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© 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 3, 5769 – October
31/ Nov 1, 2008 |
First Year
of the Shmita Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday Oct. 31, 2008 – Candles at 6:28 PM Saturday Nov. 1, 2008 – Havdalah 7:23 PM |
San Antonio, Texas, U.S. Friday Oct. 31, 2008 – Candles at 6:30 PM Saturday Nov. 1, 2008 – Havdalah 7:24 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday Oct. 31, 2008 – Candles at 6:00 PM Saturday Nov. 1, 2008 – Havdalah 6:54 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday Oct. 31, 2008 – Candles at 5:25 PM Saturday Nov. 1, 2008 – Havdalah 6:25 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday Oct. 31, 2008 – Candles at 5:31 PM Saturday Nov. 1, 2008 – Havdalah 6:28 PM |
Brisbane, Australia Friday Oct. 31, 2008 – Candles at 5:48 PM Saturday Nov. 1, 2008 – Havdalah 6:43 PM |
|
Miami,
Florida, US Friday Oct. 31, 2008 – Candles at 6:22 PM Saturday Nov. 1, 2008 – Havdalah 7:14 PM |
Jakarta,
Indonesia Friday Oct. 31, 2008 – Candles at 5:28 PM Saturday Nov. 1, 2008 – Havdalah 6:18 PM |
|
New London, Connecticut USA Friday Oct. 31, 2008 – Candles at 5:19 PM Saturday Nov. 1, 2008 – Havdalah 6:18 PM |
Kuala Lumpur, Malaysia Friday Oct. 31, 2008 – Candles at 6:39 PM Saturday Nov. 1, 2008 – Havdalah 7:29 PM |
|
Oklahoma City, Oklahoma, U.S Friday Oct. 31, 2008 – Candles at 6:18 PM Saturday Nov. 1, 2008 – Havdalah 7:14 PM |
Manila
& Cebu, Philippines Friday Oct. 31, 2008 – Candles at 5:10 PM Saturday Nov. 1, 2008 – Havdalah 6:00 PM |
|
Olympia, Washington, U.S. Friday Oct. 31, 2008 – Candles at 5:38 PM Saturday Nov. 1, 2008 – Havdalah 6:42 PM |
Port Elizabeth, South Africa Friday Oct. 31, 2008 – Candles at 6:32 PM Saturday Nov. 1, 2008 – Havdalah 7:30 PM |
|
Philadelphia,
Pennsylvania USA Friday Oct. 31, 2008 – Candles at 5:41 PM Saturday Nov. 1, 2008 – Havdalah 6:40 PM |
Singapore, Singapore Friday Oct. 31, 2008 – Candles at 6:32 PM Saturday Nov. 1, 2008 – Havdalah 7:22 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
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|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
זֶה
סֵפֶר,
תּוֹלְדֹת |
|
|
|
“Zeh Sefer Tol’dot” |
Reader 1 – B’Resheet 5:1-5 |
Reader 1 – B’resheet 6:9-12 |
|
“This is the book of the generations” |
Reader 2 – B’Resheet 5:6-11 |
Reader 2 – B’resheet 6:13-16 |
|
“Este es el libro de las generaciones” |
Reader 3 – B’Resheet 5:12-17 |
Reader 3 – B’resheet 6:9-16 |
|
B’resheet (Gen.) 5:1 – 6:8 |
Reader 4 – B’Resheet 5:18-24 |
|
|
Ashlamatah: Isaiah 29:18-24;
30:15 |
Reader 5 – B’Resheet 5:25-31 |
|
|
|
Reader 6 – B’Resheet 5:32 –
6:4 |
Reader 1 – B’resheet 6:9-12 |
|
Psalms 4 |
Reader 7 – B’Resheet 6:5-8 |
Reader 2 – B’resheet 6:13-16 |
|
N.C.: Mark 1:14-15 |
Maftir: B’Resheet 6:5-8 |
Reader 3 – B’resheet 6:9-16 |
|
Mishle (Proverbs) 1:20-28 |
Isaiah 29:18-24; 30:15 |
|
Rashi & Targum Pseudo Jonathan
for: B’Resheet (Gen.) 5:1 – 6:8
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
This is the book of the history of man. On the day Elohim created man. He
made him in the likeness of Elohim. |
1.
This is the book of the genealogy of Man. In the day that the Lord created
man, in the likeness of the Lord He made him. |
|
2.
Male and female He created them. He blessed them and named them man [Adam] on
the day that they were created. |
2.
Male and female He created them, and blessed them in the name of His Word;
and He called their name Man in the day they were created. |
|
3.
Adam lived a hundred and thirty years, and he had a son in his likeness, as his
image, and he named him Shet. |
3.
And Adam lived a hundred and thirty years, and begat Sheth, who had the
likeness of his image and of his similitude: for before had Hava born Kain,
who was not like to him; and Habel was killed by his hand. And Kain was cast
out; neither is his seed genealogized in the book of the genealogy of Adam.
But afterwards there was born one like him, and he called his name Sheth. |
|
4.
The days of Adam after he had Shet were eight hundred years, and he had sons
and daughters. |
4.
And the days of Adam after he begat Sheth were eight hundred years, and he
begat sons and daughters. [JERUSALEM.
Eight hundred years; and in those years he begat sons and daughters.] |
|
5.
All the days that Adam lived were nine hundred and thirty years, and he died. |
5.
[JERUSALEM.
And he died, and was gathered from the midst of the world.] |
|
6.
Shet lived a hundred and five years and he had a son, Enosh. |
6.
|
|
7.
After he had Enosh, Shet lived eight hundred and seven years, and he had sons
and daughters. |
7.
|
|
8.
All the days of Shet were nine hundred and twelve years, and he died. |
8.
And all the days of Shet were nine hundred and twelve years, and he died. |
|
9.
