Esnoga Bet Emunah

1101 Surrey Trace SE, Tumwater, WA 98501

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Iyar 03, 5771 – May 06/07, 2011	Second Year of the Shmita Cycle

Candle Lighting and Habdalah Times:

Conroe & Austin, TX, U.S.

Fri. Apr. 29, 2011 – Candles at 7:54 PM

Sat. Apr. 30, 2011 – Havdalah 8:51 PM

Brisbane, Australia

Fri. Apr. 29, 2011 – Candles at 4:55 PM

Sat. Apr. 30, 2011 – Havdalah 5:49 PM

Bucharest, Romania

Fri Apr. 29, 2011 – Candles at 8:07 PM

Sat. Apr. 30, 2011 – Havdalah 9:15 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Apr. 29, 2011 – Candles at 8:12 PM

Sat. Apr. 30, 2011 – Havdalah 9:12 PM

Jakarta, Indonesia

Fri. Apr. 29, 2011 – Candles at 5:28 PM

Sat. Apr. 30, 2011 – Havdalah 6:18 PM

Manila & Cebu, Philippines

Fri. Apr. 29, 2011 – Candles at 5:56 PM

Sat. Apr. 30, 2011 – Havdalah 6:48 PM

Miami, FL, U.S.

Fri. Apr. 29, 2011 – Candles at 7:36 PM

Sat. Apr. 30, 2011 – Havdalah 8:31 PM

Olympia, WA, U.S.

Fri. Apr. 29, 2011 – Candles at 8:10 PM

Sat. Apr. 30, 2011 – Havdalah 9:22 PM

Murray, KY, & Paris, TN. U.S.

Fri. Apr. 29, 2011 – Candles at 7:29 PM

Sat. Apr. 30, 2011 – Havdalah 8:31 PM

Sheboygan & Manitowoc, WI, US

Fri. Apr. 29, 2011 – Candles at 7:41 PM

Sat. Apr. 30, 2011 – Havdalah 8:48 PM

Singapore, Singapore

Fri. Apr. 29, 2011 – Candles at 6:48 PM

Sat. Apr. 30, 2011 – Havdalah 7:38 PM

St. Louis, MO, U.S.

Fri. Apr. 29, 2011 – Candles at 7:39 PM

Sat. Apr. 30, 2011 – Havdalah 8:41 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

His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat Sarah

Her Excellency Giberet Laurie Taylor

His Honor Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

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!

Shabbat	Torah Reading:	Weekday Torah Reading:
שְׁלַח-לְךָ אֲנָשִׁים
“Sh’lach L’kha Anashim”	Reader 1 – B’Midbar 13:1-3	Reader 1 – B’Midbar 14:11-14
“Send for you [royal] men”	Reader 2 – B’Midbar 13:4-16	Reader 2 – B’Midbar 14:15-17
“Envía tu hombres [de realeza]”	Reader 3 – B’Midbar 13:17-20	Reader 3 – B’Midbar 14:18-20
B’Midbar (Num.) ‎13:1- 14:10	Reader 4 – B’Midbar 13:21-24
Ashlamatah: Joshua 2:1-9, 23-24	Reader 5 – B’Midbar 13:25-27
	Reader 6 – B’Midbar 13:28-33	Reader 1 – B’Midbar 14:11-14
Psalm 100:1-5	Reader 7 – B’Midbar 14:1-10	Reader 2 – B’Midbar 14:15-17
	Maftir: B’Midbar 14:8-10	Reader 3 – B’Midbar 14:18-20
N.C.: Mordechai 11:1-11	- Joshua 2:1-9, 23-24

Blessing Before Torah Study

Blessed are You, Ha-Shem our G-d, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

Please Ha-Shem, our G-d, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

Blessed are You, Ha-Shem our G-d, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you, and grant you peace. – Amen!

This way, the priests will link My Name with the Israelites, and I will bless them."

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when doing acts of kindness; and there is no maximum amount of Torah that a person must study.

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honoring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

