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Three and 1/2 year Lectionary Readings |
First Year of the |
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Iyar 1, 5766 –
April 28/29, 2006 |
Fifth Year of the Shemittah Cycle |
Friday,
Friday,
Friday,
For other places see: http://chabad.org/calendar/candlelighting.asp
Week Forty-six of the Cycle
Coming Next Week:
Iyar 2 – Sunday April 30 – Yom Hazikaron
(Memorial Day)
Iyar 3 – Monday May 1 – Yom Ha'Atzmaut (
On the counting of the Omer see: http://www.betemunah.org/omer.html
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Shabbat: |
Torah |
Weekday
Torah |
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יפקוד ה' |
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“Shabbat Rosh Chodesh” |
Reader 1 – B’midbar 27:15-17 |
Reader 1 – Sh’mot |
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“Sabbath of the New Moon |
Reader 2 – B’midbar 27:18-20 |
Reader 2 – Sh’mot |
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“Sábado
del Novilunio |
Reader 3 – B’midbar 27:21-23 |
Reader 3 – Sh’mot |
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B’midbar (Num.)
27:15 – 28:25 |
Reader 4 – B’midbar 28:1-9 |
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Yeshayahu
(Isaiah) 66:1-24 |
Reader 5 – B’midbar 28:10-14 |
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Reader 6 – B’midbar 28:15-18 |
Reader 1 – Sh’mot |
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Proverbs
7:1-27 |
Reader 7 – B’midbar 28:19-25 |
Reader 2 – Sh’mot |
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Pirke Abot
4:13-14 |
Maftir – B’midbar 28:23-25 |
Reader 3 – Sh’mot |
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N.C.: Col.
2:16-23 |
Yeshayahu 66:1-24 |
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Roll
of Honor:
This
Torah commentary comes to you courtesy of His Honour Paqid Adon Hillel ben
David and beloved family, and that of Adon John Batchelor and beloved wife. For
their regular sacrificial giving, we pray G-d’s richest blessings upon their
lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to His
Excellency Adon Stephen Legge and beloved family for making available at short
notice computing facilities to produce this week’s Torah Commentary. May a very
special blessing be upon this great family, amen ve amen!
Targum Pseudo Jonathan for:
B’midbar 27:15 – 28:26
And Mosheh spoke
before the Lord, saying May the Word of the Lord, who rules over the souls of
men, and by whom has been given the inspiration of the spirit of all flesh,
appoint a faithful man over the congregation, [
XXVIII. And
the Lord spoke with Mosheh, saying: Instruct the children of
And say to
them: This is the order of the oblations you shall offer before the Lord; two
lambs of the year, unblemished, daily, a perpetual burnt offering. The one lamb
you shall perform in the morning to make atonement for the sins of the night;
and the second lamb you shall perform between the suns to atone for the sins of
the day; and the tenth of three seahs of wheaten flour as a mincha mingled with
beaten olive oil, the fourth of a hin. It is a perpetual burnt offering, such
as was (ordained to be) offered at
And at the beginning of your months you shall offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished; and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram; and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favor before the Lord. And for their libation to be offered with them, the half of a bin for a bullock, the third of a bin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice shall be offered at the beginning of every month in the time of the removal of the beginning of every month in the year; and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice shall you perform with its libation.
And in the month of Nisan, on the fourteenth day of the month, is the sacrifice of the Pascha before the Lord. On the fifteenth day of this month is a festival; seven days shall unleavened be eaten. On the first day of the festival a holy convocation; no servile work shall you do; but offer an oblation of a burnt sacrifice before the Lord, two young bullocks, one ram, and seven lambs of the year, unblemished, shall you have. And their minchas of wheat flour, mingled with olive oil, three tenths for each bullock, two tenths for the ram, and for a single lamb a tenth, so for the seven; and one kid of the goats, to make an atonement for you: beside the burnt sacrifice of the morning, the perpetual burnt sacrifice, you shall make these offerings. According to these oblations of the first day you shall do daily through the seven days of the festival. It is the bread of the oblation which is received with favor before the Lord; it shall be made beside the perpetual burnt offering, with its libation. And on the seventh day you shall have a holy convocation; no servile work shall you do.
