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 01, 5769 – April 24/25, 2009	First Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Friday April 24, 2009 – Candles at 7:57 PM

Saturday April 25, 2009 – Havdalah 8:55 PM

San Antonio, Texas, U.S.

Friday April 24, 2009 – Candles at 7:48 PM

Saturday April 25, 2009 – Havdalah 8:43 PM

Baton Rouge & Alexandria, Louisiana, U.S.

Friday April 24, 2009 – Candles at 7:20 PM

Saturday April 25, 2009 – Havdalah 8:16 PM

Sheboygan & Manitowoc, Wisconsin US

Friday April 24, 2009 – Candles at 7:27 PM

Saturday April 25, 2009 – Havdalah 8:32 PM

Bowling Green & Murray, Kentucky, U.S.

Friday April 24, 2009 – Candles at 7:10 PM

Saturday April 25, 2009 – Havdalah 8:10 PM

Brisbane, Australia

Friday April 24, 2009 – Candles at 5:05 PM

Saturday April 25, 2009 – Havdalah 5:58 PM

Miami, Florida, US

Friday April 24, 2009 – Candles at 7:30 PM

Saturday April 25, 2009 – Havdalah 8:24 PM

Bucharest, Romania

Friday April 24, 2009 – Candles at 7:52 PM

Saturday April 25, 2009 – Havdalah 8:58 PM

Nashville, & Cleveland Tennessee, US

Friday April 24, 2009 – Candles at 7:10 PM

Saturday April 25, 2009 – Havdalah 8:09 PM

Jakarta, Indonesia

Friday April 24, 2009 – Candles at 5:31 PM

Saturday April 25, 2009 – Havdalah 6:21 PM

New London, Connecticut USA

Friday April 24, 2009 – Candles at 7:11 PM

Saturday April 25, 2009 – Havdalah 8:15 PM

Kuala Lumpur, Malaysia

Friday April 24, 2009 – Candles at 7:00 PM

Saturday April 25, 2009 – Havdalah 7:49 PM

Olympia, Washington, U.S.

Friday April 24, 2009 – Candles at 7:54 PM

Saturday April 25, 2009 – Havdalah 9:03 PM

Manila & Cebu, Philippines

Friday April 24, 2009 – Candles at 5:53 PM

Saturday April 25, 2009 – Havdalah 6:44 PM

Philadelphia, Pennsylvania USA

Friday April 24, 2009 – Candles at 7:29 PM

Saturday April 25, 2009 – Havdalah 8:31 PM

Singapore, Singapore

Friday April 24, 2009 – Candles at 6:49 PM

Saturday April 25, 2009 – Havdalah 7:39 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.

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Shabbat Rosh Chodesh Iyar

Sabbath of the New Moon for the Month of Iyar

Shabbat	Torah Reading:	Weekday Torah Reading:
וּבְרָאשֵׁי חָדְשֵׁיכֶם
“Shabbat Rosh Chodesh”	Reader 1 – B’midbar 27:15-17	Reader 1 – B’Resheet 28:10-12
“Sabbath of the New Moon”	Reader 2 – B’midbar 27:18-20	Reader 2 – B’Resheet 28:13-15
“Sábado del Novilunio”	Reader 3 – B’midbar 27:21-23	Reader 3 – B’Resheet 28:16-19
B’Midbar (Num.) 27:15 – 28:25	Reader 4 – B’midbar 28:1-9
Ashlamatah: Isaiah 66:1-24	Reader 5 – B’midbar 28:10-14
	Reader 6 – B’midbar 28:15-18	Reader 1 – B’Resheet 28:10-12
Proverbs 7:1-27	Reader 7 – B’midbar 28:19-25	Reader 2 – B’Resheet 28:13-15
N.C.: Col. 2:16-23	Maftir : B’midbar 28:23-25	Reader 3 – B’Resheet 28:16-19
Pirke Abot: II:6	Isaiah 66:1-24

Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 27:15 - 28:25

RASHI	TARGUM PSEUDO JONATHAN
15 Moshe spoke to Adonai, saying:	15 And Mosheh spoke before the Lord, saying
16 "Let Adonai, G-d of the spirits, appoint a man over the community,	16 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, [JERUSALEM. The Word of the Lord the God who rules over the spirit of all flesh, appoint a praiseworthy man over the people of the congregation,]
17 who will go forth before them, and who will come back before them, and who would lead them out and bring them in, so that the community of Adonai will not be like sheep that have no shepherd."	17 who may go out before them to set battle in array, and may come in before them from the battle who may bring them out from the bands of their enemies, and bring them into the land of Israel; that the congregation of the Lord may not be without the wise, nor go astray among the nations as sheep who go astray, having no shepherd.
18 Adonai said to Moshe: "Take to yourself Yehoshua son of Nun, a man in whom there is spirit, and lay your hand on him.	18 And the Lord said to Mosheh, Take to yourself Jehoshua bar Nun, a man upon whom abides the Spirit of prophecy from before the Lord, and lay your hand upon him,
19 Stand him before Eleazar the kohen and before the entire community, and command him before their eyes.	19 and make him stand before Elazar the priest and the whole congregation, and instruct him in their presence.
20 Bestow some of your radiance on him, so that the entire community of Bne Yisrael will hear.	20 And you will confer a ray of your brightness upon him, that all the congregation of the sons of Israel may be obedient to him.
21 He will stand before Eleazar the kohen, and ask, of him, through the judgment of the Urim before Adonai. By his word they will come out and go in ---he, all Bne Yisrael with him, and the entire community."	21 And he will minister before Elazar the priest; and when any matter is hidden from him, he will inquire for him before the Lord by the Urim. According to the word of Elazar the priest they will go forth to battle, and come in to do judgment he and all the sons of Israel with him, even all the congregation.
22 Moshe did as Adonai commanded him. He took Yehoshua and presented him to Eleazar the kohen and to the entire community.	22 And Mosheh did as the Lord commanded him, and took Jehoshua and caused him to stand before Elazar the priest and all the congregation;
23 He laid his hands on him and commanded him, just as Adonai had commanded through Moshe.	23 and he laid his hands upon him and instructed him, as the Lord commanded Mosheh.

1 Adonai spoke to Moshe saying:	1 And the Lord spoke with Mosheh, saying:
2 "Command B’ne Yisrael and say to them, 'My offering, My food of My fires, a pleasing aroma to Me, you will be vigilant to offer to Me at its prescribed time'."	2 Instruct the children of Israel, and say to them: The priests may eat of My oblation the bread of the order of My table; but that which you offer upon My altar may no man eat. Is there not a fire that will consume it? And it shall be accepted before Me as a pleasant smell. Sons of Israel, My people, be admonished to offer it from the firstlings on the Sabbath, an oblation before Me in its time. [JERUSALEM. Instruct the children of Israel, and say to them, My oblation, the bread of the order of My table. That which you offer upon the altar. Is there not a fire that will consume it? To be received from you before Me for a pleasant smell. Sons of Israel, My people, be admonished to offer it before Me in its season.]
3 Say to them: "This is the fire-offering that you will offer to Adonai; yearling lambs without blemish, two each day, as a constant (daily) burnt-offering.	3 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.
4 Offer one lamb in the morning and offer the second lamb in the afternoon.	4 The one lamb thou shalt perform in the morning to make atonement for the sins of the night; and the second lamb thou shalt perform between the suns to atone for the sins of the day;
5 And one tenth of an ephah of fine flour as a meal-offering, mixed with beaten oil measuring one fourth of a hin.	5 and the tenth of three seahs of wheaten flour as a mincha mingled with beaten olive oil, the fourth of a hin.
6 [This is] a constant (daily) burnt-offering as offered on Mount Sinai, for a pleasing aroma, a fire-offering to Adonai.	6 It is a perpetual burnt offering, such as was (ordained to be) offered at Mount Sinai, to be received with favour as an oblation before the Lord.
7 Its libation [will be] one fourth of a hin for the one lamb, in the Holy [Sanctuary], you will pour an intoxicating libation to Adonai.	7 And its libation shall be the fourth of a hin for one lamb; from the vessels of the house of the sanctuary shall it be outpoured, a libation of old wine. [JERUSALEM. From the vessels of the house of holiness, it shall be poured out a libation of choice wine unto the Name of the Lord.] But if old wine may not be found, bring wine of forty days to pour out before the Lord.
8 Offer the second lamb in the afternoon, with the same meal-offering of the morning together with its libation you will offer it, a fire-offering of a pleasing aroma to Adonai.	8 And the second lamb thou shalt perform between the suns, according to the presentation of the morning, and according to its oblation shalt thou make the offering, that it may be accepted with favour before the Lord

9 On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	9 but on the day of Shabbatha two lambs of the year without blemish, and two‑tenths of flour mixed with olive oil for the mincha and its libation.
10 This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	10 On the Sabbath thou shalt make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.