Enosh lived ninety years and he had a son, Keinan. |
9.
And Enosh lived ninety years, and begat Kenan. |
|
10.
After he had Keinan, Enosh lived eight hundred and fifteen years, and he had
sons and daughters. |
10.
And Enosh lived after he had begotten Kenan eight hundred and fifteen years,
and begat sons and daughters. |
|
11.
All the days of Enosh were nine hundred and five years, and he died. |
11.
And all the days of Enosh were nine hundred and five years; and he died. |
|
12.
Keinan lived seventy years and he had a son, Mahalaleil. |
12.
And Kenan lived seventy years and begat Mahalalel. |
|
13.
After he had Mahalaleil, Keinan lived eight hundred and forty years, and he
had sons and daughters. |
13.
And Kenan lived after he had begotten Mahalalel eight hundred and forty
years, and begat sons and daughters. |
|
14.
All the days of Keinan were nine hundred and ten years, and he died. |
14.
And all the days of Kenan were nine hundred and ten years; and he died. |
|
15.
Mahalaleil lived sixty-five years and he had a son, Yered. |
15.
And Mahalalel lived sixty-five years, and begat Jared. |
|
16.
After he had Yered, Mahalaleil lived eight hundred and thirty years, and he
had sons and daughters. |
16.
And Mahalalel lived after he had begotten Jared eight hundred and thirty
years, and begat sons and daughters. |
|
17.
All the days of Mahalaleil were eight hundred and ninety-five years, and he
died. |
17.
And all the days of Mahalalel were eight hundred and ninety-five years; and
he died. |
|
18.
Yered lived one hundred and sixty-two years and he had a son, Chanoch. |
18.
And Jared lived a hundred and sixty-two years, and begat Hanok. |
|
19.
After he had Chanoch, Yered lived eight hundred years and he had sons and
daughters. |
19.
And Jared lived after he had begotten Hanok eight hundred years, and begat
sons and daughters. |
|
20.
All the days of Yered were nine hundred sixty-two years, and he died. |
20.
And all the days of Jared were nine hundred and sixty-two years; and he died.
|
|
21.
Chanoch lived sixty-five years and he had a son, Mesushelach. |
21.
And Hanok lived sixty-five years, and begat Methushelach. |
|
22.
Chanoch walked with Elohim, after he had Metushelach, [for] three hundred
years, and he had sons and daughters. |
22.
And Hanok worshipped in truth before the Lord after he had begotten
Methushelach three hundred years, and begat sons and daughters. |
|
23.
All the days of Chanoch were three hundred and sixty-five years. |
23.
And all the days of Hanok with the sojourners of the earth were three hundred
and sixty-five years. |
|
24.
Chanoch walked with Elohim, and he was no longer [there] for Elohim took him. |
24.
And Hanok served in the truth before the Lord; and, behold, he was not with
the sojourners of the earth; for he was withdrawn, and he ascended to the
firmament by the Word before the Lord, and his name was called Metatron the
Great Saphra. [JERUSALEM.
And Hanok served in the truth before the Lord; and, behold, he was not; for
he was withdrawn by the Word from before the Lord.] |
|
25.
Metushelach lived one hundred and eighty-seven years and he had a son Lemech. |
25.
And Methushelach lived a hundred and eighty-seven years, and begat Lemek. |
|
26.
After he had Lemech, Metushelach lived seven hundred and eighty-two years,
and he had sons and daughters. |
26.
And Methushelach lived after he had begotten Lemek seven hundred and
eighty-two years, and begat sons and daughters. |
|
27.
All the days of Metushelach were nine hundred and sixty-nine, and he died. |
27.
And all the days of Methushelach were nine hundred and sixty and nine years;
and he died. |
|
28.
Lemech lived one hundred and eighty-two years and had a son. |
28.
And Lemek lived a hundred and eighty-two years, and begat a son; |
|
29.
He named his son Noach, saying, “This one will bring us rest from our work
and the anguish of our hands, from the soil which Adonai has cursed.” |
29.
and he called his name Noah, (Consolation,) saying, This will console us for
our works that are not prosperous, and for the labour of our hands with the
earth which the Lord hath cursed on account of the guilt of the sons of men. |
|
30.
After he had Noach, Lemech lived five hundred and ninety-five years, and he
had sons and daughters. |
30.
And Lemek lived after he had begotten Noah five hundred and ninety and five
years, and begat sons and daughters. |
|
31.
All the days of Lemech were seven hundred and seventy-seven years, and he
died. |
31.
And all the days of Lemek were seven hundred and seventy and seven years; and
he died. |
|
32.
Noach was five hundred years old, and Noach produced Shem, Cham, and Yafet. |
32.
And Noah was the son of five hundred years, and Noah begat Shem, Cham, and
Japhet. |
|
|
|
|
1.
It came to be when men began to multiply on the face of the earth, that
daughters were born to them. |
1.
And it was when the sons of men began to multiply upon the face of the earth,
and fair daughters were born to them; |
|
2.
The sons of the rulers saw that the daughters of man were fair and they took
for themselves wives from whomever they chose. |
2.
and the sons of the great saw that the daughters of men were beautiful, and
painted, and curled, walking with revelation of the flesh, and with
imaginations of wickedness/Lawlessness; that they took them wives of all who
pleased them. |
|
3.
Adonai said, "My spirit will not continue to judge man forever, since he
is nothing but flesh. His days will be a hundred and twenty years." |
3.
And the Lord said by His Word, All the generations of the wicked/Lawless
which are to arise will not be purged after the order of the judgments of the
generation of the deluge, which will be destroyed and exterminated from the
midst of the world. Have I not imparted My Holy Spirit to them, (or, placed
My Holy Spirit in them,) that they may work good works? And, behold, their
works are wicked/Lawless. Behold, I will give them a prolongment of a hundred
and twenty years, that they may work repentance, and not perish. [JERUSALEM.