Ashlamatah:
Yeshayahu (Isaiah) 66:1-24
1 ¶ Thus says the LORD: The heaven is My throne, and the earth is My footstool; where is the house that you may build unto Me? And where is the place that may be My resting-place?
2 For all these things has My hand made, and so all these things came to be, says the LORD; but on this man will I look, even on him that is poor and of a contrite spirit, and trembles at My word.
3 He that kills an ox is as if he slew a man; he that sacrifices a lamb, as if he broke a dog’s neck; he that offers a meal-offering, as if he offered swine’s blood; he that makes a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delights in their abominations;
4 Even so I will choose their mockings, and will bring their fears upon them; because when I called, none did answer; when I spoke, they did not hear, but they did that which was evil in Mine eyes, and chose that in which I delighted not.
5 ¶ Hear the word of the LORD, you that tremble at His word: Your brethren that hate you, that cast you out for My name’s sake, have said: ‘Let the LORD be glorified, that we may gaze upon your joy’, but they shall be ashamed.
6 Hark! an uproar from the city, Hark! it comes from the temple, Hark! the LORD renders recompense to His enemies.
7 Before she travailed, she brought forth; before her pain came, she was delivered of a man-child.
8 Who has
heard such a thing? Who hath seen such things? Is a land born in one day? Is a
nation brought forth at once? For as soon as
9 Shall I bring to the birth, and not cause to bring forth? says the LORD; Shall I that cause to bring forth shut the womb? says your God.
10 Rejoice
with
11 That you may suck, and be satisfied with the breast of her consolations; that you may drink deeply with delight of the abundance of her glory.
12 For thus says the LORD: Behold, I will extend peace to her like a river, and the wealth of the nations like an overflowing stream, and you shall suck thereof: You shall be borne upon the side, and shall be dandled upon the knees.
13 As one
whom his mother comforts, so will I comfort you; and you shall be comforted in
14 And when you see this, your heart shall rejoice, and your bones shall flourish like young grass; and the hand of the LORD shall be known toward His servants, and He will have indignation against His enemies.
15 ¶ For, behold, the LORD will come in fire, and His chariots shall be like the whirlwind; to render His anger with fury, and His rebuke with flames of fire.
16 For by fire will the LORD contend, and by His sword with all flesh; and the slain of the LORD shall be many.
17 They that sanctify themselves and purify themselves to go unto the gardens, behind one in the midst, eating swine’s flesh, and the detestable thing, and the mouse, shall be consumed together, says the LORD.
18 For I know their works and their thoughts; the time comes, that I will gather all nations and tongues; and they shall come, and shall see My glory.
19 And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the gentiles.
20 And they
shall bring all your brethren out of all the nations for an offering unto the
LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon
swift beasts, to My holy mountain
21 And of them also will I take for the priests and for the Levites, says the LORD.
22 For as the new heavens and the new earth, which I will make, shall remain before Me, says the LORD, so shall your seed and your name remain.
23 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, says the LORD.
24 And they shall go forth, and look upon the carcasses of the men that have rebelled against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.
Special Ketubim Rosh Chodesh
Proverbs 7:1-27
1 ¶ My son, keep my words, and lay up my commandments with you.
2 Keep my commandments and live, and my teaching as the apple of your eye.
3 Bind them upon your fingers, write them upon the table of thy heart.
4 Say unto wisdom: ‘You are my sister’, and call understanding your kinswoman;
5 That they may keep you from the strange woman, from the alien woman that makes smooth her words.
6 ¶ For at the window of my house I looked forth through my lattice;
7 And I beheld among the thoughtless ones, I discerned among the youths, a young man void of understanding,
8 Passing through the street near her corner, and he went the way to her house;
9 In the twilight, in the evening of the day, in the blackness of night and the darkness.
10 And, behold, there met him a woman with the attire of a harlot, and wily of heart.
11 She is riotous and rebellious, her feet abide not in her house;
12 Now she is in the streets, now in the broad places, and lies in wait at every corner.
13 So she caught him, and kissed him, and with an impudent face she said unto him:
14 ‘Sacrifices of peace-offerings were due from me; this day have I paid my vows.