11 At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	11 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;
12 And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	12 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;
13 And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	13 and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the Lord.
14 Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	14 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;
15 And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	15 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 shalt thou perform with its libation.

16 In the first month--- on the fourteenth day of the month [bring a] Pesach [offering] to Adonai.	16 And in the month of Nisan, on the fourteenth day of the month, is the sacrifice of the Pascha before the Lord.
17 The fifteenth day of that month is a festival, matzot will be eaten for seven days.	17 On the fifteenth day of this month is a festival; seven days shall unleavened be eaten.
18 The first day will be a sacred holiday, when you must not do any work of consequence.	18 On the first day of the festival a holy convocation; no servile work shall ye do;
19 You will bring a burnt fire-offering to Adonai [consisting of] two young bulls, one ram, and seven yearling sheep. They will [all] be without blemish.	19 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.
20 Their meal-offering shall be fine flour mixed with [olive] oil, three tenths [of an ephah] for each bull, two tenths [of an ephah] for the ram,	20 And their minchas of wheat flour, mingled with olive oil, three tenths for each bullock, two tenths for the ram,
21 and one tenth [of an eiphah] for each of the seven sheep.	21 and for a single lamb a tenth, so for the seven;
22 [You should also bring] one he-goat as a sin-offering, to make atonement for you,	22 and one kid of the goats, to make an atonement for you:
23 in addition to the morning burnt-offering which is offered as a constant (daily) burnt-offering, you will make these.	23 beside the burnt sacrifice of the morning, the perpetual burnt sacrifice, you shall make these offerings.
24 Like these, you will make daily for seven days, food as a fire-offering of a pleasing aroma to Adonai, (it will be offered) in addition to the constant (daily) burnt-offering and its libation.	24 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 favour before the Lord; it shall be made beside the perpetual burnt offering, with its libation.
25 The seventh day will be a sacred holiday to you, when you will not do any work of consequence.	25 And on the seventh day you shall have a holy convocation; no servile work shall you do.

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/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.

Rashi Commentary for: B’Midbar (Numbers) 27:15 – 28:25

15 Moses spoke to the Lord… This [verse comes] to let us know the virtues of the righteous/generous, for when they are about to depart from the world, they disregard their own needs and occupy themselves with the needs of the community.-[Sifrei Pinchas 23]

saying He said to Him, “Answer me whether You are appointing a leader for them or not.” - [Sifrei Pinchas 23]

16 Let the Lord ... appoint When Moses heard that the Omnipresent told him to give Zelophehad’s inheritance to his daughters, he said, “It is time to ask for my own needs—that my son should inherit my high position.” The Holy One, blessed is He, said to him, That is not My intention, for Joshua deserves to be rewarded for his service, for he “would not depart from the tent” (Exod. 33:11). This is what Solomon meant when he said, “He who guards the fig tree eats its fruit” (Prov. 27:18). - [Mid. Tanchuma Pinchas 11]

God of the spirits Why is this said? He said to Him, "Master of the universe, the character of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate each person according to his individual character."-[Mid. Tanchuma Pinchas 10]

17 who will go forth before them Not like the kings of the [Gentile] nations, who sit at home and send their armies to war, but as I did, for I fought against Sihon and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says, “Joshua went to him and said to him, Are you for us [or for our enemies]?” (Josh. 5:13). Similarly, concerning David it says, “For he went forth and came in before them” (I Sam. 18:16)—he went out [to battle] at their head and came in before them.-[Sifrei Pinchas 23]

who will lead them out through his merits. -[Sifrei Pinchas 23]

and bring them in through his merits. -[Sifrei Pinchas 23] Another interpretation: “Who will bring them in” [means] that You should not do to him as You did to me, for I may not bring them into the Land.-[Num. Rabbah 21:15]

