Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

Three and 1/2 year Lectionary Readings	First Year of the Reading Cycle
Iyar 15, 5769 – May 08/09, 2009	First Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Friday May 08, 2009 – Candles at 8:08 PM

Saturday May 09, 2009 – Havdalah 9:07 PM

San Antonio, Texas, U.S.

Friday May 08, 2009 – Candles at 7:56 PM

Saturday May 09, 2009 – Havdalah 8:53 PM

Baton Rouge & Alexandria, Louisiana, U.S.

Friday May 08, 2009 – Candles at 7:29 PM

Saturday May 09, 2009 – Havdalah 8:26 PM

Sheboygan & Manitowoc, Wisconsin US

Friday May 08, 2009 – Candles at 7:43 PM

Saturday May 09, 2009 – Havdalah 8:51 PM

Bowling Green & Murray, Kentucky, U.S.

Friday May 08, 2009 – Candles at 7:22 PM

Saturday May 09, 2009 – Havdalah 8:24 PM

Brisbane, Australia

Friday May 08, 2009 – Candles at 4:54 PM

Saturday May 09, 2009 – Havdalah 5:48 PM

Chattanooga, & Cleveland Tennessee, US

Friday May 08, 2009 – Candles at 8:14 PM

Saturday May 09, 2009 – Havdalah 9:14 PM

Bucharest, Romania

Friday May 08, 2009 – Candles at 8:09 PM

Saturday May 09, 2009 – Havdalah 9:18 PM

Miami, Florida, US

Friday May 08, 2009 – Candles at 7:37 PM

Saturday May 09, 2009 – Havdalah 8:32 PM

Jakarta, Indonesia

Friday May 08, 2009 – Candles at 5:28 PM

Saturday May 09, 2009 – Havdalah 6:18 PM

New London, Connecticut USA

Friday May 08, 2009 – Candles at 7:26 PM

Saturday May 09, 2009 – Havdalah 8:32 PM

Kuala Lumpur, Malaysia

Friday May 08, 2009 – Candles at 6:59 PM

Saturday May 09, 2009 – Havdalah 7:49 PM

Olympia, Washington, U.S.

Friday May 08, 2009 – Candles at 8:13 PM

Saturday May 09, 2009 – Havdalah 9:25 PM

Manila & Cebu, Philippines

Friday May 08, 2009 – Candles at 5:56 PM

Saturday May 09, 2009 – Havdalah 6:48 PM

Philadelphia, Pennsylvania USA

Friday May 08, 2009 – Candles at 7:43 PM

Saturday May 09, 2009 – Havdalah 8:48 PM

Singapore, Singapore

Friday May 08, 2009 – Candles at 6:48 PM

Saturday May 09, 2009 – Havdalah 7:38 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsheva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Sandra Grenier

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Tracy Osborne and

beloved wife HE Giberet Lynn Osborne

His Excellency Rev. Dr. Adon Chad Foster and

Beloved wife HE Giberet Tricia Foster

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

This Torah Seder, allied readings and commentary is dedicated to Her Excellency Giberet Kelley bat Karmela praying for a perfect healing of body, mind and spirit, speedily soon, may she be made whole and live a long life of blessing near to the Torah, the Mashiach, and to her most noble people Yisrael, amen ve amen!

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיַּרְא יְהוָה
“VaYar Ha-Shem”	Reader 1 – B’Resheet 29:31-33	Reader 1 – B’Resheet 30:22-24
“And Ha-Shem saw”	Reader 2 – B’ Resheet 29:34 – 30:2	Reader 2 – B’Resheet 30:25-27
“Y vió Ha-Shem”	Reader 3 – B’ Resheet 30:3-5	Reader 3 – B’Resheet 30:28-30
B’Resheet (Gen.) 29:31 – 30:21	Reader 4 – B’ Resheet 30:6-8
Ashlamatah: Isaiah 60:15-22 + 61:8-9	Reader 5 – B’ Resheet 30:9-13
	Reader 6 – B’ Resheet 30:14-16	Reader 1 – B’Resheet 30:22-24
Psalm 24	Reader 7 – B’ Resheet 30:17-21	Reader 2 – B’Resheet 30:25-27
N.C.: Jude 11-13	Maftir : B’ Resheet 30:19-21	Reader 3 – B’Resheet 30:28-30
Pirke Abot: II:8	Isaiah 60:15-22 + 61:8-9

Rashi & Targum Pseudo Jonathan

for: B’Resheet (Genesis) 29:31 - 30:21

RASHI	TARGUM PSEUDO JONATHAN
31. Adonai saw that Leah was the hated one, and He opened her womb. Rachel remained barren.	31. And it was revealed before the LORD that Leah was not loved in the sight of Jakob; and He said in His Word that sons should be given her, and that Rahel should be barren.
32. Leah conceived and gave birth to a son. She named him Reuven, as she said, “Adonai has seen my affliction; for now my husband will love me.”	32. And Leah conceived and bare a son, and called his name Reuben: for she said, My affliction was manifest before the LORD, therefore now will my husband love me; for my affliction hath been manifested before the Lord as will be the affliction of my children before the Lord when they shall be enslaved in the land of the Mizraee.
33. She conceived again and gave birth to a son. She said, “Since Adonai heard that I am the hated one, He also gave me this one,” and she named him Shimon.	33. And she conceived again, and bare a son. And she said, Because it was heard before the LORD that I was hated, and He gave me this also: and so will be heard before Him the voice of my children when they will be enslaved in Mizraim. And she called his name Shimeon.
34. She conceived again and gave birth to a son. She said, “This time my husband will become attached to me, for I have born him three sons.” He therefore named him Levi.	34. And she conceived again, and bare a son, and said, This time will my husband be united to me, because I have borne him three sons; and thus will it be that my children will be united to serve before the LORD: therefore she called his name Levi.
35. She conceived again and gave birth to a son. She said, “This time I will praise Adonai.” She therefore named him Yehudah. She then stopped giving birth.	35. And she conceived again, and bare a son, and said, This time will I give praise before the LORD; for from this my son kings will come forth, and from him will spring David the king, who will offer praise before the LORD; therefore she called his name Jehudah. And she ceased to bear.

