Esnoga Bet Emunah
1101 Surrey Trce. SE, Tumwater, WA 98501
Telephone: 360-584-9352 - United States of America
© 2010
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
|
Heshvan 08, 5771 October
15/16, 2010 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Oct. 15, 2010 Candles at 6:47 PM Sat. Oct. 16, 2010 Havdalah 7:41 PM |
Brisbane, Australia Fri. Oct. 15, 2010 Candles at 5:37 PM Sat. Oct. 16, 2010 Havdalah 6:31 PM |
Bucharest, Romania Fri Oct. 15, 2010 Candles at 6:15 PM Sat. Oct. 16, 2010 Havdalah 7:15 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Oct. 15, 2010 Candles at 6:49 PM Sat. Oct. 16, 2010 Havdalah 7:44 PM |
Jakarta,
Indonesia Fri. Oct. 15, 2010 Candles at 5:28 PM Sat. Oct. 16, 2010 Havdalah 6:17 PM |
Manila & Cebu, Philippines Fri. Oct. 15, 2010 Candles at 5:19 PM Sat. Oct. 16, 2010 Havdalah 6:08 PM |
|
Miami,
FL, U.S. Fri. Oct. 15, 2010 Candles at 6:36 PM Sat. Oct. 16, 2010 Havdalah 7:27 PM |
Olympia, WA, U.S. Fri. Oct. 15, 2010 Candles at 6:07 PM Sat. Oct. 16, 2010 Havdalah 7:09 PM |
Murray, KY, & Paris, TN.
U.S. Fri. Oct. 15, 2010 Candles at 6:01 PM Sat. Oct. 16, 2010 Havdalah 6:56 PM |
|
San Antonio, TX,
U.S. Fri. Oct. 15, 2010 Candles at 6:46 PM Sat. Oct. 16, 2010 Havdalah 7:39 PM |
Sheboygan & Manitowoc, WI, US Fri. Oct. 15, 2010 Candles at 5:51 PM Sat. Oct. 16, 2010 Havdalah 6:50 PM |
Singapore, Singapore Fri. Oct. 15, 2010 Candles at 6:35 PM Sat. Oct. 16, 2010 Havdalah 7:24 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Honor Rosh Paqid Adon Hillel ben David and beloved
wife HH Giberet Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved
family
His Excellency Adon Barth Lindemann & beloved
family
His Excellency Adon John Batchelor & beloved wife
His Excellency Adon Ezra ben Abraham and beloved wife
HE Giberet Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved
wife HE Giberet Tricia Foster
His Excellency Adon Yisrael ben Abraham and beloved
wife HE Giberet Elisheba bat Sarah
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
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!
We
also want to take this opportunity to dedicate this Torah Seder Commentary to
His Excellency Adon Barth Lindemann on occasion of his birthday on this week,
and wish him a very happy Yom Huledet Sameach. May he have a long and
prosperous life, with very good health, ample provisions, the opportunity to
study and teach much Torah, and to perform many and great acts of
loving-kindness, amen ve amen!
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אִישׁ
אִישׁ |
|
|
|
Ish Ish |
Reader
1 Vayiqra 17:1-3 |
Reader
1 Vayiqra 18:1-3 |
|
Any man |
Reader
2 Vayiqra 17:3-5 |
Reader
2 Vayiqra 18:3-5 |
|
Cualquier varσn |
Reader
3 Vayiqra 17:5-7 |
Reader
3 Vayiqra 18:5-7 |
|
Vayiqra
(Lev.) 17:1-16 |
Reader
4 Vayiqra 17:7-9 |
|
|
Ashlamatah:
Yeshayahu 66:1-2,
5-12
|
Reader
5 Vayiqra 17:9-11 |
|
|
|
Reader
6 Vayiqra 17:11-13 |
Reader
1 Vayiqra 18:1-3 |
|
Psalm
81:1-17 |
Reader
7 Vayiqra 17:14-16 |
Reader
2 Vayiqra 18:3-5 |
|
|
Maftir: Vayiqra 17:14-16 |
Reader
3 Vayiqra 18:5-7 |
|
N.C.:
2 Peter 1:5-7 |
- Isaiah 66:1-2, 5-12 |
|
Rashi
& Targum Pseudo Jonathan
for:
Vayiqra (Leviticus) 17:1-16
|
RASHI |
TARGUM
PSEUDO JONATHAN |
|
1.
And the Lord spoke to Moses, saying: |
1.
And the Lord spoke with Mosheh, saying: |
|
2.
Speak to Aaron and to his sons, and to all the children of Israel, and
say to them: This is the thing the Lord has commanded, saying: |
2.
Speak with Aharon and with his sons, and with the sons of Israel, and tell
them: This is the word which the Lord has commanded, saying: |
|
3.
