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 22, 5769 – May 15/16, 2009	First Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Friday May 15, 2009 – Candles at 8:13 PM

Saturday May 16, 2009 – Havdalah 9:13 PM

San Antonio, Texas, U.S.

Friday May 15, 2009 – Candles at 8:01 PM

Saturday May 16, 2009 – Havdalah 8:58 PM

Baton Rouge & Alexandria, Louisiana, U.S.

Friday May 15, 2009 – Candles at 7:34 PM

Saturday May 16, 2009 – Havdalah 8:32 PM

Sheboygan & Manitowoc, Wisconsin US

Friday May 15, 2009 – Candles at 7:51 PM

Saturday May 16, 2009 – Havdalah 9:00 PM

Bowling Green & Murray, Kentucky, U.S.

Friday May 15, 2009 – Candles at 7:28 PM

Saturday May 16, 2009 – Havdalah 8:31 PM

Brisbane, Australia

Friday May 15, 2009 – Candles at 4:50 PM

Saturday May 16, 2009 – Havdalah 5:44 PM

Chattanooga, & Cleveland Tennessee, US

Friday May 15, 2009 – Candles at 8:19 PM

Saturday May 16, 2009 – Havdalah 9:20 PM

Bucharest, Romania

Friday May 15, 2009 – Candles at 8:17 PM

Saturday May 16, 2009 – Havdalah 9:27 PM

Miami, Florida, US

Friday May 15, 2009 – Candles at 7:41 PM

Saturday May 16, 2009 – Havdalah 8:37 PM

Jakarta, Indonesia

Friday May 15, 2009 – Candles at 5:27 PM

Saturday May 16, 2009 – Havdalah 6:17 PM

New London, Connecticut USA

Friday May 15, 2009 – Candles at 7:34 PM

Saturday May 16, 2009 – Havdalah 8:40 PM

Kuala Lumpur, Malaysia

Friday May 15, 2009 – Candles at 6:59 PM

Saturday May 16, 2009 – Havdalah 7:50 PM

Olympia, Washington, U.S.

Friday May 15, 2009 – Candles at 8:22 PM

Saturday May 16, 2009 – Havdalah 9:36 PM

Manila & Cebu, Philippines

Friday May 15, 2009 – Candles at 5:58 PM

Saturday May 16, 2009 – Havdalah 6:50 PM

Philadelphia, Pennsylvania USA

Friday May 15, 2009 – Candles at 7:50 PM

Saturday May 16, 2009 – Havdalah 8:55 PM

Singapore, Singapore

Friday May 15, 2009 – Candles at 6:48 PM

Saturday May 16, 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.

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 Commentary is dedicated to Her Excellency Giberet Tricia Foster on occasion of giving birth next week by caesarean incision to a wonderful female bundle of joy. Wishing Her Excellency a good birth without complications, and praying for much joy, and a speedy recovery, amen ve amen! Congratulations in advance to the lucky and very worthy father His Excellency Rev. Dr. Adon Chad, Mazal Tov!

