Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America © 2010
E-Mail: gkilli@aol.com
Triennial Cycle (Triennial Torah Cycle) /
Septennial Cycle (Septennial Torah Cycle)
|
Three and
1/2 year Lectionary Readings |
Second Year of the Reading
Cycle |
|
Iyar 24, 5770 – May 07/08 , 2010 |
Second Year of the Shmita
Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Apr. 23, 2010 – Candles at 8:07 PM Sat. Apr. 24, 2010 – Havdalah 9:06 PM |
Brisbane, Australia Fri. Apr. 23, 2010 – Candles at 4:55 PM Sat. Apr. 24, 2010 – Havdalah 5:48 PM |
Bucharest, Romania Fri. Apr. 23, 2010 – Candles at 8:08 PM Sat. Apr. 24, 2010 – Havdalah 9:16 PM |
|
Chattanooga, &
Cleveland, TN, U.S. Fri. Apr. 23, 2010 – Candles at 8:13 PM Sat. Apr. 24, 2010 – Havdalah 9:13 PM |
Jakarta, Indonesia Fri. Apr. 23, 2010 – Candles at 5:28 PM Sat. Apr. 24, 2010 – Havdalah 6:18 PM |
Manila & Cebu,
Philippines Fri. Apr. 23, 2010 – Candles at 5:56 PM Sat. Apr. 24, 2010 – Havdalah 6:48 PM |
|
Miami, FL, U.S. Fri. Apr. 23, 2010 – Candles at 7:37 PM Sat. Apr. 24, 2010 – Havdalah 8:32 PM |
Olympia, WA, U.S. Fri. Apr. 23, 2010 – Candles at 8:11 PM Sat. Apr. 24, 2010 – Havdalah 9:23 PM |
Murray, KY, & Paris, TN. U.S. Fri. Apr. 23, 2010 – Candles at 7:30 PM Sat. Apr. 24, 2010 – Havdalah 8:32 PM |
|
San Antonio, TX, U.S. Fri. Apr. 23, 2010 – Candles at 7:56 PM Sat. Apr. 24, 2010 – Havdalah 8:53 PM |
Sheboygan & Manitowoc, WI,
US Fri. Apr. 23, 2010 – Candles at 7:42 PM Sat. Apr. 24, 2010 – Havdalah 8:50 PM |
Singapore, Singapore Fri. Apr. 23, 2010 – Candles at 6:48 PM Sat. Apr. 24, 2010 – Havdalah 7:38 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This
Torah commentary comes to you courtesy of:
His Honor
Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah
His Honor
Paqid Adon Mikha ben Hillel
His Honor
Paqid Adon David ben Abraham
Her
Excellency Giberet Sarai bat Sarah & beloved family
His Excellency
Adon Barth Lindemann & beloved family
His Excellency
Adon John Batchelor & beloved wife
His
Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,
His
Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia
Foster
His
Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat
Sarah
Her
Excellency Giberet Laurie Taylor
His
Excellency Dr. Adon Eliyahu ben Abraham and beloved wife HE Giberet Dr.
Elisheba bat Sarah
For their
regular and sacrificial giving, providing the best oil for the lamps, we pray
that G-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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==========
This Torah Seder Commentary is
dedicated to all the mothers associated with us, or reading this commentary.
May you have long-life, much happiness, and many opportunities to perform
mighty acts of loving-kindness, amen ve amen!
Shabbat
Mevar’chim HaChodesh Sivan
Sabbath
of the Proclamation of the New Moon for the month of Sivan
Evening
May 06-07, 2010
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
פְּסָל-לְךָ |
|
|
|
“P’sal
L’kha” |
Reader 1 –
Sh’mot
34:1-3 |
Reader
1 – Sh’mot 34:27-29 |
|
“Cut out for yourself” |
Reader 2 –
Sh’mot
34:4-7 |
Reader
2 – Sh’mot 34:30-32 |
|
“Lábrate” |
Reader 3 –
Sh’mot
34:8-10 |
Reader
3 – Sh’mot 34:33-35 |
|
Sh’mot (Exodus)
34:1-26 B’Midbar
(Num.) 28:9-15 |
Reader 4 –
Sh’mot
34:11-13 |
|
|
Ashlamatah: Habakkuk
2:2-8, 18-20 |
Reader 5 –
Sh’mot
34:14-17 |
|
|
Special: I Sam. 20:18,42 |
Reader 6 –
Sh’mot
34:18-22 |
Reader
1 – Sh’mot 34:27-29 |
|
Psalm 67:1-8 |
Reader 7 –
Sh’mot
34:23-26 |
Reader
2 – Sh’mot 34:30-32 |
|
Pirqe Abot III:15 |
Maftir – B’Midbar 28:9-15 |
Reader
3 – Sh’mot 34:33-35 |
|
N.C.: Mark 9:38-41 |
Habakkuk 2:2-8, 18-20 I Sam. 20:18,42 |
|
Rashi & Targum Pseudo Jonathan
for: Shemot (Exodus) 34:1-26
|
RASHI |
TARGUM
PSEUDO JONATHAN |
|
1. And the Lord said to Moses: "Hew for yourself two
stone tablets like the first ones. And I will inscribe upon the tablets the
words that were on the first tablets, which you broke. |
1. And the Lord said
to Mosheh, Hew for yourself two tablets of stone, as the former, and write
upon the tablets the words that were upon the former tablets which you did
break; |
|
2. Be prepared for the morning, and in the morning you
shall ascend Mount Sinai and stand before Me there on the top of the
mountain. |
2. and be ready in
the morning; and at morning ascend Mount Sinai and stand there before Me on
the summit of the mountain. |
|
3. No one shall ascend with you, neither shall anyone be
seen anywhere on the mountain, neither shall the sheep and the cattle graze
facing that mountain." |
3. No man will
ascend with you, nor any man be seen on all the mountain, nor sheep, nor oxen
grazing on the side of the mount. |
|
4. So he [Moses] hewed two stone tablets like the first
ones, and Moses arose early in the morning and ascended Mount Sinai as the
Lord had commanded him, and he took two stone tablets in his hand. |
4. And he hewed two
tablets of stone like the former: and Mosheh arose in the morning and
ascended Mount Sinai, as the Lord had instructed him, and took in his hand
the two tablets of stone. |
|
5. And the Lord descended in the cloud and stood with him
there, and He called out in the name of the Lord. |
5. And the Lord
revealed Himself in the cloud of the glory of His Shekinah, and Mosheh stood
with Him there; and Mosheh called on the Name of the Word of the Lord. |
|
6. And the Lord passed before him and proclaimed: Y h v h,
Y h v h, God, Who is compassionate and gracious, slow to anger and abundant
in loving kindness and truth, |
6. And the Lord made
His Shekinah to pass by before his face, and proclaimed, The Lord, the Lord
God, merciful and gracious, long‑suffering, and near in mercies,
abounding to exercise compassion and truth; [JERUSALEM. And the
glory of the Shekinah of the Lord passed by before him; and Mosheh prayed,
and said, Lord, Lord God, merciful and gracious, slow to be angry but near to
be merciful, and abounding to exercise kindness and truth;] |
|
7. preserving loving kindness for thousands, forgiving
iniquity and rebellion and sin; yet He does not completely clear [of sin] He
visits the iniquity of parents on children and children's children, to the
third and fourth generations." |
7. keeping mercy and
bounty for thousands of generations, absolving and remitting guilt, passing
by rebellions, and covering sins; pardoning them who convert unto the
Law, but holding not guiltless in the great day of judgment those who will
not convert; visiting the sins of fathers upon rebellious children
upon the third and upon the fourth generation. [JERUSALEM. keeping
goodness for thousands of generations; absolving and remitting sin and
transgressions, but not to acquit the guilty in the great day of judgment;
and remembering the sins of wicked/lawless fathers upon rebellious children
upon the third and upon the fourth generation.] |
|
8. And Moses hastened, bowed his head to the ground and
prostrated himself, |
8. And Mosheh made
haste and bowed himself upon the earth and worshipped. [JERUSALEM. And
Mosheh hastened and prostrated himself upon the earth, and gave thanks and
glorified.] |
|
9. and said: "If I have now found favor in Your eyes,
O Lord, let the Lord go now in our midst [even] if they are a stiff necked
people, and You shall forgive our iniquity and our sin and thus secure us as
Your possession." |
9. And he said, If
now I have found mercy before the Lord let the Shekinah of the Glory of the
Lord go among us; for it is a people of hard neck; but pardon You our guilt
and our sin, and give us the inheritance of the land which You did covenant
unto our fathers, and change us not to become an alien people. |
|
10. And He said: "Behold! I will form a covenant; in
the presence of all your people, I will make distinctions such as have not
been created upon all the earth and among all the nations, and all the people
in whose midst you are shall see the work of the Lord how awe inspiring it is
that which I will perform with you. |
10. And He said,
Behold, I make covenant that I will not change this people to become an alien
people; nevertheless from you will proceed a multitude of the righteous/generous;
and with all your people will I do wondrous things in the time when they go
into captivity by the rivers of Bavel: for I will bring them up from thence,
and make them dwell from within the river Sambation; and like wonders will
not be created among all the inhabitants of the earth, nor among any nation. And
all the people among whom you will dwell will see in that day the work of the
Lord; for terrible is the thing that I will do with you. |
|
11. Keep
carefully what I am commanding you today: Lo! I will drive out from before
you the Amorites and the Canaanites, the Hittites and the Perizzites, the
Hivvites and the Jebusites. |
11. Observe that
which I command you this day: behold, I drive out from before you the
Amoraee, and Kenaanaee, and Hittaee, and Pherizaee, and Hivaee, and Jebusaee.