1. Rachel saw that she was not bearing children to Ya’akov. Rachel became jealous of her sister, and she said to Ya’akov, “Give me children; if not I am [considered] dead.”	1. And Rachel saw that she bare not to Jakob, and Rachel was envious of her sister, and said to Jakob, Pray before the LORD that He give me children; and if not, my life I will reckon as the dead.
2. Ya’akov became very angry with Rachel, and he said, “Am I in G-d's place? [It is He] who has withheld from you the fruit of the womb.”	2. And the anger of Jakob was strong against Rachel, and he said, Why do you ask of me? Ask before the LORD, from before whom are children, and who has restrained from you the fruit of the womb.
3. She said, “Here is my handmaid, Bilhah, consummate a marriage with her. Let her give birth upon my knees, and I too will have a son through her.”	3. And she said, Behold my handmaid Bilhah, enter with her, that she may bear, and I may increase and may be builded up from her.
4. She gave him Bilhah, her handmaid, as a wife and Ya’akov consummated the marriage with her.	4. And she made her handmaid Bilhah free, and delivered her to him, and Jakob entered with her.
5. Bilhah conceived and bore Ya’akov a son	5. And Bilhah conceived, and bare a son to Jakob.
6. Rachel said, “Elohim has judged me. He has also heard my voice, and has given me a son.” She therefore named him Dan.	6. And Rachel said, The LORD has judged me in His good mercies; He has also heard the voice of my prayer, and given me a son; and so it is to be that He will judge by the hand of Shimshon bar Manovach, who will be of his seed; and has he not delivered into his hand the people of the Philistaee? Therefore she called his name Dan.
7. She conceived again, and Bilhah, Rachel's handmaid, bore a second son to Ya’akov.	7. And Bilhah the handmaid of Leah conceived again and bare a second son to Jakob.
8. Rachel said, “With Elohim's bonds, I have been joined to my sister, and I have also prevailed.” She [therefore] called him Naftali.	8. And Rachel said, With affliction afflicted was I before the LORD in prayer; therefore He has received my request that I might have a son as my sister, and has given me two. Even so are my children to be redeemed from the hand of their enemies when they will afflict themselves in prayer before the LORD; and she called his name Naphtali.
9. Leah realized that she was no longer bearing children. She [therefore] took Zilpah, her handmaid, and gave her to Ya’akov as a wife.	9. And Leah saw that she had ceased from bearing, and she made Zilpha her handmaid free, and gave her unto Jakob to wife.
10. Zilpah, Leah's handmaid, bore Ya’akov a son.	10. And Zilpha the handmaid of Leah conceived, and bare Jakob a son;
11. Leah said, “Unexpected success has come,” and she named him Gad.	11. And Leah said, Good fortune comes; His children will surely inherit their habitation on the east side of Jordan: and she called his name Gad. [JERUSALEM. And Leah said, Good success Comes; for the feastings of the Gentiles are to be cut off: and she called.]
12. Zilpah, Leah's handmaid bore a second son to Ya’akov.	12. And Zilpha the handmaid of Leah bare a second son to Jakob.
13. Leah said, “It is in my good fortune that daughters [women] will consider me fortunate.” She named him Asher.	13. And Leah said, Praise will be mine: for the daughters of Israel will praise me, as his children will be praised before the LORD for the goodness of the fruit of his land; and she called his name Asher.
14. Reuven went in the days of the wheat harvest, and found jasmine flowers in the field. He brought them to Leah, his mother. Rachel said to Leah, “Please give me some of your son's jasmine flowers.”	14. And Reuben went in the days of Sivan, in the time of wheat harvest, and found (Yaveruchin) mandrakes in the field; and he brought them to Leah his mother. And Rachel said to Leah, Give me now of your son's mandrakes.
15. She [Leah] said to her, “Isn't it enough that you took my husband? Would you also take my son's jasmine flowers?” Rachel said, “Therefore, he will be with you tonight in exchange for your son's jasmine flowers.”	15. And she said to her, Is it a little thing that you have taken my husband, and you seek to take also my son's mandrakes? And Rachel said, Therefore will he lie with you this night for your son's mandrakes. [JERUSALEM. For a week he will consort with you.]
16. Ya’akov came from the field in the evening, and Leah went out to meet him. She said, “You will come to me, for I have hired you with my son's jasmine flowers,” and he was with her that night.	16. And Jakob came from the field at evening. And Leah heard the voice of the braying of the ass, and knew that Jakob had come, and Leah went forth to meet him, and said, You will enter with me, because hiring I have hired you with my son's mandrakes from Rachel my sister. And he lay with her that night.
17. Elohim perceived Leah's [wish]. She conceived and bore [her] fifth son to Ya’akov.	17. And the LORD heard the prayer of Leah, and she conceived, and bare to Jakob a fifth son.
18. Leah said, “Elohim has given me my reward because I gave my handmaid to my husband.” She named him Yissachar.	18. And Leah said, The LORD has given me my reward, for that I gave my handmaid to my husband; even so will his children receive a good reward, because they will occupy themselves with the Law. And she called his name Issakar.
19. Leah conceived again and bore [her] sixth son to Ya’akov.	19. And Leah conceived again, and bare a sixth son to Jakob;
20. Leah said, "Elohim has given a goodly portion. Now my husband will make his [main] home with me, for I have borne him six sons. She named him Zevulun.	20. and said, The LORD has endowed me with a good dowry by children. This time will the habitation of my husband be with me, because I have borne him six sons: and thus will his children receive a good portion. And she called his name Zebulun.
21. Afterwards she gave birth to a daughter, and named her Deenah.	21. And afterward she bare a daughter, and called her name Dinah; for she said, Judgement is from before the LORD, that there will be from me a half of the tribes; but from Rachel my sister will go forth two tribes, even as they will proceed (in like manner) from each of the handmaids. And the prayer of Leah was heard before the LORD; and the infants were changed in their wombs; and Joseph was given to the womb of Rachel, and Dinah to the womb of Leah.
-

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. 138-142.

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol II: The Patriarchs

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. IIIa, pp. 62-75.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/s is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Rashi Commentary for: B’Resheet (Genesis) 29:31 - 30:21

32 and she named him Reuben - (Ber. 7b) Our Sages explained: She said, “Look at the difference between my son and the son of my father-in-law, who sold the birthright to Jacob (above 25:33). This one (Reuben) did not sell it to Joseph, but he nevertheless did not contend against him but sought to take him out of the pit.”

34 this time my husband will be attached Heb. יִלָּוֶה. Since the Matriarchs were prophetesses, they knew that twelve tribes would emanate from Jacob, and that he would marry four wives, she said, “From now on, he will find no fault with me for I have contributed my share in (producing) sons.”-[from Beresheeth Rabbathi, attributed to Rabbi Moshe Hadarshan, Midrash Aggadah] [I.e., three sons were thought to be each wife’s share of the twelve.]

therefore Whoever is referred to with the expression עַל-כֵּן had a large population, except Levi, because the Ark destroyed many of them.-[from Gen. Rabbah 71:4]

He named him Levi [I wondered why] it is written concerning this one, “and he named,” while concerning all [the others], it is written, “and she named.” There is an aggadic Midrash in Deuteronomy Rabbah, [which relates] how the Holy One, blessed be He, sent Gabriel and he brought him (Levi) before Him, and He gave him this name, and He gave him the twenty-four priestly gifts; and because he accompanied him (לׅוָּהוּ) with gifts, he named him Levi.