And the Word of the Lord said, The generations which are to arise will not be
judged after (the manner of) the generation of the deluge, (which is) to be
destroyed, and exterminated, and finally blotted out. Have I not imparted My
Spirit to the sons of men, because they are flesh, that they may work good
works? But they do works of evil. Behold, I have given them a prolongment of
a hundred and twenty years, that they may work repentance; but they have not
done it.] |
|
4.
There were giants on the earth in those days, and also later, when the sons
of the rulers came to the daughters of man and they bore children to them.
These were the mightiest ones who ever existed. [They were] men of renown. |
4.
Schamchazai and Uzziel, who fell from heaven, were on the earth in those
days; and also, after the sons of the Great had gone in with the daughters of
men, they bare to them: and these are they who are called men who are of the
world, men of names. |
|
5.
Adonai saw that man's wickedness had increased on the earth, and that every
inclination of his heart was only for evil, all day long. |
5.
And the Lord saw that the wickedness/ Lawlessness of man was great in the
earth, and all the imagery of the thought of his heart was only evil every
day. |
|
6.
Adonai was comforted that He had made man on the earth, and He grieved in His
heart. |
6.
And it repented the Lord in His Word that He had made man upon the earth; and
He passed judgment upon them by His Word. [JERUSALEM.
And there was repentance before the Lord in His Word that He had made man
upon the earth...And He said, and judged in His heart.] |
|
7.
Adonai said, "I will obliterate mankind which I have created from the
face of the earth, from man to beast, to the creeping things and to the birds
of heaven, for I regret that I made them." |
7.
And the Lord said, I will abolish by My Word man, whom I have created upon
the face of the earth, from man to cattle, to the reptile, and to the fowl of
the heavens; because I have repented in My Word that I have made them. |
|
8.
But Noach found favor in the eyes of Adonai. |
8.
But Noah, who was righteous/generous, found favour before the Lord. [JERUSALEM.
But Noah, because he was righteous/generous in his generation, found favour
and mercy before the Lord.] |
|
|
|
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.
21-27
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. 305-334
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.
Without
further ado, let us now immerse ourselves into this wonderful world of P’shat.
In Genesis 5:1, Rashi (R. Shelomo ben Yitzchaq; Troyes, France 1040 -1105) the
King of P’shat (simple/literal) exegesis of the Torah writes:
Verse
1: Question 1
Response:
זֶה סֵפֶר,
תּוֹלְדֹת
אָדָםThis is the book of the history
of man. [Meaning:]
This is the narrative of the generations of man. There are many other Aggadaic
interpretations.
Verse
1: Question 2
Response:
בְּיוֹם,
בְּרֹא
אֱלֹהִים On
the day El-him created.
This tells us that on the same day that he was created he begot children
(Genesis Rabba 24).
Verse
3: Question 3
If he already had had children on the day he was created, why, then did it take
so long for him to have more children?
Response:
שְׁלֹשִׁים
וּמְאַת
שָׁנָה
One hundred and thirty years. Up to now he had separated from his wife. He mourned
Hevel all those years (Beresheet Rabba 24, 6). He mourned that he helped bring
about death to mankind (Erubin 18b).
Verse
24: Question 4
If Chanoch walked with G-d, why was he suddenly taken?
Response:
וַיִּתְהַלֵּךְ
חֲנוֹךְ Chanoch
walked. He
was a righteous/generous person but he could easily be induced to turn towards
evil ways. Therefore, G-d quickly took him away and had him die, i.e., before
his time. This is why the verse uses a different expression concerning his
death, by writing וְאֵינֶנּוּ V’EINENU
“and he was not”
in the world to complete his years.
Verse
24: Question 5
Response:
כִּי-לָקַח
אֹתוֹ
אֱלֹהִים For [He] took him Before his time; as in: "Behold I take from you
the desire of your eyes" (Yechezkel 24:27). G-d told Yechezkel that his
wife would die before her time by a plague. Thus, LAQACH is used to
convey death before one's allotted time. (Ber. Rab. 29, 5)
Verse
28: Question 6
Characteristically it should have said "He begot Noach," the form
used in the previous and following verses, so why is this announcement of
progeny different?
Response:
וַיּוֹלֶד,
בֵּן And
had a son.
From whom the world was built up (Tanchuma 13). BEN having a common root
with BONEH --- building.
Verse
29: Question 7
Response:
זֶה
יְנַחֲמֵנוּ
מִמַּעֲשֵׂנוּ This
[one] will bring us rest "He
will give us rest from the toil of our hands." Prior to Noach they had no
agricultural tools and he prepared [such tools] for them. The earth had been
producing thorns and thistles when wheat was sown as a result of Adam HaRishon's
curse and this ceased in the days of Noach. That is the intent of the word
Y’NACHAMENU (Tanchuma 11). If you do not explain it this way (but, rather,
interpret NACHAM to mean "comfort us") then the meaning of the term
is not related to the name [NOACH] and you would have to call him Menachem.
Verse
32: Question 8
Response:
בֶּן-חֲמֵשׁ
מֵאוֹת
שָׁנָה Five
hundred years old. R.
Yudan said: Why is it that all the [previous] generations had children at the
age of one hundred years, and this one, [Noach, had children] at the age of five
hundred? G-d said: If they (i.e. Noach’s children) be wicked/Lawless they will
be destroyed by the [flood] waters which will cause grief to this righteous/generous
man. If they be righteous/generous, then I would have to burden him to build
many arks. [Therefore,] He restrained his source (i.e. G-d prevented Noach from
having children) and he had no children until he was five hundred years old in
order that Yefet, his oldest son, not be of punishable age before the Flood (Noach
was 600 years old at the Flood making, less than 100 years old. Since life
expectancy was so much greater then, punishable age was not reached till 100)
as it is written: “For the youngster will die when he is one hundred years old"
(Isaiah 65:20). [Meaning: the age at which he will be] liable for punishment,
in future time, and so it was before the Torah was given (Beresheet Rabba
26,2).