18 Take for yourself Encourage him verbally, [and say,] “Fortunate are you that you have merited to lead the children of the Omnipresent!” -[Sifrei Pinchas 23 on verse 22]

for yourself Someone verified by you, someone you know.-[Sifrei Pinchas 23]

a man of spirit As you requested; someone able to deal with the character of each one.-[Sifrei Pinchas 23]

and you will lay your hand upon him Provide him with an announcer so that he can expound [halakhic discourses] during your lifetime, so they should not say about him that he dared not raise his head in the days of Moses.-[Sifrei Pinchas 23]

19 and you will command him Concerning Israel; be aware that they are troublesome and obstinate. [You accept office] on condition that you take upon yourself [all this]. -[See Sifrei Beha’alothecha 42]

20 You shall bestow some of your majesty upon him This refers to the radiance of the skin of his face (see Exod. 34:29).

some of your majesty But not all of your majesty. Thus, we learn that the face of Moses was [radiant] like the sun, whereas the face of Joshua was like the moon.-[Sifrei Pinchas 23, b.b. 75a]

so that all the congregation of the children of Israel will take heed [meaning] that they will behave toward him with reverence and awe, just as they behaved toward you.

21 He will stand before Eleazar the priest Here is [the response to] the request that you made [that your children should inherit you]; this honor will not depart from your father’s house, for even Joshua will have need for Eleazar.-[Mid. Tanchuma Pinchas 11]

and seek [counsel from] him when he finds it necessary to go to war. -[Sanh. 16a]

By his word Eleazar’s [word].

and the entire congregation The Sanhedrin.-[Yoma 73b, Sanh. 16a]

22 and he took Joshua He took him [by encouraging him] with words, and informed him of the reward in store for the leaders of Israel in the World to Come.-[Sifrei Pinchas 23]

23 He laid his hands generously; over and above what he had been commanded. For the Holy One, blessed is He, said to him, “and you will lay your hand upon him” (verse 18), but he did it with both his hands. He fashioned him like a full and overflowing vessel, filling him with wisdom in abundance.-[Sifrei Pinchas 23, Sanh. 105b]

in accordance with what the Lord had spoken to Moses [That is,] also with respect to the majesty; He bestowed some of his majesty [radiance] upon him.

2 Command the children of Israel What is stated above? “Let the Lord … appoint” (27:16). The Holy One, blessed is He, said to him, “Before you command me regarding My children, command My children regarding Me.” This is analogous to a princess who was about to depart from the world and was instructing her husband about her children, [and he replied, “Before you instruct me about them, instruct them about me,”] as it is stated in Sifrei Pinchas 24.

My offering This refers to the blood.-[Sifrei Pinchas 25]

My food This refers to the sacrificial parts, as it says, “the priest will burn them [the fat-portions] on the altar; it is the food of the fire-offerings” (Lev. 3:16). -[Sifrei Pinchas 25]

My fire-offerings which are put on the fires of My altar.

you will take care The Kohanim, Levites, and Israelites will stand over them [to watch them]; hence they instituted the ma’amodoth [representatives of the people who were present at the sacrificial services].-[Sifrei Pinchas 26, Taanith 26a]

at its appointed time Each day is the appointed time prescribed for the continual offerings.-[see Sifrei Pinchas 26]

3 And you will say to them This is an admonition to the [rabbinical] court.-[Sifrei Pinchas 27]

two...each day Heb. שְׁנַיִם לַיּוֹם. [To be understood] according to its simple meaning [that two sacrifices were to be offered up every day]. Primarily, however, it comes to teach that they should be slaughtered opposite the sun [also known as יּוֹם]; the continual sacrifice of the morning to the west, and the one of the afternoon to the east of the rings [set in the floor of the Temple courtyard].-[Yoma 62b]

4 the one lamb Even though this is already stated in the portion of Ve’attah Tetzaveh ; “This is what you will offer [upon the altar...The one lamb you will offer up in the morning]” (Exod. 29:38, 39), that was an instruction for the days of the investitures [of the kohanim], whereas here He commanded it for all generations.