35 This time, I will thank since I have taken more than my share. Consequently, I must offer up thanks.-[from Gen. Rabbah 71:4]

1 and Rachel envied her sister She envied her good deeds. She said, “If she had not been more righteous/generous than I, she would not have merited children” (Gen. Rabbah 71:5).

Give me Did your father [not] do that for your mother? Did he not pray for her?- [from Gen. Rabbah 71:7]

I am dead From here [we learn] that whoever has no children is counted as dead. - [from Gen. Rabbah 71:6]

2 Am I instead of God Am I in His place?

Who has withheld from you You say that I should do as my father did. I am not like my father. My father had no sons [at the time he prayed], but I have sons. [It is thus apparent that] He has withheld [children] from you, not from me. - [from Gen. Rabbah 71:7]

3 on my knees As the Targum renders: and I will rear [them].

so that I, too, will be built up What is [the meaning of] “too”? She said to him, “Your grandfather Abraham had sons from Hagar; yet he girded his loins (he prayed fervently) on Sarah’s behalf.” He replied, “My grandmother brought her rival into her house.” She said, “If this matter is holding things up (prevents me from having children), here is my maidservant.”- [from Gen. Rabbah 71:7]

so that I, too, will be built up from her like Sarah.-[from Gen. Rabbah 71:7]

6 God has judged me He judged me, declared me guilty, and then declared me innocent. - [from Gen. Rabbah 71:7].

8 divine bonds Heb. נַפְתּוּלֵי אֱלֹהִים Menachem ben Saruk (p. 147) classified it in the grouping of Num. 19:15, “a cover bound (פָּתִיל).” With bonds from the Omnipresent, I have joined my sister to merit children. But I interpret it as an expression of “perverse and crooked (וּפְתַלְתֹּל).” (Deut. 32:5). I have stubbornly pleaded many tortuous pleas to the Omnipresent to be equal to my sister.

I have also prevailed He yielded to my importunities. Onkelos, however, rendered it as an expression of prayer. Requests beloved to Him were accepted on my behalf, and I was answered like my sister. נִפְתַּלְתִּי means: my prayer was accepted. There are many aggadic Midrashim that interpret this phrase with the method of notarikon, (i.e., each group of letters represents a word).

10 And Zilpah...bore In the case of all of them (i.e., all Jacob’s wives), conception is mentioned, except for Zilpah, because she was the youngest of them all and so young in years that her pregnancy was not noticed. In order to deceive Jacob, Laban gave her to Leah, so that he would not perceive that they were bringing in Leah, for this was their custom, to give the older maidservant to the older [daughter] and the younger [maidservant] to the younger [daughter].-[from Gen. Rabbah 71:9]

11 “Luck has come” Heb. בָּא גָד. Good luck has come [Targum Jonathan ben Uzziel] similar to (Shab. 67b) ”May my fate be lucky and not fatigued,” and similar to this (Isa. 65:11), “who set a table for Gad.” According to the Aggadah [Midrash Aggadah in the name of “some say”], he was born circumcised גָד, meaning “cut off”), like Dan. 4:11, “cut down (גֹּדּוּ) the tree,” but I do not know why it is written as one word (בָּגָד) [in our verse]. Another explanation: Why is it read as one word? בָּגָד is like בּׅי בָּגַדְתָּ, you betrayed me when you came to my handmaid, as a man who has betrayed (בָּגָד) the wife of his youth.

14 in the days of the wheat harvest [This is] to tell the praise of the [progenitors of] the tribes. It was harvest time, and he did not stretch out his hand upon stolen property, to bring wheat or barley, but only upon an ownerless thing, which no one cares about. - [from Gen. Rabbah 72:2]

dudaim -(Sanh. 99b) Sigli. This is an herb, [called] jasmine in Arabic.

15 that [you wish] also to take my son’s dudaim? This is a question: and [do you wish] to do this also, to take also my son’s dudaim? The Targum for this is “and to take.”

Therefore, he will sleep with you tonight Tonight’s cohabitation belonged to me, but I will give it to you in lieu of your son’s dudaim. Since she treated the cohabitation of the righteous/generous man lightly, she did not merit to be buried with him. - [from Gen. Rabbah 72:3]

16 I have hired you I gave Rachel her payment. - [from Targum Jonathan]

on that night Heb. בַּלַּיְלָה הוּא. The Holy One, blessed be He, assisted that Issachar should be born from that union. - [from Niddah 31a]

17 And God hearkened to Leah That she desired and was seeking means to increase the number of tribes. - [from Gen. Rabbah 72:5]

20 a good portion Heb. זֵבֶד טוֹב. [To be interpreted] according to its Aramaic translation “a good portion.”

will live with me An expression of a dwelling place; herberjerie in O.F.; lodging, abode, home. From now on, his principal dwelling will be only with me, because I have as many sons as all his [other] wives have.

21 Dinah Our Sages explained that Leah pronounced judgment (דׇּנׇה) upon herself. [She reasoned:] If this is a male, my sister Rachel will not be [esteemed even] as one of the handmaids. So she prayed over him, and he was turned into a female (Ber. 60a).

Ketubim: Targum Tehillim (Psalms) 24:1-10

JUDAICA PRESS TRANSLATION	TARGUM
1. Of David, a song. The land and the fullness thereof are the LORD's; the world and those who dwell therein.	1. Of David. A Psalm. Behold, the earth and its creatures are the LORD’s, the world and those who dwell in it.
2. For He founded it upon seas and established it upon rivers.	2. For He set a foundation on the seas and fixed it firmly on the rivers.
3. Who will ascend upon the Lord's mount and who will stand in His Holy place?	3. Who will ascend the mount of the LORD’s sanctuary? And who will stand in His Holy place?
4. He who has clean hands and a pure heart, who has not taken My name in vain and has not sworn deceitfully.	4. One with clean hands and a pure mind, who has not sworn to a lie to make himself guilty, and who has not made an oath in guile.
5. He will receive a blessing from the LORD and charity from the God of his salvation.	5. He will receive blessings from the presence of the LORD, and generosity from God his redemption.
6. This is the generation of those who seek Him, who seek Your presence - Jacob, forever.	6. This is the generation that seeks Him, that looks for His countenance, O Jacob, forever!
7. [You] gates, lift your heads and be uplifted, [you] everlasting portals, so that the King of Glory may enter.	7. Lift up, O sanctuary gates, your heads; and stand erect, O eternal entrances, that the glorious king may enter.
8. Who is this King of Glory? The LORD, Who is strong and mighty, the LORD Who is a mighty warrior.	8. Who is this glorious king? The LORD, strong and mighty, the LORD, a mighty ruler and one who wages battle.
9. [You] gates, lift your heads and lift up, [you] everlasting portals, so that the King of Glory may enter.	9. Lift up your heads, O gates of the Garden of Eden; and stand erect, O eternal entrances, and the glorious king will enter.
10. Who is this King of Glory? The LORD of Hosts - He is the King of Glory forever.	10. Who is this glorious king? The LORD Sabaoth, He is the glorious king forever.