Any man of the House of Israel, who slaughters an ox, a lamb, or a goat
inside the camp, or who slaughters outside the camp, |
3.
A man of the house of Israel, young or old, who will kill as a sacrifice a
bullock, or lamb, or goat in the camp, or who kills it without the camp, |
|
4.
but does not bring it to the entrance of the Tent of Meeting to offer
up as a sacrifice to the Lord before the Mishkan of the Lord, this [act]
shall be counted for that man as blood he has shed blood, and that man shall
be cut off from among his people; |
4.
and brings it not to the door of the tabernacle of ordinance to offer it an
oblation before the Lord, before the tabernacle of the Lord, the blood of
slaughter will be reckoned to that man, and it will be to him as if he had
shed innocent blood, and that man will be destroyed from his people. |
|
5.
in order that the children of Israel should bring their offerings which
they slaughter on the open field, and bring them to the Lord, to the entrance
of the Tent of Meeting, to the kohen, and slaughter them as peace offerings
to the Lord. |
5.
In order that the sons of Israel may bring their sacrifices which they have
heretofore killed on the face of the field, they may henceforth bring them
before the Lord, at the door of the tabernacle of ordinance, unto the priest,
and sacrifice their consecrated victims before the Lord. |
|
6.
And the kohen shall dash the blood upon the altar of the Lord at the
entrance of the Tent of Meeting, and he shall cause the fat to go up in
smoke, as a pleasing fragrance to the Lord. |
6.
And the priest will sprinkle the blood upon the altar of the Lord, at the
door of the tabernacle of ordinance, and burn the fat, to be received with
acceptance before the Lord. |
|
7.
And they shall no longer slaughter their sacrifices to the satyrs after
which they stray. This shall be an eternal statute for them, for [all] their
generations. |
7.
Neither will they offer any more their sacrifices unto idols which are like
unto demons, after which they have wandered. This will be an everlasting
statute to them, unto their generations. |
|
8.
And you should say to them: Any man of the House of Israel or of the
strangers who will sojourn among them, who offers up a burnt offering or [any
other] sacrifice, |
8.
And you will tell them: A man, whether young or old, of the house of Israel,
or of the strangers who sojourn among you, who will sacrifice a burnt
offering, or consecrated oblation, |
|
9.
but does not bring it to the entrance of the Tent of Meeting to make it
[a sacrifice] to the Lord, that man shall be cut off from his people. |
9.
and bring it not to the door of the tabernacle of ordinance, to be made an
oblation before the Lord, that man will be destroyed from his people. |
|
10.
And any man of the House of Israel or of the strangers that sojourn
among them, who eats any blood, I will set My attention upon the soul who
eats the blood, and I will cut him off from among his people. |
10.
A man also, whether young or old, of the house of the family of Israel, or of
the strangers who sojourn, in dwelling among them, who will eat any blood, I
will cause employment to turn away (or cease) from that man who eats any
blood, and will destroy him from among his people. |
|
11.
For the soul of the flesh is in the blood, and I have therefore given
it to you [to be placed] upon the altar, to atone for your souls. For it is
the blood that atones for the soul. |
11.
Because the subsistence of the life of all flesh is in the blood, and I have
given it to you for a decree, that you will bring the blood of the victim
unto the altar to make atonement for the blood of your lives, because the blood
of the victim is to atone for the guilt of the soul. |
|
12.
Therefore, I said to the children of Israel: None of you shall eat
blood, and the stranger who sojourns among you shall not eat blood. |
12.
Therefore have I said to the sons of Israel, Beware lest any man among you
eat the blood. Neither will the strangers who sojourn by dwelling among you
eat the blood. |
|
13.
And any man of the children of Israel or of the strangers who sojourn
among them, who traps a quarry of a wild animal or bird that may be eaten,
and sheds its blood, he shall cover it [the blood] with dust. |
13.
And any man, whether young or old, of the house of the stock of Israel, or of
the sojourners who sojourn by dwelling among you, who hunts venison of beast
or fowl proper to be eaten, will pour out its blood when it is killed; and if
what he has killed be not destroyed (or strangled), let the blood be covered
with dust. |
|
14.
For [regarding] the soul of all flesh its blood is in its soul, and I
said to the children of Israel: You shall not eat the blood of any flesh, for
the soul of any flesh is its blood all who eat it shall be cut off. |
14.
Because the subsistence of the life of all flesh is its blood; it is its
life; and I have told the sons of Israel, You will not eat the blood of any flesh;
for the subsistence of the life of all flesh is its blood: whosoever among
you eats it will be destroyed. |
|
15.
And any person, whether a native or a stranger, who eats carrion or
what was torn, shall immerse his garments and immerse himself in the waters,
and shall remain unclean until evening, and then he shall become clean. |
15.