5 fine flour for a meal-offering The meal-offering of the libations [which accompanied the sacrifice].

6 offered up at Mount Sinai Like those offered up during the days of the investitures (Exod. 29:38-43). Another interpretation: “offered up at Mount Sinai”: the continual burnt offering is compared to the continual offering of Mount Sinai, the one offered before the giving of the Torah, about which it is written, “he put it [the blood] into the basins” (Exod. 24:6). This teaches us that it [the continual burnt offering] requires a vessel [for its blood].-[Torath Kohanim, Tzav 18:8]

7 Its libation of wine.

on the holy They will be poured on the altar.

a libation of strong wine Intoxicating wine, [this comes] to exclude wine straight from the winepress [which has not fermented].-[B.B. 97a]

8 a spirit of satisfaction It is gratifying for Me that I spoke, and My will was carried out.-[Zev. 46b, Sifrei Pinchas 38]

10 The burnt offering of each Sabbath on its Sabbath But not the burnt offering of this Sabbath on another Sabbath. For if they did not offer one up on this Sabbath, I might think that two should be offered up on the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct us that if its day passes, its offering is canceled.-[Sifrei Pinchas 40]

in addition to the continual burnt offering This refers to the additional [musaf] offerings, besides those two lambs of the continual burnt offering. And it teaches us that they [the additional sacrifices] may be offered only between the two continual offerings. Similarly, in the case of all the additional offerings it says, “In addition to the continual burnt offering” for this teaching.-[Sifrei Pinchas 40]

12 Three tenths As is the case with the libations brought with a bull, for thus they are fixed in the portion dealing with libations [see 15:9].

14 This is the burnt offering of each New Month in its month However, once the day passes, its offering is canceled, and there is no way to make it up.-[Sifrei Pinchas 43]

15 And one young male goat ... All the additional-offering goats were brought to atone for defiling the Sanctuary and its holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young male goat [brought] on the first day of the month differs insofar as with regard to it Scripture says, “to the Lord.” This teaches you that it atones for a case where there is no awareness [of the person’s uncleanness] either before [entering the Temple or eating sacrificial food] or after [the sin has been committed]. The only One aware of the sin is the Holy One, blessed is He. We derive [the law of] the other young male goats from this one. In the Aggadah, it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for Me because I diminished [the size of] the moon.” -[Shev. 9a]

it will be offered up in addition to the continual burnt offering This entire offering [not just the young male goat].

and its libation [The phrase] “and its libation” does not refer to the young male goat because sin-offerings have no libations.

18 You will refrain from all manner of mundane work Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself.-[Torath Kohanim Emor 187, see Rashi on Lev. 23:8]

19 bulls Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7).

ram Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13).

lambs Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe HaDarshan [the preacher]. -[Mid. Aggadah, Midrash Tadshey ch. 10]

24 Like these, you will offer up daily They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival.-[Sifrei Pinchas 48]

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 Egypt.

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 new 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.

Rashi Commentary for: Proverbs 7:1-27

2 like the apple of your eyes The pupil of the eye, which is like darkness, like the darkness of night.

4 “You are my sister” (Draw her near to you.)

a kinsman Heb. מֹדָע, a kinsman, as in (Ruth 3:2): “Boaz our kinsman (מֹדַעְתָּנוּ),” our close relative; i.e., draw her near to you always.

7 I discerned Heb. אָבִינָה, I discerned and I saw.

8 next to her corner The corner of the harlot and of the pagan house of worship.

10 And behold a woman As its apparent meaning. Another explanation: One of the enticers.

the nakedness of a harlot Heb. שִׁית, as in (II Sam. 10:4): “their buttocks (שְׁתוֹתֵיהֶם) ,” i.e., the nakedness of a harlot.

with her heart besieged Heb. וּנְצֻרַת לֵב. As a besieged city is surrounded by bulwarks, so is this one’s heart surrounded by lewdness and foolishness.

11 and rebellious Heb. וְסֹרָרֶת, turning away from the road.

14 I had to bring peace offerings I prepared a great feast, for today I sacrificed my vows and my peace offering.

15 and I have found you In order that I find you.