Verse
32: Question 9
Was not Yafet the oldest,
what is the reason for this order?
Response:
אֶת-שֵׁם
אֶת-חָם
וְאֶת-יָפֶת Shem,
Cham and Yafet But,
first you must discuss Shem who was righteous/generous and who was born
circumcised (an indication of his righteousness/generosity), and from whom
Abraham descended ([as is explained] in Beresheet Rabbah 26, 3. Once the
youngest is listed first, they continue to be listed in reverse order.)
Verse
2: Question 10
Response:
וַיִּרְאוּ
בְנֵי-הָאֱלֹהִים The sons of rulers [Meaning:] the sons of
princes and rulers. Another explanation of B’NE ELOHIM: They are the
angels who go as messengers of G-d; they, too, intermingled with them. Whenever
ELOHIM appears in Scripture it has the meaning of authority. The
following is indicative: "You will be his master (ELOHIM)" (Exodus
4:15). "See that I have made you a master (ELOHIM)" (Exodus 7:1).
Verse
2: Question 11
Response:
כִּי
טֹבֹת הֵנָּה That [they] were fair R. Yudan said: It is
spelled טֹבֹת (Tet,
Bet, Tav) [meaning:] when they improved her appearance beautifying her to enter
the marriage canopy, the head ruler would then enter and have relations with
her first [Ber. Rab. 26, 5].
Verse
2: Question 12
Response:
מִכֹּל
אֲשֶׁר
בָּחָרוּ From whomever they chose Even a married woman,
even a man or an animal (Ber. Rab. 26, 5).
Verse
3: Question 13
Response:
לֹא-יָדוֹן
רוּחִי
בָאָדָם My spirit will not
continue to judge man [Meaning:]
“My spirit will not be in anger and conflict because of man”
Verse
3: Question 14
Response:
לְעֹלָם Forever. [Meaning:] for a long
time. "Behold, My spirit is contending within Me whether to destroy or
whether to show mercy. This conflict will not be with Me 'forever,' i.e., for a
long time." ["I will give them a grace period of 120 years. If they
repent I will show mercy. If not, I will destroy them."]
Verse
3: Question 15
Response:
וְהָיוּ
יָמָיו, מֵאָה
וְעֶשְׂרִים
שָׁנָה His days will be a
hundred and twenty years
I will delay my anger towards them up to 120 years. If they will not repent I
will bring a flood upon them. Should you ask: From the birth of Yafet until the
Flood there were only one hundred years [Noach was 500 years old when Yafet was
born (see 5:32), and 600 at the Flood (see 7:6)]; [note] there is no “earlier”
or “later” in the Torah (i.e. narratives in the Torah are not always in
chronological order). The decree had already been decreed twenty years before
Noach had children. So we find in Seder Olam (Chapter 28). There are many
Aggadaic expositions regarding [the words,] LO YADON, but, this is the
smooth, plain, explanation.
Verse
4: Question 16
Response:
הַנְּפִלִים The Giants. They were so called because they "fell"
[NIFLO] and caused the downfall (by sinning and robbing. However, in Bamidbar
13:37, Rashi explains that the N’FILIM were so called because they were
angels who "fell" from the heavens) of the world (Ber. Rab. 26,7). In
Hebrew it means giants.
Verse
4: Question 17
When?
Response:
בַּיָּמִים
הָהֵם In those days i.e., in the days of
Enosh and sons of Kayin (Ber. Rab 26,7).
Verse
4 Question 18
Response:
וְגַם
אַחֲרֵי-כֵן And also later Though they saw the
destruction of the generation of Enosh when the ocean rose and flooded a third
of the world, [yet,] the generation of the Flood was not humbled to learn from
them (Ber. Rab 26,7).
Verse
4 Question 19
Response:
אֲשֶׁר
יָבֹאוּ When
[they] came i.e.,
they [the mothers] gave birth to children like them [the fathers] (Ber. Rab. 26.7).
Verse
4 Question 20
Response:
בְּנֵי
הָאֱלֹהִים The mightiest ones they were mighty in] their
rebellion against G-d (Tanchuma 12).
Verse
4 Question 21
Response:
אַנְשֵׁי
הַשֵּׁם Men
of renown
Those who had distinctive names: Irad, Mechuyael, Metushael, who were so called
on account of their destruction for they were wiped out and torn out. An
alternate explanation: "Men of devastation" -- who devastated the
world.
ADDITIONAL
COMMENTS
R.
Kimchi
5:1. זֶה סֵפֶר ZEH SEFER, the word SEFER here does
not mean “book,” but is derived from the verb ספור,
“to count.” The Torah introduces an account of events, providing numbers in
order to make these events more intelligible. The objective is to provide us
with the knowledge of how many years elapsed from the creation of Adam to the
deluge. Kayin and Hevel are not mentioned again. Hevel is not mentioned seeing
he left no offspring, whereas Kayin is not mentioned because none of his
offspring survived the deluge. Mankind is therefore traced back only to Sheth.
בְּיוֹם,
בְּרֹא
אֱלֹהִים
אָדָם,
בִּדְמוּת אֱלֹהִים,
עָשָׂה,
the Torah reminds us that on the day G-d created man He made him possessing
divine qualities like the angels, i.e. He implanted in man a soul of celestial
proportions. If man degraded himself by not observing his Creator's
commandments, the blame cannot be laid at the doorstep of his Creator. The
emphasis on man being created male and female (verse 2) is to allude to the
fact that the female had seduced Adam not to obey his Creator.