Rashi & Targum Pseudo Jonathan

for: B’Midbar (Num.) 13:1 – 14:10‎

Rashi	Targum
1. The Lord spoke to Moses saying,	1. AND the LORD spoke with Mosheh, saying:
2. "Send out for yourself men who will scout the Land of Canaan, which I am giving to the children of Israel. You shall send one man each for his father's tribe; each one shall be a chieftain in their midst."	2. Send you keen-sighted men who may explore the land of Kenaan, which I will give to the children of Israel; one man for each tribe of their fathers, you will send from the presence of all their leaders.
3. So Moses sent them from the desert of Paran by the word of the Lord. All of them were men of distinction; they were the heads of the children of Israel.	3. And Mosheh sent them from the wilderness of Pharan, according to the mouth of the Word of the LORD; all of them acute men, who had been appointed heads over the sons of Israel.
4. These are their names: For the tribe of Reuben, Shammua the son of Zakkur.	4. And these are the names of the twelve men, the explorers: the messenger of the tribe of Reuben, Shamua bar Zakkur;
5. For the tribe of Simeon, Shaphat the son of Hori.	5. of the tribe of Shemeon, Shaphat bar Hori;
6. For the tribe of Judah, Caleb the son of Jepphunneh.	6. for Jehudah, Kaleb bar Jephunneh;
7. For the tribe of Issachar, Yigal the son of Joseph.	7. for Issakar, Yiggeal bar Joseph;
8. For the tribe of Ephraim, Hoshea the son of Nun.	8. for Ephraim, Hoshea bar Nun;
9. For the tribe of Benjamin, Palti the son of Raphu.	9. for Benjamin, Palti bar Raphu;
10. For the tribe of Zebulun, Gaddiel the son of Sodi.	10. for Zebulon, Gadiel bar Zodi;
11. For the tribe of Joseph, the tribe of Manasseh, Gaddi the son of Susi.	11. for Menasheh, Gaddi bar Susi;
12. For the tribe of Dan, Ammiel the son of Gemalli.	12. for Dan, Ammiel bar Gemmalli;
13. For the tribe of Asher, Sethur the son of Michael.	13. for Asher, Sether bar Michael;
14. For the tribe of Naphtali, Nahbi the son of Vophsi.	14. for Naphtali, Nachbi bar Vaphsi;
15. For the tribe of Gad, Geuel the son of Machi.	15. and for Gad, Geuel bar Machi
16. These are the names of the men Moses sent to scout the Land, and Moses called Hoshea the son of Nun, Joshua.	16. These are the names of the men whom Mosheh sent to explore the land; and when Mosheh saw his humility, he called Hoshea bar Nun Jehoshua.
17. Moses sent them to scout the Land of Canaan, and he said to them, "Go up this way in the south and climb up the mountain.	17. And Mosheh sent them to survey the land of Kenaan, and said to them, Go up on this side by the south, and ascend the mountain,
18. You shall see what [kind of] land it is, and the people who inhabit it; are they strong or weak? Are there few or many?	18. and survey the country, what it is, and the people who dwell in it; whether they be strong or weak, few or many;
19. And what of the land they inhabit? Is it good or bad? And what of the cities in which they reside are they in camps or in fortresses?	19. what the land is in which they dwell, whether good or bad; what cities they inhabit, whether they live in towns that are open or walled;
20. What is the soil like is it fat or lean? Are there any trees in it or not? You shall be courageous and take from the fruit of the land." It was the season when the first grapes begin to ripen.	20. and what the reputation of the land, whether its productions are rich or poor, and the trees of it fruitful or not. And do valiantly, and bring back some of the fruit of the land. And the day on which they went was the nineteenth of the month of Sivan, (about) the days of the first grapes.
21. So they went up and explored the land, from the desert of Zin until Rehov, at the entrance to Hamath.	21. They went up, therefore, and explored the country, from the wilderness of Zin, unto the roads by which you come unto Antiochia.
22. They went up in, the south, and he came to Hebron, and there were Ahiman, Sheshai, and Talmai, the descendants of the giant. Now Hebron had been built seven years before Zoan of Egypt.	22. They went up from the side of the south and came to Hebron, where were Achiman, Sheshai, and Talmai, sons of Anak the giant Now Hebron was built seven years before Tanis in Mizraim.
23. They came to the Valley of Eshkol and they cut a branch with a cluster of grapes. They carried it on a pole between two [people] and [they also took] some pomegranates and figs.	23. They came then to the stream of the grapes (or bunches, ethkala), and cut down from thence a branch with one cluster of grapes, and carried it on a staff on the shoulders of two of them, and also took they of the pomegranates and the figs.
24. They called that place the Valley of Eshkol because of the cluster [eshkol] the children of Israel cut from there.	24. Now that place they call the stream of the cluster, from the branch which the sons of Israel cut down there; and wine was dropping from it like a stream.
25. They returned from scouting the Land at the end of forty days.	25. And they returned from exploring the land on the eighth day of the month Ab, at the end of forty days.
26. They went, and they came to Moses and Aaron and all the congregation of the children of Israel in the desert of Paran, to Kadesh. They brought them back a report, as well as to the entire congregation, and they showed them the fruit of the land.	26. And they came to Mosheh and Aharon, and all the congregation of the children of Israel in the wilderness of Pharan, at Rekem, and returned them word, to them and the whole congregation, and showed them the fruit of the land.
27. They told him and said, "We came to the land to which you sent us, and it is flowing with milk and honey, and this is its fruit.	27. And they recounted to him, and said: We went into the country to which you did send us; and it indeed produces milk and honey, and this is the fruit of it.
28. However, the people who inhabit the land are mighty, and the cities are extremely huge and fortified, and there we saw even the offspring of the giant.	28. But the people who inhabit the country are strong, and the fortified cities they inhabit very great; and we saw also there the sons of Anak the giant.
29. The Amalekites dwell in the south land, while the Hittites, the Jebusites, and the Amorites dwell in the mountainous region. The Canaanites dwell on the coast and alongside the Jordan."	29. The Amalekites dwell in the south, the Hittites, Jebusites, and Amorites in the mountains; but the Kenaanites dwell by the sea, and by the bank of the Jordan.
30. Caleb silenced the people to [hear about] Moses, and he said, "We can surely go up and take possession of it, for we can indeed overcome it."	30. And Kaleb stilled the people, and made them listen to Mosheh, and said: Let us go up and possess it, for we are able to take it.
31. But the men who went up with him said, "We are unable to go up against the people, for they are stronger than we.	31. But the men who had gone up with him said, We are not able to go up to the people, for they are stronger than we.
32. They spread an [evil] report about the land which they had scouted, telling the children of Israel, "The land we passed through to explore is a land that consumes its inhabitants, and all the people we saw in it are men of stature.	32. And they brought out an evil report about the land which they had surveyed, to the sons of Israel, saying, The country through which we have passed to explore it is a land that kills its inhabitants with diseases; and all the people who are in it are giants, masters of evil ways
33. There we saw the giants, the sons of Anak, descended from the giants. In our eyes, we seemed like grasshoppers, and so we were in their eyes.	33. And there we saw the giants, the sons of Anak, of the race of the giants; and we appeared to ourselves to be as locusts; and so we appeared to them.

1. The entire community raised their voices and shouted, and the people wept on that night.	1. And all the congregation lifted up and gave forth their voice, and the people wept that night: and it was confirmed (as a punishment) that they should weep on that night in their generations.
2. All the children of Israel complained against Moses and Aaron, and the entire congregation said, "If only we had died in the land of Egypt, or if only we had died in this desert.	2. And all the sons of Israel murmured against Mosheh and Aharon, and said: Would that we had died in the land of Mizraim, or that we may die in this wilderness!
3. Why does the Lord bring us to this land to fall by the sword; our wives and children will be as spoils. Is it not better for us to return to Egypt?"	3. Why is the LORD bringing us into this land, to fall by the sword of the Kenaanaah, and our wives and little ones to become a prey? Will it not be better to return into Mizraim?
4. They said to each other, "Let us appoint a leader and return to Egypt!"	4. And one man said to his brother, Let us appoint a king over us for a chief, and return to Mizraim.
5. Moses and Aaron fell on their faces before the entire congregation of the children of Israel.	5. And Mosheh and Aharon bowed upon their faces before all the congregation of the sons of Israel;
6. Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had scouted the land, tore their clothes.	6. and Jehoshua bar Nun and Kaleb bar Jephunneh of the explorers of the land rent their clothes,
7. They spoke to the entire congregation of the children of Israel, saying, "The land we passed through to scout is an exceedingly good land.	7. and spoke to the congregation, saying: The land we went to see is an exceedingly good land.
8. If the Lord desires us, He will bring us to this land and give it to us, a land flowing with milk and honey.	8. If the LORD has pleasure in us, He will bring us into this land, and give it us, a land producing milk and honey.
9. But you shall not rebel against the Lord, and you will not fear the people of that land for they are [as] our bread. Their protection is removed from them, and the Lord is with us; do not be fear them."	9. Only do not rebel against the commandments of the LORD, and you need not fear the people of the land, for they are delivered into our hands; the strength of their power has failed from them, but the Word of the LORD will be our helper; fear them not.
10. The entire congregation threatened to pelt them with stones, but the glory of the Lord appeared in the Tent of Meeting to all the children of Israel.	10. But all the congregation said they would stone them with stones. And the glorious Shekinah of the LORD was revealed in bright clouds at the tabernacle.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 13: Numbers – I – First Journeys

By: Rabbi Yitzchaq Magriso

Published by: Moznaim Publishing Corp. (New York, 1990)

Vol. 13 – “Numbers – I – First Journeys,” pp. 333-362.