|
|
12. Beware
lest you form a covenant with the inhabitant[s] of the land into which you are
coming, lest it become a snare in your midst. |
12. Take heed to
yourselves, lest you strike covenants with the inhabitants of that land into
which you are to enter; that it may not be a stumbling‑block unto you. |
|
13. But you
shall demolish their altars, shatter their monuments, and cut down their
sacred trees. |
13. But you will
rather destroy their high places, and break their statues, and cut down their
groves; |
|
14. For you
shall not prostrate yourself before another god, because the Lord, Whose Name
is "Jealous One," is a jealous God. |
14. for it is not
lawful for you to worship other gods; for the Lord is zealous and vengeful;
His Name is God, the Zealous and the Avenger. |
|
15. Lest
you form a covenant with the inhabitant[s] of the land, and they [the
gentiles] go astray after their gods, and they offer sacrifices to their
gods, and they invite you, and you eat of their slaughtering, |
15. Lest you strike
covenant with the dwellers in the land, and they draw you astray after their
idols, and they sacrifice to their idols, and invite you, and you eat of the sacrifices
of their idols |
|
16. and you
take of their daughters for your sons; then their daughters will go astray
after their gods and lead your sons astray after their gods. |
16. and you take of
their daughters for your sons, and when their daughters wander after their
idols they make your sons also go astray after their idols. [JERUSALEM. And
they cause to err.] |
|
17. You
shall not make molten gods for yourself. |
17. Molten gods you
will not make to yourselves. |
|
18. The
Festival of Unleavened Cakes you shall keep; seven days you shall eat
unleavened cakes which I have commanded you, at the appointed meeting time of
the month of spring, for in the month of spring you went out of Egypt. |
18. You will observe
the feast of the unleavened bread. Seven days you will eat unleavened
(bread), as I have commanded you, in the time of the month Abib; for in the
month of Abib you came out free from Mizraim. |
|
19. All
that opens the womb is Mine, and all your livestock [that] bears a male, [by]
the emergence of ox or lamb. |
19. Whatever opens
the womb is Mine; and of all cattle you are to consecrate the males, of oxen,
and of sheep. |
|
20. And a
firstborn donkey you shall redeem with a lamb; if you do not redeem it, you
shall decapitate it; every firstborn of your sons you shall redeem, and
they shall not appear before Me empty handed. |
20. But the
firstling of an ass you may redeem with a lamb; but if you redeem him not,
you will cut him off with the blade. And each firstborn of your sons you must
redeem; and they will not appear before Me empty [JERUSALEM. All
firstlings opening the womb you will sanctify unto My Name; all the firstborn
of your males, the first that breaks through the womb, of oxen and of sheep. My
people of the house of Israel, it will not be allowed you to see the Lord
your God empty of any precept.] |
|
21. Six
days you may work, and on the seventh day you shall rest; in plowing and in
harvest you shall rest. |
21. Six days will you
work, and in the seventh day have rest; in ploughing time and in harvest you
will rest. [JERUSALEM. In ploughing.] |
|
22. And you
shall make for yourself a Festival of Weeks, the first of the wheat harvest,
and the festival of the ingathering, at the turn of the year. |
22. The feast of
weeks also will you make to yourselves in the time of the firsts of the wheat
harvest; and the feast of ingathering at the conclusion of the year. |
|
23. Three
times during the year shall all your male[s] appear directly before the
Master, the Lord, the God of Israel. |
23. Three times in
the year shall all thy males appear before the Master of the world, the Lord
God of Israel. |
|
24. When I
drive out nations from before you and I widen your border, no one will covet
your land when you go up, to appear before the Lord, your God, three times
each year. |
24. For I will drive
out the nations from before you, and enlarge your borders; and no man will
covet your land at the time of your going up to appear before the Lord your
God three times in the year. |
|
25. You
shall not slaughter [or sprinkle] the blood of My sacrifice with leaven, and
the offering of the Passover feast shall not remain overnight until the
morning. |
25. You will not
sacrifice the victim of My passover before you have done away with leaven;
nor suffer the fat of the paschal sacrifice to remain about the altar till
the morning. [JERUSALEM. You will
not sacrifice with leaven the blood of the paschal victim, nor suffer the
flesh which you sacrifice on the night of the feast of the first of Pascha to
remain from the evening till the morning.] |
|
26. The
choicest of the first of your soil you shall bring to the house of the Lord,
your God. You shall not cook a kid in its mother's milk." |
26. The best of the
first-fruits of your land you will bring to the sanctuary of the Lord your
God. You are not allowed to boil or to eat flesh and milk mixed together,
lest My displeasure be kindled against you. [JERUSALEM. The first (best) of
the first-fruits of your produce you will bring to the sanctuary of the Lord
your God. My people of the house of Israel, you will not be allowed to boil
or to eat flesh and milk mixed together.] |
|
|
|
Rashi & Targum Pseudo Jonathan
for: B’Midbar (Numbers) 28:9-15
|
RASHI |
TARGUM
PSEUDO JONATHAN |
|
9. And on the Sabbath day, two unblemished lambs in the
first year, and two tenths fine flour as a meal offering, mixed with oil, and
its libation. |
9. but on the day of
Shabbat 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 of each Sabbath on its
Sabbath, in addition to the continual burnt offering and its libation. |
10. On the Sabbath
you will make a Sabbath burnt sacrifice in addition to the perpetual burnt
sacrifice and its libation. |
|
11. And on the beginning of your months, you shall offer up
a burnt offering to the Lord: two young bulls, one ram, and seven lambs in
the first year, [all] unblemished. |
11. And at the beginning
of your months you will offer a burnt sacrifice before the Lord; two young
bullocks, without mixture, one ram, lambs of the year seven, unblemished; |
|
12. Three tenths fine flour as a meal offering, mixed with
oil for each bull, and two tenths fine flour as a meal offering, mixed with
oil for each 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 fine flour
mixed with oil as a meal offering for each lamb. A burnt offering with a
spirit of satisfaction, a fire offering to the Lord. |
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. And their libations: a half of a hin for each bull, a
third of a hin for each ram, and a quarter of a hin for each lamb; this is
the burnt offering of each new month in its month, 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 will 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 one young male goat for a sin offering to the Lord;
it shall be offered up in addition to the continual burnt offering 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 will you perform with its
libation. |
|
|
|
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.
Reading
Assignment:
The Torah Anthology,
Volume 10, Sin and Reconciliation, pp. 108-150
By: Hakham Yitschak
Magrisso
Translated by Rabbi
Aryeh Kaplan
Moznaim Publishing
Corporation, 1991
Rashi Commentary for: Shemot (Exodus) 34:1-26
1 Hew for
yourself Heb. פְּסָל
לְךָ . He
[God] showed him [Moses] a sapphire mine from within his tent, and He said to
him, “The [sapphire] chips shall be yours,” and from there Moses became very
wealthy. -[from Tanchuma 29, Lev. Rabbah 32:2]
Hew for
yourself You broke the first ones. You hew others for
yourself. This can be compared to a king who went abroad and left his betrothed
with the maidservants. Because of the immoral behavior of the maidservants, she
acquired a bad reputation. Her bridesman [the person appointed to defend the
bride should any problems arise] arose and tore up her marriage contract. He
said, “If the king decides to kill her, I will say to him, ‘She is not yet your
wife.’” The king investigated and discovered that only the maidservants were
guilty of immoral behavior. He [therefore] became appeased to her. So her
bridesman said to him, “Write her another marriage contract because the first
one was torn up.” The king replied to him, “You tore it up. You buy yourself another
[sheet of] paper, and I will write to her with my [personal] hand [writing].”