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

Rashi & Targum Pseudo Jonathan

for: B’Resheet (Genesis) ‎30:22 – 31:2‎

RASHI	TARGUM PSEUDO JONATHAN
22. And Elohim remembered (Heb. וַיִּזְכֹּר אֱלֹהִים) Rachel, and Elohim perceived her [plight] and opened her womb.	22. And the remembrance of Rahel came before the LORD, and the voice of her prayer was heard before Him; and He said in his Word that He would give her sons. [JERUSALEM. Four keys are held in the hand of the Lord of all the world, even the LORD, and He will not deliver them either to angel or to saraph; the key of the rain, the key of the provender, the key of the sepulchre, the key of barrenness. The key of rain : for thus the Scripture expounds, The LORD will open unto you His good treasure, etc. The key of provender: for thus the Scripture expounds, You open Your hand, etc. The key of the sepulchre : for thus the Scripture expounds, When I will open your sepulchre, etc. The key of barrenness Scripture expounds, And Elohim remembered Rachel, etc. And the Word of the LORD remembered Rachel in His good compassions, and the Word of the LORD heard the voice of her prayer, and He said in His Word that He would give her children.]
23. She conceived and gave birth to a son. She said, “Elohim has removed my shame.”	23. And she conceived and, bare a son, and said, The LORD has gathered off my reproach, even as Jehoshua the son of Joseph will gather off the reproach of Mizraim from the sons of Israel, and will circumcise them beyond the Jardena.
24. She named him Yosef, saying, “May Adonai add to me another son.”	24. And she called his name Joseph, saying, The LORD will add me yet another son to this one.
25. When Rachel had given birth to Yosef, Ya’aqob said to Lavan, “Send me on my way, and I will go to my own place and to my homeland.	25. And it was when Rachel had borne Joseph, Jakob said by the Holy Spirit concerning the house of Joseph, They are to be as a flame to consume the house of Esau; and he said, Therefore will I not be afraid of Esau and his legions. And he, said unto Laban, Send me away, and I will go to my place and to my country.
26. Give me [permission to take] my wives and my children, for whom I worked for you, and I will go; for you know my work that I did for you.”	26. Give me my wives and my children, for whom I have served you, and I will go; for you know my service with which I have served you.
27. Lavan said to him, "If I have found favour in your eyes, I have divined that Adonai has blessed me because of you.”	27. But Laban said to him, If now I have found grace in your eyes, [JERUSALEM. I have observed.] I have observed by divination that the LORD has blessed me for your sake.
28. He said, “Set your wage for me, and I will give it.”	28. And he said, Appoint your wages with me, and I will give you.
29. He [Ya’aqob] said to him, “You know how I worked for you, and how your livestock fared with me.	29. And he said to him, You know how I have served you, and how your cattle have been kept by me:
30. For the little you had before I came here has increased and has become a multitude. Adonai has blessed you with my coming. Now when will I also do something for my own house?”	30. for the little flock which you had before me has increased greatly, and the LORD has blessed you at my foot, that I have been profitable to you from (the time of) my coming into your house. And now when will I do the work for which I am bound, to nourish the men of my house.
31. He [Lavan] said, “What shall I give you?” Ya’aqob said, “Do not give me anything--- if you do this thing for me. I will continue to tend your flock and guard it.	31. And he said, What will I give you? And Jakob said, You will not give me anything else, (but) do me this thing, and I will return and pasture your flock, and keep them.
32. I will go through all your flocks this day. I will remove from them every lamb that is speckled, or spotted, and every dark one among the sheep, and every goat that is spotted and speckled. That [kind] will be my wage.	32. I will pass through your whole flock to-day, and will set apart every lamb streaked and spotted, and every black lamb among the lambs, and spotted and streaked among the goats, and they will be my wages. [JERUSALEM. Every lamb spotted and streaked, and every black lamb among the lambs, and the spotted and streaked among the goats.]
33. My righteousness/generosity will testify for me in the future when you go over my wage. Any goat which is not speckled or spotted, and any sheep that is [not] dark, will be considered as stolen [if it is] in my possession.”	33. And my righteousness/generosity will testify for me tomorrow, when my wages will be brought before you. Every one which is not streaked or spotted among the goats, or black among the lambs, will be as if it had been a theft of mine.
34. Lavan said, “Agreed, may it be as you say.”	34. And Laban said to him, Well, let it be according to your word.
35. That day he [Lavan] removed the he-goats that were ringed and spotted, and all the she-goats that were speckled and spotted, everyone that had white in it, and all the dark ones among the sheep; and he gave them to his sons.	35. And he separated that day the goats which were marked in their feet, and the spotted, and all the goats streaked or spotted, every one which had a white place in him, and every black one among the lambs, and gave them into the hand of his sons.
36. He placed a three days journey between himself and Ya’aqob. Ya’aqob tended Lavan's remaining flocks.	36. And he set a journey of three days between his flocks and (those of) Jakob. And Jakob tended the flock of Laban, the old and the feeble which were left.
37. Ya’aqob took rods of fresh poplar, hazel and chestnut [trees], and peeled white stripes in them by uncovering the white which is in the rods.	37. And Jakob took to him a rod of flowering poplar, and of almond, and of the plane tree, and peeled in them white peelings to disclose the white which was in the rods.
38. He set up the rods that he had peeled in the ducts in the watering troughs, where the sheep [ewes] came to drink facing the sheep [rams]; that they should become heated when they came to drink.	38. And the rods which he had peeled, he fixed in the canals, in the troughs of water; at the place to which they brought the flocks to water, there placed he them over against the flock that they might conceive when they came to drink. [JERUSALEM. In the canals.]
39. The sheep became heated [and mated] before the rods, and the sheep gave birth to ringed, speckled and spotted [lambs].	39. And the sheep conceived over against the rods, and the sheep produced such as were marked in their feet, and spotted and white in their backs.
40. Ya’aqob separated the lambs. He set the faces of the sheep toward the ringed ones and all the dark ones; [he did so] with Lavan's flocks. He formed separate flocks of his own, and did not set them with Lavan's flocks.	40. And the lambs did Jakob set apart, and place in front of the flocks; all the various coloured and the black among Laban's sheep be set for himself a flock apart, and did not mix them with the sheep of Laban.
41. When the stronger sheep were heated [to mate], Ya’aqob placed the rods before the sheep's eyes at the ducts, so they would be in heat among the rods.	41. And it was that whenever the early (prime) sheep conceived, Jakob set the rods in the canals before the eyes of the sheep, that they might conceive before the rods.
42. But when the sheep were feeble, he did not place [the rods before them]. Thus the feeble ones were Lavan's, and the strong ones became the possession of Yaakov.	42. But with the late sheep be did not set them ; and the late sheep were Laban's and the early ones Jakob's.
43. The man became tremendously prosperous. He had many flocks, female slaves and male slaves, camels and donkeys.	43. And the man increased greatly, and had a multitude of flocks, and handmaids and servants, and camels, and asses.

1. He [Ya’aqob] heard the words of Lavan's sons [who were] saying, “Ya’aqob has taken all that belonged to our father. From that which was our father's, he made all this wealth.”	1. But he heard the words of the sons of Laban, saying, Jakob has taken all that was our father's; and from that which was our father's he has made himself all the glory of these riches.
2. Ya’aqob saw Lavan's face [demeanour] and it was not toward him as it was before.	2. And Jakob observed the looks of Laban and, behold, they were not peaceful toward him as yesterday and as before it.

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. 142-146.

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

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

Vol. IIIa, pp. 75-89.

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) 30:22 – 31:2

22 And God remembered Rachel -(Gen. Rabbah 73:4) He remembered for her that she gave over her signs to her sister [Leah] and that she was troubled lest she fall into Esau’s lot, perhaps Jacob would divorce her because she had no children. The wicked/Lawless Esau also got that idea when he heard that she had no children. This is what the poet incorporated [into his poem for the first day of Rosh Hashanah in our Prayer-books: “When the ruddy one (Esau) saw that she (Rachel) had not experienced birth pangs, he wished to take her for himself, and she was terrified.”

23 has taken away Heb. אָסַף He took it into a place where it would not be seen, and similarly (Isa. 4:1): “take away (אֱסֹף) our reproach”; (Ex. 9:19): “and will not be taken in (יֵאָסֵף) the house”; (Joel 4:15): “have withdrawn (אָסְפוּ) their shining”; (Isa. 60:20): “shall your moon be gathered in (יֵאָסֵף) ,” [meaning that] it will not be hidden.

my reproach For I was put to shame, having been barren, and [people] were saying about me that I would fall to the lot of the wicked/Lawless Esau (Tan. Buber, Vayetze 20). The Aggadah (Gen. Rabbah 73:5) [explains it thus:] As long as a woman has no child, she has no one to blame for her faults. As soon as she has a child, she blames him. “Who broke this dish?” “Your child!” “Who ate these figs?” “Your child!”