15 Therefore came I forth to meet you, to seek your face, and I have found you.
16 I have
decked my couch with coverlets, with striped cloths of the yarn of
17 I have perfumed my bed with myrrh, aloes, and cinnamon.
18 Come, let us take our fill of love until the morning; let us solace ourselves with loves.
19 For my husband is not at home, he is gone a long journey;
20 He has taken the bag of money with him; he will come home at the full moon.’
21 With her much fair speech she causes him to yield, with the blandishment of her lips she entices him away.
22 He goes after her straightway, as an ox that goes to the slaughter, or as one in fetters to the correction of the fool;
23 Till an arrow strike through his liver; as a bird hastens to the snare—and knows not that it is at the cost of his life.
24 ¶ Now therefore, O you children, hearken unto me, and attend to the words of my mouth.
25 Let not your heart decline to her ways, go not astray in her paths.
26 For she has cast down many wounded; yes, a mighty host are all her slain.
27 Her house is the way to the nether-world, going down to the chambers of death.
Pirqe Abot
“All
Pirqe Abot IV:13-14
Mishnah 13
Rabbi
Yehudah says: "Be cautious in study, for an unwitting error in [observance
due to insufficient] study is accounted as wanton transgression."
Rabbi
Shimon says: "There are three crowns — the crown of Torah, the crown of
priesthood, and the crown of kingship — but the crown of a good name surpasses
them all."
"Be cautious in study, for an unwitting
error in [observance due to insufficient] study is accounted as wanton
transgression." (
ANSWER: When Yom Tov is followed immediately by Shabbat, one must make an eruv tavshilin to be able to prepare food on Yom Tov for Shabbat. The Talmud (Betzah 16b) relates that Shmuel saw that a certain blind man was dejected on Yom Tov. When he inquired why he was dejected, the blind man replied, "Because I did not establish an eruv tavshilin." Shmuel told him that he could rely on the one he had made for the entire city.
The following year Shmuel again saw that the blind man was dejected, so he asked him, "Why are you dejected?" The blind man answered, "Because I did not establish an eruv tavshilin." Shmuel told him, "You are negligent — and you may not rely on my eruv because I did not intend to make it for such people. One is given the benefit of the doubt only the first time that he forgets, but the second time he is considered negligent."
From this can be derived that two shogegs are considered a mezid. Thus, if one committed a sin beshogeg — unwittingly — because of a shigegat Talmud — he unwittingly did not study sufficiently — the double shogeg makes it tantamount to mezid — a wanton transgression.
Incidentally, since we are talking of two shogegs, it is very fitting to use the term "shigagat" — which means a double shogeg — and not "shogeg mip’ne Talmud" — a shogeg due to [insufficient] learning.
"Rabbi Shimon says: There are three crowns — the crown of Torah, the crown of priesthood, and the crown of kingship; but the crown of a good name surpasses them all." (4:13) QUESTION: Why does Rabbi Shimon state that there are "three crowns" and enumerate four?
ANSWER: A "crown" is an earned mark of recognition, and one who wears a crown receives honor and respect from other people. Sometimes, a person can be a great talmid chacham or very active in communal life and have a bad reputation because of his conduct.
King Solomon says, "Tov shem mishemen tov" — "A good name is better than good oil" (Ecclesiastes 7:1). Thus, Rabbi Shimon is teaching that in total there are only three crowns: Torah, kehunah — priesthood — and malchut — kingship — but one must remember that the crown beautifies the person only if al gabehen — on top of them — there is also keter shem tov — a good reputation.