16 covers Heb. מַרְבַדִּים Garments of freedom and beauty; a similar term is found at the end of the book (31:22): “She made covers for herself.”

I have bedecked my couch Heb. רָבַדְתִּי, I have adorned.

with superior braided work of Egypt Heb. חֲטֻבוֹת, אֵטוּן מִצְרָיִם, praiseworthy, high quality linen garments coming from Egypt, where linen is common, as it is written in the Book of Isaiah (19:9): “And those who work at flax ... will be ashamed.”

braided work Heb. אֵטוּן.

17 I fanned Heb. נַפְתִּי. I fanned the scent as one fans with a scarf in a perfumery to bring the scent from above down below. Dunash (Teshuvoth Dunash p. 22) defines it as an expression of smoking, which he states has no comparison.

19 For the man is not at home You have seen that the Holy One, blessed be He, has removed His Shechinah and has given all good to the pagans.

20 the bag of money He has slain the righteous/generous among them.

on the appointed day Heb. לְיוֹם הַכֵּסֶא. At the fixed appointed time, and similarly (Ps. 81:4), “At the appointed time for the day of our festival.”

21 She swayed him the one devoid of sense, to her.

with all her talk with which she is accustomed to familiarize men.

she entices him from the way

22 and as a viper Heb. וּכְעֶכֶס. This is the venom of a snake.

to the chastisement of a fool Like a snake that runs quickly as an agent of the Holy One, blessed be He, to chastise the fool who is condemned by the Omnipresent, blessed be He, so does this one run after her until he stumbles on her, and her arrow splits his liver.

23 as a bird hastens to run to a snare, and it does not know that the snare was spread out there for the life of the bird.

Ashlamatah: Yeshayahu (Isaiah) 66:1 & 23

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. {S}

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 will 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 Zion travailed, she brought forth her children.

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. {S}

10 Rejoice with Jerusalem, and be glad with her, all you that love her; rejoice for joy with her, all you that mourn for her;

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. {S}

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 will suck thereof: You will be borne upon the side, and will be dandled upon the knees.

13 As one whom his mother comforts, so will I comfort you; and you will be comforted in Jerusalem.

14 And when you see this, your heart will rejoice, and your bones will flourish like young grass; and the hand of the LORD will be known toward His servants, and He will have indignation against His enemies. {S}

15 For, behold, the LORD will come in fire, and His chariots will 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 will 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 Jerusalem, says the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD.

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, will 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. {P}

Colossians 2:16-23

16. Therefore let no one [Gentile] but the body of Messiah pass judgment on you in questions of food and drink, or with regard to a festival or a New Moon or a Sabbath.

17. For these are a shadow of the things yet to come.

18. Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind,

19. and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

20. If with Messiah you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to [pagan] regulations--

21. "Do not handle, Do not taste, Do not touch"

22. (referring to things that all perish as they are used)--according to human precepts and teachings?

23. These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

Pirke Abot: II:6

Rabbi Yochanan ben Zakkai received [the tradition] from Hillel and Shammai. He used to say: If you have achieved [other versions: learned] a great deal in Torah, do not be proud of it, because you were created for that purpose.

Most versions of the Mishnah have the reading I given above as a variant reading and, on that basis, the accepted interpretation is that Rabban Yohanan is teaching us that if one has learned a great deal of Torah he should not take pride in it. However, Abarbanel had a different version which read: “If you have achieved [literally: done] a great deal in Torah, do not be proud of it.”

Abarbanel, in his usual way, introduces his interpretation with a number of questions, in this case three:

1. The formula “received [the tradition] from ...” ceased to appear in the tractate many Mishnayot earlier. It was not given with regard to Rabban Gamliel, his father, Rabbi Yehudah Ha-Nasi, and many others. Similarly, it does not appear in the continuation of the tractate. Why did the redactor of the Mishnah make a special point of Yohanan ben Zakkai having received the tradition from Hillel and Shammai?

2. The language of the Mishnah is unclear. If the reference is to the study of Torah, it should read “If you have studied a great deal of Torah ...” and if the reference is to performing mitzvoth, it should read “If you have done a great number of mitzvoth ...” What does the strange formula “If you have done a great deal of Torah” mean?