24 May the LORD grant me yet another son She knew through prophecy that Jacob was destined to establish only twelve tribes. She said, “May it be His will that the one he is destined to establish be from me.” Therefore, she prayed only for another son [and no more].-[from Gen. Rabbah 72:6]

25 when Rachel had borne Joseph When the adversary of Esau was born, as it is said (Obadiah 1:18): “And the house of Jacob will be fire and the house of Joseph a flame, and the house of Esau shall become stubble.” Fire without a flame does not burn anything a distance away. As soon as Joseph was born, Jacob trusted in the Holy One, blessed be He and desired to return [to Canaan].-[from B.B. 123b, Targum Jonathan ben Uzziel, Gen. Rabbah 73:7]

26 Give [me] my wives, etc. I do not wish to leave without permission.-[from Zohar vol. 1, 158b]

27 I have divined He was a diviner. [He said:] I ascertained with my divination that a blessing came to me through you. When you came here, I had no sons, as it is said (above, 29:6): “and behold, his daughter Rachel is coming with the sheep” (is it possible that he has sons, yet sends his daughter along with the shepherds?). Now, however, he had sons, as it is said (31:1): “And he heard the words of Laban’s sons.”-[from Tanchuma Shemoth 16]

28 Specify your wages Heb. נָקְבָה, [to be interpreted] as the Targum renders: specify your wages.

29 and how your livestock was with me The small amount of your livestock that came into my hands—how many were they?

30 upon my arrival lit., to my foot, with my foot; because of the arrival of my foot, the blessing came to you, like (Exod. 11:8): “the people that follow you (בְּרַגְלֶיךָ)”; (Jud. 8:5): “to the people that follow me (בְּרַגְלָי),” who come with me.-[from Gen. Rabbah 73: 8]

when will I, too, provide [something] for my household For the needs of my household. Now only my children work for my needs, and I too must work with them to assist them. This is the meaning of “too.”

32 speckled Heb. נָקֹד, spotted with small patches like dots, poynture in Old French, speckled.

spotted Heb. וְטָלוּא, an expression of patches, wide spots.

brown-Heb. חוּם, [Onkelos renders] somewhat reddish, rosso in Italian, reddish brown, russet. In the language of the Mishnah (B.B. 83b): “[If someone purchases] red [wheat] and it was found to be white,” regarding grain.

and this will be my wages Those that will be born from now on speckled or spotted among the goats or brown among the sheep will be mine. Those that are here now, separate from them and entrust them with your sons, so that you do not say to me concerning those born from now on, “These were there from the beginning,” and furthermore, so that you should not say to me, “Through the males that are speckled and spotted, the females will give birth to similar animals from now on.”

33 And my righteousness/generosity will testify for me, etc. If you suspect me of taking anything of yours, my righteousness/generosity will testify for me. My righteousness/generosity will come and testify about my wages before you, that you will find in my flock only speckled and spotted ones, and whatever you find among them that is not speckled or spotted or brown, I have obviously stolen from you, and [only] through theft is it in my possession.

34 Very well! Heb. הֵן, an expression denoting the acceptance of terms.

If only it would be as you say If only you would want this!

35 And he removed [I.e.,] Laban [removed] on that day, etc.

the male goats Heb. אֶת-הַתְּיָשִׁים, male goats.

whichever had white on it whichever had white patches on it.

and he gave [them] [I.e.] Laban [gave them] into the hands of his sons.

36 Laban’s remaining animals The weakest among them, the sick and the barren, which are only leftovers, he gave over to him.

37 rod[s] of trembling poplar This is a tree named לִבְנֶה, as it is said (Hosea 4:13): “under oaks and trembling poplars (וְלִבְנֶה)” and I believe that is the one called trenble in Old French, trembling poplar and aspen, which is white.

moist When it was moist.

and hazelnut And he took also a rod of לוּז, a tree upon which small nuts grow, coldre in Old French, hazelnut.

and chestnut - chastanyer in Old French, chestnut.

streaks Many peelings, for it made it spotted.

baring the white-When he peeled it, its white appeared and was bared in the place where it was peeled.

38 And he thrust Heb. וַיַּצֵּג. The Targum renders it by ורעיץ an Aramaic term denoting thrusting and sticking in, of which there are many [examples] in the Talmud, [e.g.] (Shab. 50b): “he inserted it (רצה) and pulled it out”; and (Chul. 93b): “If he thrust (רץ) something into it.” [The word] רצה is like רעצה, but it is a contracted form.

into the gutters Where the water was running, in pools made in the ground in which to water the flocks.-[from Mishnath Rabbi Eliezer, ch. 7]

where...would come, etc. In the gutters where the animals would come to drink, he thrust the rods opposite the animals.-[from Targumim]

and they would come into heat, etc. -(Gen. Rabbah 73: 10) The animal would see the rods, and she would be startled backwards. Then the male would mount her and she would give birth to offspring similar to him. Rabbi Hoshaya says: The water would become sperm in their innards, and they did not require a male, and that is the meaning of וַיֵּחַמְנָה. (I.e, in this word, there is a combination of masculine and feminine forms, as mentioned by Rabbi Abraham Ibn Ezra.)

39 by the rods At the sight of the rods.

ringed Unusual in the place where they are bound. Those are the joints of their forelegs and hind legs.

40 And Jacob separated the sheep Those born ringed or speckled he divided and separated for himself, and he made them [in a formation of] each flock separately, and he led the ringed flock ahead of the [ordinary] animals, and the faces of the animals following them gazed at them. This is what Scripture says [further]: “and he turned the faces of the animals toward the ringed one [s],” that the faces of the animals were directed toward the ringed ones and toward every brown one that he found in Laban’s flocks.

and he made himself flocks As I explained.