Likewise, the king represents the Holy One, blessed is He. The maidservants
represent the mixed multitude. The bridesman is Moses, and the betrothed of the
Holy One, blessed is He, is Israel. That is why it says: “Hew for yourself.”
-[from Tanchuma 30]
2
prepared Heb. נָכוֹן , ready.
3 No one
shall ascend with you Since the first ones [i.e., tablets] were accompanied
by loud noises, sounds, and with a multitude, the evil eye affected them. [Our
conclusion is that] there is nothing better than modesty. - [from Tanchuma 30]
5 and He
called out in the name of the Lord We render: וּקְרָא בִשְׁמָא דַיְיָ , and he called out in the name of the Lord. [from
Onkelos]
6 י-ה-ו-ה תי-ה-ו-ה This is the attribute of Divine compassion, both
before a person sins and after he sins and repents. -[from R.H. 11b]
God Heb. אֵל . This
too is an attribute of compassion [for God], and so he [the Psalmist] says: “My
God, my God, why have You forsaken me?” (Ps. 22:2). One cannot say to the
Divine attribute of justice, “Why have You forsaken me?” I found this in the
Mechilta (Exod. 15:2).
slow to
anger He puts off His anger and does not hasten to exact retribution, [hoping
that] perhaps he [the sinner] will repent.
and
abundant in loving-kindness for those who need loving-kindness because they lack
sufficient merits. -[from R.H. 17a]
and truth to pay a
good reward to those who do His will.
7
preserving loving-kindness that a person does before Him.
for
thousands For two thousand generations.
[iniquity
and rebellion] Iniquities (עֲוֽנוֹת) are intentional sins. פְּשָׁעִים are sins committed out of rebellion, which a
person commits [in order] to anger [God]. -[from Yoma 36b] yet
He does not
completely clear [of sin] Heb. וְנַקֵּה
לֹא יְנַקֶּה . According to its simple interpretation, it means
that He does not completely overlook the iniquity but exacts retribution for it
little by little. Our Rabbis, however, interpreted [this expression to mean]:
He clears those who repent, but does not clear those who do not repent (from
Yoma 86a, targumim).
He visits
the iniquity of parents on the children when they hold onto the
deeds of their parents in their hands [i.e., emulate their ways], for He already
explained this in another verse, [that it means only] “of those who hate Me”
(Exod. 20:5). -[from Ber. 7a]
and
fourth generations Heb. וְעַל
רִבֵּעִים , the fourth generation. Thus, the [i.e., God’s]
attribute of goodness exceeds the attribute of retribution by a ratio of one to
five hundred. Concerning the attribute of goodness, He says: “preserving
loving-kindness for thousands.” -[from Tosefta, Sotah 4:1]
8 And
Moses hastened When Moses saw the Shechinah passing [in front of
him] and he heard the voice calling, he immediately prostrated himself.
9 let the
Lord go now in our midst As You promised us, since You forgive iniquity. [Which
means:] and if they are a stiff-necked people, and they rebelled against You,
and You have said concerning this, “Lest I destroy you on the way” (Exod.
33:3), You [still] will forgive our iniquity, etc. There are [other instances
where] כִּי [is used] instead of אִם if.
and thus
secure us as Your possession And You shall give us to Yourself as a special
possession. (Other editions read: and You shall give us a special possession.)
That is the [same] request of: “Then I and Your people will be distinguished”
(Exod. 33:16), [meaning] that the Shechinah should not rest upon the pagan
nations.
10 [I
will] form a covenant Concerning this.
in the
presence of all your people, I will make distinctions Heb. אֶעֱשִֶׂה נִפְלָאֽת , an expression related to וְנִפְלִינוּ , “and [we] shall be distinguished” (Exod. 33:16),
[meaning] that you shall be separated from all the pagan nations, that My
Shechinah shall not rest upon them [these other nations].
11 the
Amorites… Six nations are [enumerated] here [not the
proverbial seven], because the Girgashites [i.e., the seventh nation] got up
and emigrated because of them [the Israelites]. -[from Lev. Rabbah 17:6,
Yerushalmi Shevi ith 6:1.]
13 their
sacred trees This is a tree they worship.
14 Whose
Name is “Jealous One” He is zealous to mete out retribution, and He is not
indulgent. That is [the meaning of] every expression of jealousy (קִנְאָה) [when used in connection with God]. [It] means that He is
steadfast in His superiority [over other deities] and exacts retribution upon
those who forsake Him.
15 and
you eat of their slaughtering You [may] think that there is no punishment for eating
it, but [when you eat it] I consider it for you as if you endorsed its worship,
for through this [eating of the sacrifice] you will come to take from their
daughters for your sons.
18 the
month of spring The month of early ripening, when the grain first
ripens. 19 All that opens the womb is Mine Among humans. and all your
livestock [that] bears a male… Heb. תִּזָּכָר . And all your livestock that bears a [firstborn]
male by the emergence of an ox or lamb [from the womb], meaning that a male
will open its womb [i.e., its firstborn is a male].
emergence Heb. פֶּטֶר , a word that means opening. Similarly, “The beginning of
strife is like letting out (פּוֹטֵר) water” (Prov. 17:14). The “tav” of תִּזָּכָר is an expression of the feminine, referring to the
[animal] that gives birth.
20 And a
firstborn donkey But not [the firstborn of] other unclean animals.
-[from Bech. 5b]
you shall
redeem with a lamb [The owner] gives a lamb to the kohen, and it
[becomes] the ordinary [unconsecrated] property of the kohen, and the firstborn
donkey may be put to work by its owner. -[from Bech. 9b]
you shall
decapitate it He decapitates it with a cleaver. [The rationale is:]
He caused the kohen to lose his money [by neglecting to give him the redemption
lamb]. Therefore, he must lose his own money [by decapitating his donkey]. -
[from Bech. 10b, Mechilta on Exod. 13:13]
every
firstborn of your sons you shall redeem His redemption is
established as five selas, as it is said: “And his redemption you shall perform
from the age of one month [by the evaluation of five shekels, etc.]” (Num.
18:16).
and they
shall not appear before Me empty-handed According to the simple
meaning of the verse, this is a separate matter [from the rest of this verse]
and is unrelated to the firstborn, because there is no obligation to appear [in
the Temple] in the commandment dealing with the firstborn. Instead this is
another warning, [meaning] and when you ascend [to the Temple] on the
festivals, you shall not appear before Me empty-handed, [but] it is incumbent
upon you to bring burnt offerings (Chag. 7a) whenever appearing before God.
According to the way it is interpreted by a Baraitha, this is a superfluous
verse [for this was already stated in Exod. 23:15], and it is free [i.e., has
no additional reason for being here other than] to be used for a גְּזֵרָה שָׁוָה , [i.e.,] an instance of similar wording, to teach
[us] about the provisions given a Hebrew slave [when he is freed]—that it is
five selas from each kind [i.e., of sheep, grain, and wine], as much as the
redemption of a firstborn. [This is elaborated upon] in tractate Kiddushin
(17a).
21 in
plowing and in harvest you shall rest [If this refers to the Sabbath,] why are plowing and
harvest mentioned [in particular, and not other kinds of work]? Some of our
Rabbis say that this [verse prohibits] plowing before the seventh year [i.e.,
the sixth year] which enters the seventh year [i.e., plowing that benefits
crops that grow in the seventh year], and the harvest of the seventh year that
grows after the seventh year [i.e., crops that have at least one third of their
growth during the seventh year must be treated with the sanctity of the seventh
year]. This is to teach you that we must add from the unholy [the year
preceding the seventh year] to the holy [the seventh year]. Accordingly, this
is its meaning: “Six days you may work, and on the seventh day you shall
rest”—and [concerning] the work of the six days, which I have permitted you,
there is a year in which plowing and harvest are prohibited. The plowing and
harvest of the seventh year need not be stated, because it already says: “Your
field you shall not sow…” (Lev. 25:4). [Consequently, we deduce that this verse
means the plowing before the seventh year and the harvest after the seventh
year.] Others [of the Rabbis] say that [the verse] speaks only about the
[weekly] Sabbath, and the plowing and harvest mentioned in its context are to
inform you that just as [the prohibited] plowing is optional [plowing], so is
harvest [referred to here] optional [harvesting]. The harvest of the omer
[however] is excluded [from this prohibition] because it is mandatory, and
[consequently] it supersedes the Sabbath. -[from R.H. 9a]
22 the
first of the wheat harvest [This is the festival] on which you bring the two
breads made from the wheat [as in Lev. 23:17].
the first For it
is the first meal offering brought to Temple from the new wheat crop, because
the meal offering of the omer on Passover is brought from the barley. -[from
Men. 84a]
and the
festival of the ingathering Heb. וְחַג
הָאָסִיף , [which occurs] at the time you gather your grain from the
field into the house. This gathering (אֲסִיפָה) is a term denoting bringing into the house, like
“you shall take it (וַאֲסַפְתּוֹ) into your house” (Deut. 22:2).
at the
turn of the year which is at the return of the year, at the beginning
of the coming year. [I.e., it is in the month of Tishri, which is the first
month of the year, counting from Creation.]
at the
turn of Heb. תְּקוּפַת , a term denoting going around and encompassing (הַקָּפָה) [i.e., going in a circle].