And any man who will eat flesh which has been thrown away on account of
having been strangled (or corrupted), or the flesh of that which has been
torn, (any man,) whether native or sojourner, will wash his clothes, and
bathe in forty seahs of water, and be unclean until evening when he will be
clean; |
|
16.
But if he does not immerse [his garments] or immerse his flesh, he
shall bear his sin. |
16.
but if he be perverse and will not wash, nor bathe his flesh, he will bear
his transgression. |
|
- |
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.
Reading
Assignment:
The Torah Anthology:
Yalkut MeAm LoEz - Vol 11: The Divine Service
By: Rabbi Yitzchaq
Magriso
Published by: Moznaim
Publishing Corp. (New York, 1989)
Vol. 11 The
Divine Service, pp. 387-396.
Rashi Commentary for:
Vayiqra (Leviticus) 17:1-16
3 Who
slaughters an ox, a lamb, [or a goat] Scripture is speaking of [slaughtering] holy
sacrifices [not of slaughtering ordinary animals], for Scripture continues, to
offer up as a sacrifice (next verse). -[Torath Kohanim 17:91]
inside
the camp But outside the Courtyard.-[Torath Kohanim 17:89;
Zev. 107b]
4 shall
be counted [for that man] as blood As though he had shed human blood, for which one is
liable to the death penalty.
He has
shed blood [This comes] to include one who dashes the blood [of a
holy sacrifice] outside [the Temple Courtyard].-[Zev. 107a]
5 which
they slaughter which they are accustomed to slaughter.
7 to the
satyrs Heb. לַשְּׂעִירִים , to the demons, like, and satyrs (וּשְּׂעִירִים) will dance there (Isa. 13:21). -[Torath Kohanim
17:100]
8 Who
offers up a burnt-offering [This passage] comes to make liable one who causes
the limbs [of a sacrifice] to go up in smoke outside [the Temple Courtyard]
like the one who slaughters [a sacrifice] outside [the Courtyard.
Consequently,] if one person slaughtered [the sacrifice] and his fellow offered
it up [outside the Courtyard], they are both liable [to the penalty of excision].-[Torath
Kohanim 17:103; Zev. 106a]
9 [that
man] will be cut off [from his people] Heb. מֵעַמּוֹ , lit. from his peoples. [The plural form of
peoples teaches us that] his offspring will be cut off as well as his own
days being cut off.
10 any
blood Since Scripture says, [For it is the blood] that atones for the soul
(next verse), one might think that a person is liable only for [eating] the
blood of sanctified things, [which effects atonement]. Scripture, therefore,
says here, any blood [to include even the blood of ordinary
animals].-[Kereithoth 4b]
I will
set my attention Heb. פָנַי . [The word פָנַי here is to be understood to mean] My פְּנַאי , i.e., My leisure. [God is saying,] I will make
Myself free (פּוֹנֶה) from all My affairs, and I will deal with this
person!-[Torath Kohanim 17:108]
11 For
the soul of the flesh of every creature is dependent upon the blood, and
therefore, I have given it to atone for the soul of man. [In this way,] one
soul [namely, the blood of a sacrifice] shall come and atone for another
soul.
12 None
of you [This phrase] comes to warn adults regarding minors [not to feed them
blood].-[Torath Kohanim 17:110; Yev. 114a]
13 who
traps [Had the verse stated only this phrase,] we would know only [that this
law applies to] creatures that require trapping. But how would we know [that
the law includes also] geese and roosters, [which do not require trapping]?
Scripture, therefore, adds [the word] צֵיד a quarry, meaning in any way [even if not trapped]. But if so,
why is it stated, "who traps"? [To teach us] that one should not eat
flesh except with this preparation, [meaning, that just as one does not go out
to trap every day, neither should one eat meat regularly at all his meals, as
if he had to go out and trap it].-[Torath Kohanim 17:111; Chul. 84a]
that may
be eaten [This comes] to exclude unclean creatures [which are
prohibited to be eaten, that their blood does not require covering].-[Torath
Kohanim 17:112]
14 its
blood is in its soul Its blood is in the place of its very soul, because
the soul is dependent upon it.
for the
soul of any flesh is its blood [The word הִוא , meaning here it is, is feminine in gender.] for the soul
[...] is the blood. [For] the words דָם and בָָּשָָׂר are masculine in gender, while the word נֶפֶשׁ is feminine in gender. [Hence, the antecedent of הִוא is נֶפֶשׁ .]