41 that were bearing their first הַמְקֻשָּׁרוֹת. [To be interpreted] according to the Targum: Those who were giving birth to their first, but [for this interpretation] there is no evidence in Scripture. (Machbereth Menachem p. 160), however, associated it with (II Sam. 15:31): “Ahithophel is among the conspirators (בַּקֹּשְׁרִים)”; (ibid. 12): “And the conspiracy (הַקֶּשֶׁר) was strong.” Those who bind themselves together to hasten their conception.

42 But if...would delay Heb. וּבְהַעֲטִיף, a term denoting delay, as the Targum renders בלקישות, but Menachem (Machbereth Menachem p. 132) associated it with (Isa. 3:22): “the tunics and the wraps (וְהַמַּעֲטָפוֹת),” a term denoting a wrap, meaning that they enwrapped themselves in their skin and their wool, and they did not desire to come into heat through the males.

43 prolific animals Heb צֹאן רַבּוֹת. They were fruitful and multiplied more than other animals.- [from Tanchuma Buber, Vayetze 24]

and maidservants and manservants He would sell his animals at a high price and purchase all these for himself.-[from Gen. Rabbah 74:5]

1 he has amassed Heb. עָשָׂה, lit., made, acquired, like (I Sam. 14:48) “And he gathered (וַיַּעַשׂ) an army, and he smote Amalek.”

Ketubim: Targum Tehillim (Psalms) 25:1-22

JUDAICA PRESS TRANSLATION	TARGUM
1. Of David. To You, O LORD, I will lift up my soul.	1. Of David. Before you, O LORD, I lift up my soul in prayer.
2. My God, I trusted in You; let me not be ashamed. Nor will my enemies rejoice over me.	2. O my God, in You I have put my trust; I will not be disappointed; my foes will not rejoice over me.
3. Neither will any of those who hope for You be ashamed; let those who betray [to the extent of] destitution be ashamed.	3. Truly, all who look to You will not be disappointed; robbers and rogues will be disappointed.
4. O LORD, let me know Your ways; teach me Your paths.	4. Show me Your ways, O LORD; teach me your paths.
5. Direct me with Your truth and teach me, for You are the God of my salvation (Heb. Yeshua); I hope for You all day long.	5. Lead me by Your merit and teach me, for You are God, my redemption; in You I have placed my hope every day.
6. Remember Your mercies, O LORD, and Your kindnesses, for they have been since time immemorial.	6. Remember your mercies, O LORD, and your favours, for they are eternal.
7. The sins of my youth and my transgressions, do not remember (Heb. אַל-תִּזְכֹּר); what is worthy of Your kindness, You remember for me, for the sake of Your goodness, O LORD.	7. The sins of my youth and my transgressions do not remember; according to Your goodness remember me, because of your grace, O LORD.
8. The LORD is good and upright; therefore, He leads sinners on the road.	8. Good and upright is the LORD; therefore He teaches sinners on the path.
9. He leads the humble with just rules and He teaches the humble His way.	9. He guides the humble in judgment; and teaches the humble His way.
10. All the LORD's ways are kindness and truth for those who keep His covenant and His testimonies.	10. All the ways of the LORD are kindness and truth to those who keep His covenant and His testimony.
11. For Your name's sake, O LORD, You will forgive my iniquity/Lawlessness, for it is great.	11. Because of your Name (authority), O LORD, You will forgive my sin, for it is great.
12. Who is this man who fears the LORD? He will guide him on the road that he chooses.	12. Who is the man who is reverent in the presence of the LORD? He will teach him the way he has chosen.
13. His soul will abide in prosperity, and his seed will inherit the earth.	13. His soul will lodge in kindness, and His children will inherit the earth.‎
14. The secret of the LORD is with those who fear Him, and His covenant is to let them know [it].	14. The mystery of the LORD is revealed to those who fear Him; and His covenant is to instruct them.
15. My eyes are always to God for He will take my feet out of the net.	15. My eyes look always before the LORD, for He will bring my feet out of the trap.‎
16. Turn to me and be gracious to me, for I am alone and poor.	16. Look towards me and have mercy on me, for I am alone and afflicted.
17. The troubles of my heart have increased; deliver me from my straits.	17. The troubles of my heart have spread; bring me out of my anguish.
18. See my affliction and my toil, and forgive all my sins.	18. See my pain and vexation, and forgive all my sins.
19. See my enemies for they have increased, and they hate me with unjust hatred.	19. See my foes, for they have become many; and the enmity that the rapacious have towards me.
20. Guard my soul and save me; let me not be shamed for I have taken refuge in You.	20. Keep my soul and save me; I would not be disappointed because I hoped in You.
21. Sincerity and uprightness will guard me, for I have hoped for You.	21. Innocence and honesty will guard me, for I hoped in Your Word.
22. O God, redeem Israel from all its troubles.	22. Redeem Israel, O LORD, from all his troubles.

Rashi’s Commentary for: Psalm 25:1-22

1 I will lift up my soul I will direct my heart.

3 those who betray [to the extent of] destitution Robbers and impounders, who leave the poor destitute of their property, as (above 7:5): “and I stripped my adversary into emptiness (רֵיקָם).”

5 Direct me Heb. הַדְרִיכֵנִי, adreza moy in Old French.

I hope for You all day long That is this world, which is day for the nations of the world and night for Israel.

6 for they have been since time immemorial Since the days of Adam, to whom You said, (Gen. 2:17), “for on the day that you eat from it you must die,” but You gave him Your day, which is a thousand years.

7 what is worthy of Your kindness, You remember for me What is deserving of Your kindness remember for me. These are the good deeds on my record.

8 The Lord is good and upright and wishes to exonerate His creatures.

therefore, He leads sinners on the road of repentance. Another explanation: He leads sinners, meaning murderers [who flee to the cities of refuge], as it is said (in Deut. 19:3): “You will prepare for yourself the road, etc.” Refuge, refuge,” was written at the crossroads, etc., as is stated in Makkoth, chapter 2 (10b).