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Rashi Commentary for: ‎ B’Midbar (Num.) 13:1 – 14:10‎

2 Send for yourself men Why is the section dealing with the spies juxtaposed with the section dealing with Miriam? Because she was punished over matters of slander, for speaking against her brother, and these wicked people witnessed [it], but did not learn their lesson.-[Midrash Tanchuma Shelach 5]

Send for yourself According to your own understanding. I am not commanding you, but if you wish, you may send. Since the Israelites had come [to Moses] and said, “Let us send men ahead of us,” as it says, “All of you approached me...” (Deut. 1:22), Moses took counsel with the Shechinah. He [God] said, “I told them that it is good, as it says, ‘I will bring you up from the affliction of Egypt...’ (Exod. 3:17). By their lives! Now I will give them the opportunity to err through the words of the spies, so that they will not inherit it.” -[Midrash Tanchuma 5]

3 by the word of the Lord With his consent; He did not stop him.

All of them were men of distinction Whenever [the word] אֲנָשִׁים [is used] in Scripture, it denotes importance. At that time, they were virtuous.-[Mid. Tanchuma 4]

16 And Moses called Hoshea... He prayed on his behalf, “May God save you from the counsel of the spies.” [The name יְהוֹשֻׁעַ is a compounded form of יָהּ יוֹשִׁיעֲךָ , May God save you.]-[Sotah 34b]

17 Go up this way in the south This was the inferior part of the Land of Israel. This is the custom of merchants; they show their inferior goods first and afterward display their best.-[Midrash Tanchuma 6]

18 what [kind of] land it is Some countries rear strong people, and some countries rear weak [people]; some produce large populations and some small populations.-[Mid. Tanchuma 6]

are they strong or weak He gave them a sign. If they live in open cities [it is a sign that] they are strong, since they rely on their might. And if they live in fortified cities [it is a sign that] they are weak.- [Mid. Tanchuma 6]

19 are they in camps Heb. הַבְּמַחֲנִים , as the Targum [Onkelos] renders, הַבְּפַצְחִין , cities which are exposed and open, unwalled.

is it good possessing springs and other good and healthy water sources.

20 does it have trees Heb. הֲיֵשׁ בָּהּ עֵץ , lit,. does it have a tree. Does it have a worthy man who will protect them with his merit. -[B.B. 15a]

when the first grapes begin to ripen The season in which the grapes begin to ripen, in their first stage of growth.

21 from the desert of Zin until Rehov at the entrance to Hamath They walked along the length and width of its borders, [so that their path looked] like a [Greek] gamma. They walked along the side which was the southern border, from the eastern corner to the western corner, as Moses had directed them: "Go up this way in the south"—by way of the southeastern border until the sea, for the sea was its western border. From there they turned and walked along the entire western border, which is the coast, until the entrance to Hamath, which is near Mount Hor, in the northwestern corner, as is described in the borders of the Land in the portion [beginning with the words,] “These are the travels” (34:6).

22 and he came to Hebron Caleb went there alone [hence the singular “he came”] to prostrate himself on the graves of the patriarchs [in prayer] that he not be enticed by his colleagues to be part of their counsel. Thus, it says, “I will give him [Caleb] the land on which he has walked” (Deut. 1:36), and it is written, “They gave Hebron to Caleb” (Jud. 1:20). -[Sotah 34b]

had been built seven years Is it possible that Ham built Hebron for Canaan, his youngest son, before he built Zoan for Mizraim, his eldest son? Rather, it was stocked with everything good, seven times more than Zoan. The intention is to inform you of the excellence of the Land of Israel, for there is no place in the Land of Israel rockier than Hebron, which was why it was designated for a burial ground. And there is no country in the world as excellent as Egypt, as it says, “it was like the garden of the Lord, like the land of Egypt” (Gen. 13:10). Zoan is the best part of Egypt, for the residence of the kings is situated there, as it says, “for his princes were in Zoan” (Isa. 30:4). Yet Hebron was superior to it seven times over.-[Sotah 34b]

23 a branch A vine branch with a cluster of grapes hanging on it.

They carried it on a pole between two [people] From the implication of what it says “they carried [in the plural] it on a pole” do I not know that it was [carried] by two? So what does “[between] two” tell us? [The answer is:] With two poles. How was it done? Eight of them took a cluster [of grapes], one took a fig and one took a pomegranate. Joshua and Caleb did not take anything, for the intention of the others was to present a slanderous report, [namely,] just as its fruit is extraordinary, so its people are extraordinary. If you wish to know how much one of them carried, go forth and learn from the stones they set up at Gilgal: Each man carried on his shoulder one stone [from the Jordan] and set it up at Gilgal. The Sages weighed them [and determined that] each stone weighed forty seah, and it is a fact that the load a person can carry on his shoulders is only a third of the weight of the load he can carry when others help him lift it.-[Sotah 34b]

25 They returned from scouting the Land at the end of forty days But does not the Land measure four hundred parasangs by four hundred parasangs [a parasang is equivalent to about three- and-a-half miles in length], and an average person’s daily traveling distance is ten parasangs? Thus, it takes forty days to walk from east to west, and they traversed its length and its breadth? However, since it was revealed before the Holy One, blessed is He, that He would sentence them with a year for every day, he shortened the way [so they covered ground more rapidly].-[Mid. Tanchuma 8]

26 They went, and they came What is meant by "They went"? [It says already that they returned.] To compare their going with their coming. Just as their return was with evil intent, so was their departure [on the journey] with evil intent.-[Sotah 35a]

They brought them back a report To Moses and Aaron.