Pirke Abot is known as "mili dechassiduta" — words of pious advice — and it teaches all Jews how to live piously. If so, what message is implied here to everyone, and not to just descendants of Aharon the Kohen Gadol or King David?
The crown of
kehunah and the crown of malchut are not necessarily only for those who are
Kohanim by pedigree or those who have inherited the throne. "Kehunah"
means service (see Shemot
The message of the Mishnah is that Torah scholars, public servants and community leaders must all strive for "the crown of a good name" — they should conduct themselves so that they will acquire a spotless reputation.
"There are three crowns. The crown of
Torah, the crown of priesthood and the crown of kingship: but the crown of a
good name surpasses them all" (
ANSWER: These four crowns can be separated into two categories. The first three apply only to Jews while the fourth, a crown of good name, applies also to non-Jews.
According to Halakhah
(Sanhedrin 59a) a non-Jew may learn the parts of Torah necessary for the
observance of the Noachide laws, but he is forbidden to study Torah for the
sake of Torah. Priesthood was given specifically to Aharon and his descendants,
and only Jews are eligible for Kingship in the Jewish community, as the Torah
states specifically, "From among
your brethren shall you set a king over yourself; you cannot place a foreign
man over yourself who is not your brother" (Deuteronomy
In contrast,
the crown of a good name, which is acquired by good deeds, also pertains to
non-Jews. In fact, according to halakhah (Rambam, Melachim
In order that the conclusion not be drawn that in regard to the crown of a good name, Jew and non-Jew are identical, the Mishnah emphasizes that it is "oleh al gabehen" — "it surpasses them all" — to indicate that a Jew's "keter shem tov" is much loftier than a non-Jew's when it comes after the qualities of Torah, priesthood, and kingship.
The above
gives an insight into a seeming difficulty in the Rambam. In Hilchot Talmud
Torah (3:1) he talks of the crowns and says, "With three crowns
According to
the abovementioned, it is all understood. Since the Rambam speaks of crowns
which only
"Three crowns." (4:13) QUESTION: Why are they listed necessarily in this order?
ANSWER: The
first thing Ha-Shem, most blessed be He, gave the Jews when they came out of
"There are three crowns." (4:13) QUESTION: Where is there an allusion in the Torah to the three crowns?
ANSWER: In
the Mishkan — Tabernacle — among the different vessels there was an
Only these three vessels had a zeir zahav — golden crown on their upper edge. (See Sh’mot 37:1-2,10,11,25-26.) The three crowns corresponded to the three crowns of our Mishnah: Torah, priesthood, and kingship.
"There are three crowns, the crown of Torah...but the crown of a good name surpasses them all." (4:13) QUESTION: According to some texts, this is the thirteenth Mishnah of the fourth chapter. What is the connection between the number thirteen and Rabbi Shimon's teaching?
ANSWER: The Talmud (Shabbat 33b) relates that Rabbi Shimon and his son Rabbi Elazar spent twelve years hiding in a cave from their Roman pursuers. When they emerged, they encountered people involved in day-to-day affairs. They wondered in amazement, "How can people abandon eternal life (i.e., Torah study) and occupy themselves with temporal concerns?" When Ha-Shem saw that they were utterly unable to appreciate the value of other people's worldly involvement, He ordered them to return to the cave for an additional year. After this thirteenth year, Rabbi Shimon was able to comprehend the Divine intent in worldly involvement, and he was motivated to share his Torah knowledge and use it to refine his environment.
Mishnah 14
Rabbi
Nehora'ey says: "Exile yourself to a place of Torah, and do not assume
that it will come after you, for it is your colleagues who [through discussion
and deliberation] will cause it to be clearly established in your grasp; and do
not rely on your own understanding."
"Rabbi Nehora'ey says, 'Exile yourself to a place of Torah... and do not rely on your own understanding.' " (4:14) QUESTION: Whom in particular was Rabbi Nehora'ey addressing?