Rashi’s Commentary for: Psalm 24:1-10

1 The land...are the Lord’s The land of Israel.

the world The other lands.

2 founded it upon seas Seven seas surrounded Eretz Yisroel and four rivers: the Jordan, Yarmuk, Karmion, and Pigah.

3 Who will ascend upon the Lord’s mount Although all the inhabitants of the world are His, not everyone deserves to come near to Him, except these: he who has clean hands, etc.

4 who has not taken My name in vain Who has not sworn with My name and My soul in vain. We find an expression of an oath used with the soul (ytp), as it is stated (in Amos 6:8): “The Lord God swore by Himself (eytpa).”

6 This [generation,] whose deeds are such - this is the generation of those who seek him.

7 [You] gates, lift your heads In the days of Solomon his son, when he comes to bring the Ark into the Holy of Holies and the gates cling to each other, he [Solomon] recited twenty-four praises, but he was not answered until he said (II Chron. 6:42): “Do not turn back the face of Your anointed; remember the kind deeds of David, Your servant.”

9 everlasting portals Portals whose sanctity is everlasting.

Ashlamatah: Isaiah 60:15-22 + 61:8-9‎

1. Arise, shine, for your light is come, and the glory of the LORD is risen upon you.

2. For, behold, darkness will cover the earth, and gross darkness the Gentiles; but upon thee the LORD will arise, and His glory will be seen upon you.

3. And [the] Gentiles will walk at your light, and kings at the brightness of your rising.

4. Lift up your eyes round about, and see: they all are gathered together, and come to you; your sons come from far, and your daughters are borne on the side.

5. Then you will see and be radiant, and your heart will throb and be enlarged; because the abundance of the sea will be turned unto you, the wealth of the Gentiles will come unto you.

6. The caravan of camels will cover you, and of the young camels of Midian and Ephah, all coming from Sheba; they will bring gold and incense, and will proclaim the praises of the LORD.

7. All the flocks of Kedar will be gathered together unto you, the rams of Nebaioth will minister unto you; they will come up with acceptance on Mine altar, and I will glorify My glorious house.

8. Who are these that fly as a cloud, and as the doves to their cotes?

9. Surely the isles will wait for Me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them, for the name of the LORD your God, and for the Holy One of Israel, because He has glorified you.

10. And aliens will build up your walls, and their kings will minister unto you; for in My wrath I smote you, but in My favour have I had compassion on you.

11. Your gates also will be open continually, day and night, they will not be shut; that men may bring unto you the wealth of the Gentiles, and their kings in procession.

12. For that nation and kingdom that will not serve you will perish; yes, those nations will be utterly wasted.

13. The glory of Lebanon will come unto you, the cypress, the plane-tree and the larch together; to beautify the place of My sanctuary, and I will make the place of My feet glorious.

14. And the sons of them that afflicted you will come bending unto you, and all they that despised you will bow down at the soles of your feet; and they will call you The city of the LORD, the Zion of the Holy One of Israel.

15. Whereas you have been forsaken and hated, so that no man passed through you, I will make you an eternal excellence, a joy of many generations.

16. You will also suck the milk of the nations, and will suck the breast of kings; and you will know that I the LORD am your Saviour, and I, the Mighty One of Jacob, your Redeemer.

17. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron; I will also make your officers peace, and righteousness/generosity your magistrates.

18. Violence will no more be heard in your land, desolation nor destruction within your borders; but you will call your walls Salvation, and your gates Praise.

19. The sun will be no more your light by day, neither for brightness will the moon give light unto you; but the LORD will be unto you an everlasting light, and your God your glory.

20. Your sun will no more go down, Neither will your moon withdraw itself; for the LORD will be your everlasting light, and the days of your mourning will be ended.

21. Your people also will be all righteous/generous, they will inherit the land for ever; the branch of My planting, the work of My hands, wherein I glory.

22. The smallest will become a thousand, and the least a mighty nation; I the LORD will hasten it in its time. {S}

1. The spirit of the Lord GOD is upon me; because the LORD has anointed me to bring good tidings unto the humble; He has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the eyes to them that are bound;

2. To proclaim the year of the LORD'S good pleasure, and the day of vengeance of our God; to comfort all that mourn;

3. To appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the mantle of praise for the spirit of heaviness; that they might be called terebinths of righteousness/generosity, the planting of the LORD, wherein He might glory.

4. And they will build the old wastes, they will raise up the former desolations, and they will renew the waste cities, the desolations of many generations.

5. And strangers will stand and feed your flocks, and aliens will be your ploughmen and your vinedressers.

6. But you will be named the priests of the LORD, men will call you the ministers of our God; you will eat the wealth of the Gentiles, and in their splendour will you revel.

7. For your shame which was double, and for that they rejoiced: ‘Confusion is their portion’; therefore in their land they will possess double, everlasting joy will be unto them.

8. For I the LORD love justice, I hate robbery with iniquity/Lawlessness; and I will give them their recompense in truth, and I will make an everlasting covenant with them.

9. And their seed will be known among the Gentiles, and their offspring among the peoples; all that see them will acknowledge them, that they are the seed which the LORD has blessed. {P}

Mishnah Pirke Abot: II:8

He [Rabban Yochanan] said to them: Go out and see which is the good way that a man should adopt. Rabbi Eliezer said: A good eye. Rabbi Yehoshua said: A good friend. Rabbi Yosi said: A good neighbour. Rabbi Shimon said: One who foresees the results of an action. Rabbi Elazar said: A good heart. He said to them: I accept Elazar ben Arokh’s opinion, because his includes all of yours.

He said to them: Go out and see which is the bad way a person should avoid. Rabbi Eliezer said: A bad eye. Rabbi Yehoshua said: A bad friend. Rabbi Yosi said: A bad neighbour. Rabbi Shimon said: One who borrows and does not pay back – borrowing from man is the same as borrowing from the All-present, as it is written, “The wicked/Lawless man borrows and does not repay; the righteous is generous and keeps giving” (Psalms 37:21). Rabbi Elazar said: A bad heart. He said to them: I accept Elazar ben Arokh’s opinion because his includes all yours.

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 125-130)

Comment:

The two parts of this Mishnah point in two opposite directions. The first speaks about a good way; the second about a bad one. Most commentators have the reading which appears here, “Go out and see,” in both questions. Abarbanel, however, had another version of the Mishnah which read, “Come and see” when referring to the good way, and “Go out and see” when referring to the bad way. He prefers the latter version because we must make every effort to come, approach and embrace the good way, whereas, we must part from and shun the bad way.