11 For Your name’s sake [For the sake of Your] great [name], forgive my iniquity/Lawlessness...

for it is great For it is fitting for a great One to forgive great iniquity/Lawlessness.

12 Who is this man who fears the Lord? The Holy One, blessed be He, will guide him on the road that he chooses; that is the good road.

13 His soul will abide in prosperity When he abides in the grave, his soul will abide in prosperity.

16 for I am alone and poor and the eyes of the public are directed toward me, and compared to them, I am a single person. Therefore, turn to me and be gracious to me because my prayer is necessary for the salvation of all Israel.

18 See my affliction and my toil and through them, forgive all my sins.

19 and they hate me with unjust hatred Heb. חָמָס, unlawful.

21 will guard me Heb. יִצְּרוּנִי, will watch me.

Ashlamatah: ‎1 Samuel 1:11-22‎

11. And she vowed a vow, and said: “O LORD of hosts, if You will indeed look on the affliction of Your handmaid, and remember me (Heb. וּזְכַרְתַּנִי), and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head.'

12. And it came to pass, as she prayed long before the LORD, that Eli watched her mouth.

13. Now Hannah, she spoke in her heart; only her lips moved, but her voice could not be heard; therefore, Eli thought she had been drunken.

14. And Eli said unto her: 'How long will you be drunk? Put away your wine from you.'

15. And Hannah answered and said: 'No, my lord, I am a woman of a sorrowful spirit; I have drunk neither wine nor strong drink, but I poured out my soul before the LORD.

16. Count not your handmaid for a wicked/Lawless woman: for out of the abundance of my complaint and my vexation have I spoken hitherto.'

17. Then Eli answered and said: 'Go in peace, and the God of Israel grant your petition that you have asked of Him.'

18. And she said: 'Let your servant find favour in your sight.' So the woman went her way, and did eat, and her countenance was no more sad.

19 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah; and Elkanah knew Hannah his wife; and the LORD remembered her (Heb. וַיִּזְכְּרֶהָ יְהוָה).

20. And it came to pass, when the time was come about, that Hannah conceived, and bore a son; and she called his name Sh’muel: ‘because I have asked him of the LORD.'

21. And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.

22. But Hannah went not up; for she said unto her husband: ‘Until the child be weaned, when I will bring him, that he may appear before the LORD, and there abide forever.’

Mishnah Pirke Abot: II:9

They (R. Eliezer ben Hyrcanus, R. Yehoshua ben Hananya, R. Yosi HaKohen, R. Shimon ben Netanel, and R. Elazar ben Arokh) each said three things. Rabbi Eliezer said: Let your fellowman’s honour be as dear to you as your own, and do not be quick-tempered, and repent one day before you die. Warm yourself at the fire of the Sages, but be careful with regards to their cinders, that you do not get burned, because their bite is the bite of the fox and their sting is the sting of the scorpion and their hiss is the hiss of the serpent and all their words are coals of fire.

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 130-133)

Comments:

Following the brief replies the five scholars gave to their master, Rabbi Yochanan ben Zakkai, the Mishnah now relates more of their aphorisms which also indicate the independence of their thinking. According to the text of the Mishnah, Rabbi Eliezer admonishes us in three matters: Value your fellow-man's honour, do not be quick-tempered and repent the day before you die.

Abarbanel points out that in fact there are five separate aphorisms in this Mishnah. In addition to the three just listed, Rabbi Eliezer also said: “Warm yourself at the fire of sages, but beware of their cinders.” In a simple, yet logical, manner he solves this problem by interpreting the five statements as ancillaries of three major categories. Firstly, one must show due respect and consideration to his fellow man, even to a lowly disciple. Abarbanel refers us to the Talmud (Shabbat 31a) where the story of Hillel and the heathen is told. Hillel condensed the entire Torah into one sentence: “You will love your neighbour as yourself.” (In the Talmud text Hillel is reported as having said: “What is hateful to you, do not do to your fellow-man.” A.C.) Secondly, if you want to respect and love your neighbour, you must avoid having a quick temper. Your fellowman will not tolerate a person who is easily enraged. However, since anger is a basic emotion of man, Rabbi Eliezer recommends that you calm yourself by thinking of death, and if you are aroused to anger, repent of it even if it is the day before you die. The rabbis of the Talmud (Shabbat 105b) view unbridled fury with such severity that they equated it with idolatry. Subservience to unfettered emotions is an act of worship to a strange god.

Thirdly, there is always an element of provocation to anger. Here, Abarbanel focuses on the relationship between master and disciple. The disciple must never give cause to his teacher to act with indignation. There is no doubt that the closer a person approaches a hearth, the more warmth he enjoys; however, if he gets too close to the fire he is likely to get burned. Similarly, to be in the spiritual domain of a sage is very beneficial and advantageous, but to become unduly familiar and, thus at times, lose the proper and due respect, can bring down the ire of the master.

What can be the consequences of a sage's wrath? The Mishnah gives three punishments for disrespectful behaviour: The bite of a sage is like that of a fox, his sting is like that of a scorpion, and his hiss is like that of a serpent. Abarbanel interprets these phrases as follows: The effect of the bite of a fox is not immediate; only later does the victim begin to feel it. So it is with the denouncement of a sage; one never knows exactly when his wrath will bring its dire consequences. Then there is the scorpion whose sting, for which there is no antidote, brings instant death; so it is with a sage who can immediately destroy his disciple, if he so desires. Finally, when the Mishnah speaks of the hiss of a serpent it means to say that when a saintly person is exasperated for due reason, do not think that because of his saintliness, his anger is a mere facade. Therefore, the hiss in our context is the hiss of a man trying to deter a serpent which is ready to strike. In other words, just as a serpent will not turn away just because its intended victim is hissing, so too the saintly wise man will not be thwarted by the accolades that he is a saint.

