazed and afraid. They realized
that something new had appeared on the scene—a new doctrine and a
new power.”[7]
The
Greek language has two words which Christian scholars translate as “New.” If
the thing is brand new then in Greek the word “NEOS” is used. However, if the
thing is a “retread” or something that has been “renewed” whilst essentially
being the same as what was before then the Greek uses the word “KAINOS.” Thus,
in Greek we have NO “New Covenant” (i.e. NEOS DIATHIKI) but the Scriptures have
KAINOS DIATHIKI – i.e. “Renewed Covenant” whereby essentially it is the “Old,”
better “Ancient” Covenant whereby the sacrificial system and the Temple is temporarily
substituted with the sacrifices of our lips, torah study and Synagogue worship.
There
was nothing “brand new” in the teaching of the Master from Nazareth! His
teaching was refreshed old/ancient teaching stated with authority, he being the
very Written and Oral Torah tabernacling in the flesh which made him a super-Posek
(legal decisor). And this fact, “a renewed teaching with authority” is
at the heart of this week’s Marcan pericope (paragraph), and also as well at
the heart of the Mishnaic treatise of Mark/Mordechai.
Mark concludes by declaring that straightway
(Greek “euthys”; cf. 1:10) all Galilee heard the news about this
effective and erudite Posek.
MISHLE (Proverbs) 2:10-22
The Fruits Of Wisdom (Part II)
Questions
for Reflection:
1.
How
is the Torah Seder related to:
(a)
Psalm
Seven for this week?
(b)
The
Ashlamatah for this week?
(c)
Mark
(Mordechai) 1:23-28?
(d)
Proverbs
2:10-22?
2.
What
questions does Rashi answer with regards to Genesis 9:25?
3.
What
questions does Rashi answer with regards to Genesis 9:26?
4.
What
questions does Rashi answer with regards to Genesis 9:27?
5.
What
questions does Rashi answer with regards to Genesis 10:21?
6.
What
questions does Rashi answer with regards to Genesis 10:25?
7.
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?
Shalom Shabbat!
Hakham Dr. Yosef ben Haggai