27 flowing with milk and honey Any lie in which a little truth is not stated in the beginning cannot be maintained in the end.-[Sotah 35a]

28 fortified Heb. בְּצֻרוֹת , an expression denoting strength.The Targum [Onkelos], however, renders, כְּרִיכָן , a term meaning circular fortresses; in Aramaic כְּרִיךְ means “circular.” -[See Aruch, first definition of כרךְ ]

29 The Amalekites dwell Since they had already been “burnt” by Amalek [as it were,] the spies mentioned it in order to frighten them.-[Mid. Tanchuma 9]

and alongside the Jordan Heb. וְעַל יַד הַיַּרְדֵּן . [The word] יַד is [used] in its literal sense, next to the Jordan, so that you will be unable to cross.

30 Caleb silenced Heb. וַיַּהַס , he silenced them all [the spies so that the people could what he was going to say].

to Moses to hear what he would say about Moses. He cried out, “Is this the only thing the son of Amram has done to us?” Anyone listening might have thought that he intended to disparage him, and since there was [resentment] in their hearts against Moses because of the spies’ report, they all became silent so they could hear his defamation. But he said, “Didn’t he split the sea for us, bring down the manna for us and cause the quails to fly down to us?”-[Sotah 35a]

We can surely go up even to heaven; if he tells us, “Make ladders and go up there,” we will succeed in whatever he says.-[Sotah 35a]

silenced Heb. וַיַּהַס , a term denoting silence; similarly, “Silence (הַס) all flesh” (Zech. 2:17); “’Still (הַס) ! This is for not mentioning [the Lord’s Name]’” (Amos. 6:10). Similarly, it is the custom for someone who wants to silence a group to say, “Shhh!”

31 for they are stronger than we Heb. מִמֶּנּוּ , [which may also be interpreted as, they are stronger than he.] They said this in reference to the most High, as it were, [as if to say that the people are stronger than He.-[Sotah 35a]

32 consumes its inhabitants Wherever we passed, we found them burying dead. The Holy One, blessed is He, intended this for good, to keep them occupied with their mourning so they should not notice them [the spies].-[Sotah 35a]

men of stature Big and tall, those to whom measurements are attributed [because of their unusual size], such as Goliath [about whom it says] “his height was six cubits and a span” (I Sam. 17:4); similarly, “a man of great stature (מָדוֹן) ” (II Sam. 21:20); “a man of stature (מִדָּה) ” (I Chron. 11: 23).

33 the giants Heb. נְפִילִים , giants, descended from Shamhazai (Nidah 61a) and Azael (Yoma 67b), who fell (שֶׁנָּפְלוּ) ) from heaven in the generation of Enosh.

and so we were in their eyes We heard them telling each other, “There are ants in the vineyard who look like people.” - [Sotah 35a]

Anak [The name עֲנָק is given] because the sun was draped around the neck [מַעֲנִיקִים] because of their height.-[Sotah 34b]

Chapter 14

1 The entire community The members of the Sanhedrin. -[Mid. Tanchuma Shelach 13]

2 If only we had died Heb. מַתְנוּ לוּ־ . We wish that we would have died. -[Targum Onkelos]

4 Let us appoint a leader Heb. נִתְּנָה־רֽאשׁ . As the Targum renders, “Let us appoint a head.” Let us appoint a king over us. Our Sages, however, explained this as a term referring to idolatry. -[Mechilta Beshallach (Vayassa 1:22), Othioth d’Rabbi Akiva p. 398, Midrash Tannaim p. 2, Midrash Lekach Tov]

9 you shall not rebel And consequently, “You will not fear....”

for they are [as] our bread We will consume them like bread.

Their protection is removed from them Their shield and strength, their virtuous ones have died—[namely,] Job, who protected them [See Rashi on Sotah 35a, B.B. 15a]. (Another interpretation: The shade [protection] of the Omnipresent has departed from them.)

10 to pelt them [I.e.,] Joshua and Caleb.

the glory of the Lord The cloud descended there.-[Mid. Tanchuma Shelach 12]

Ketubim: Psalm 100:1-5

Rashi	Targum
1. A song for a thanksgiving offering. Shout to the Lord, all the earth.	1. A psalm on the offering of thanksgiving. Give a shout in the presence of the LORD, all inhabitants of the earth.
2. Serve the Lord with joy, come before Him with praise.	2. Worship in the presence of the LORD with joy; come before Him with praise.
3. Know that the Lord is God; He made us and we are His, people and the flock of His pasture.	3. Make it known, for the LORD is God; He has made us and we are His, His people and the flock of His pasture.
4. Come into His gates with thanksgiving, [into] His courtyards with praise; give thanks to Him, bless His name.	4. Enter His gates with thanksgiving, His courts with praise; give thanks in His presence, bless His name.
5. For the Lord is good; His kindness is forever, and until generation after generation is His faith.	5. For the LORD is good, His goodness is forever, and His faithfulness lasts for all generations.

Rashi’s Commentary to Psalm 100:1-5

1. A song for a thanksgiving offering For thanksgiving, to recite it over thanksgiving offerings.

2 Serve the Lord with joy Now why so much? You should know the Lord is God, Who recompenses you with reward for your work, but the heathens need not worship with joy because their deities do not give them any reward.

3 He made us and we are His When we were not in the world.

5 and until generation after generation His faith will endure. Every expression of truth (אמת) and faith (אמונה) means the realization of a promise, that He makes true and assures His promise.