3. The actual point of the aphorism is open to objection. When a person achieves the purpose for which he was created, why should he not proud?

Abarbanel resolves these difficulties by referring to the ongoing debate amongst the sages: Is the Torah the only criterion for a person's behaviour in his general activities or should he decide on his behaviour in industry and commerce by applying his own intelligence and logic (i.e., derekh eretz)? We have already noted at the beginning of this chapter the difference of opinion on that matter between Rabbi Yehudah HaNasi and his son, Rabban Gamliel. The redactor of the Mishnah has already cited three aphorisms of Hillel in support of Rabbi Yehudah's opinion and now he brings Rabban Yohanan ben Zakkai in order to bolster that support. In other words, it is not fitting that a man spends all his days in government (or the rabbinate), in labour, or in commerce; the ideal is that a person should devote himself' only to Torah – either its study or the practice of its mitzvoth – since that is the purpose of his creation. Rabban Yochanan uses the ambiguous phrase “achieved a great deal in Torah” in order to imply that both the study (according to Hillel) and the practice (according to Shammai) of Torah are the purpose of the Jew’s existence. This is why specifically in the case of Rabban Yohanan the Mishnah announces that he received the tradition from Hillel and Shammai, since it has a bearing on what he has to say.

Abarbanel then points out that everything G-d created in the heavens as well as upon earth, performs the functions G-d gave it. Why, therefore, should man take pride in doing what he was created to do? Jews were created for the sole purpose of studying and keeping Torah, therefore no man can take pride in the fact that he has done more than was required of him. The Torah is so great that no man can come anywhere near to paying his debt and fulfilling his duty to his Creator.

With regard to the formula: “... received the tradition from ...,” Abarbanel refers the reader to his explanation in Chapter I, Mishnah 13, which is an alternative explanation, but he points out that the explanation given here is the correct one.

Miscellaneous Interpretations

Rabbenu Yonah (R. Yonah ben Abraham Gerondi – Barcelona: c. 1200 – 1236): The sea of Torah is so deep and wide that although a person devotes his entire lifetime to its study, he will only scratch the outer surface. One cannot even begin to imagine how much there is to be known. It is for this reason that Rabban Yohanan ben Zakkai is persuaded that a man may not take pride in his Torah achievements. He really has not attained any significant degree of knowledge compared with what there is to know.

In addition, God created man ex nihilo for one purpose: to study and be guided by Torah. You, therefore, have no claim to reward because - for this purpose you were created. It must be understood that by studying Torah you are merely paying back a debt.

Rashi (R. Shelomo ben Yitzhaq – Troyes (France) 1040-1105): How could Rabban Yohanan ben Zakkai make such a harsh and unsympathetic statement that if one is deeply versed in Torah, he must not take pride in it? Rashi answers: Only a figure such as Rabban Yohanan ben Zakkai could have formulated such a statement since he was thoroughly versed in every possible facet, of Torah study. He was in a position to know how vast Torah literature is.

Midrash Shemuel (R. Shemuel ben Yitschaq de Uceda – Safed:Israel, 1540-?): Rabban Yohanan ben Zakkai's dictum on taking undue credit unto one’s self is connected to a previous statement by his teacher Shammai (Chapter I, Mishnah 12). “Make your Torah study permanent.” What are we to understand by “permanent’? Four or five chapters every day, or a day and night program? If we take the first view as correct and a person devotes all his time to Torah study, we might believe that he has a right to be proud because he is doing something over and above the expected norm. Rabban Yohanan ben Zakkai rejects this approach because man was created in order to study day and night.

Another interpretation proposed by Midrash Shemuel: If one has studies much Torah he should not ctredit himself for his achievement because it was pre-ordained. He cites the Talmud (Niddah 16b) where we are told that when the first drop of semen fertilizes the egg, it is announced in Heaven whether the child will be strong or weak, rich or poor, scholar or ignoramus. It is in this context that Rabban Yohanan did not say “... because for that purpose you were born,” but rather “... for that purpose you were created; the word NOTSARTA carried the implication of “formed.” Eeven the greatest scholar must concede that it was not only his own effort that was instrumental in his attainment, but that G-d’s hand was evident too.