5:2. זָכָר וּנְקֵבָה,
בְּרָאָם;
וַיְבָרֶךְ
אֹתָם,
the blessing, mentioned already in 1:28 consisted of his ability to reproduce,
fill the earth and conquer it. If man was equipped to conquer others, he must
certainly be able to conquer the evil urge within himself.
וַיִּקְרָא
אֶת-שְׁמָם
אָדָם,
בְּיוֹם,
הִבָּרְאָם, a reference to 1:26 when G-d had announced His intention to
create Adam, saying נַעֲשֶׂה
אָדָם
בְּצַלְמֵנוּ, G-d's purpose in creating him was that he be an ADAM, and not
another species of BEHEMAH (beast) or Chayah (animal). Woman too, is included
in the description and definition of the word ADAM. Proof that woman was
included in that term ADAM is the plural mode of G-d's original announcement,
uttered before Chavah had been separated from Adam's body (1,26) וְיִרְדּוּ
בִדְגַת
הַיָּם,
“they will rule over the fish of the sea, etc.” This name ADAM
distinguishes the human species from all other mammals, for, although his body
too has been formed from the earth, he possesses a divine soul which originated
in heaven. If he allows himself to be drawn by the spiritually negative
gravitational pull exerted by the material part his body consists of, he is
considered as if no better than ADAMAH (dust), as if the spiritual soul inside
of him had been neutralised. This is exactly what the descendants of Kayin had
become guilty of, and this is why the Torah does not bother to enumerate them
in this chapter.
5:3. וַיְחִי
אָדָם,
after Adam had lived on earth for 130 years, he begat a son in his image and in
his form, as we have explained already. (1:26 where this term has been
explained) This was possible now, since Adam, after having completed his
penitence had become a thoroughly good person.
It
is possible to understand the word בִּדְמוּתוֹ (likeness)
as referring to Adam's body reflecting the quality of his soul, whereas the
meaning of the word כְּצַלְמוֹ (image)
refers to his intellectual qualities. After he had done Teshubah (repentance),
Adam's intellectual qualities also had fully recovered from the negative
fallout they had experienced as a result of his sin.
It
is also possible that he did not recover these faculties to the full until the
last tenth of his life on earth, seeing that the prophet Isaiah 65:20 describes
people in the times of the Messiah as remaining adolescent until they attain
the age of 100. Adam's offspring also might have been in an adolescent state
until they came of age at about 100 years old, and that is why they did not
marry until then. Once they had matured both physically and mentally, they
could be expected to reproduce so that their children could be described as
being “in their likeness, according to their image,” reflecting the good
qualities of their respective parents.
Our
sages (Erubin 18) say that during all these 130 years that Adam had lived the
life of a bachelor he was generating all kinds of spirits, demons, and the
like, (whenever he had a nocturnal seminal emission, these emissions did not go
to waste). The sages derive this from the emphasis in our verse that finally
Adam “begat in his image in his form,” i.e. up until then he had involuntarily
begotten inferior beings. [the Talmud implies criticism of Adam, who, though he
flagellated himself in this manner, did not fulfil the commandment to be
fruitful during those years.
Rabbenu
Nissim, in the name of Rabbi Sherirah Gaon, writes G-d had indicated to him at
the time of his sin that henceforth his children, if any, would not be true reproductions,
i.e. that he just like women sometimes who suffer from giving birth to
malformed beings, would produce such malformed creatures. The matter is
discussed in Niddah 24.
Rabbi
Υehudah in the name of Shemuel says that when a woman gives birth to a
malformed being with wings, she is still considered as ritually as impure as if
she had given birth to a normal human being.
While
Adam was in a state of disgrace he was unable to sire regular human beings, but
grotesque looking creatures with ugly faces, resembling demons. We know that
people are in the habit of referring to such malformed human specimens as
demons and ghosts. When Adam regained his former good standing in the eyes of
G-d, and He lifted the curse from him, he was once more able to father children
that could be described, “in his image and likeness.”
R.
Seforno
5:1. זֶה סֵפֶר,
תּוֹלְדֹת
אָדָם,
thus begins the story of human history, and events worth recording for all
posterity.
בִּדְמוּת
אֱלֹהִים,
עָשָׂה אֹתוֹ, a reference to man's free will. It is in this respect that man
is like G-d. This is why when different generations of man angered G-d they
were punished, [i.e. they had not been programmed to do evil.]
5:3.
וַיּוֹלֶד
בִּדְמוּתוֹ,
כְּצַלְמוֹ, Sheth was more righteous than either of his brothers, seeing
that even Hevel had only offered his gift to G-d after Kayin had preceded him.
R.
Kimchi
5:4.
וַיִּהְיוּ
יְמֵי-אָדָם, it appears that all the people mentioned prior to
Noach, whose lifespan is given by the Torah, were included in the ones
described as being born בִּדְמוּתוֹ,
כְּצַלְמוֹ, as reflecting the qualities expected of a human being in the
true sense of the word, whereas their brothers and sisters did not. This is why
they were wiped out during the deluge. It is possible that the long lives of
the people mentioned in this list was a standard set by G-d at the time, and
shared by their contemporaries, their siblings.
On
the other hand, it is possible that only the select list mentioned by the Torah
enjoyed such an exceedingly long life on earth. Perhaps the reason G-d granted
those generations such long lives may have been to enable them to study
phenomena over a long period of time and to record the results of their
observations for posterity. A lifespan of 70 years as we know it today is
simply not long enough to accumulate this type of knowledge. Once these basic
data had become known and recorded, later generations could study them out of
books, making it unnecessary for them to live for so many years.
The
outstanding scholar Rabbi Moses Maimonides wrote in his Moreh Nevuchim 2,47
that only the men mentioned by name in our chapter lived to such an old age. He
goes on to write that exceptional sizes, years, and numbers mentioned in the
Bible are all just that i.e. exceptional. They do not purport to describe the
norms in the time or environment during which such exceptions occurred. There
were varying sets of circumstances which accounted for these exceptions.