15 who
eats carrion or what was torn Scripture is speaking about the carcass of a clean
bird [i.e., a kosher species of bird], which transmits defilement only at the
time it is swallowed into the esophagus. And it teaches you here, that it defiles
[the person], when he eats it. [The trefah, the bird mortally wounded by a wild
beast, or stricken with a terminal illness, however, does not transmit
defilement. Consequently,] the torn one mentioned here was written only to
expound upon it. Thus we learned: One might think that the carcass of an
unclean bird [also] defiles when it is swallowed into the esophagus. Scripture,
therefore, says, or what was torn, [referring to a type of bird] that may
fall under the category of טְרֵפָה [i.e., a kosher bird, which is prohibited only if
it is torn], thus, excluding the case of an unclean bird, which can never fall
under the category of טְרֵפָה , [because it is prohibited in any case]. -[Torath
Kohanim 17:126]
16 he
shall bear his sin If he [subsequently] eats holy sacrifices or enters
the Sanctuary [in his unclean state], he is punished by excision because of
this uncleanness, like all other cases of uncleanness.-[Torath Kohanim 17:129]
[But if
he does not]... immerse his flesh, he shall bear his sin For
[not] immersing his body he is punished by excision. However, for [not]
immersing his garments, [and entering the Mishkan wearing them,] he is punished
by lashes.-[Torath Kohanim 17:129]
Tehillim
- Psalm 81:1-17
|
Rashi |
Targum |
|
1. For the
conductor, on the gittith, of Asaph. |
1. For
praise; on the lyre that comes from Gath, composed by Asaph. |
|
2. Sing
praises to the God Who is our might, sound the shofar to the God of Jacob. |
2. Give
praise in the presence of God, our strength; shout in the presence of the God
of Jacob. |
|
3. Raise
[your voice in] song and give forth [with] a timbrel, a pleasant harp with a
lyre. |
3. Lift up
the voice in praise, and set out timbrels, the lyre whose
sound is sweet with harps. |
|
4. Sound
the shofar on the New Moon, on the appointed time for the day of our
festival. |
4. Blow
the horn in the month of Tishri, in the month in which the day
of our festivals is concealed. |
|
5. For it
is a statute for Israel, the judgment of the God of Jacob. |
5. For He
made a covenant for Israel; it is a legal ruling of the God of
Jacob. |
|
6. As a
testimony for Jehoseph, He ordained it, when he went forth over the land of
Egypt, [when] I understood a language that I had not known. |
6. He made
it a testimony for Joseph, who did not go near the wife of his
master; on that day he went out of the prison and ruled over
all the land of Egypt. The tongue I did not know I have taught and]
heard. |
|
7. I
removed his shoulder from burdens; his hands were removed from the cauldron. |
7. I have
removed his shoulder from servitude; his hands were taken away from casting
clay into a pot. |
|
8. In
distress, you called and I released you; I answered you-[though you called]
in secret- with thunder; I tried you by the waters of Meribah, forever. |
8. In the
time of the distress of Egypt, you called and I delivered you; I
made you fast in the secret place where My presence is, where
wheels of fire call out before him; I tested you by the waters of Dispute
forever. |
|
9. Hearken,
My people, and I shall admonish you, Israel, if you hearken to Me. |
9. Hear, O
My people, and I will bear witness for you, O Israel, if you will accept
My word. |
|
10. No
strange god shall be within you, neither shall you prostrate yourself to a
foreign god. |
10. There
will not be among you worshippers of a foreign idol, and you
will not bow down to a profane idol. |
|
11. I am
the Lord, your God, Who brought you up from the land of Egypt; open your
mouth wide, and I shall fill it. |
11. I am
the LORD your God, who brought you up from the land of Egypt; open wide your
mouth with the words of Torah, and I will fill it with all good
things. |
|
12. But My
people did not hearken to My voice, neither did Israel desire to [follow] Me. |
12. But My
people did not receive My voice; and Israel did not want My word. |
|
13. So I
let them go after their heart's fantasies; let them go in their counsels. |
13. And I
expelled them for the thoughts of their heart, they went away in their
wicked counsel. |
|
14. If only
My people would hearken to Me, if Israel would go in My ways. |
14. Would
that My people had listened to me, that Israel would walk in My ways! |
|
15. In a
short time I would subdue their enemies and upon their enemies I would return
My hand. |
15. In a
little while I will humble their enemies, and I will turn my strong blow against
their enemies. |
|
16. The
enemies of the Lord would lie to Him, and their time would be forever. |
16. The
enemies of the LORD will be false to Him; and their harshness will
last forever. |
|
17. Then He
would feed them with the fat of wheat and I would sate you with honey from a
rock. |
17. But He
will feed him with the best of wheat bread; and I will satisfy
you with honey from the rock. |
|
|
|
Rashis Commentary for: Psalm 81:1-17
on the
gittith A musical instrument that comes from Gath.
2 sound
the shofar on Rosh Hashanah.
3 a
pleasant harp with a lyre Rabbi Chiyya bar Abba says: The kinnor and the
nevel are the same. Rabbi Simon says: The [number of] strings distinguishes
one from the other. Why is it called nevel? Because it puts all other types
of music to shame.