Another line of thinking: Rabban Yohanan ben Zakkai in our Mishnah is not speaking of a person who should and does engage extensively in Torah study. He is referring to one who is teaching others. Hence our Mishnah will read as follows: “If you have taught students and disciples extensively, you should not expect honors. The truth is that the more you taught, the more you yourself learned.”

It is noteworthy that this the Rabban Yohanan ben Zakkai who escaped in a coffin from the siege of Jerusalem by the Romans and by predicting that Vespasian would be elevated to the throne in Rome, was given permission to establish the Academy of Yavneh. This master stroke saved Judaism at a most critical time in Jewish history.

What Say the Masters of the Nazarean Codicil?

2Ti 2:15 Study (be diligent) to present yourself approved to God, a workman irreproachable, rightly dividing the Word of the Truth;

Rom 12:1-2 I call upon you, therefore, brethren, through the compassions of God, to present your bodies a living sacrifice, sanctified, acceptable to God [which is] your intelligent service; and be not conformed to this age, but be transformed by the renewing of your mind, for your proving what is the good, and acceptable, and perfect will of G-d.

Some Questions to Ponder:

1. What questions were asked of Rashi regarding Numbers 27:15?

2. What questions were asked of Rashi regarding Numbers 27:16?

3. What questions were asked of Rashi regarding Numbers 27:17?

4. What questions were asked of Rashi regarding Numbers 27:18?

5. What questions were asked of Rashi regarding Numbers 27:20?

6. What questions were asked of Rashi regarding Numbers 27:21?

7. What questions were asked of Rashi regarding Numbers 27:23?

8. What questions were asked of Rashi regarding Numbers 28:2?

9. What questions were asked of Rashi regarding Numbers 28:3?

10. What questions were asked of Rashi regarding Numbers 28:7?

11. What questions were asked of Rashi regarding Numbers 28:10?

12. What questions were asked of Rashi regarding Numbers 28:15?

13. What questions were asked of Rashi regarding Numbers 28:19?

14. The command as to what to sacrifice on the New Moon and Sabbaths is mentioned after the command to ordain Yehoshua (Joshua). What relationships are there between the New Moon and the Messiah?

15. How is the the purpose of why we were created related specifically to the New Moons?

16. How is the Torah Seder related to our reading of Proverbs 7:1-27?

17. How is the Torah Seder related to our Ashlamatah of Isaiah 66:1-24?

18. How is the reading of Colossians 2:16-23 related to our Torah Seder?

19. How is Pirke Abot II:6 related to our Torah Seder?

20. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message for this week?

Yom Hazikaron – Day of Remembrance (Israeli Memorial Day)

Iyar 04, 5769 – Tuesday April 28, 2009

Yom Ha'Atzmaut – Israel’s Independence Day

Iyar 05, 5769 – Wednesday April 29, 2009

Next Shabbat:

Iyar 08, 5769 – May 01/02, 2009

Shabbat: וַיְהִי בַּשָּׁנָה הַשְּׁבִיעִית Vay’hi BaShanah HaSh’vi’it

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיֵּצֵא יַעֲקֹב
“VaYitsa Ya’aqob”	Reader 1 – B’Resheet 28:10-15	Reader 1 – B’Resheet 29:31-33
“And went out Jacob”	Reader 2 – B’Resheet 28:16-22	Reader 2 – B’Resheet 29:33-35
“Y salió Jacob”	Reader 3 – B’Resheet 29: 1-3	Reader 3 – B’Resheet 29:31-35
B’Resheet (Gen.) 28:10 – 29:30	Reader 4 – B’Resheet 28: 4-9
Ashlamatah: Hos. 12:13-13:5+14:9-10	Reader 5 – B’Resheet 28:10-12
Special: Ezekiel 20:1-20	Reader 6 – B’Resheet 28:13-17	Reader 1 – B’Resheet 29:31-33
Psalm 23	Reader 7 – B’Resheet 28:18-30	Reader 2 – B’Resheet 29:33-35
N.C.: Jude 8-10	Maftir : B’Resheet 29:27-30	Reader 3 – B’Resheet 29:31-35
Pirke Abot: II:7	Ezekiel 20:1-20

Shabbat Shalom!

Hakham Dr. Yosef ben Haggai