23 all
your male[s] Heb. כָּל זְכוּרְךָ , all the males among you. [This is repeated
elsewhere as are] many commandments in the Torah, [which] are stated and
repeated, many of them three or four times, in order to cause liability and
mete out punishment according to the number of the negative commandments they
contain and the number of positive commandments they contain.
24 I
drive out Heb. אוֹרִישׁ as the Targum renders: אֲתָרֵךְ , I will drive out, and so is “begin to drive out
(רָשׁ) ” (Deut. 2: 31), and so is “and he drove out (וַיוֹרֶשׁ) the Amorites” (Num. 21:32), an expression of
driving out.
and I
widen your border And [this way] you will be far from the Temple, and
[so] you cannot constantly appear before Me. Therefore, I am setting these
three pilgrimage festivals for you.
25 You
shall not slaughter… You shall not slaughter the Passover sacrifice as long
as leaven still exists. This is a [specific] warning to the slaughterer, to the
one who sprinkles the blood, or to one of the members of the group [bringing
this sacrifice]. -[from Pes. 63b]
shall not
remain overnight until the morning As the Targum [Onkelos] paraphrases: [it shall not
remain overnight until the morning away from the altar]. Remaining overnight on
top of the altar has no effect [i.e., does not disqualify the sacrifice]
(Mechilta, Exodus 23:18), and [the prohibition of] staying overnight is only
completed at the break of dawn (Zev. 87a).
and the
offering of the Passover feast [This refers to] its sacrificial parts. From here you
learn [to apply this rule to all instances of] burning the fats or the limbs
[of sacrifices, namely that it may not be performed after the break of dawn if
the sacrificial parts stayed off the altar all night until the break of dawn].
26 The
choicest of the first of your soil [This refers to the fruits] of the seven species
delineated as the praise of your land, “A land of wheat and barley, vines,
[figs, and pomegranates, a land of oil- producing olives,] and honey” (Deut.
8:8). That is the honey of dates. -[from Bikkurim 3:1]
You shall
not cook a kid This is the warning against [cooking] meat and milk
[together]. This commandment is written in the Torah three times (Exod. 23:19,
Deut. 14:21), one for eating, one for deriving benefit, and one for the
prohibition of cooking. -[from Chul. 115b]
a kid Heb. גְּדִי . Any young offspring is meant, even a calf or a lamb. Since
[the Torah] had to specify in many places גְּדִי
עִזִּים [when a young goat is meant], you learn that [mention of] גְּדִי unqualified means all sucklings. -[from Chul. 113b]
in its
mother’s milk This excludes fowl, which has no milk, which is not
prohibited by the Torah but by the decree of the Scribes [the Sages]. -[from
Chul. 113a]
Rashi Commentary for: B’Midbar (Numbers) 28:9-15
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 it 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 shall
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.
=============
Ketubim:
Psalm 67:1-8
|
Rashi |
Targum |
|
1. For the
conductor, on neginoth; a psalm, a song. |
1. For praise, with
melodies; a psalm and a song. |
|
2. God
will be gracious to us and bless us; He will cause His countenance to shine
with us forever. |
2. God will pity us
and bless us; He will make the splendor of His face shine on us
forever. |
|
3. That
Your way should be known on earth, Your salvation among all nations. |
3. To make known
Your way in the land, Your redemption among all the Gentiles. |
|
4. Peoples
will thank You, O God; peoples will thank You, yea, all of them. |
4. The Gentiles will
give thanks in Your presence, O God, all the Gentiles will give
thanks. |
|
5. Kingdoms
will rejoice and sing praises, for You will judge peoples fairly, and the
kingdoms-You will lead them on earth forever. |
5. The Gentiles will
rejoice and exult, for You will judge the peoples with honesty, and You will
guide the Gentiles in the land forever. |
|
6. Peoples
will thank You, O God; peoples will thank You, yea, all of them. |
6. The peoples will
give thanks in Your presence, O God, all the peoples will give thanks. |
|
7. The
earth gave forth its produce; God, our God, will bless us. |
7. The land has
given its fruit; God, our God, will bless us. |
|
8. God
will bless us, and all the ends of the earth will fear Him. |
8. God will bless
us, and all the ends of the earth will fear Him. |
|
|
|
Rashi
on Psalm 67:1-8
2 He will cause
His countenance to shine To show a laughing countenance, to give dew and
rain.
3 That Your way
should be known on earth To make known that Your trait is to benefit Your
people, and because of this, kingdoms will rejoice and sing praises.
5 for You will
judge peoples fairly Favorably.
You will lead them You will lead them in a
fair way; therefore, all peoples will thank You.
7 The earth gave
forth its produce Also for the earth, which gave forth its produce, and
because God will bless us.
8 and all the
ends of the earth will fear Him for they will say, “See these people, who
feared the Lord, how He blessed them and magnified them.”
Ashlamatah: Habakkuk 2:2-8, 18-20
|
RASHI |
TARGUM |
|
1. On my watch I will stand, and I will set myself upon a
fortress, and I will look out to see what He will speak to me and what I will
reply when I am reproved. |
1. The prophet said,
“I am standing ready upon my watch-tower, serving at my post, and i am
watching to see what will be said with me and what I will be answered
concerning my prayer.” |
|
2. And the Lord answered me and said: Write the vision
and explain it upon the tablets, so that one may read it swiftly. |
2. And I was
answered from the LORD, and He said, ‘The prophecy is written and expressed
clearly in the book of the Law so that whoever reads in it may hasten to be
wise.” |
|
3. For there shall be another vision for the appointed
time; and He shall speak of the end, and it shall not fail; though it tarry,
wait for it, for it shall surely come; it shall not delay. |
3. For the prophecy
is ready for a time and the end is fixed, nor will it fail; if there is delay
in the matter wait for it, for it will come in its time and will not be
deferred. |
|
4. Behold, it is puffed up-his soul is not upright within
him, but the righteous shall live by his faith. {S} |
4. Behold, the
wicked/Lawless think that all these things are not so, but the
righteous/generous will live by the truth of them. |
|
5. And surely he, whom wine betrays, a haughty man whose
dwelling shall not remain, who widened his desire like the nether- world-and
he is like death and shall never be sated, and he gathered all the nations to
himself and collected to himself all peoples. |
5. And, moreover,
the man who is proud in his wickedness/lawlessness is like one led astray by
wine, and he will not live because he enlarges his appetite like Sheol, and
like Death, he is not satisfied, but gathers to himself all the Gentiles and
brings all the kingdoms near to himself. |
|
6. Shall not all these take up a parable against him and a
figure of a riddle against him? And he shall say, "Woe to him who
increases what is not his! How long? And who loads himself with a beam of
mud!" |
6. Will not all these
take up a proverb against him and propound derisive riddles about him, and
say, “Woe to him who increases possessions which are not his own; how long
will you increase the strength of debts against yourself? |
|
7. Will not those who bite you arise suddenly, and those
who startle you awaken? And you shall become plunder for them. |
7. Will not your
exactors rise up suddenly and those who make you tremble be revealed? Then
you will be booty for them. |
|
8. Since you have cast away many nations, all remaining peoples
shall cast you away, because of the blood of man and the violence done to the
land, the city, and all its inhabitants. {P} |
8. Because you have
plundered many nations, all the remnant of the tribes will plunder you, on
account of men’s blood and the violation of the land of Israel, the city of
Jerusalem and all who dwell in it. |
|
9. Woe to him who gains evil gains for his house to place
his nest on high, to be saved from the hand of an evil one. |
9. Woe to him who
forcibly amasses evil gain for his house so as to set his dwelling on high,
to be saved from the power of evil. |
|
10. You
have advised shame for your house, to cut off many peoples, and you have
sinned against your life. |
10. You have
counselled shame to your own house, you have plundered many nations and
sinned against yourself. |
|
11. For a
stone shall cry from the wall, and a chip shall answer it from a beam.