4 on the
New Moon When the moon renews itself.
on the
appointed time The appointed day for it, and so (Prov. 7:20): on
the appointed day (בכסה) he will come home; to the appointed time that had been fixed.
and I
shall fill it According to whatever you ask I will fill.
5 For it
is a statute for Israel from the Holy One, blessed be He, to sound
the shofar on that day, the day of the judgment of the Holy One, blessed be He.
6 As a
testimony for Jehoseph He ordained it On Rosh Hashanah, Joseph went out of prison.
[when] I
understood a language that I had not known It is explained in tractate
Sotah (36b) that [the angel] Gabriel taught him seventy languages.
7 from
the cauldron From slave labor to cook the pots in the manner of
other slaves.
from the
cauldron Heb. מדוד , a pot, as (I Sam. 2:14): And he would thrust
into the fire-pot or into the pot (הדוד) .
8 In
distress, you called to Me, all of you. You called from the distress of the labor
of the burdens of Egypt, and I released you.
I
answered you in secret with thunder You called in secret between Me and you, but I
answered you with a voice of thunder; I made known My might and My awesome
deeds in public.
I tried
you by the waters of Meribah, forever Although it was revealed and tried before Me
that you were destined to provoke Me with the waters of Meribah. So it was
taught in Mechilta (Exod. 19:2).
9
Hearken, My people Since I did all this for you, it is fitting for you
to hearken to Me.
11 open
your mouth wide to request of Me whatever your heart desires.
13 after
their hearts fantasies Heb. בשרירותלבם , after the views of their heart, as (above 5:9):
because of those who lie in wait for me (שוררי) .
14 If
only My people would hearken to Me Still, if they desired to return to Me and to hearken
to Me...
15 In a
short time I would subdue their enemies In a short time I would
subdue their enemies.
I would
return My hand I would return my blow from upon you to lay it upon
them, and then...
16 The
enemies of the Lord would lie to Him, and their time would be [The
time of] their retribution [would be] forever.
17 Then
He would feed them Israel.
and...from
a rock He sated them with honey when they went in His ways, as the matter that
is stated (Deut. 32:13): He suckled them with honey from the rock.
Ashlamatah: Yeshayahu
(Isaiah) 66:1-2,
5-12
|
Rashi |
Targum |
|
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? |
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? |
|
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. |
2. All these things My
might has made, did not all these things come to be, says the LORD? But in
this man is there pleasure before Me to regard him, he that is poor and
humble in spirit, and trembles at My Word. |
|
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. |
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 offerings of gifts is a gift of oppression. They have taken
pleasure in their own ways, and their soul takes pleasure in their
abominations. |
|
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} |
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 the prophesied
they did not attend, but they did what is evil before Me, and took pleasure
in that which I did not wish. {S} |
|
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. |
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 names sake say, Let
the glory of the LORD increase, that we may see your joy; but it is they who
shall be put to shame. |
|
6. There
is a sound of stirring from the city, a sound from the Temple, the voice of
the Lord, recompensing His enemies. |
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. |
|
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. |
7. Before distress
comes to her she will be delivered, and before shaking will come upon her, as
pains upon a woman in travail, her king will be revealed. |
|
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? |
8. Who has heard such a
thing? Who has seen such things? Is it possible that a land will be made in
one day? Will its people be created in one moment? For Zion is about to be
comforted and to be filled with the people of her exiles. |
|
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} |
9. I, God, created the
world from creation, says the LORD; I created every man; I scattered them
amongst the peoples; I am also about to gather your exiles, says your God. {S} |
|
10. Rejoice
with Jerusalem and exult in her all those who love her: rejoice with her a
rejoicing, all who mourn over her. |
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. |
|
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} |
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. {S} |
|
12. For
so says the Lord, "Behold, I will extend peace to you like a river, and
like a flooding stream the wealth of the nations, and you shall suck thereof;
on the side you shall be borne, and on knees you shall be dandled. |
12. For thus says the
LORD, Behold I bring peace to her like the overflowing of the Euphrates
river, and the glory of the Gentiles like a swelling stream; and you will be
indulged, you will be carried upon hips, and exalted upon knees. |
|
13. Like
a man whose mother consoles him, so will I console you, and in Jerusalem, you
shall be consoled. |
13. As one whom his
mother comforts, so My Memra will comfort you; you will be comforted in
Jerusalem. |
|
14. And
you shall see, and your heart shall rejoice, and your bones shall bloom like
grass, and the hand of the Lord shall be known to His servants, and He shall
be wroth with His enemies. {S} |
14. You will see, and
your heart will rejoice; your bodies
will flourish like grasses; and the might of the LORD will be revealed to do
good to His servants, the righteous/generous, and He will bring a curse to
His enemies. {S} |
|
|
|
2 Tsefet (Peter) 1:5-7
|
CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
5.