Ashlamatah: Joshua 2:1-9, 23-24

Rashi	Targum
1. And Joshua the son of Nun sent two men out of Shittim to spy secretly, saying, Go see the land and Jericho. And they went, and came to the house of a harlot named Rahab, and they lay there.	1. And Joshua the son of Nun sent two men from Shittim, as spies in secret, saying “Go, look at the land and Jericho.” And they went and entered the house of the harlot woman, and her name was Rahab; and they slept there.
2. And it was told to the king of Jericho, saying, Behold, men have come here this night from the children of Israel to search the land.	2. And it was told to the king of Jericho, saying: "Behold men came here by night from the sons of Israel to spy ou the land."
3. And the king of Jericho sent to Rahab, saying, Bring forth the men who have come to you, that have entered your house, for they have come to search out the entire land.	3. And the king of Jericho sent unto Rahab, saying: "Bring forth the men who came unto you, who entered your house, for they came to spy out all the land."
4. Now the woman had taken the two men, and had hidden them, and she said, Indeed the men came to me, but I did not know from where they were.	4. And the woman took the two men and hid them. And she said: "In truth' the men came unto me, and I did not know where they were from.
5. And it was time to close the gate, at darkness, that the men went out. I do not know where they went. Pursue after them quickly, for you will overtake them.	5. And it was time to close the gate at dark, and the men went forth. I do not know where the men went. Pursue after them quickly, for you will overtake them."
6. And she had brought them up to the roof, and she hid them with the stalks of flax, that she had laid arranged upon the roof.	6. And she brought them up to the roof and hid them in the loads of flax that were arranged for her on the roof.
7. And the men pursued them in the direction of the Jordan, to the fords; and as soon as the pursuers had gone out, they shut the gate.	7. And the men pursued after them by way of the Jordan to the fords. And they closed the gate after the pursuers went forth after them.
8. And before they were asleep, she came up to them upon the roof.	8. And when they had not yet fallen asleep, she came unto them to the roof.
9. And she said to the men, I know that the Lord has given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land have melted away because of you.	9. And she said to the men: "I know that the LORD has given to you the land, and that fear of you has fallen upon us, and that all the inhabitants of the land are shattered before you
10. For we have heard how the Lord dried up the water of the Red Sea for you when you came out of Egypt; and what you did to the two kings of the Amorites that were on the other side of the Jordan, Sihon and Og, whom you completely destroyed.	10. For we heard that the LORD was drying up the water of the Red Sea before you when you were going forth from Egypt and what you did to the two kings of the Amorite who were across the Jordan, to Sihon and to Og, whom you destroyed utterly.
11. And as soon as we heard, our hearts melted, nor did there remain anymore spirit in any man because of you, for the Lord your God He is God in heaven above and on the earth below.	11. And we heard, and our heart was melted, and there was no spirit left in any man before you, for the LORD your God is the God whose Shekinah is in the heavens above and is powerful over the earth below.
12. And now, I pray, swear to me by the Lord, since I have showed you kindness, that you will also show kindness to my father's house, and give me a true token.	12. And now swear now for me by the Memra of the LORD for I have acted kindly with you and you will also act kindly with the house of my father. And you will give to me a sign of truth.
13. And you shall preserve alive my father, and my mother, and my brothers and my sisters, and all that they have, and you shall deliver our lives from death.	13. And you will let live my father and mother and my brothers and my sisters and everything that is theirs. And you will save our lives from death."
14. And the men answered her, Our life for yours, if you will not tell this our discussion. And it shall be, when the Lord gives us the land, that we will deal with you with kindness and truth.	14. And the men said to her: "Our lives are handed over in place of your lives to die. If you do not tell this affair of ours, then when the LORD will give us the land, we will do goodness and truth with you."
15. And she let them down by a rope through the window, for her house was in the town wall and she dwelt in the wall.	15. And she let them down by rope from the window, for her house was in the city wall and in the wall she was living.
16. And she said to them, Go to the mountain lest the pursuers meet you; and hide yourselves there three days until the pursuers return, and afterwards you will go your way.	16. And she said to them: "Go to the hill country, lest the pursuers happen upon you; and hide yourselves there three days until the pursuers return. And afterwards you will go on your way."
17. And the men said to her, we will be blameless of this your oath which you made us swear;	17. And the men said to her: "We are innocent regarding this oath of yours that you swore upon us.
18. Behold when we come into the land, you shall bind this line of scarlet thread in the window by which you let us down; and you shall bring your father and your mother, and your brothers and all your father's household home to you.	18. Behold we are entering the land. This band of red cord you will tie in the window, by which you let us down. And your father and your mother and your brothers and all the house of your father will gather unto you to the house.
19. And it shall be, that whosoever shall go out of the doors of your house outside, his blood shall be upon his head, and we will be blameless, and that whosoever shall be with you in the house, his blood shall be upon our head if any hand be upon him.	19. And everyone who will go forth out from the doors of your house to the outside, the guilt of his killing will be on his own head; and we will be innocent. And everyone who will be with you in the house, the guilt of his killing will be on our head, if the hand of a man will be on him.
20. And if you tell this our discussion, then we will be blameless of your oath which you have made us swear.	20. And if you tell this affair of ours, we will be innocent of the oath that you swore upon us."
21. And she said, According to your words, so be it. And she sent them away, and they departed; and she bound the scarlet line in the window.	21. And she said: "According to your words, so it is." And she sent them away, and they went, and she tied a band of red on the window.
22. And they went, and came to the mountain, and stayed there three days until the pursuers returned; and the pursuers sought them throughout all the way, but they did not find them.	22. And they went and entered the hill country and dwelt there three days until the pursuers returned. And the pursuers searched on all the way and did not find (them).
23. And the two men returned and descended from the mountain, and crossed over and came to Joshua the son of Nun, and told him all that had happened to them.	23. And the two men returned and came down from the hill country and crossed over and came unto Joshua the son of Nun. And they told him everything that happened to them.
24. And they said to Joshua, -For the Lord has delivered into our hands all the land; and also the inhabitants of the country have melted away because of us.	24. And they said to Joshua that "the LORD has given into our hands all the land," and that "all the inhabitants of the land are shattered before us."

Verbal Tallies

By: HH Rosh Paqid Adon Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

B’Midbar (Numbers) ‎13:1 - 14:10

Yehoshua (Joshua) 2:1-9, 23-24

Tehillim (Psalm) 100:1-5

Mordechai 11:1-11

The verbal tallies between the Torah and the Ashlamata are:

LORD / HaShem - יהוה, The Strong’s number is 03068.

Saying - אמר, The Strong’s number is 0559.

Sent / send - שלח, The Strong’s number is 07971.

Men - אנוש, The Strong’s number is 0592.

Land - ארץ, The Strong’s number is 0776.

Give / Given - נתן, The Strong’s number is 05414.

Children / son - בן, The Strong’s number is 01121.

Israel - ישראל, The Strong’s number is 03478.

The verbal tallies between the Torah and the Psalm are:

LORD / HaShem - יהוה, The Strong’s number is 03068.

Land - ארץ, The Strong’s number is 0776.

B’Midbar (Numbers) ‎13:1 And the LORD <03068> spake unto Moses, saying <0559> (8800), 2 Send <07971> (8798) thou men <0582>, that they may search the land <0776> of Canaan, which I give <05414> (8802) unto the children <01121> of Israel <03478>: of every tribe of their fathers shall ye send <07971> (8799) a man, every one a ruler among them.