ANSWER: This Mishnah is directed to students in their teen years who are studying Torah. He is telling him that a prerequisite to succeed in learning is to "exile yourself to a place of Torah." Even when there are Yeshivot in a student's city, he should leave and travel to a Yeshivah in another location. The amenities available at home are not conducive for the atmosphere required for absolute dedication to Torah study, and actually they are an obstacle to diligent and assiduous study.
However, "Do not assume that it will come after you," i.e. being in a great citadel of Torah learning in itself does not make one a scholar. The voice of Torah heard in the walls of the Yeshivah does not enter into the students by osmosis. They must labor devotedly if they want to succeed.
"Your colleagues will cause it to be clearly established in your grasp." This means that in the Yeshivah diligent study alone is not all. You must find good chaberim (colleagues) with whom to study and mingle. It also means, however, that your friend's study alone will not make you a scholar. Your efforts and the assistance of good colleagues are the two essential ingredients for success.
Finally, "Do not rely on your own understanding," i.e. do not think that since your parents trusted you and sent you away, you have already matriculated in maturity. Do not let the fact that you are away from home and on your own fool you into presumptuously thinking that you are a full-fledged adult and that you can do whatever you think is right. Realize that you still must be subordinate to your superiors, accountable to them and seeking their advice and guidance.
Alternatively, Zevulun and Yissachar established a partnership. Zevulun engaged in business endeavors and supported Yissachar, who devoted his time entirely to Torah study (Debarim 33:18, Rashi). Yissachar became the prototype of the Torah scholar, and Zevulun the paradigm of the person engaged in financial pursuits. The tradition of this partnership has been continued throughout the years. Wealthy people have undertaken the support of Torah scholars on the condition that the merit of their Torah study be shared by both.
Nevertheless, the Mishnah is advising that though this is noble, the wealthy should not rely solely on this, but should themselves study Torah. To succeed, they should exile themselves to a place of Torah and not think that they already have Torah thanks to their colleagues who are being supported through their accomplishments.
The reason even the rich are urged and encouraged to study in addition to their supporting other scholars is because "Do not rely on your wisdom" — there is no guarantee that you will always make money. The wheel of fortune can always take a turn on a person, G-d forbid, and if he has not accomplished in his own Torah study, he will then be barren of both the credit for Torah study and also the knowledge of Torah.
"Rabbi Nehora'ey says, 'Exile yourself to a place of Torah... and do not rely on your own understanding.' " (4:14) QUESTION: The statement "ve'el binatecha al tisha'en" — "do not rely on your own understanding" — is a verse in Proverbs (3:5). Why does the Mishnah quote it in the name of Rabbi Nehora'ey? Also, since he is talking about the importance of studying with a teacher and colleagues, this should have been the opening remark as the reason why one should exile oneself to a place of Torah?
ANSWER: In Proverbs, Shlomo's complete statement is, "Trust in Ha-Shem with all your heart, and do not rely on your understanding." Rashi explains that he is advising one to spend money unsparingly to seek a teacher from whom to learn. This is a message to one who is in the early stages of learning, advising that he should acquire a teacher and not rely on his own understanding.
This Mishnah is talking to the advanced student, who has already accomplished in Torah studies. Regardless of one's advanced status and accomplishment, he should humbly realize the value of consulting with others instead of relying solely on his own knowledge.
It is particularly appropriate for Rabbi Nehora'ey to author this statement considering the reason he acquired his name. "Nehor" is Aramaic for "light." According to the Talmud (Erubin 13b) he was given that name because, "He illuminated the eyes of the wise in the study of Torah law." Despite the high level of understanding he achieved, he taught and accentuated the importance and virtue of taking counsel with others.
For a comprehensive commentary on the Torah
Seder for this Rosh Chodesh please see:
For the meaning of the month of Iyar please
see:
http://www.inner.org/times/iyar/iyar.htm
http://www.inner.org/times/iyar/iyar58.htm
http://www.inner.org/times/iyar/Iyar63.htm
Shalom Shabbat!
Hakham Dr. Yosef ben Haggai