Now for this same thing also, employing all diligence, in your faith supply
virture, yet in virtue knowledge, |
5. Now while you are applying all this diligence,
add to your faith, excellence, and to excellence, knowledge, |
5. καὶ αὐτὸ
τοῦτο δὲ
σπουδὴν πᾶσαν
παρεισενέγκαντες
ἐπιχορηγήσατε
ἐν τῇ πίστει
ὑμῶν τὴν ἀρετήν
ἐν δὲ τῇ
ἀρετῇ τὴν
γνῶσιν |
5 בַּעֲבוּר
זֹאת
שִׁקְדוּ
לְהוֹסִיף
עַל־אֱמוּנַתְכֶם
אֶת־מַעֲשֵׂה
הַצְּדָקָה
וְעַל
מַעֲשֵׂה
הַצְּדָקָה
אֶת־הַדָּעַת׃ |
|
6.
yet in knowledge self-control, yet in self-control endurance, yet in
endurance devoutness, |
6. and to knowledge, self-control, and to
self-control, endurance, and to endurance, reverence of God, |
6. ἐν δὲ
τῇ γνώσει
τὴν ἐγκράτειαν
ἐν δὲ τῇ
ἐγκρατείᾳ
τὴν ὑπομονήν
ἐν δὲ τῇ
ὑπομονῇ τὴν
εὐσέβειαν |
6 וְעַל־הַדַּעַת
אֶת־הַפְּרִישׁוּת
וְעַל־הַפְּרִישׁוּת
אֶת־הַסַּבְלָנוּת
וְעַל־הַסַּבְלָנוּת
אֶת־הַחֲסִידוּת׃ |
|
7.
yet in devoutness brotherly fondness, yet in brotherly fondness love." |
7.
and to reverence of God, brotherly kindness, and to brotherly
kindness, love. |
7.
ἐν δὲ τῇ
εὐσεβείᾳ τὴν
φιλαδελφίαν
ἐν δὲ τῇ
φιλαδελφίᾳ
τὴν ἀγάπην |
7 וְעַל־הַחֲסִידוּת
אֶת־הָאַחֲוָה
וְעַל־הָאַחֲוָה
אֶת־הָאַהֲבָה׃ |
|
|
|
|
|
Hakhams Commentary
The reading of Hakham
Tsefet for this week is not an easy one. We could take the easy way out and
follow the Christian scholarly consensus, however this does not solve the many
questions that a Hebraic mindset poses. So far we know that Hakham Tsefet
follows with precision the Septennial Torah reading cycle, and that his
arguments follow a well thought out Hebraic logical mind-set as opposed to a
classical Greek mode of thought and which is the bread and butter of Christian
traditional scholarship.
To understand better
the questions raised by the Greek text of these three verses lets look at the
architecture of this passage. There are nine virtues presented in the form of
steps in which one is based upon the other and divided into three groups: v.5
contains four virtues, followed by v.6 containing three, and v7 containing two.
Now, since the total number of virtues is nine, one would have expected to have
found these virtues to have been presented in triads (groups of three), since
the arrangement of 4 + 3 + 2 does not seem to be a familiar Hebraic arrangement
of sets (unless 4 + 3 + 2 implies 4 + 3 + 3).
Delitzschs Hebrew
translation and the Aramaic version appears also to be of no help in solving
this problem, and further, the arrangement and order of these virtues seems to
be forced, and follows no apparent Hebraic logic. At first glance it appears
that the order of these virtues has been tampered with in order to make the
list conform to some Greco-Roman pattern and free it from its Hebraic milieu.
One would have
expected that these virtues would conform to the well known (at the time of
Hakham Tsefets writing) to the pattern of the ten lights of the Messiah:
- Chokhma
(wisdom) ΰ Binah
(understanding) ΰ Daat (knowledge)
- Chessed
(mercy/love) ΰGevurah
(power/justice) ΰTiferet
(beauty/compassion)
- Netsach
(endurance/victory) ΰ Hod
(splendour/majesty) ΰ Yesod
(foundation) ΰ Malkhut
(Kingdom)
The words used could
have been different yet implying the same arrangement. However as the Greek
stands the order of the words do not seem to correspond to the above list,
since we find:
v.5 - σπουδὴν APOUDIN diligence/earnestness
[Heb. שׁקַד Shaqad to
watch/
be circumspect/be insistent] ΰ
πίστει PISTEI Faithful
obedience
[Heb. Emunah] ΰ
ἀρετήν ARETIN Virtue/Moral
excellence [Heb. Tsdaqah] ΰ
γνῶσιν GNOSIN Knowledge [Heb. Daat]
ΰ
v.6 - ἐγκράτειαν -
EGKRATEIAN Mastery/Self-control ΰ
ὑπομονήν -
UPOMONIN Steadfast endurance/Perseverance ΰ
εὐσέβειαν -
USEBEIAN G-dliness/Piety ΰ
v.7 - φιλαδελφίαν -
PHILADELPHIAN brotherly love
ΰ
ἀγάπην - AGAPI love ΰ
To be just, some of
these Greek words betray the Hebraic order of the Ten Lights of the Messiah
mentioned above. For example, γνῶσιν GNOSIN knowledge
(Daat), πίστει PISTEI Faithful
obedience (Emunah/Hokhmah), ἀγάπην - AGAPI
love
(Chessed), εὐσέβειαν -
USEBEIAN G-dliness/Piety (Gevurah), etc. But even when we associate each of
these Greek words to the ten spheres of light of the Messiah, the order appears
to be disjointed and jumbled up.