Regarding the concluding phrase of Rabbi Eliezer's aphorism, "all their words are coals of fire," Abarbanel offers two interpretations. The first is that the phrase is an allusion to sin and its consequence - burning fire. The second is that the words of the sages, even when they have not been provoked to anger, are like burning coals because they are the words of the living God.

In his final comment on this Mishnah, Abarbanel makes sure to underscore that in none of the three (or five) dicta does Rabbi Eliezer make any mention of Torah study.

Miscellaneous Interpretations

Rashbatz (R. Shimon ben Tzemah Duran, Majorca, Spain & Algiers, 1361 – 1444) asserts that according to Rashi the main thrust of Rabbi Eliezer in this Mishnah is the theme that if you want to gain the love and respect of your neighbour, you must not be quick-tempered. The price a person pays for impatience and easily-aroused rage is abuse, scorn and vituperation. Rashbatz supports his suggestion with several statements from the Talmud. The sages are forthright: “A person who is in a state of rage is enveloped in fires of hell” (Nedarim 22a). Also: “The moment Moshe became angry with the Children of Israel, he forgot many laws in the Torah” (Rashi, Numbers 31:21).

On the counsel of Rabbi Eliezer that a man should repent a day before he dies, Rashbatz points to Midrash Kohelet: The wife of a seaman prettied herself everyday. When asked why, she replied that if there should be strong winds to help speed her husband's ship and he returned sooner than expected, “Let him find me pretty rather than unattractive.”

Midrash Shemuel (R. Sh’muel ben Yitzchaq de Uceda, Safed (Israel) 1540 - ?) is in disagreement with Rashi's view on Rabbi Eliezer's dictum. The main thrust at the beginning of our Mishnah is not the advise how to be a “good fellow,” but rather that if we want to know how to control our wrath, we must react towards our fellow man with the same compassion as we would to ourselves. We would not enjoy having our neighbour angry at us at the slightest provocation. A person has two hands. If one hand damages the other, it is absurd to think that he will punish that hand by having the damaged hand inflict pain on it. So it is with the Children of Israel. Every Jew is a sensitive member of the communal entity. It is untenable that one should react in rage even when provoked.

Another interpretation by Midrash Shemuel: This first part of the Mishnah is interwoven with a rabbinic maxim, “If this despicable thing, the Yetzer Ha-Ra, confronts you, think of your eventual demise. If this does not help, draw it into the Bet Ha-Midrash” (Sukkot 52b). Now for our Mishnah: You should respect your neighbour and never storm at him. If that does not help, resolve to repent one day before you die; if that has no effect, warm yourself at the fire of the wise - in the Bet Ha-Midrash.

What does one do in the Bet Ha-Midrash? A man becomes so engrossed and absorbed in his studies that he finds himself initiating new lines of thinking and originating new premises and logical deductions that were not known before. Here, we are urged to beware of the glowing embers of the sages, which means that in our original thinking we must not too hastily oppose the great masters who preceded us. This is what Rabbi Eliezer meant, “Warm yourself by the heat of the sages but beware of their cinders.”

Midrash Shemuel sees the dictum, “Repent a day before your death,” as an exercise in faithful obedience. Psychologically disheartened, a sinner might think that he is beyond repentance, because all his life he has travelled the unrighteous path. But, God is compassionate and forgiving and will accept an act of expiation at any point in one's life - even at the door of death.

Rabbenu Yonah (R. Yonah ben Abraham Gerondi, Barcelona (Spain), 1200 – 1236): Everyone has a natural tendency to become angry at times. What Rabbi Eliezer is teaching us in this Mishnah is to avoid becoming easily enraged.

He also comments on the dictum, “Repent a day before your death” by the Talmud where we find the rabbis questioning, “Does one really know of his death so that he may repent one day before? Therefore, let him each day as his last one and every day he will repent” (Shabbat 153a).

Rabbi Moshe Alshakhar (Spain, Tunis, Greece, 1466 – 1542): Why did Rabbi Eliezer compare a sage's reaction to the bite of a fox. A fox is notorious for its ragged-edged teeth. When these pierce the victim they do not cause a simple wound, but rather a ragged injury which requires complicated treatment.

But, why was the statement, “Beware of their cinders” brought into the picture? Because, one must revere the true masters even after death as one during their lifetime. A volcano may lie dormant for a long time. This does not mean that there is no fire ready to explode underneath the surface. Beware of the catastrophe of a volcano in eruption. So it is with the wise men. If you oppose them without a sufficiently based opinion, you will find yourself in an explosive situation.

Jude 14-16

Delitzsch Hebrew Rendition:

14וְגַם־חֲנוֹךְ הַשְּׁבִיעִי לְאָדָם נִבָּא עֲלֵיהֶם לֵאמֹר הִנֵּה יְהוָֹה בָּא בְּרִבֲבֹת קְדֹשָׁיו׃

15לַעֲשׂוֹת שְׁפָטִים בְּכֻלָּם וּלְהוֹכִיחַ כָּל־רִשְׁעֵי־אֶרֶץ עַל־כָּל־מַעֲשֵׂי רִשְׁעָתָם וְעַל־כָּל־הַקָּשׁוֹת אֲשֶׁר דִּבְּרוּ עָלָיו חַטָּאִים אַנְשֵׁי רֶשַׁע׃

16אֵלֶּה הֵם הָרֹגְנִים וְהַמִּתְאוֹנֲנִים הַהֹלְכִים אַחֲרֵי תַאֲוֹתֵיהֶם אֲשֶׁר פִּיהֶם יְדַבֵּר עָתָק הֹדְרֵי פָנִים עֵקֶב שֹׁחַד׃

Murdoch’s Rendition from the Aramaic:

14. And of them also prophesied Enoch, who was the seventh from Adam, when he said: Behold, the LORD comes, with myriads of his saints;

15. To execute judgment upon all; and to convict all the wicked/Lawless, because of all the deeds they have wickedly/Lawlessly committed; and because of all the hard speeches, which they, ungodly sinners/Law-breakers, have uttered.