{P} |
11. For the stone
cries out from the wall against him who takes it by force, and the splinter
from the midst of the beam answers it. |
|
12. Woe to
him who builds a city with blood and establishes a city with injustice. |
12. Woe to him who
builds a town with shed blood and founds a city by acts of fraudulence. |
|
13. Behold,
is it not from the Lord of Hosts? And peoples shall toil until they are sated
with fire, and nations shall weary themselves only for vanity. |
13. Behold, great
and virulent plagues coming from the LORD of hosts, and fire will consume the
labour of the Gentiles, and the kingdoms will weary themselves in vain. |
|
14. For the
earth shall be filled with the knowledge of the glory of the Lord-as the
water covers the seabed. {P} |
14. For the earth
will be filled so as to know the fear of the LORD as the waters cover the
sea. |
|
15. Woe to
him who gives his friend to drink, who adds Your venom and also makes him
drunk in order to gaze upon their nakedness. |
15. Woe to him who
gives his friend to drink and pours out in anger so that he may drink and
become intoxicated and his shame be revealed. |
|
16. You
have become sated more from disgrace than from honor. You, too, drink and
become clogged up. The cup of the right hand of the Lord shall be turned upon
you, and disgrace upon your glory. |
16. You are staed
with shame rather than honour. Drink you too and uncover yourself; the cup of
malediction from the lord will turn back upon you, and shame will come upon
your glory. |
|
17. For the
violence of the Lebanon shall cover you, and the plunder of cattle shall
break them, because of the blood of man and the violence of the land, a city,
and all its inhabitants. |
17. For the violence
done to the Sanctuary will cover you and the spoiling of its people will
destroy you, on account of men’s blood and the violation of the land of
Israel, the city of Jerusalem and all who dwell in it. |
|
18. What
did a graven image avail that its maker has graven it? A molten image and a
teacher of lies, that the maker of his work trusted in it to make dumb idols?
{S} |
18. What does an
image profit that its maker moulds it, a molten image and an idol of deceit
that the heart of its maker trusts in it so as to make idols in which there
is no profit? |
|
19. Woe to
him who says to the wood, "Awaken!"; to the dumb stone,
"Arise!" Shall it teach? Behold it is overlaid with gold and
silver, and no spirit is within it. |
19. woe to him who says
to an image of wood, “Arise” and to an idol of stone, “Rouse yourself” – but
it is silent and dumb! He calls out; behold he covers it with gold and silver
and there is no breath at all within it! |
|
20. But the
Lord is in His Holy Temple. Silence the whole earth before Him. {S} |
20. but the LORD has
chosen to make His Shekhinah dwell in His Holy Temple, all the idols of the
earth will perish before Him. |
|
|
|
Special
Ashlamatah: I Sam. 20:18,42
|
RASHI |
TARGUM |
|
18. And Jonathan said to him, "Tomorrow is the new
moon, and you will be remembered, for your seat will be vacant. |
18. And Jonathan
said to him, “Tomorrow is the new moon and you will be sought out, for your
dining place will be empty.” |
|
42. And Jonathan said to David, "Go in peace! (And
bear in mind) that we have sworn both of us in the name of the Lord, saying,
'May the Lord be between me and you, and between my descendants and your
descendants forever.' " |
42. and Jonathan
said to David, “Go in peace, for the two of us have sworn by the name of the
LORD saying, ‘May the Memra of the LORD be a witness between me and you, and
between my sons and your sons forever.’” |
|
|
|
CORRELATIONS
His Honour Rosh Paqid
Adon Hillel ben David find the following correlations:
The following verbal
tallies between the Torah and Ashlamatah are:
HaShem יהוה
<03068>
Tables לוח
<03871>
Write כתב
<03789>
The verbal tallies
between the Torah and the Psalm are:
People עם
<05971>
Nation גוי
<01471>
God אלהים
<0430>
Shemot (Exodus) 34:1 And HaShem
<03068> said unto Moses, Hew thee two tables <03871> of stone like
unto the first: and I will write <03789> upon these tables <03871>
the words that were in the first tables <03871>, which thou brakest.
Habakkuk 2:2 And HaShem
<03068> answered me, and said, Write <03789> the vision, and make
it plain upon tables <03871>, that he may run that readeth it.
Shemot (Exodus) 34:10 And he said, Behold,
I make a covenant: before all thy people <05971> I will do marvels, such
as have not been done in all the earth, nor in any nation <01471>: and
all the people <05971> among which thou art shall see the work of HaShem:
for it is a terrible thing that I will do with thee.
Tehillim (Psalm)
67:3 Let
the people <05971> praise thee, O God; let all the people <05971>
praise thee.
Tehillim (Psalm) 67:2 That thy way may be
known upon earth, thy saving health <03444> among all nations
<01471>
Shemot (Exodus) 34:23 Thrice in the
year shall all your men children appear before the Lord GOD <03068>, the
God <0430> of Israel.
Tehillim (Psalm) 67:1 «To the chief Musician
on Neginoth, A Psalm or Song.» God <0430> be merciful unto us, and bless
us; and cause his face to shine upon us; Selah
Mordechai
(Mark) 9:38-41
|
CLV[1] |
A,E.N.T’s Version[2] |
Greek[3] |
Delitzsch[4] |
|
38. John averred to
Him, saying, "Teacher, we perceived someone casting out demons in Thy
name, who is not following us, and we forbade him, for he followed not with
us." |
38. Yochanan said to
him, “Rabbi we saw a man who was casting out demons in your name, and we
stopped him because he did not follow us.” |
38. ᾿Απεκρίθη
δὲ αὐτῷ ὁ ᾿Ιωάννης
λέγων·
διδάσκαλε, εἴδομέν
τινα ἐν τῷ
ὀνόματί
σου
ἐκβάλλοντα
δαιμόνια, ὃς
οὐκ
ἀκολουθεῖ
ἡμῖν, καὶ
ἐκωλύσαμεν
αὐτόν, ὅτι
οὐκ
ἀκολουθεῖ
ἡμῖν. |
38וַיַּעַן
יוֹחָנָן
וַיֹּאמֶר
אֵלָיו רַבִּי
רָאִינוּ
אִישׁ
מְגָרֵשׁ
שֵׁדִים
בְּשִׁמְךָ
וְאֵינֶנּוּ
הוֹלֵךְ
אַחֲרֵינוּ
וַנִּכְלָאֶנּוּ
יַעַן
אֲשֶׁר
לֹא־הָלַךְ
אַחֲרֵינוּ׃ |
|
39. Yet Jesus said,
"Be not forbidding him, for there is no one who will be doing a powerful
deed in My name, and will be able swiftly to speak evil of Me." |
39. Y’shua said to
him, “Do not stop him, for there is no man who does niracles in my name and
is able readily to speak wickedly about me. |
39. ὁ
δὲ ᾿Ιησοῦς εἶπε·
μὴ κωλύετε
αὐτόν·
οὐδεὶς γάρ
ἐστι ὃς
ποιήσει
δύναμιν
ἐπὶ τῷ
ὀνόματί
μου καὶ
δυνήσεται
ταχὺ
κακολογῆσαί
με. |
39וַיֹּאמֶר
יֵשׁוּעַ
אַל־תִּכְלָאֻהוּ
כִּי אֵין
אִישׁ
עֹשֶׂה
גְבוּרָה
בִּשְׁמִי וְיוּכַל
בִּמְהֵרָה
לְדַבֵּר־בִּי
רָעָה׃ |
|
40. For who is not
against us is for us. |
40. Therefore, he
who is not against you is for you. |
40. ὃς
γὰρ οὐκ ἔστι
καθ᾿ ἡμῶν,
ὑπὲρ ἡμῶν
ἐστιν. |
40כִּי
כֹל אֲשֶׁר
אֵינֶנּוּ
לְצָרֵינוּ
לָנוּ הוּא׃ |
|
41. For whosoever
should be giving you a cup of water to drink in the Name, seeing that you are
Christ's, verily I am saying to you that by no means should he be losing his
wages." |
41. But anyone who
only gives you to drink a cup of water because you are in the name of the
Mashiyach, truly I say to you that he will not loose his reward.” |
41. ὃς
γὰρ ἂν
ποτίσῃ
ὑμᾶς
ποτήριον ὕδατος
ἐν τῷ
ὀνόματι μου, ὅτι
Χριστοῦ
ἐστε, ἀμὴν
λέγω ὑμῖν,
οὐ μὴ ἀπολέσῃ
τὸν μισθὸν
αὐτοῦ. |
41כִּי
כָל־הַמַּשְׁקֶה
אֶתְכֶם
כּוֹס מַיִם
בִּשְׁמִי
בַּאֲשֶׁר
לַמָּשִׁיחַ
אַתֶּם
אָמֵן אֹמֵר
אֲנִי לָכֶם
לֹא־יֹאבַד
שְׂכָרוֹ׃ |
|
|
|
|
|
Hakham’s
Rendition & Commentary
38. Yochanan began
saying to him, "Rabbi, we saw a certain [royal] man [i.e. a Torah Scholar]
casting out demons in your name (authority), and we kept on forbidding him,
because he was not making it his habit to be following and accompanying
us."