After Yochanan ben Zakkai had identified each of his outstanding disciples and their merits, he asked two questions in this Mishnah to prove that on the question whether Torah alone or Torah with Derekh Eretz is the optimum, the disciples favoured Rabban Gamliel who taught that the latter approach is better.

Firstly, he asked them, “Which is the best trait a person should acquire?” Rabbi Eliezer answered: a good eye. Abarbanel does not agree with Rambam who contends that a good eye means that its possessor is satisfied with what he has. Instead, he suggests an ingenious interpretation: All the pronouncements of the five disciples are contiguous to their personalities as viewed by Rabban Yochanan ben Zakkai. In other words, Rabbi Eliezer was compared to a plastered cistern that does not leak or lose even a drop of water. Anything that is accumulated in that cistern is retained. It is logical, then, that Rabbi Eliezer would choose a good eye as the best asset a person can have. A good eye's field of vision will include everything within sight and will retain it. When a person is in need of certain information he will recall all he needs and not a selective, partial recollection because he is like a plastered cistern.

Rabbi Yehoshua was lauded with, “Happy is she who bore him.” because he was such a lovable person. It is, therefore, natural that he would propose that being a good friend is the most important thing in life. A congenial person seeks out other congenial people as friends and acquaintances.

Rabbi Yosi was acclaimed by his master as a Hasid. It was, therefore, natural that he should suggest that the attribute of neighbourliness is an asset not to be ignored. It is of the Hasid's character that his passionate will to do God's bidding can only be achieved within the collective of society. Lonesomeness and isolation have no place in Hasidic life; good neighbours and good friends constitute the core of Hasidic living.

Rabbi Shimon was described as one who fears sin. Knowing the consequences of sin and the severe punishment for transgressions it could be expected that Rabbi Shimon would pontificate that the best trait a person can have is to understand the consequences of his actions. Before speaking or doing something, one should think in terms of what will happen in its wake.

It was also inevitable that Rabbi Elazar, who was compared to an overflowing spring, should propose a good heart as the choicest human quality. When Rabban Yochanan ben Zakkai compared him to an overflowing spring, he was referring to the unfathomable well of Torah learning. The heart, according to rabbinic tradition, is the source of all thought, knowledge and wisdom. A good heart is all that one needs.

It became obvious to Rabbi Yochanan ben Zukkai that he would find no support among his foremost students for his thesis that Torah study alone was sufficient to be the hallmark of his life. He thought that by testing them on what is a good way they would come to the conclusion that nothing can be more meritorious than the study of Torah. But this was not to be. They simply opposed him on this score. Each of them identified the good way in accordance with his own nature.

Rabbi Yochanan ben Zakkai, therefore, resorted to another ploy. He would ask them which evil trait one must shun. Would his disciples still maintain their position in opposition to him? Perhaps here he would find a consensus that would reinforce his position on Torah.

Rabbi Eliezer ben Hyrcanus answered: A bad eye... the opposite of his reply to the question what is the best path a Jew can take. Here again Abarbanel differs sharply with Rambam. The latter opines that a bad eye means hedonism. But Abarbanel rejects that interpretation, as well as the one that it refers to jealousy, because such traits are a part of a person's nature which he cannot change. Abarbanel interprets “a bad eye” to mean that its owner does not concentrate and examine everything he sees so as to retain it in his memory.

This was the pattern of the disciples: However they described the good way of life, they said the opposite relative to the bad way of life. Eliezer ben Hyrcanus originally proposed a good eye... now, a bad eye. Rabbi Yehoshua: A good friend... now a bad friend. Rabbi Yosi, who in the first instance, recommended the attribute of good neighbourliness, now cautions to avoid being a bad neighbour. In the case of Rabbi Shimon we find a slight difference of terminology. When referring to the good path he advises one to consider the consequences of his acts. When he counsels about the bad way of life, he propounds that it implies one who borrows and does not repay. The truth is that they are similar in their message. When a man borrows, he must realize the consequences - repayment; if he reneges, no one will lend him in the future. Sinning is like borrowing from God - ultimately He will demand repayment. Finally, Rabbi Elazar ben Arokh, too, preferred a person with a good heart in his first evaluation and now cautions us against a bad heart.

In conclusion: Rabbi Yochanan ben Zakkai found no solace in his second attempt to extract from his disciples some measure of support. They simply would not go along with him that the Torah by itself is the sole criterion for the ideal Jewish mode of living. There has to be something else in addition to Torah study - Derekh Eretz.

Miscellaneous Interpretations

Rashbatz (R. Shimon ben Tzemah Duran, Majorca, Spain and Algiers, 1361 – 1444) addresses himself to the obvious question: Why did Rabban Yochanan ben Zakkai required his five disciples to define the right way to which a person should cleave? Why was it not sufficient for him to suggest to them to follow the counsel of Rabbi Yehudah ha-Nasi (Chapter II, Mishnah 1) wherein the same subject is dealt with? The solution he offers lies in two words that differentiate between the earlier Mishnah and the one at hand. Rabbi Yehudah employs the words, “Choose for himself.” That is to say that one should opt for the righteous/generous way of life to the exclusion of any deviation. There cannot be any other path except the path of God. Rabban Yochanan ben Zakkai in our Mishnah uses the word “adopt” (literally: cleave to). This conveys the thought that one should choose a mitzvah at which he should excel (cleave), but not necessarily to the exclusion of the other mitzvoth.

What disturbs Rashbatz is a question that seems obvious. After inviting his disciples to go out and find the right path, Rabbi Yochanan ben Zakkai asks them to go out and define the evil path. Was it not obvious from the positive answers what their negative replies would be? Rashbatz speculates that not everything that is right is necessarily the opposite of wrong. Everyone who is a Hasid is a righteous/generous person, not every righteous/generous person is a Hasid. It is in that light that Rabban Yochanan chose to be meticulously definitive and requested his disciples to bring in an assessment of both right and wrong.

An additional view of Rashbatz is that Rabban Yochanan ben Zakkai took into consideration whom he was inviting to offer opinions. When inquiring about the good life, he was asking some of the greatest luminaries of his time. It was possible that the ordinary man in the street could not live up to the sublime standards of goodness as envisioned by these outstanding personalities. Rabban Yochanan ben Zakkai, therefore, asked them for an evaluation of wrongfulness. In this area even the common man knows how far he can go.