5:5. וַיִּהְיוּ
כָּל-יְמֵי
אָדָם,
the reason why the Torah summed up once more the total of the number of years
Adam lived since his creation, although anyone who is not a simpleton could
have figured this out from the data already provided by the Torah, is in order
that the scribe should not make a mistake. Once both the individual numbers and
the sum total is provided one can double check the total and no mistake will be
made. When the number of the soldiers in the army of Israel is recorded, an
individual number being supplied for each tribe, the Torah nonetheless troubles
itself to spell out the grand total of all these numbers combined. Compare
(Numbers 1:46 as well as 26:51).
Rabbenu
Chananel
5:6. וַיְחִי-שֵׁת,
חָמֵשׁ
שָׁנִים
וּמְאַת שָׁנָה;
וַיּוֹלֶד,
אֶת-אֱנוֹשׁ, seeing that the Israelites trace themselves back to SHET, he
is the only one of Adam's sons who is mentioned here.
Ketubim: Targum Tehillim (Psalms) 4
|
JPS TRANSLATION |
TARGUM |
|
1. For the Leader;
with string-music. A Psalm of David. |
1. For praise, with melodies. A hymn of David. |
|
2. Answer me when I
call, O God of my righteousness/generosity, You who did set me free when I
was in distress; be gracious unto me, and hear my prayer. |
2. At the time of my prayer, accept [it] from me, O God of
my righteousness/generosity; at the time of distress, You relieved me; pity
me and accept my prayer. |
|
3. O you sons of men,
how long will my glory be put to shame, in that you love vanity, and seek
after falsehood? Selah |
3. O sons of men, why is my glory for humiliation? You
will love vanity; you will seek falsehood forever. |
|
4. But know that the
LORD has set apart the godly man as His own; the LORD will hear when I call
unto Him. |
4. And they will know, for the Lord has separated the
righteous/generous man for himself; the Lord will accept the prayer of David
when he calls to him. |
|
5. Tremble, and sin
not; commune with your own heart upon your bed, and be still. Selah |
5. Tremble for Him, and do not sin; utter your petition
with your mouth and your request in your heart; and pray upon your beds and remember
the days of death forever. |
|
6. Offer the
sacrifices of righteousness/ generosity, and put your trust in the LORD. |
6. Subdue your impulses and it will be reckoned to you as
a righteous/generous sacrifice; and hope in the Lord. |
|
7. Many there are that
say: ‘Oh that we could see some good!’ LORD, lift You up the light of Your
countenance upon us. |
7. Many say, “Who will show us good?” Lift on us the light
of Your countenance, O Lord. |
|
8. You have put
gladness in my heart, more than when their corn and their wine increase. |
8. You have placed joy in my heart when their grain and
their wine has increased. |
|
9. In peace will I
both lay me down and sleep; for You, LORD, make me dwell alone in safety. |
9. In peace I both lay down and sleep, because You alone
are the Lord; in security You will make me dwell. |
|
|
|
RASHI’S COMMENTARY ON PSALMS
Psalm
Four
1
FOR THE LEADER; WΙΤΗ INSTRUMENTAL MUSIC, A PSALM. David composed
this psalm so that the Levites who lead the INSTRUMENTAL MUSIC for the song
upon the [Levites'] stage would recite it. The verbal root ‘leading’ [nishuah]
refers to those who take charge of an enterprise as in the passage where it is
said, “They appointed Levites twenty years of age and older to lead the work on
the Temple of the LORD” (Ez. 3:8).
2
YOU FREED ME FROM DISTRESS in the days that passed over me,
but
now [I ask], HAVE MERCY ON ME AND HEAR MY PRAYER.
3
SONS OF A NOBLE. [Heb. BENE ISH, which may mean ‘members of the ruling class,’
may, however, mean `sons of an ISH.’ With reference to ISH ‘lord,’ ‘noble’ note
the use of ISH as a synonym of BA’AL ‘lord,’ ‘husband’ in Gen. 30:18; Judg.
14:15; 2 Kgs. 4:1; Hos. 2:9; Ruth 2:11; etc.; see also R. Moses Qimhi on ISHIM
‘affluent people’ in Prov. 8:4, and note ISHI ‘my lord’ in Mishnah Yoma 1:3.]
Sons of Abraham, Isaac and Jacob who are called ‘noble’ [ISH]. [The term
‘noble’] is applied to Abraham [in Gen. 20:7]: “Return the noble's wife.” [The
term ‘noble’] is applied to Isaac [in Gen. 24:65]: “Who is this noble?” [The
term ‘noble’] is applied to Jacob [in Gen. 25:27]: “Jacob was an unblemished
noble.”
HOW
LONG WILL MY GLORY BE MOCKED? How long will you insult me [by saying], “I saw
Jesse's son” (1 Sam. 22:9); “when he [Jonathan] makes a pact with Jesse's son”
(1 Sam. 22:8); “You side with Jesse's son” (1 Sam. 20:30)? Do Ι not have a
name?
YOU
HAVE RECOURSE TO FRAUDS. You go in pursuit to find fraudulent accusations as
did the liars who were slandering me while pretending friendship and similarly
the informers who were in the time of Saul [who told Saul in 1 Sam. 23:19], “Indeed,
David is hiding out...at the hill of Hachilah ..." There are many similar
references in the Bible.
4
SINGLES OUT [hipláh]. [i.e.], ‘distinguishes’ [hibdil].
5
TREMBLE [rigezu]. [i.e.], ‘quake’ [biredu] in the presence of
the
Holy One Blessed be He, AND SIN NO MORE. SAY IN YOUR HEART UPON YOUR BED. Keep
in mind' that the Holy One Blessed be He has so warned you.