39. Yeshua said,
"Stop forbidding him and trying to prevent him, for there is no one who
will be doing a powerful work upon the [basis of] my name (authority), and then
will be able to quickly speak badly of me.
40. For he who is not
against us for us (or: exists being [a shelter] over us).
41. For whoever may
give you a cup of water to drink in name (authority) [of G-d], because you
exist having Messiah as your source; (or: seeing that you are of [the] Messiah;
or, as genitive of apposition definition: because you exist being that which is
Messiah), amen, I am saying to you that he cannot lose his wages (pay;
compensation).
Noonan Sabin[5]
summarizes this pericope of Mordechai as follows:
“In this scene the disciples ironically exhibit a
worldly sense of competition about the spiritual ministry of exorcism: “Rabbi,
we saw someone driving out demons in your name, and we tried to prevent him
because he does not follow us” (9:38). Mark gives Jesus’ response (9:39-40) as
further instruction in being one who serves others, not one who seeks to be
superior.
At this point, the text indicates that Jesus said:
“Anyone who gives you a cup of water to drink because you belong to Messiah ...
will surely not loose his reward.” This saying does not seem to fit in here.
Instead, it would seem to fit logically after Jesus’ statement: “Whoever
receives one child such as this in my name, receives me” (9:37). This placement
is supported by the fact that the phrase that is translated here as “you belong
to Messiah” literally reads “because in name you are Messiah’s.”
v. 38 - Yochanan began
saying to him, "Rabbi, we saw a certain [royal] man [i.e. a Torah Scholar]
casting out demons in your name (authority), and we kept on forbidding him,
because he was not making it his habit to be following and accompanying
us." – Much
has been written with regards to the phrase “in your name.” Perhaps the
most common interpretation of this phrase by Christian scholars is summarized
by Hooker,[6]
who states:
“A name was believed to have power in itself, and
the name of a known wonder-worker would clearly be thought to have power to
effect cures. Many examples of names being used in a similar way have been
found in contemporary papyri.”
This has prompted
some, particularly in the Pentecostal/charismatic movements to attribute to the
name “Jesus” miraculous powers, and therefore the name “Jesus” is often
repeated again and again to effect healings or driving out demons. This shows
tremendous ignorance with regards to what this phrase teaches in its Hebraic
milieu.
Similarly, Lane[7]
writes:
“The use of Jesus’ name (i.e. “I command you to come
out in Jesus’ name!”) shows an awareness that it was Jesus who ordered the
action, which was accomplished by his sovereign will. In the light of the
experience of Jewish exorcists who misused Jesus’ name, without understanding
(Acts 19:13-16; cf. Mt. 7:21-23), it is necessary to affirm that the name of
Jesus discloses its authentic power only when a man joins Jesus in faith and
obedience to the will of G-d.”
We must reject Lane’s
assertion as it is both blasphemous and heretical. First and foremost, the name
“Yehoshua” or its shortened versions of “Joshua” or “Yeshua” were/are very
common names amongst the Jewish population in the land of Israel and in the
Diaspora. Similarly, the name “Jesus” is a common name throughout the
Mediterranean Christian countries. To say that the name “Jesus” has any
miraculous power, is by logic also saying that anyone whose name is Jesus, or
Yehoshua, or Joshua, or even Jesus has also been gifted with miraculous powers
to heal, all of which is blasphemous.
Of all the Christian
writers on this subject, Marcus[8]
seems to be the closest to the truth. He states:
“But in the present instance the reference is first
and foremost to magical manipulation of the name in a literal sense: the
would-be exorcist pronounces Jesus’ name in order to bring his spiritual force
to bear on demons.”
In order to understand
this phrase – “in your name” – we need to direct first and foremost our thoughts to the
Torah, the base and pillars upon which the teachings of the Master emanate.
In Shemot 23:20-22, we read:
Exo 23:20 Behold, I send an angel (messenger) before
you, to keep you by the way, and to bring you into the place which I have
prepared.
Exo 23:21 Beware of him, and obey his voice, provoke
him not; for he will not pardon your transgressions: for My name is in
him.
Exo 23:22 But if you will indeed obey his voice, and
do all that I speak; then I will be an enemy unto your enemies, and an
adversary unto your adversaries.
Who is this
angel/messenger of G-d who has the name of G-d in him? This is interesting
because the name YEHOSHUA (Heb. יְהוֹשֻׁעַ) or its shortened versions, “Joshua” or “Yeshua,” contain the four
letters of the Tetragmaton (Yod Hey Vav Hey) plus the Shin of the Tefillin.
This angel was none other than the Master from Nazareth before his dwelling on
earth, as we have discussed at the beginning of commentary on the book of Mark.
It is important to note nevertheless, that to this messenger ONLY
was given the authority contained in G-d’s name. Master Kabbalists know how to
pronounce the name of G-d in 70 different ways, and these men who have been
given the gift of G-d to do so, are known as the “Tzadikim Nistarim”[9]
(hidden righteous/generous ones) or in Yiddish: “Lamed-Vav-niks” since there
are only 36 such Jewish men who can do so in any given generation. The
permutation of the four letters contained in the name of G-d give rise to
seventy different names, and being able to chant these accurately gives one the
power to perform miracles under the most beneficent sovereign direction and
authority of G-d, most blessed be He!
The Master from
Nazareth, never had any power in himself to heal or even announce the
forgiveness of sins, except that his power was given to him hby G-d, most
blessed be He, as it is said: “for My name is in him” (Exodus 23:21).
That is why I prefer to translate the phrase “in your name” as “in
your authority.” The one who has been given the grace by G-d to master the
seventy names of G-d, has been delegated to him part of the same authority that
the Master had.
This is also, somewhat
intimated in the first Mishnah of Pirke Abot, where we read:
“Mosheh received (Hebrew: KIBEL) the Torah from
Sinai and handed it down (Heb. UM’SORAH) to YESHOSHUA (or short: Yeshua) ...”
In fact, the word
MISINAI, also alludes to the Messiah, so that we could also read this Mishnah
as: “Mosheh received (Hebrew: KIBEL) the Torah from the Messiah and handed it
down to Yeshua ...” This, therefore explains the verse “for My name is in
him” – That is My Torah, My authority is in My messenger the Messiah.
Comsequently, and logically it follows that Yeshua was/is the chief “Tzadik Nistar.”
But Mordechai
introduces our verse with: “we saw a certain ISH.” The problem of course
is that in Hebrew we have a number of words that all translate as “man.” The
word ISH is normally better translated as “Royal Man” to mean that he is a
“man” that belongs to the government of the heavens. This word is normally
employed for one that descends from royalty and/or is a great Torah Scholar.
The unnamed “man” was most certainly a great Torah Scholar who had mastered the
seventy names of G-d, and who himself was one of the “Tzadikim Nistarim.”
Concerning this ISH
(as Delitzsch well puts it), Stein[10]
comments:
“The identity of the exorcist is uncertain. Was he a
syncretistic, unbelieving exorcist who simply used Jesus’ name for pragmatic
reasons, because it worked? Or was the exorcist a true follower of Jesus, and
the disciples saw themselves as the only ones “authorized” by Jesus (3:15, 6:7,
30) to do such exorcisms? The irony of the disciples’ opposition to the
successful exorcist is all the more striking because of their own lack of
success in 9:14-29. Mark gives no hint of any deficiency on the part of the
exorcist, and in light of the exorcist’s success in 9:39, it is best to see him
as a follower of Jesus who carried out his ministry outside the circle of the
Twelve (cf. 1 Cor. 12:3). This may be the first time, but certainly not the
last, in which ecclesiastical leaders have sought to hinder those who would
minister in the name of Messiah independently of their authority.”