Rabbenu Yonah (R. Yonah ben Abraham Gerondi, Barcelona, Spain, 1200 – 1236) believes that Rabban Yochanan ben Zakkai understood the appraisal of his disciples on the good way of life as follows:

Rabbi Eliezer said, “A good eye.” When one has a sense of nobility and charity he is apt to be a truly righteous/generous person in every aspect; he does not know the meaning of hatred, wrong and injustice. Rabbi Yehoshua: “A good friend.” Choosing a friend and remaining loyal and faithful to him will bring in its wake appreciation by the entire community. Rabbi Yosi: “A good neighbour.” One should seek to be a good neighbour to all others. Rabbi Shimon: “He who foresees an event.” The main thrust of Rabbi Shimon's statement is that one should not act hastily and with compulsion, but should weigh the pros and cons of every deed. Rabbi Elazar: “A good heart.” On the interpretation of a good heart Rabbenu Yonah differs with Rambam, who claims that if a person is good in his heart, he is good in everything because all thoughts and actions emanate from the heart. Rabbenu Yonnh postulates that a good heart means the absence of any vindictiveness and hostility. It embraces love, patience and sympathy.

Concerning the last of Rabbi Shimon's dicta, “It is the same whether he borrowed from man or from God,” Rabbenu Yonah warns against practicing deception and saying, “I have no money to repay my debt; my debtor summoned me to court and I was exonerated because my intentions were good but I did not have the means to repay the debt.” There is another debtor that one must face - God. He knows the truth.

Rabbenu Ephraim (France, 1110 – 1175) takes up the last theme of Rabbenu Yonah concerning debts to God and to man. A person who deceives his creditor is actually deceiving God. When A lends money to B, it is because God endowed him with the means to do so. If B reneges, he is stealing from God's beneficence to A. He is also, as it were, forcing God to restore to A what was stolen from him. This constitutes interference in God's plans.

Midrash Shemuel (R, Shemuel ben Yitzchaq de Uceda, Safed, Israel 1540 - ?) first analyses the language of the Mishnah which states, “Go forth and see.” Where were they to go out from and where were they to go to? They were to leave their basic personalities as great scholars and saints and find a way to accommodate the ordinary man.

Following this, Midrash Shemuel inquires as to the difference between the phraseology of Rabbi Yehudah Ha-Nasi (Chapter II, Mishnah 1) who in the context of a similar question uses the word “to choose” and Rabban Yochanan ben Zakkai employs the word “to cleave.” Midrash Shemuel concludes that Rabbi Yehudah was addressing himself to young people who were trying to find themselves and were searching for the proper lifestyle. On the other hand, Rabban Yochanan ben Zakkai was referring to seasoned, mature and sophisticated people who are expected to make a final determination regarding what is the righteous/generous life and then cling to it.

In his assessment of the five disciples, Midrash Shemuel makes the following interesting comments: When Rabban Yochanan ben Zakkai described Rabbi Yehoshua ben Hananyah with, “Happy is she who bore him,” he reflected the idea that a human mother is like mother earth. If a field is tilled, sown, watered and cared for, it will produce an abundant crop. So it is with a human mother if she nurtures, watches over and cares for her child, he will grow to be a source of pride to her.

For Rabbi Shimon, the appellation was, “One who fears sin.” Sin is not an unpleasant experience. The power of the Yetzer Ha-Ra lies in the sweetness of committing a wrong. It is in this light that when Rabbi Shimon was designated as one who fears sin, he, in turn, could later say that the blessed one is he who foresees the future. That is, a man who can foresee the catastrophe of sin although it begins as a pleasant experience, is to be commended.

It follows logically that Rabbi Shimon will state that the bad way of life is to borrow and not repay. The Yetzer Ha-Ra invites man to enter the portals of his storage house of sin, take from there anything he desires and all this without charge. In reality, however, there is a price that will have to be paid. This is what Rabbi Shimon insinuated: “The bad path in life is to borrow from the storage house of sin without expecting to pay for it eventually.”

Midrash Shemuel puts a final touch to the statement by Rabbi Shimon. A person must never entertain the thought that those mitzvoth which are between man and God must be meticulously observed, because otherwise it is an offence to God who exists forever and will eventually penalize him. If he offends man, however, he might assume that the transgression is not all that serious because man is transient and does not live forever. Rabbi Shimon assures us that it is not so, “It is the same whether he borrows from man or from God.”

What says the Nazarean Codicil?

1. Therefore, brothers, I call on you through the compassions of God to present your bodies a living sacrifice, separate, pleasing to God, which is your logical service.

2. And be not conformed to this age, but be transformed by the renewing of your mind, in order to prove by you what is the good and pleasing and perfect will of God.

3. For through the mercy which is given to me, I say to everyone being among you, not to be high minded beyond what is right to think. But set your mind to be right-minded, even as God divided a measure of faithful obedience to each.

4. For even as we have many members in one body, but all members do not have the same function,

5. So we the many are one body in Messiah, and each one members of one another. (Romans 12:1-5)

Jude 11-13

Delitzsch Hebrew Rendition:

8וְכֵן בַּעֲלֵי הַחֲלֹמוֹת הָאֵלֶּה מְטַמְּאִים אֶת־הַבָּשָׂר וְאֶת־הַמֶּמְשָׁלָה יְנָאֲצוּ וְאֶת־הַשְּׂרָרוֹת יְחָרֵפוּ׃

9וּמִיכָאֵל שַׂר הַמַּלְאָכִים בְּהִתְוַכְּחוֹ עִם־הַשָּׂטָן וַיָּרֶב אִתּוֹ עַל־אֹדוֹת גְּוִיַּת מֹשֶׁה לֹא־מְלָאוֹ לִבּוֹ לַחֲרֹץ מִשְׁפַּט גִּדּוּפִים כִּי אִם־אָמַר יִגְעַר יְהוָֹה בָּךְ׃

10וְאֵלֶּה מְחָרְפִים אֶת־אֲשֶׁר לֹא־יָדָעוּ וּבַדְּבָרִים אֲשֶׁר יָבִינוּ מֵחָק־טִבְעָם כַּבְּהֵמוֹת הַסְּכָלוֹת בָּהֵמָּה יַשְׁחִיתוּ אֶת־נַפְשָׁם׃

11אוֹי לָהֶם כִּי־בְדֶרֶךְ קַיִן הָלָכוּ וַיִּדַּחוּ בְּמַדּוּחֵי בִלְעָם עֵקֶב שָׂכָר וּבִמְרִי קֹרַח אָבָדוּ׃

12הֲלֹא צוּרֵי מִכְשׁוֹל הֵמָּה בִּסְעוּדֹת אַהֲבָה שֶׁלָּכֶם אֹכְלִים וְשֹׁתִים עִמָּכֶם בְּקַלּוּת רֹאשׁ וְרֹעִים אֶת־נַפְשָׁם עָבִים הֵם בְּלִי מַיִם נִדָּפִים מִפְּנֵי רוּחַ עֲצֵי־חֹרֶף בְּאֵין פְּרִי אֲשֶׁר מֵתוּ פַעֲמַיִם וְנֶעֱקָרוּ׃ 13מִשְׁבְּרֵי־יָם עַזִּים אֲשֶׁר יִגְרְשׁוּ בָשְׁתָּם כֹּכָבִים תֹּעִים אֲשֶׁר־חשֶׁךְ אֲפֵלָה צָפוּן לָהֶם עֲדֵי־עַד׃

Murdoch’s Rendition from the Aramaic:

8. In the same manner, too, these sensual dreamers defile the flesh and despise authority, and revile excellency.

9. But Michael the archangel, who, in debate with the Accuser, contended about the body of Moses, did not venture to bring against him a reviling declaration; but said, The Lord (Ha-Shem) will rebuke you.