Risking the
possibility of falling into some madness or lunacy (pun intended), one is
entirely justified to speculate that the original list of virtues followed the
order of the ten spheres of the light of the Messiah, which like the moon,
receives the light of the sun and in turn reflects it to the earth, so the
light of the Messiah is nothing but a reflection of the light of G-d shining
upon us all. And to this concept agrees the Psalm and Ashlamatah for this week.
Thus we speculate that the original reading went something like or similar to
this:
5. Now while you are applying all this wisdom, add to your understanding,
knowledge,
6. and to knowledge, mercy/love, and to
mercy/love, justice (reverence of G-d), and to justice (reverence
of G-d), compassion,
7. and to compassion,
endurance, and to endurance,
splendour/moral excellence and to splendour/moral excellence [add]
truth/honesty.
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
The verbal tallies
between the Torah and the Ashlamata are:
HaShem - יהוה, Strongs number
03068.
Saying - אמר, Strongs number 0559.
Word - דבר, Strongs number
01697.
The verbal tallies
between the Torah and the Psalm are:
HaShem - יהוה, Strongs number
03068.
Israel - ישראל, Strongs number
03478.
Vayikra (Leviticus)
17:1-2
And HaShem <03068> spake <01696> (8762) unto Moses <04872>,
saying <0559> (8800),
2 Speak
<01696> (8761) unto Aaron <0175>, and unto his sons <01121>,
and unto all the children <01121> of Israel <03478>, and say
<0559> (8804) unto them; This is the thing <01697> which the LORD
<03068> hath commanded <06680> (8765), saying <0559> (8800),
Yeshayahu (Isaiah)
66:1
Thus saith <0559> HaShem <03068>, The heaven is my throne, and the
earth is my footstool: where is the house that ye build unto me? and where is
the place of my rest? 2 For all those things hath mine hand made, and all
those things have been, saith HaShem <03068>: but to this man will I
look, even to him that is poor and of a contrite spirit, and trembleth at my word
<01697>.
Tehillim (Psalms)
81:4
For this was a statute for Israel <03478>, and a law of the God of Jacob.
Tehillim (Psalms)
81:8
Hear, O my people, and I will testify unto thee: O Israel <03478>, if
thou wilt hearken unto me;
Tehillim (Psalms)
81:10
I am the HaShem <03068> thy God, which brought thee out of
the land of Egypt: open thy mouth wide, and I will fill it.
Tehillim (Psalms)
81:11
But my people would not hearken to my voice; and Israel <03478> would
none of me.
Tehillim (Psalms)
81:13
Oh that my people had hearkened unto me, and Israel <03478> had walked in
my ways!
Tehillim (Psalms)
81:15
The haters of the HaShem <03068> should have submitted themselves
unto him: but their time should have endured for ever.
Some Questions to Ponder:
1.
From all the readings for this
Shabbat, what verse or verses touched your heart and fired your imagination?
2.
What questions were asked of
Rashi regarding Leviticus 17:3?
3.
What questions were asked of
Rashi regarding Leviticus 17:4?
4.
What question was asked of Rashi
regarding Leviticus 17:5
5.
What question was asked of Rashi
regarding Leviticus 17:7
6.
What questions were asked of
Rashi regarding Leviticus 17:8?
7.
What questions were asked of
Rashi regarding Leviticus 17:9?
8.
What questions were asked of
Rashi regarding Leviticus 17:10?
9.
What questions were asked of
Rashi regarding Leviticus 17:14?
10.
What questions were asked of
Rashi regarding Leviticus 17:15?
11.
What questions were asked of
Rashi regarding Leviticus 17:16?
12.
How is the command as to what to
sacrifice on the New Moon related to this Torah Seder?
13.
How is Psalm 81 related to the
reading of Proverbs 7:1-27 for the New Moon?
14.
How is the Torah Seder related to
Psalm 81:1-17
15.