Contrast our
explanation above, with stein’s and you will readily see which is more elegant
and Hebraic in nature. The ISH is not identified by name, in order to protect
his name from defamation but more important to protect the man from being
revealed as one of the “Tzadikim Nistarim.”
and we kept on
forbidding him, because he was not making it his habit to be following and
accompanying us – Notice
that the text does not say, “following and accompanying you (the Master)” but
rather “following and accompanying us.” As Edwards[11]
remarks:
“It is not a little presumptuous at this stage of
discipleship for John to think himself and the other disciples worthy of being
followed. This is yetr another echo of their inflated self-importance (so
9:34). Gundry[12]
rightly notes the absurdity of the twelve’s telling the independent exorcist to
stop doing what they could not do in 9:14-29. Grundmann[13]
suggests that the Greek tense of the verb “he was not following us” indicates
that the independent exorcist had been invited to join the Twelve but had
refused. Neither grammar nor syntax, however necessitates this conclusion, and
we wonder if Jesus would have shown such approval of the unnamed exorcist had
he expressly rejected the call to discipleship (i.e. 10:22-23). Luke 9:49
lessens the offense of “not following us” by reading “not following with
us.” John’s attitude leaves no doubt of the suspicions that the Twelve harbor
toward other followers of Jesus. The mention of Capernaum in v.33 above prompts
the question whether the independent exorcist belonged to a rival cadre of
disciples there.
The story does not answer the question, frequently
asked, whether morally good people who not heard of Christ are acceptable to
God. The unnamed exorcist was not a stranger to the gospel but acting “in
[Jesus] name”, i.e. in his authority and power. The issue raised in this story
is whether there can be true followers of Christ who do not share the
experience of the Twelve? Or, in a slightly broader context, how should
believers regard those who take up the name and mission of Jesus but belong to
other traditions?”
The problem with these
kind of statements, is the denial of the Hebrew milieu in which these events
took place. This “certain Torah Scholar” was in fact humiliated by the Talmidim
if in fact they asked him to associate with them. After all they were still
un-mature apprentices, and the exorcist from a Hebraic perspective as I
explained above was without doubt a great Torah Scholar himself. The last
question raised by Edwards above, should be rephrased to state: “How should
Christians regard those among the Jewish Sages who take the authority, power
and mission of Yeshua but belong to Jewish Orthodoxy?” Perhaps such a question
if humbly taken aboard by Christian scholars would lead to considerable light in
this world.
Again, for a parallel
passage/event to Yochanan’s statement in the Torah we have:
Num 11:25 And Ha-Shem came down in the cloud and
spoke to him, and took of the spirit which was on him, and put it on the
seventy men of the elders. And it happened, as the spirit rested on them, that
they prophesied, but they did not continue.
Num 11:26 And two of the men were left in the camp,
the name of the one being Eldad, and the name of the second Medad; and the
spirit rested on them, and they were among those written, but did not go out to
the tabernacle. And they prophesied in the camp.
Num 11:27 And a young man ran and told Moses, and
said, Eldad and Medad are prophesying in the camp.
Num 11:28 And Joshua the son of Nun, minister to
Moses, of his young men, answered and said, “My lord Moses, stop them!”
Num 11:29 And Moses said to him, Are you jealous for
my sake? Oh that all of Ha-Shem's people were prophets, that Ha-Shem would put
His Spirit on them!
v. 39 - Yeshua said,
"Stop forbidding him and trying to prevent him, for there is no one who
will be doing a powerful work upon the [basis of] my name (authority), and then
will be able to quickly speak badly of me. – I believe that Edwards[14]
got it almost right when he comments:
“Contrary to what John and the disciples expect,
Jesus charges them not to prohibit the independent exorcist. The
present tense of the Greek imperative kolyete (“Do not stop him”)
implies that Jesus’ counsel is not limited to this particular instance but is
valid for all such instances, that is, “Do not stop such people.” The reason
given is that “No one who does a miracle in my name can in the next moment say
anything bad about me.” A Jewish proverb ran: “A door that is closed is not
easily opened.” The idea behind the proverb is similar to the saying in v. 39:
anyone so acting in Jesus name is empowered by God, and one so empowered cannot
lightly discard or disregard his vocation.”
A person who is in
truth one of the ‘Tzadikim Nistarim” knows exactly what he is doing, what he is
saying, what he is hiding. Why he is hiding it, and from where his power comes.
Anyone forbidding one of the ‘Tzadikim Nistarim” or Baalim Shem Tob, doing the
work of Yeshua, is of himself denying the Master of the ‘Tzadikim Nistarim” –
Yeshua himself, and above all is denying the power of G-d, an extremely serious
sin whether perpetrated in ignorance or otherwise. Those who think they follow
the Master, should repeat a thousand times for themselves the words of the
Master himself; “Do not stop such people!”
By the way, included
in the term “who will be doing a powerful work upon the [basis of] my name
(authority)” are not only exorcisms, healings and miracles, but also
restoring that which has been lost. The restoration of legitimate Halakhot and customs
that have been lost, sometimes called “lawful innovations” falls also into this
category of the miraculous, as also discoveries that advance the course of
society, the well-being of men, and dispel error and enhance the Torah.
v. 40 - For he who is
not against us for us (or: exists being [a shelter/covering] over us). – This cryptic
explanation demands that the disciples become more inclusive, particularly when
dealing with Jewish Torah Scholars, and recognize that G-d grants wisdom and of
his spirit to whoever He chooses, particularly amongst His people. To deny the
fact that G-d has choice in the matter is to deny G-d’s omniscience and
omnipotence. It is impossible to follow the master or be his disciple and not
have at least received the Nefesh Yehudi (Jewish soul), or not having been
present at the giving of the Law at Mt. Sinai. If any minister of religion
would sit for at least 4 to seven years under the good guidance and tutorship
of a Jewish Rabbi, the spiritual power, wisdom and knowledge of such a minister
of religion would be extremely much enhanced. That is why the first principle
on which the seven Laws of Noah stand is the acceptance of Rabbinic authority.
Destroy this foundation and there is no authentic G-d fearing, nor any powerful
manifestation of the spirit amongst any Gentile. Anything outside Rabbinic
authority is poor and cheap imitations or counterfeit and potentially
destructive goods.
v. 41 - For whoever
may give you a cup of water to drink in [the] name (authority) [of G-d],
because you exist having Messiah as your source; (or: seeing that you are of
[the] Messiah; or, as genitive of apposition definition: because you exist
being that which is Messiah), amen, I am saying to you that he cannot lose his
wages (pay; compensation). – Anyone doing a good deed to a fellow human being in
the name (authority) of G-d will surely receive a recompense for the good deed
in this world and in the world-to-come. We are not G-d, and should recognize
the good in every human being that does good to his fellow, and more
particularly to those who are opposed to him, or in competition with him. We
are surely called to have order amongst ourselves, but that does not mean that
we are the rulers of this world or the next, G-d is the one who is in control! Anyone
who wants, desires, or manifest a propensity to control, is not of G-d but of the
demon Jezebel!
We must encourage much
those who do good, we must also need to be able to recognize before whom we are
speaking to, if we are really in the spirit of Ha-Shem. Humiliating someone
that does good, either by manifest open humiliation or simply by totally
ignoring the good such person is doing, or attributing that good to the Prince
of the Flies or Ha-Satan is a gross miscarriage of justice, and it shows that
one is possessed by a demon of superiority and arrogance. A saint (Tzadiq)
should always know his place, and consider himself the servant of all.
In the end, when all
is said and done, it will all boil down in the age-to-come whether we have many
and ample good deeds of simple Chessed that manifest our faith, or if we have
faith with little or no deeds at all by which others can see our faith without
ourselves moving our lips.
Noonan Sabin,[15]
puts it well in her comments on this pericope, when she states:
“Mark has been showing how Jesus tried to teach his
disciples that being like him means being like a child in powerlessness. Ans so
it follows ... that anyone who welcomes them in his name (even with as little
as a cup of water) will be rewarded.”
For correlations
between this pericope of Mark and the various readings for this Shabbat, see
the commentary of His Excellency Dr. Eliyahu ben Abraham normally appearing on
Sunday mornings.
Mishnah Pirke
Abot: III:15
Rabbi Elazar ben Hisma
said; [The laws about] bird-offerings and the onset of menstruation are
essential laws; the calculation of the seasons and Gematriyah are savouries to
wisdom.
Abarbanel on Pirke Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 220-222)
The word QINIM in our
Mishnah refers to the doves that are brought as sacrifices by Nazarites, people
suffering from leprosy after they have become ritually pure, and women after
childbirth. PIT’CHEI NIDDA - refers to the laws of the menstrual period. The
calculation of the seasons was important to the ancients for the purpose of
fixing the calendar. The term GIMATRIYAOT refers to the numerical values of the
letters of the Hebrew alphabet, which are used as an exegetical device.