6
SACRIFICE SACRIFICES OF JUSTICE. Make your deeds just so that thereby you will
be like those who present sacrifices. [I.e., to say, the practice of justice is
a form of worship; for the same idea see Mic. 6:6-8]
6
AND TRUST IN THE LORD so that He will bestow blessings upon you, "and do
not sin" (v. 5) against Him for the sake of the money you expect to
receive as a reward from Saul.
7
MANY SAY, “WHO WILL SHOW US BENEFIT?” so that we may be affluent and so that we
may achieve [our] desire as they [the Gentiles do].
7
RAISE UP OVER US. Raise up over us a flag [nés], your shining face. [The verb
nesah] is a synonym of [the expression HERIM NES ‘lift up a flag’ as in] “lift
up a flag” (Isa. 62:10); “I will raise My flag” (Isa. 49:22).
8
I, however, am not jealous of them [the Gentiles, says King David,] because YOU
PUT JOY INTO MY HEART WHEN THEIR [the Gentiles'] GRAIN AND WINE SHOW INCREASE,
[for] I am certain that if He [the LORD does] so much for those who make Him
angry how much more [will He do] in the time to come, which is the day of their
recompense, for those who perform His will.
9
SAFE TOGETHER. If Israel be SAFE TOGETHER, LET ME LIE DOWN AND I WILL SLEEP.
[I.e.], I would lie down and I would sleep securely, and I would not be afraid
of any adversary or enemy.
9
ALONE [AND SECURE]. [The latter phrase] is a synonym of ‘secure and quiet.’
[The reason for the psalmist's being secure and quiet although he is alone] is
that he need not post security guards [to spend the night] with him.
Ashlamatah: Isaiah 29:18-24; 30:15
18.
And in that day will the deaf hear the words of a book, and the eyes of the
blind will see out of obscurity and out of darkness.
19.
The humble also will increase their joy in the LORD, and the neediest among men
will exult in the Holy One of Israel.
20.
For the terrible one is brought to nought, and the scorner ceases, and all they
that watch for iniquity/Lawlessness are cut off;
21.
That make a man an offender by words, and lay a snare for him that reproves in
the gate, and turn aside the just with a thing of nought. {P}
22.
Therefore thus says the LORD, who redeemed Abraham, concerning the house of
Jacob: Jacob will not now be ashamed, neither will his face now wax pale;
23.
When he sees his children, the work of My hands, in the midst of him, that they
sanctify My name; yes, they will sanctify the Holy One of Jacob, and will stand
in awe of the God of Israel.
24.
They also that err in spirit will come to understanding, and they that murmur
will learn instruction. {S}
1. Woe to the rebellious
children, says the LORD, that take counsel, but not of Me; and that form
projects, but not of My spirit, that they may add sin (transgression of the
Law) to sin (transgression of the Law);
2. That walk to go down into
Egypt, and have not asked at My mouth; to take refuge in the stronghold of
Pharaoh, and to take shelter in the shadow of Egypt!
3. Therefore will the stronghold
of Pharaoh turn to your shame, and the shelter in the shadow of Egypt to your
confusion.
4. For his princes are at Zoan,
and his ambassadors are come to Hanes.
5. They will all be ashamed of a
people that cannot profit them, that are not a help nor profit, but a shame,
and also a reproach. {S}
6. The burden of the beasts of
the South. Through the land of trouble and anguish, from whence come the
lioness and the lion, the viper and flying serpent, they carry their riches
upon the shoulders of young asses, and their treasures upon the humps of
camels, to a people that will not profit them.
7. For Egypt helps in vain, and
to no purpose; therefore have I called her arrogance that sits still.
8. Now go, write it before them
on a tablet, and inscribe it in a book, that it may be for the time to come forever
and ever.
9. For it is a rebellious people,
lying children, children that refuse to hear the teaching of the LORD;
10. That say to the seers: ‘See
not,’ and to the prophets: ‘Prophesy not unto us right things, speak unto us
smooth things, prophesy delusions;
11. Get you out of the way, turn
aside out of the path, cause the Holy One of Israel to cease from before us.’ {S}
12. Wherefore thus says the Holy
One of Israel: because you despise this Word, and trust in oppression and
perverseness, and stay thereon;
13. Therefore this iniquity/Lawlessness
will be to you as a breach ready to fall, swelling out in a high wall, whose
breaking comes suddenly at an instant.
14. And He will break it as a
potter's vessel is broken, breaking it in pieces without sparing; so that there
will not be found among the pieces thereof a sherd to take fire from the hearth,
or to take water out of the cistern.
15.
For thus said the Lord GOD, the Holy One of Israel: in sitting still and rest
will you be saved, in quietness and in confidence will be your strength; and
you would not.
Mark (Mordechai) 1:14-15
14.
Now after John was arrested and put in prison, Yeshuah came into Galilee,
proclaiming the good news (the Masorot – the Traditions) of the kingdom
(governance) of G-d [through the Hakhamim and Bate Din as opposed to human
kings],
15.
And saying, The [appointed period of] time is fulfilled (completed), and the
kingdom (governance) of God [through Hakhamim and Bate Din] is at hand; repent
(have a change of mind and return to Torah wisdom) and faithfully obey the
Masorah (Traditions/Oral Law).
Whereas until that
time Israel had been under kings appointed by G-d, a new dispensation, for lack
of a better word, of the governance of G-d was about to be inaugurated after
the fall of the Temple and the discontinuance of the Sanhedrin whereby G-d’s
people would be ruled by judges and Rabbinic tribunals as it was after Joshua.
This system of Judges and Rabbinic Tribunals (Bate Din) required a legal
tradition (body of oral Law) which is the “good news” that Yeshuah was
proclaiming.