16. These are they who murmur and complain of everything, while they walk according to their lusts; and their mouth speaks shocking things; and they flatter people, for the sake of gain.

Etheridge’s Rendition from the Aramaic:

14. But Hanok also, who was the seventh from Adam, prophesied of these, saying, Behold, the LORD comes, with myriads of his saints,

15. To execute judgment upon all; and to convict all the wicked/Lawless for all their deeds which they have wickedly/Lawlessly done; and for all those obdurate words which ungodly sinners have spoken.

16. These are they who murmur and complain of everything, while walking according to their own desires; their mouth speaking portentous things, and extolling persons for the sake of gain.

Hakham’s Rendition

14. And prophesy also to these (the false teachers that crept unawares) the seventh from Adam--Enoch--saying, Behold, “the LORD came with” myriads “of His saints,”

15. “To do judgments against all, and to rebuke all” their impious ones on the land, concerning all their ungodly works which they ungodly did, “and concerning all the hard things impious sinners/Lawbreakers spoke against Him (G-d).” (1 Enoch 1:9; 5:4; 60:8)

16. These are murmurers, complainers; according to their desires walking, and their mouth speaks great swellings, admiring faces for the sake of profit;

Comments:

v.14 – And prophesy also to these (the false teachers that crept unawares) – Here we learn something interesting regarding the nature of genuine prophecy – it has multiple fulfilments and speaks throughout the history of mankind. Enoch did prophesy, and his prophesy is applied to these men who crept into the congregation not to serve the body but to serve themselves. In part, because of this, Clement of Alexandria and even St. Augustine recommended that the Books of Enoch be considered “inspired” and be classified as part of the Canon of the Hebrew Scriptures. However just because a book contains a prophecy or prophecies does not render it part of Scripture, in the same way that the Talmud, Midrashim, and the Holy Zohar also contain prophecies and yet are not considered to be part of the Canon of Hebrew Scripture.

Yehudah here and in the next verse quotes an amalgam of verses from Enoch positing the thought that already in antiquity (seven generations after Adam) what was happening in the Jewish Nazarean congregations had already been foretold that it would take place. The great apostasy that Enoch prophesied about was primarily fulfilled in the generation of the Flood, and the inference by Yehudah like that of Hakham Tsefet (Peter) is that the general nature of mankind before the flood would again be repeated in the birth of a great apostasy from Judaism which not many years from Yehudah’s writing became known as Christianity.

v. 16 - These are murmurers [and] complainers –Ironside[1] aptly describes the allusion here by stating:

“Like the mix multitude who came out of Egypt in company with redeemed Israel, those of whom Jude writes to warn us are murmurers and complainers. Never having learned the initial lesson of subjection to G-d, they soon find the path of outward disobedience to His Word unspeakably irksome, for “their carnal mind ... is not [willing to be] subject to the Law of G-d, neither indeed can be” (Romans 8:7). Hence their continual objecting to the plainest precepts of the Holy Scripture.”

Yehudah here immediately goes on to explain the motive for this behaviour: “they walk after their own desires’ using their sacred calling and office as a ladder to worldly gain, power and influence. Their aim is far from serving the congregation and serving G-d, But rather greed for mammon and lust for power is the chief inner principle controlling them.

and their mouth speaks great swellings – This reminds us of a prophecy in Daniel 7:25 –

“And he will speak great words [commandments] against the Most High, and will wear out the saints of the Most High [the Jewish people and more in particular Nazarean Jews]; and he will think to change the Holy Festivals and the Law; and they will be given into his hand until a time and times and half a time [i.e. the first prophetic cycle of Torah reading on the Peshat level].”

It is interesting to note that whilst there have been attempts by Christians to get out from the purely grammatical level of exegesis of Scripture, these have never been recognised as legitimate modes of hermeneutic. To this very day the Grammatical level of interpretation of Scripture is the only legitimate level of Biblical interpretation in Christianity. Further, Christianity does not have like in Judaism consistent laws and principles of Biblical Hermeneutics at various levels. This then, have given place to an elastic tradition with multiple variations on themes, that was initiated by the so called Church Fathers. Even Justin Martyr cannot substantiate any principle of Hermeneutics for his interpretation of passages from the Hebrew Scriptures, except to say that this is how the Apostles by divine inspiration understood them. Which is to say that at some point a divergent interpretation of the Hebrew Scriptures was formulated by teachers within the Jewish Nazarean movement, the same ones alluded to in this Responsa of Yeshudah (i.e. those teachers that have crept unaware – Jude 4), and that attributed their fabrications to the Apostles. This is what the verse from Daniel means when he says: “And he will speak great words [commandments] against the Most High.”

admiring faces for the sake of profit – The last count in this verse, against these deceitful workers of Lawlessness is one which the majority have now become so accustomed that it never dawns upon them that this is one of the special signs of the apostasy that was prophesied to come – “admiring persons for the sake of profit.”As Ironside[2] well puts it: “The deification of humanity and the humanizing of Deity in the minds of men is the natural outcome of this.”

What is intimated here is that these deceitful teachers, would ingratiate themselves and publicly admire the Roman leaders, to the point of accepting the authority of the Roman Emperor (i.e. Constantine) and throwing away any ties to Judaism or even any semblance of submission to Jewish authorities. This was described earlier as “despising [Jewish] authorities” (Jude 8). What a most horrible time this must have been where Nazarean Jews who did not accept this apostasy were hunted to death all over the Roman Empire, their scrolls and books burned so that the so called “new Apostolic teaching” could not be refuted or proven to be apostate.