Joshua 2:1 And Joshua the son <01121> of Nun sent <07971> (8799) out of Shittim two men <0582> to spy secretly, saying <0559> (8800), Go view the land <0776>, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.

Joshua 2:2 And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel <03478> to search out the country.

Joshua 2:9 And she said <0559> (8799) unto the men, I know that the LORD <03068> hath given <05414> (8804) you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.

Tehillim (Psalm) 100:1 A Psalm of praise. Make a joyful noise unto the LORD <03068>, all ye lands <0776>.

Hebrew:

Hebrew	English	Torah Seder Num13:1-14:10	Psalms Psal 100:1-5	Ashlamatah Jos 2:1-9, 23-24
vyai	men, man	Num. 13:2		Jos. 2:1
rm;a'	saying	Num. 13:1		Jos. 2:1
#r,a,	land, earth	Num. 13:2	Ps. 100:1	Jos. 2:1
hV'ai	wives, harlot	Num. 14:3		Jos. 2:1
rv,a]	which	Num. 13:2		Jos. 2:3
aAB	came, come	Num. 13:21	Ps. 100:2	Jos. 2:1
!Be	sons	Num. 13:2		Jos. 2:1
~G"	moreover, certainly	Num. 13:27		Jos. 2:24
hy"h'	became, came	Num. 13:33		Jos. 2:5
%l;h'	go, proceeded	Num. 13:26		Jos. 2:1
rh;	hill, mountain	Num. 13:17		Jos. 2:23
dy"	side, hands	Num. 13:29		Jos. 2:24
[d'y"	know		Ps. 100:3	Jos. 2:4
hwhy	LORD	Num. 13:1	Ps. 100:1	Jos. 2:9
[;WvAhy>	Joshua	Num. 13:16		Jos. 2:1
ac'y"	gave, bring	Num. 13:32		Jos. 2:3
!Der>y"	Jordan	Num. 13:29		Jos. 2:7
bv;y"	live	Num. 13:18		Jos. 2:9
laer'f.yI	Israel	Num. 13:2		Jos. 2:2
yKi	surely, nevertheless	Num. 13:28		Jos. 2:24
lKo	everyone, all	Num. 13:2	Ps. 100:1	Jos. 2:3
lyIl;	night	Num. 14:1		Jos. 2:2
xq;l'	taken, got	Num. 13:20		Jos. 2:4
!mi	some, before	Num. 13:20		Jos. 2:9
!Wn	Nun	Num. 13:8		Jos. 2:1
lp;n"	fall	Num. 14:3		Jos. 2:9
!t;n"	give, given	Num. 13:2		Jos. 2:9
rp;s'	told, related	Num. 13:27		Jos. 2:23
hl'['	go	Num. 13:17		Jos. 2:6
#[e	trees	Num. 13:20		Jos. 2:6
~ynIP'	before	Num. 13:22	Ps. 100:2	Jos. 2:9
ha'r'	see	Num. 13:18		Jos. 2:1
bWv	return, turn	Num. 13:25		Jos. 2:23
xl;v'	send, sent	Num. 13:2		Jos. 2:1
~v'	where	Num. 13:22		Jos. 2:1
~ve	names	Num. 13:4	Ps. 100:4	Jos. 2:1
~yIn"v.	two	Num. 13:23		Jos. 2:1
r[;v;	gate		Ps. 100:4	Jos. 2:5
bAj	good	Num. 13:19	Ps. 100:5
rb;['	through	Num. 13:32		Jos. 2:23
~[;	people	Num. 13:18	Ps. 100:3

Greek:

Greek	English	Torah Seder Num13:1-14:10	Psalms Ps. 100:1-5	Ashlamatah Jos 2:1-9, 23-24	NC Mk 11:1-11
ἄνθρωπος	man, men	Num 13:31			Mar 11:2
ἀποστέλλω	sends, sent	Num 13:2		Jos 2:1	Mar 11:1
δένδρον	trees	Num 13:20			Mar 11:8
δύο	two			Jos 2:1	Mar 11:1
εἰσέρχομαι	entered		Psa 100:2	Jos 2:1	Mar 11:11
εἰσπορεύομαι	enter, entering	Num 13:21		Jos 2:2	Mar 11:2
ἔρχομαι	coming	Num 13:22		Jos 2:23	Mar 11:9
ἱμάτιον	garments, cloaks	Num 14:6			Mar 11:7
κόπτω	beat	Num 13:23			Mar 11:8
κύριος	LORD	Num 13:1	Psa 100:2	Jos 2:9	Mar 11:3
λέγω	saying	Num 13:1		Jos 2:1	Mar 11:2
ὁδός	way			Jos 2:7	Mar 11:8
ὄνομα	name	Num 13:4	Psa 100:4	Jos 2:1	Mar 11:9
ὄρος	mountain, mount	Num 13:17		Jos 2:23	Mar 11:1
πᾶς	all	Num 13:2	Psa 100:1	Jos 2:9	Mar 11:11

Mishnah Pirke Abot IV:15

Rabbi Shimon ben Elazar said: Do not [try to] appease your friend in the hour of his anger, and do not [try to] comfort him while his dead lies before him, and do not question him in the hour of his vow, and do not [try to] see him in the hour of his disgrace.

Shemuel Ha-Katan said: "If your enemy falls do not exult; if he trips let your heart not rejoice, lest the LORD see it and be displeased, and avert His wrath from him" (Proverbs 24:17).

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 280-284)

Abarbanel admits to finding difficulty in connecting this Mishnah with the preceding one. He does not succeed in finding a direct relationship and so cautiously proposes that Rabbi Shimon ben Elazar comes to clarify Rabbi Ya’aqob's axioms on two scores.

Rabbi Ya’aqob said that one hour of repentance and good deeds in this world is better than the entire World to Come. Thereupon, Rabbi Shimon explains that there is an improper time for the performance of a good deed. For example, when your friend is in a state of rage you should not try to appease him, because an angry person is not rational and he will not listen to you. It is best to wait until his ire subsides and then discuss the matter with him.

Similarly, in the case of the onen, the mourner who has not yet buried his dead. This is not the time to try to comfort him because he may misread your intentions and assume that you do not appreciate his grief. Abarbanel supports this view by referring us to Job's friends who waited seven days and seven nights before they attempted to console him. Although it is very commendable to bring comfort to the mourner, there is a time when it is not desirable.