How is the Torah Seder related to
our Ashlamatah of Isaiah 66:1-12?
16.
How is Colossians 2:16-23 related
to our Torah Seder?
17.
How is the reading of Hakham
Tsefet (2 Peter 1:5-7) related to the readings for this Shabbat?
18.
What is the chief purpose that
Hakham wants to address in 2 Peter 1:5-7
19.
How are the readings for this
Shabbat communicating that Rosh Chodesh is a Yom Kippur Katan?
20.
In your opinion, and taking into
consideration all of the above readings for this Sabbath, what is the prophetic
message for this week?
Next
Shabbat:
Heshvan
15, 5771 October 22/23, 2010
Shabbat:
KMaAseh
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
כְּמַעֲשֵׂה |
|
|
|
KMaAseh |
Reader
1 Vayiqra 18:1-3 |
Reader
1 Vayiqra 19:1-3 |
|
Like the deeds of |
Reader
2 Vayiqra 18:5-6 |
Reader
2 Vayiqra 18:4-6 |
|
Como
hacen |
Reader
3 Vayiqra 18:7-10 |
Reader
3 Vayiqra 18:6-8 |
|
Vayiqra
(Lev.) 18:1-30 |
Reader
4 Vayiqra 18:11-14 |
|
|
Ashlamatah:
Yermiyahu 10:1-10 |
Reader
5 Vayiqra 18:15-18 |
|
|
|
Reader
6 Vayiqra 18:19-22 |
Reader
1 Vayiqra 18:1-3 |
|
Psalm
82:1-8 |
Reader
7 Vayiqra 18:23-28 |
Reader
2 Vayiqra 18:4-6 |
|
|
Maftir: Vayiqra 18:28-30 |
Reader
3 Vayiqra 18:6-8 |
|
N.C.:
2 Peter 1:8-11 |
- Jeremiah 10:1-10 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
Dr.
Adon Eliyahu ben Abraham
APPENDIX
The
Tree of Life
And
Its Ten Lights
The
translations for each of of the Hebrew names of these ten Sephirot (Spheres of
Light) vary depending much on which Master one is being taught under. The
following chart illustrates this.
|
Sephirah/Attribute |
Given Names in English/Hebrew |
|
Keter |
Crown,
Divine Will |
|
Chokhmah |
Wisdom,
Beginning, Primordial point, Father |
|
Binah |
Understanding,
Palace, Womb, Mother |
|
Daat |
Knowledge |
|
Chessed/Gedulah |
Mercy,
Greatness, Love, Grace |
|
Gevurah/Din |
Might,
Power, Judgment, Rigor |
|
Tiferet/Rachamim |
Beauty,
Compassion, Peace, Harmony |
|
Netsach |
Endurance,
Prophecy, Victory |
|
Hod |
Splendour,
Prophecy, Majesty |
|
Yesod/Sood |
Foundation,
Secret, Truth, Honesty |
|
Malkhut |
Kingdom,
Shekhinah, Congregation |
|
|
|
The
Ten Sefirot (Eternal Lights of G-d)
Refracted
by the Ten Lights of the Messiah
And
Manifested in Ten Congregational Ministries
|
|
Keter (Crown)
Colourless Ministry:
Invisible Divine
Will in the Messiah |
|
|
Binah (Understanding) -
Gray Virtue:
Simchah (Joy) Ministry:
2nd of the bench of three APOSTLE |
|
Chochmah (Wisdom) - Black Virtue:
Emunah (Faithful Obedience) Ministry:
Chief Hakham 1st of the bench of three APOSTLE |
|
|
Da'at (Knowledge) - White Virtue:
Yichud (Unity) Ministry:
3rd of the bench of three APOSTLE |
|
|
Gevurah (Strength/Might)
Scarlet Red Virtue:
Yirah (Fear of G-d) Ministry:
Sheliach [Chazan/Bishop] |
|
Gdolah /
Chessed
(Greatness/Mercy)
Royal Blue Virtue:
Ahavah (love) Ministry:
Masoret [Catechist/Evangelist] |
|
|
Tiferet (Beauty) - Yellow Virtue:
Rachamim (Compassion) Ministry:
Darshan or Magid [Prophet] |
|
|
Hod (Glory) - Orange Virtue:
Temimut (Sincerity) Ministry:
Parnas [Pastor] |
|
Netzach (Victory) Emerald
Green Virtue:
Bitahon (Confidence) Ministry:
Parnas [Pastor] |
|
|
Yesod (Foundation) -
Violet Virtue:
Emet (Truth/Honesty) Ministry:
Parnas [Pastor] (Female
hidden) |
|
|
|
Shekhinah
/ Malkhut (Presence) Purple Virtue:
Humility Ministry:
Meturgeman/Moreh/Zaqen [Teacher/Elder] |
|