10. But these [men] revile things which they do not understand; and in the things of which they have a natural persuasion as animal beings, in these they corrupt themselves.

11. Woe to them; for they have gone in the way of Cain; and, after the error of Balaam, they have lusted for gain; and, in the rebellion of Korah, they have perished.

12. These are they who, in their feastings, riot while polluting themselves, feeding themselves without fear; clouds without rain, moved about by the winds; trees whose fruit has failed, and they are without fruit, twice dead, and uplifted from their root;

13. Raging waves of the sea, which, by their foam, manifest their confusion; shooting stars, for which is reserved the blackness of darkness forever.

Etheridge’s Rendition from the Aramaic:

8. In this manner also (will perish) those who, in sleep imagining, defile the flesh, but contemn government, and blaspheme majesty.

9. Yet Mikael, chief of angels, when, with the accuser speaking, he contended on account of the body of Moshe, dared not bring against him a reviling judgment, but said, The Lord (Ha-Shem) rebuke you.

10. But these the things which they know not revile; but through those by which naturally as the beasts they are swayed, they are corrupted.

11. Woe to them; for in the way of Kayin they have gone, and after the error of Balam for gain they have burned, and in the rebellion of Korach they have perished.

12. These are they who, in their recreations contaminating, behave wantonly, feeding themselves without reverence; clouds without rain, roaming with the winds; trees whose fruit withers, and which are unfruitful, twice dead, and uplifted from their root;

13. Turbulent waves of the sea, which, by their foaming, manifest their shame; erring stars, unto whom the blackness of darkness that is eternal is reserved.

Hakham’s Rendition

8. In like manner, nevertheless, those (the false teachers of v.4) having dreams also the flesh indeed do defile, and lordship they put away, and dignities they speak evil of,

9. Yet Michael, the chief messenger, when, with Ha-Satan contending, he was disputing about the body of Moses, did not dare to bring up an evil-speaking judgment, but said, “The Lord (Ha-Shem) rebuke you!”

10. And these, as many things indeed as they have not known, they speak evil of; and as many things as naturally (as the irrational beasts) they understand, in these they are corrupted;

11. Woe to them! Because in the way of Cain they did go on, and to the deceit of Balaam for reward they did pour themselves, and in the gainsaying of Korah they did perish.

12. These are in your love-feasts ugly spots; feasting together with you, without fear shepherding themselves; clouds without water, by winds carried about; trees autumnal, without fruit, twice dead, rooted up;

13. Wild waves of a sea, foaming out their own shames; stars going astray, to whom the gloom of the darkness to the age has been kept.

Comments:

v.8 – Having dreams – (Heb. הַחֲלֹמוֹת) – here in this verse the dreams are of a perverse sexual nature rather than of a spiritual kind. This is to be contrasted with the dreaming of Ya’aqob which in Gen. 28:12 we read: וַיַּחֲלֹם – “And he dreamed.”

The false teachers (cf. v.4) not only have perverse sexual dreams (which indicates their fixation or main preoccupation) but consequently also despise wholeheartedly and form of authority over them, indeed the idea of subjection to authority is totally repugnant to them. And of course, the bi-product of this is the speaking evil of “dignities” (any person in authority).

v.9 – Some say that this a quote from the Apocrypha, hover this issue is insinuated in Midrash Deut. Rabbah xi. 10.

v.10 – As Koheleth (Ecclesiastes) 1:9 writes: “That which has been is that which will be, and that which has been done is that which will be done; and there is nothing new under the sun.” So these false preachers who reject the teaching of Jewish Rabbis, despise being subject to their authority, “speaking evil of things they do not know” because of the corruption in their minds. Anything new under the sun?

v.11 – the way of Cain ... the deceit of Balaam for reward‎ ... gainsaying of Korah – Three individuals are here mentioned who personify certain abominable crimes and of which these false teachers that have crept in also participate. The sins of Cain are jealosy and murder, the sins of wicked Bala'am were misuse of G-d's gifts, deceit, greed, and extortion. And the sins of Korah defiance of authorities, and claiming the right to make rules for themselves and for others outside established authority.

Here I would like to say that at present (May, 2009) anyone who either him/herself or through an agent (publisher) sells a book about religious teaching containing less than 500 pages for more than U.S. $ 50.- (and/ or proportionally the same – less than 100 pages for over $ 10, less than 200 pages for over $ 20, et., etc.) is guilty of the crimes mentioned in this verse – jealousy and murder, deceit, greed, and extortion from the brethren and G-d, and not content with this add rebellion against Divine established authority. For these false leaders and pseudo-scholars it remains only to be consumed by the fires of Gehinom (Hell). As Nazarean Jews we should be good stewards of our moneys, and paying these unscrupulous pseudo-teachers above the proportional rule just quoted for their publications is just a sin and participation in their sins. If these pseudo-scholars had anything useful and profitable to teach the brethren, why not make it as cheaply accessible to all as possible? This does not mean that an author should go hungry, for a worker indeed is worthy of his hire, but justice is not an excuse for robbery!