A third instance of an acceptable good deed that sometimes can be performed in bad taste is the case when a person makes a vow in anger. Friends usually rush to advise the vower how he can be released from his vow. According to Abarbanel, such behaviour is out of place although the intentions are good. Here, again, the vower is not capable of weighing his problem rationally at the time of the vow. He is blind with rage and, to find relief, he makes a vow. In the first place, he is in no state of mind to listen to reason and secondly, if, in his anger, he rejects the proposed method of release from the vow, he is forfeiting the opportunity to do so when his anger abates.

Lastly, it is not right to approach a man when he is suffering shame and humiliation. He committed a wrong and he feels degraded and demeaned; he is disgusted with himself, and certainly with others. You may also cause him to feel animosity towards you, because he may think that you hurried to see him in order to gloat over him.

The second way Abarbanel suggests to connect Rabbi Shimon's maxim with that of Rabbi Ya’aqob is also connected to the comparison between this world and the next. One might think that it is a noble act to console a mourner immediately on the death of his beloved with the thought that the deceased has gone to a better world and will now enjoy eternal peace. Rabbi Shimon, therefore, comes to advise against such behaviour. It is not a commendable gesture, but will cause a great deal of irritation which is uncalled for.

Abarbanel then turns his attention to Shemuel Ha-Katan who said, "If your enemy falls do not exalt ... lest the LORD sees it and be displeased and avert His wrath from him."

Abarbanel is troubled by several aspects of this dictum. Firstly, it is a direct quote from the Book of Proverbs. Shemuel Ha-Katan was an exceedingly pious man - the Talmud (Sanhedrin l l a) records that he was as deserving of the Divine Spirit as Moshe - and why is he quoted here as just repeating a verse from the Bible? It is true that in some versions of the Mishnah, he is quoted as adding, "The verse says, APO and does not say, CHARON APO which teaches that God will forgive him all his sins," but this really adds nothing and in the more exact texts of the Mishnah the addition is missing. Furthermore, why should a pious man like Shemuel, or King Solomon, the author of Proverbs, object to an enemy being forgiven his sins? To the contrary, Shemuel should have advised us to rejoice at the fall of our enemies in order that God should forgive their sins! Abarbanel points out that the verse cannot be interpreted to mean that the punishment which was due to the enemy will be transferred to the one who rejoices, because there is no basis for this in the verse and it would be unjust.

Abarbanel clarifies Shemuel's maxim by a novel interpretation of several Scriptural verses (Proverbs 24:16-18). The fall of a person is not final. There are times when even a righteous/generous man will fall from favour but will succeed in rising to prominence again. With that in mind, Solomon reflected, “Seven times the righteous/generous man falls and gets up, while the wicked/Lawless are tripped by one mistake” (verse 16). This is immediately followed by the verse which Shemuel ha-Katan quoted which now means: When your enemy suffers a total fall do not exult and do not rejoice even if he suffers a temporary setback, because even the righteous/generous fall.

Recognizing man's natural propensities, we can correctly assume that a person will rejoice that his adversary had been degraded and he will be quite certain that God was on his side by punishing his enemy. Because of this tendency, the wisest of all men cautions us not to rejoice, because we did not cause our enemy to fall. If we do rejoice, God will be angry with us because instead of thanking Him, we are proud of ourselves. Because of our ingratitude, God will turn His wrath from our enemy, i.e., He will no longer help us.

This is the thrust of the reading mentioned above. Had the verse read, " ... and avert His burning wrath [CHARON APO] from him," I might have thought that God will still be angry, but not "burningly" so. However, from the reading of the verse as it is, it is clear that God will cease to be angry with our enemy entirely, i.e., He will forgive all his sins. You, therefore will lose everything, because instead of helping you against your enemy for what he did to you, God will no longer punish him. Therefore, all you can do is, "Do not be vexed by evildoers; do not envy the wicked/Lawless, for there is no future for the evil man" (verse 18). The chapter ends with the exhortation, "Fear the LORD, my son, and the king," which means that the only correct reaction to your enemy's fall, is to fear the Almighty.

Abarbanel elaborates on this theme by pointing out that the principle involved is already found in the Torah in several laws. Shemuel ha-Katan, therefore, quoted the verse in order to arouse all the associations connected with it, which he, undoubtedly, was accustomed to preach on many occasions.

Miscellaneous Interpretations

Rabbenu Yonah: Rabbi Shimon's preachments are based on the notion that when a person is under stress and strain he often becomes irrational and behaves without a sense of sobriety. Perhaps Rabbi Shimon meant to tell us, "Do not blame this chap for his conduct."

When a person is angry, wait until his anger is spent and then speak to him. If you engage him while he is enraged, he will become even more hostile.

Rabbi Shimon also counsels us not to comfort a man while his dear one is laid out before him. He wants to be alone with his sorrow and any interference with his solitude will cause him to say uncomplimentary things.

Finally, when a man is restricted by a vow, it is imprudent to touch on the subject of vows with him because this may lead him to a state of rebellion wherein he will never be able to find any relief from them.

With reference to the axiom of Shemuel Ha-Katan, Rabbenu Yonah joins many other commentaries in asking a simple, obvious question: Shemuel Ha-Katan did nothing more in this Mishnah than quote the Scriptures (Proverbs 24:19). What did he add that we did not know from Proverbs?

In the first place, the Sage of our Mishnah thought that this admonition was so basic and fundamental to social behaviour that it warranted repetition. Then, again, Shemuel Ha-Katan may have wanted to stress the idea that even if the other person was wicked/Lawless and deserved to be brought down, you have no right to be gleeful about it. Moreover, if the one who rejoices is morally and spiritually not much better, he surely has no grounds for gloating.

Rashi: Trying to appease a man when he is in a state of wrath is futile. He does not want to listen and will not listen. To avoid any unpleasantness, it is best to wait until his anger has subsided. In this light, we can understand the explanation by the rabbis (Berakhot 7a): When the children of Israel created the Golden Calf, Moshe pleaded with God on their behalf. God requested of Moshe to wait until His anger subsided and then He would forgive them.

Rashi interprets Rabbi Shimon's maxim of inquiring about one's vow to mean that one who is chained to a vow should not go to another person who is also under the pressure of a vow and ask him to release him, which he is authorized to do. This will only remind him of his own problem and will cause him unnecessary anguish.