This was in fact a complete and utter Holocaust, so thorough that no one dares to speak about it even to this very day– the total annihilation of Nazarean Jews and their teachings. In modern days a similar experience has befallen the so called “Marranos” (those Jews forced to convert to Catholic or Protestant faith during the times of the Inquisition).

The core personality then of these deceitful teachers of Lawlessness can be compared to that of Laban of which we read this in the Torah Seder for this and last week. Laban was the blood-brother of Rivkah and yet their personalities and spiritual disposition were so far apart as mid day is from midnight. It is the same principle that operated between Isaac and Ishmael, and between Jacob and Esau. This brings us to a profound realization of the question posed by our Master:

Mark 3:33 And he answered them, saying, ‘Who is my mother, or my brethren?’

Mark 3:34 And having looked round in a circle to those [Talmidim] sitting about him, he says, ‘Behold, my mother and my brethren!

Mark 3:35 For, whosoever may do the will of God [i.e. study and observe Torah], he is my brother, and my sister, and mother.’

Christianity says that a person is a brother or sister of the Master if he or she believes in the Christian Christ, we Nazarean Jews judge as the Master did, “he/she who studies and observes the Torah as our Sages have taught is the brother or sister of the Master. In other words, it is the walking and the doing of Torah as our Sages have taught that is the defining canon. And it is this canon which Laban and these deceitful teachers could not adhere to as Hakham Shaul says of them: “their carnal [Yetser HaRa controlled] mind ... is not [willing to be] subject to the Law of G-d, neither indeed can be” (Romans 8:7)

Some Questions to Ponder:

1. What questions were asked of Rashi regarding Genesis 30:22?

2. What questions were asked of Rashi regarding Genesis 30:23?

What questions were asked of Rashi regarding Genesis 30:25?
What questions were asked of Rashi regarding Genesis 30:26?
What questions were asked of Rashi regarding Genesis 30:27?
What questions were asked of Rashi regarding Genesis 30:30?
What questions were asked of Rashi regarding Genesis 30:33?
What questions were asked of Rashi regarding Genesis 30:36?
What questions were asked of Rashi regarding Genesis 30:38?
What questions were asked of Rashi regarding Genesis 30:40?
What questions were asked of Rashi regarding Genesis 30:42?
What questions were asked of Rashi regarding Genesis 30:43?
What questions were asked of Rashi regarding Genesis 31:1?
How in this Torah Seder can we see that “saints have the power to transform the Attribute of Justice into a mode of Mercy”?
Our Sages say that “in a period of seven years Ya’aqob had 23 children.” How can this be explained? And how did Joseph and Dinah became maritally related?
How was Benjamin different to his other brothers?
From where did Ya’aqob learned about the rods and its effects on the mating of sheep? And what important principle can we learn from this?
How is Psalm 25 related to our Torah Seder?
How is the Ashlamatah of ‎1 Samuel 1:11-22 related to our Torah Seder?
How is the reading of Jude 14-16 related to our Torah Seder for this week?
How is our reading of Pirke Abot II:9 related to our Torah Seder for this week?
Are the teachings of Pirke Abot II:9 supported by the Nazarean Codicil? Please explain.
In your opinion, taking into consideration the contents of our Torah Seder, Psalm, Ashalamatah, Pirke Abot II:9, and Jude 14-16, what is the ‎prophetic ‎message for this week?‎

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

Evening Tuesday May the 19^th – Today is the 41^st day of the counting of the Omer

Evening Wednesday May the 20^th – Today is the 42^nd day of the counting of the Omer

Evening Thursday May the 21^st – Today is the 43^rd day of the counting of the Omer

Evening Friday May the 22^nd – Today is the 44^th day of the counting of the Omer

Evening Saturday May the 23^rd – Today is the 45^th day of the counting of the Omer

Next Shabbat:

“Shabbat Mevarechim HaChodesh Sivan”

Sabbath of the Proclamation of the New Moon for the Month of Sivan”

Shabbat	Torah Reading:	Weekday Torah Reading:
שׁוּב אֶל-אֶרֶץ
“Suv El-Erets”	Reader 1 – B’Resheet 31:3-13	Reader 1 – B’Resheet 32:4-6
“Return to the land”	Reader 2 – B’ Resheet 31:14-16	Reader 2 – B’Resheet 32:7-9
“Vuélvete á la tierra”	Reader 3 – B’ Resheet 31:17-25	Reader 3 – B’Resheet 32:10-13
B’Resheet (Gen.) 31:3 – 32:3 B’Midbar (Num.) 28:9-15	Reader 4 – B’ Resheet 31:26-35
Ashlamatah: Jer. 30:10-18+22-25	Reader 5 – B’ Resheet 31:36-42
Special: 1 Samuel 20:18-42	Reader 6 – B’ Resheet 31:43-47	Reader 1 – B’Resheet 32:4-6
Psalm 26	Reader 7 – B’ Resheet 31:48 – 32:3	Reader 2 – B’Resheet 32:7-9
N.C.: Jude 17-23	Maftir : B’ Midbar 28:9-15	Reader 3 – B’Resheet 32:10-13
Pirke Abot: II:10	Jer. 30:10-18+22-25

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. 146-155.

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

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

Vol. IIIa, pp. 89-109.

Please always remember:

The above questions are not about how many you can answer right or wrong, or how many you have answered at all, that is NOT the purpose of this exercise! The REAL merit is in making an effort to attempt to answer them as best as you can! We run no competitions here! The competition if any is a matter between you and Ha-Shem, most blessed be He! The questions are iven to help you grasp the mechanics of the Peshat level of Hermeneutics and to help you understand Scripture from a legitimate Jewish perspective. So far, only few brave souls have attempted to answer the questions posed. For those who have not yet jumped into the pool of the brave, why not give it a try, even if you answered a few questions that would be great and most encouraging for you and the honourable members of this list!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

[1] Ironside, H.A. (1931, reprint 2008), The Epistles of John and Jude, Grand Rapids, Michigan: Kregel Publications., pp. 176-177.