In the previous Mishnah,
Rabbi Elazar ben Azaryah extolled the man who is full of Torah knowledge. In
the general subject of knowledge there are some components that seem to be more
important than others, and more popular. It all depends upon the individual
tastes of the scholar. Rabbi Elazar ben Hisma intended to correct this notion.
The laws of the doves and the menstruate are not very attractive or stimulating
subjects for discussion and are not everyday occurrences that would prompt
animated discussions. According to Abarbanel's view, the sage of our Mishnah
went out of his way to emphasize that to achieve holiness and a sanctified
lifestyle, these unpopular laws are just as essential as any others in the
Torah.
If these two Mitzvoth
concerning the sacrificial doves and the menstruate are deliberately mentioned
in the Mishnah because of their importance in Halakhah, why did the sage
attribute the two fashionable and exciting disciplines of astronomy and
numerology to wisdom?
Abarbanel replies;
Despite their inviting appeal, astronomy and numerology must be conceptualized
as a dessert of wisdom and not as a main course. These two exercises of the
intellect have no basis in the Torah. They can only be classified in the
category of general knowledge, which may be intellectually valuable, but they
are not Torah. Furthermore, asserts Abarbanel, the intricate maze of laws
concerning the areas of doves and menstrual periods involve a great deal of
astronomical and mathematical calculation.
Abarbanel then quotes
Me'iri who takes an educational approach to this Mishnah and says that its
message is: Do not study astronomy and mathematics before you have absorbed all
of the Talmudic literature.
Miscellaneous
Interpretations
Rabbenu Yonah:
QINIM refers to the
doves which women brought as offerings after they gave birth. There is a myriad
of laws involved in this Biblical Mitzvah. For example, if the doves in one
dovecote are mixed with other undesignated doves and they with others, and so
on, a serious problem results.
NIDDAH refers to the
colours of menstrual blood. Some are considered pure and others are not. In
fact, the Talmud (Bava Mezi'a 84b) relates that women brought sixty different
hues of blood to a sage and he determined that they were all pure.
Rashbatz:
Astronomy and numerology
are savouries to wisdom because they do not deal with Mitzvoth or prohibitions.
They are simply intellectual exercises and so they can be compared to savouries.
Midrasb Sbemuel:
Why was he called
"ben Hisma"? Rabbi Elazar was one of the greatest scholars of his
times. Whenever he expounded it was with such brilliance that all those that
listened were in awe and spellbound. Hisma derives from the root, hasom,
meaning to block. Rabbi Elazar simply silenced his listeners.
Midrash Shemuel
proposes that the reason Rabbi Elazar ben Hisma emphasized the laws of the
dovecote and niddah was to bring to the fore the importance of both. One must
not say that he will study the laws that affect him personally and will ignore
those that are obsolete. After all, the laws of the dovecote were valid only
when there was a Temple in Jerusalem; the laws of niddah affect us to this very
day. This is why Rabbi Elazar used a double form CHEN CHEM· He was implying
that both types of Mitzvoth are equal.
To illustrate what is
meant by Gematriyot, Midrash Shemuel brings a word from the Book of Leviticus
(16:3): BE-ZOT. The numerical value of this word is 410, which is a hint that
the first Temple would exist 410 years.
What
say the Nazarean Hakhamim?
Mat 5:17 Think not that
I am come to destroy the Law, or the Prophets: I am not come to destroy, but to
fulfil.
Mat 5:18 For amen,
amen I say unto you, Till heaven and earth pass, one Yod or one crown will in
no wise pass from the Torah (scroll), till all be fulfilled.
Mat 5:19 Whosoever
therefore will violate one of these least commandments, and will teach men so,
he will be called the least in the kingdom (government) of heaven: but
whosoever will do and teach them, the same will be called great in the kingdom (government)
of heaven.
Mat 13:31 Another parable put he forth unto them,
saying, The kingdom (government) of heaven is like to a grain of mustard seed,
which a man took, and sowed in his field:
Mat 13:32 Which indeed
is the least of all seeds: but when it is grown, it is the greatest among
herbs, and becomes a tree, so that the birds of the air come and lodge in the
branches thereof.
Luk 12:26 If you then are not able to do that thing
which is least, why take thought for the rest?
Luk 16:10 He that is
faithful in that which is least is faithful also in much: and he that is unjust
in the least is unjust also in much.
Questions for Reflection:
1.
After diligently reading and
studying the different readings for this Shabbat what reading especially
touched your heart and fired your imagination?
2.
Why is the name of Ha-Shem
mentioned twice in Shemot 34:6?
3.
Identify, enumerate, and explain
in order the 13 Attributes of G-d’s Chessed in Shemot 34:6-7.
- How are these 13
Attributes of G-d’s Chessed related to the pericope of Mark 9:38-41?
- What questions
were asked of rashi in Shemot 34:6 ?
- What in the
readings for this week advertise that we are about to enter the month of
Sivan?
- What questions
were asked of Rashi in Shemot 34:7?
- What questions
were asked of Rashi in Shemot 34:18?
- What questions
were asked of Rashi in Shemot 34:20?
- What questions
were asked of Rashi in Shemot 34:26?
- How is Shemot
34:1 related to Shemot 34:26 (remember the principle that the end is
contained in the beginning and the beginning in the end)?
- How
is our Ashlamatah of Habakkuk 2:2-8, 18-20 related
to our Torah Seder?
- How are our readings
for this week letting us know that the festival of Shabuot is close by?
- How
is
Mordechai
(Mark) 9:38-41 related
to our Torah Seder, Psalm and Ashlamatah?
- In your opinion what are the basic teachings of
Mordechai (Mark) 9:38-41?
- In
your opinion, and taking altogether our Torah Seder, Psalm, Ashlamatah, Pericope of Mark
for this Shabbat and Pirke Abot 3:14, what do you think is the prophetic
statement for this week?
Coming
Festival: Shabuot – Pentecost
Sivan
5-6, 5770 – Evening 18th of May – Evening 20th of May,
2010
For
further study see: http://www.betemunah.org/shavuot.html
and http://www.betemunah.org/freedom.html
Yom
Yerushalayim
May
12, 2010
Next
Shabbat
(Sivan
02, 5770 – May 14/15, 2010)
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
כְּתָב-לְךָ |
|
|
|
“K’tav
L’kha” |
Reader 1 –
Sh’mot
34:27-30 |
Reader
1 – Sh’mot 35:30-32 |
|
“Write for yourself” |
Reader 2 –
Sh’mot
34:31-35 |
Reader
2 – Sh’mot 35:32-34 |
|
“Escríbete” |
Reader 3 –
Sh’mot
35:1-3 |
Reader
3 – Sh’mot 35:30-35 |
|
Sh’mot (Exodus)
34:27 - 35:29 |
Reader 4 –
Sh’mot
35:4-10 |
|
|
Ashlamatah: Jer.
31:32-39+32:40-41 |
Reader 5 –
Sh’mot
35:11-20 |
|
|
|
Reader 6 –
Sh’mot
35:21-23 |
Reader
1 – Sh’mot 35:30-32 |
|
Psalm 68:1-36 |
Reader 7 –
Sh’mot
35:24-29 |
Reader
2 – Sh’mot 35:32-34 |
|
Pirqe Abot IV:1 |
Maftir – Sh’mot 35:27-29 |
Reader
3 – Sh’mot 35:30-35 |
|
N.C.: I Tsefet (Peter) 1:1-2 |
Jer. 31:32-39
+ 32:40-41 |
|
Counting
of the Omer
Evening Friday May 07
– Today is the 39th day of the counting of the Omer
Evening Saturday May
08 – Today is the 40th day of the counting of the Omer
Evening Sunday May 09
– Today is the 41st day of the counting of the Omer
Evening Monday May 10
– Today is the 42nd day of the counting of the Omer
Evening Tuesday May 11
– Today is the 43rd day of the counting of the Omer
Evening Wednesday May
12 – Today is the 44th day of the counting of the Omer
Evening Thursday May
13 – Today is the 45th day of the counting of the Omer
Evening Friday May 14
– Today is the 46th day of the counting of the Omer
Evening Saturday May
15 – Today is the 47th day of the counting of the Omer
Shalom Shabbat & happy
LagBaOmer!
Hakham Dr. Yosef ben Haggai
Rosh Paqid Adon Hillel ben David
Dr. Eliyahu ben Abraham