Anyone who calls him/herself a Nazarean Jew and charges for their publications more than the above quoted rule, should be treated automatically as a heretic, not meriting even our salutation nor conversation with them. For, what fellowship is there between the table of G-d and the table of demons? Do not waste the moneys that G-d has given you to satisfy the perverted appetites of these false teachers but rather buy some good classical Jewish book instead which normally sell at quite bargain prices! If in doubt please ask me and I will be able to guide anyone who asks.

v.12 – These are in your love-feasts ugly spots – The Hebrew of Delitzsch has for “love-feasts” - בִּסְעוּדֹת אַהֲבָה “BiS’udot Ahavah” – The Hebrew word “Seudah (Plural: “Seudot”) literally means, “a meal.” Seudah Shlishit is the third meal on Shabbat. A seudat mitzvah is a meal associated with a mitzvah, like a wedding feast or a party at a brit milah. On Purim, a special seudah is held in the afternoon. Among the Hassidim Acharon Shel Pesach, the last day of Pesach, has a special connection to the coming of Mashiach and is celebrated accordingly, by partaking of Mashiach's seudah. The last day of Pesach is celebrated by eating a special, festive banquet called Moshiach's seudah, (Mashiach's seudah is the third meal) a custom initiated by the Baal Shem Tov (Sefer HaSichot 5702, p. 109). The connection between the last day of Pesach and Mashiach is explained by the Tzemach Tzedek: “The last day of Pesach is the conclusion of that which began on the first night of Pesach. The first night of Pesach is our festival commemorating our redemption from Egypt by the Holy One, Blessed be He. It was the first redemption, carried out through Moshe Rabbenu, who was the first redeemer; it was the beginning. The last day of Pesach is our festival commemorating (prophesying) the final redemption, when the Holy One, Blessed be He, will redeem us from the last exile through our righteous Mashiach His Majesty King Yeshuah ben David, who is the final redeemer. The first day of Pesach is Moshe Rabbenu's festival; the last day of Pesach is Moshiach's festival." Pesach is the festival which celebrates freedom. The first day celebrates the redemption from the first exile; the last day celebrates (prophesies) the future redemption from the final exile. The two are intimately connected, the beginning and end of one process, with G-d in the future redemption showing wonders "as in the days of your exodus from Egypt" (Micah 7:15).

Therefore, the “love feasts” can mean any of the three meals Jews partake on Shabbat or the festive meals before Purim, Yom Kippur, and of course the First, Second and Last day of Pesach. These false teachers come to these meals not to edify the body but rather to see how they can profit from the body, and this quite evident on these festive meals, they stick like a sore thumb.

v.13 – Wild waves of a sea, foaming out their own shames – i.e. their teaching is not constant, but has a big push which quickly fizzles out much like a wild wave. The problem here is that in this kind of aggressive teaching they show very much their own shame, for this bravado usually is accompanied by inner demonstration of sinfulness and rebellion, as it is written (Isaiah 57:20): “But the wicked/Lawless are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt.”

We may ask, for what reason are we reading this series of admonitions of false teachers that creap unawares in the body? Simply because we are in the days of the counting of the Omer, and we are examining how the ten men (leaders/ministers) of the congregation function and relate amongst themselves and to the community which they minister. In this sense these days of the Counting of the Omer are critical times in the life of the congregations of G-d – a time to soberly examine how well the ten men are working together as a team and how efficient is their ministry towards the community in which they are placed.

Some Questions to Ponder:

1. What questions were asked of Rashi regarding Genesis 29:32?

2. What questions were asked of Rashi regarding Genesis 29:34?

3. What questions were asked of Rashi regarding Genesis 29:35?

4. What questions were asked of Rashi regarding Genesis 30:1?

5. What questions were asked of Rashi regarding Genesis 30:2?

6. What questions were asked of Rashi regarding Genesis 30:3?

7. What questions were asked of Rashi regarding Genesis 30:6?

8. What questions were asked of Rashi regarding Genesis 30:8?

9. What questions were asked of Rashi regarding Genesis 30:10?

10. What questions were asked of Rashi regarding Genesis 30:11?

11. What questions were asked of Rashi regarding Genesis 30:17?

12. What questions were asked of Rashi regarding Genesis 30:20?

13. What questions were asked of Rashi regarding Genesis 30:21?

14. What two reasons did Leah have for calling her first born Reuven?

15. Who gave the name Levi to this son of Leah and why?

16. What four important lessons can we learn from the vents of B’Resheet 30:17,18?How is Psalm 24 related to our Torah Seder and the other readings for this Shabbat?‎

17. How is the Ashlamatah of Isaiah 60:15-22 + 61:8-9 related to our Torah Seder and the ‎other readings for this Shabbat?

18. How is the reading of Jude 11-13 related to our Torah Seder for this week?

19. How is our reading of Pirke Abot II:8 related to our Torah Seder for this week?

20. Is the opinion of Hakham Shaul as described in Romans 12:1-5 in consonance with the opinion of Rabban Yochanan ben Zakkai or more in consonance with those of his five choicest Talmidim? Explain why.

21. In your opinion, taking into consideration the contents of our Torah Seder, Psalm, ‎Ashalamatah, Special Ashlamatah, Pirke Abot II:8, and Jude 11-13, what is the prophetic ‎message for this week?‎

Lag BaOmer – 33^rd Day of the Counting of the Omer

Ascension of the Messiah to the Heavens

Iyar 18, 5769 – Evening Monday May 11 – Evening Tuesday May 12, 2009

For further study see: http://www.betemunah.org/lgbomer.html

Next Shabbat:

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיִּזְכֹּר אֱלֹהִים
“VaYizkor Elohim”	Reader 1 – B’Resheet 30:22-24	Reader 1 – B’Resheet 31:3-5
“And God remembered”	Reader 2 – B’ Resheet 30:25-27	Reader 2 – B’Resheet 31:6-9
“Y se acordó Dio”	Reader 3 – B’ Resheet 30:28-30	Reader 3 – B’Resheet 31:10-13
B’Resheet (Gen.) 30:22 – 31:2	Reader 4 – B’ Resheet 30:31-34
Ashlamatah: 1 Samuel 1:11-22	Reader 5 – B’ Resheet 30:35-37
	Reader 6 – B’ Resheet 30:38-40	Reader 1 – B’Resheet 31:3-5
Psalm 25	Reader 7 – B’ Resheet 30:41 – 31:2	Reader 2 – B’Resheet 31:6-9
N.C.: Jude 14-16	Maftir : B’ Resheet 30:43 – 31:2	Reader 3 – B’Resheet 31:10-13
Pirke Abot: II:9	1 Samuel 1:11-22

Counting of the Omer

Evening Friday May the 8^th – Today is the 30^th day of the counting of the Omer

Evening Saturday May the 9^th – Today is the 31^st day of the counting of the Omer

Evening Sunday May the 10^th – Today is the 32^nd day of the counting of the Omer

Evening Monday May the 11^th – Today is the 33^rd day of the counting of the Omer –

Lag BaOmer! – Hakham’s 59^th Birthday, Yes!

Evening Tuesday May the 12^th – Today is the 34^th day of the counting of the Omer

Evening Wednesday May the 13^th – Today is the 35^th day of the counting of the Omer

Evening Thursday May the 14^th – Today is the 36^th day of the counting of the Omer

Evening Friday May the 15^th – Today is the 37^th day of the counting of the Omer

Evening Saturday May the 16^th – Today is the 38^th day of the counting of the Omer

Evening Sunday May the 17^th – Today is the 39^th day of the counting of the Omer

Evening Monday May the 18^th – Today is the 40^th day of the counting of the Omer