MISHLE (Proverbs) 1:20-28
The Call Of Wisdom
Wisdom
–
After describing how the father begins educating his son in the statutes of
wisdom, he goes on to say that wisdom will reveal itself little by little and
will continue developing level by level. He enumerates four levels, one
following the other in ascending progression.
1)
It
will talk in the courtyards
– The courtyard is the space behind the houses where only the young children
and the immediate occupants are to be found.
2)
It
will raise its voice in the thoroughfares – The thoroughfare is the broad
place before the houses where the ault population of the section are generally
found. “Raising one’s voice” is more than “talking,” for talking is for
oneself, whereas raising one’s voice is directed towards the hearing of
another. So wisdom begins to reveal itself before the youths, individually,
behind the houses, and then develops further until the speaker stands and
raises his voice in the thoroughfare for the grown people to hear.
3)
It
will call out at the head of throngs – It will reveal itself in the
marketplace, wher all the towns inhabitants gather for trade. And there it will
call out, calling out being more than raising one’s voice, the former directed
at the specific people who are called to; the latter, to people in general –
the intent being that there the prophet or orator will address large
populations.
4)
It
will state its words at the doors of the city gates – That is where the judges and
the elders preside, and there wisdom will state its words and reveal itself to
the elders of the gate, until the light of wisdom breaks forth in all its
glory, gathering intensity until the height of day, and it will say:
How long, you
simple ones will you love simplicity? – The simple man is drawn to folly through lack of knowledge. In this
connection Solomon asks: How long will you like to be deceived without
knowledge? For wisdom gives subtlety to the simple. And how long will the scoffers
desire mockery for themselves? The scoffer mocks wisdom because he is not
amenable to proof. He does not hate
wisdom, not knowing it clearly enough to do so. And scoffers do not accept
wisdom by way of tradition through MUSSAR (discipline) and fear of the LORD,
for they “desire mockery for themselves” in respect to articles of faith
which cannot be proved.
But the fool knows
the dictates of wisdom and departs from them because of his lust, the dictates
of wisdom being in opposition to the inclinations of his evil heart. This makes
him worse than the scoffer, for the scoffer does not hate knowledge, but only
mocks what he cannot know with perfect knowledge, whereas the fool, though
knowing the dictates of wisdom with perfect knowledge departs from them
nevertheless because “fools hate knowledge,” the knowledge of wisdom
placing a restraint upon the lusts of the heart.
Return through my
reproof – Wisdom tells
them to return from their evil ways.
1) Because of the reproof whereby it will contend with
them and teach them the ways of wisdom and its truth.
2) I will pour out my spirit upon you – The spirit of wisdom will be as a flowering
spring in their hearts and will teach them its statutes and its truths.
3) I will make my words known to you – This refers to the punishment in store for one
who abandons wisdom.
But
I have called you
– In respect to “Return through my reproof” it is written: “But I have called
you and you have refused.” For wisdom calls to and contends with men; but
though it calls within men’s hearts and spills out its spirit upon them (as it
is written “I will pour out my spirit upon you,” the faculties of man’s psyche
being attuned to the reception of wisdom’s mandates and the heart being capable
of feeling the spirit of wisdom investing all the psyche’s cells, whispering
that its voice be heard) – still, you have refused to listen to this call. An
in respect to “I will make my words known to you,” the words speaking of the
punishment in store for the transgressions of wisdom, it is written: “I have
stretched forth my hand,” the stretching forth of the hand connoting striking,
as in “I will stretch forth my hand upon you and I will destroy you.” For I
desired that you return to the way of wisdom through fear of punishment, but
no one listens.
You
flouted
– In respect to “I have called,” which connotes the counsel with which wisdom
invests a man’s heart, counselling him, as it were, in the right path to be
followed by him, it is written: “You flouted all my counsel.” And in respect
to: “I have stretched forth my hand,” chastisement meant to elicit fear of
punishment, it is written “and you did not desire my chastisement” – you did
not desire to hear the reproof, as it is written: “but no one listens.”
I,
too will laugh at your undoing – the undoing is the calamity itself and the fear is
what precedes it (“PACHAD” – [fear] connoting fear without knowing what is to
be feared), and he adds that he will even mock when your fear arrives,
before the onset of the calamity.
When
ytour fear arrives as a blackness – For fear comes as a blackness and darkness,
intensifying in the gloom, when one cannot delineate the thing he is afraid of.
And your undoing comes swiftly as a tempest, for immediately after the darkness
and the fear the calamity comes. There is a difference between “coming” and
“arriving.” “Coming” connotes imminence of arrival, for which reason he adds
that it has come [into being] and its arrival is imminent. When affliction and distress come upon you – “Affliction” connotes the outer scourge, and
“distress” inner suffering. When the outer affliction is accompanied by inner
turmoil the situation is a desperate one; all hope is lost and complete despair
ensues.
Then they will
call me, but I will not answer – At first
the wisdom will be near enough to them for them to call it, as it were, but it
will not answer them; and then it will remove itself from them so that they
will seek me, but they will not find me.
The first state is
that of the fools, who know the mandates of wisdom, but who, because of their
lusts, do not heed them. They will ultimately arrive at the state of the
skeptics who doubt the mandates of wisdom, or of the simple, who do not know
them at all.
Questions
for Reflection:
1.
What
are the 21 questions raised by Rashi on the Seder for this week?
2.
What
did the Judeans of Yeshuah’s time understood by “believe (faithfully obey) in
the gospel”?
3.
How
is the Torah Seder related to:
(a)
The
Psalm for this week?
(b)
The
Ashlamatah for this week?
(c)
Mark
(Mordechai) 1:14-15?
(d)
Proverbs
1:20-28?
4.
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 week?
Shabbat
Shalom!
Hakham
Dr. Yosef ben Haggai