According to Rashi, the Shemuel of our Mishnah was called Ha-Katan (the minor) to distinguish him from the prophet Samuel. It is true that Shemuel Ha-Katan was merely repeating a verse in Proverbs, but this was a verse that he was most enthused about and it just came forth from his lips naturally.

Rashbatz calls our attention to an old version of the text of this Mishnah wherein, "During his bereavement," takes the place of "while his dead is laid out before him." He prefers the former because it is unreasonable even to imagine that while the dead is lying there, the bereaved will accept any words of comfort. However, it is the custom that after departing from the graveside, those that are in attendance form rows through which the mourners pass and say "May the Omnipresent comfort you ... " Therefore, says Rashbatz, the text of "during his mourning" is the correct one. Apropos the vows, Rashbatz accepts the view that one should not approach another person who is under the restriction of a vow and irritate him by attempting to find a legitimate reason for absolution. This will only aggravate the situation and galvanize the vower to make even more vows.

Finally, referring to Rabbi Shimon's admonition not to try to see someone in his hour of disgrace, Rashbatz gives a very simple reason: He will be embarrassed and ashamed to see you.

Commenting on Shemuel Ha-Katan's warning not to gloat over the downfall of your enemy, Rashbatz refers us to the Talmud (Megillah 10b] where we find that after crossing the Red Sea, the Children of Israel were ready to sing songs of praise at the destruction of the Egyptian hosts, but God said, "My children are drowning and you want to sing songs of praise"!"

Lastly, Rashbatz marshals a midrash in which Job is asked: "What was the worst experience you had in life?" His reply was, "When I observed the exuberance of my enemies at the time of my tribulations."

What say the Nazarean Hakhamim?

Mar 12:30 And, You shall be loving the Lord God out of your whole heart, and out of your whole soul, and out of your whole comprehension, and out of your whole strength. This is the foremost precept."

Mar 12:31 And the second is like it: 'You shall be loving your associate as yourself.' Now greater than these is no other precept."

Mat 5:43 "You hear that it was declared, 'You shall be loving your associate' and you shall be hating your enemy.

Mat 5:44 Yet I am saying to you, Love your enemies, and pray for those who are persecuting you,

Mat 5:45 so that you may become sons of your Father Who is in the heavens, for He causes His sun to rise on the wicked and the good, and makes it rain on the just and the unjust.

Mat 5:46 For if ever you should love those who are loving you, what wages have you? Are not the tribute collectors also doing the same?

N.C.: Mark 11:1-11

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
1. And when they are drawing near to Jerusalem and to Bethphage and to Bethany, toward the mount of Olives, He is dispatching two of His disciples,	1. And when he came near to Jerusalem by the side of Bethphage and Bethany toward the Mount of Olives, he sent two of his disciples	1. Καὶ ὅτε ἐγγίζουσιν εἰς Ἰερουσαλήμ εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ	וַיְהִי כַּאֲשֶׁר קָרְבוּ לִירוּשָׁלַיִם אֶל־בֵּית־פַּגֵּי וּבֵית־הִינִי אֶל־הַר הַזֵּיתִים וַיִּשְׁלַח שְׁנַיִם מִתַּלְמִידָיו׃
2. and He is saying to them, "Go into the village facing you, and straightway, going into it, you will be finding a colt, bound, on which not as yet any man is seated. Loose it and bring it."	2. and said to them, "Go to that village opposite us. And immediately when you enter it, you will find a colt that is tied that no man has ridden. Untie [it] [and] bring it.	2. καὶ λέγει αὐτοῖς Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν καὶ εὐθὲως εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφ ὃν οὐδεὶς ἀνθρώπων κεκάθικεν λύσαντες αὐτὸν ἀγάγετε.	²וַיֹּאמֶר אֲלֵיהֶם לְכוּ אֶל־הַכְּפָר אֲשֶׁר מִמּוּלְכֶם וְהָיָה כְּבֹאֲכֶם שָׁמָּה וּמְצָאתֶם עַיִר אָסוּר אֲשֶׁר לֹא־יָשַּׁב עָלָיו אָדָם אוֹתוֹ הַתִּירוּ וְהָבִיאוּ׃
3. And if anyone should be saying to you, 'What is this you are doing?' say that 'The Lord has need of it, and straightway He is dispatching it here again.'"	3. And if anyone should say to you, 'Why are you doing this?' say to him, 'It is necessary for our Lord,' and immediately he will send it here."	3. καὶ ἐάν τις ὑμῖν εἴπῃ Τί ποιεῖτε τοῦτο εἴπατε ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει καὶ εὐθὲως αὐτὸν ἀποστελεῖ ὧδε	³וְכִי־יֹאמַר אֲלֵיכֶם אִישׁ לָמָּה תַעֲשׂוּ זֹאת וַאֲמַרְתֶּם הָאָדוֹן צָרִיךְ לוֹ וְהוּא מַהֵר יְשַׁלְּחֶנּוּ הֵנָּה׃
4. And they came away and found the colt bound to the door outside on the encircling road, and they are loosing it."	4. And they went [and] found a colt that was tied at the door outside on the street. And while they were untying it,	4. ἀπῆλθον δὲ καὶ εὗρον τὸν πῶλον δεδεμένον πρὸς τὴν θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν	⁴וַיֵּלְכוּ וַיִּמְצְאוּ הָעַיִר אָסוּר אֶל־הַשַּׁעַר בַּחוּץ עַל־אֵם הַדָּרֶךְ וַיַּתִּירוּהוּ׃
5. And some of those standing there said to them,	5. some of those who were standing [there] said to them, "What are you doing untying the colt?"	5. καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς Τί ποιεῖτε λύοντες τὸν πῶλον	⁵וַאֲנָשִׁים מִן־הָעֹמְדִים שָׁם אָמְרוּ אֲלֵיהֶם מַה־זֹאת עֲשִׂיתֶם לְהַתִּיר אֶת־הָעָיִר׃
6. What are you doing, loosing the colt? Now they told them according as Jesus said, and they let them take it."	6. And they said to them as Jesus had commanded them and they allowed them.	6. οἱ δὲ εἶπον αὐτοῖς καθὼς ἐνετείλατο ὁ Ἰησοῦς καὶ ἀφῆκαν αὐτούς	⁶וַיֹּאמְרוּ אֲלֵיהֶם כַּאֲשֶׁר צִוָּה יֵשׁוּעַ וַיַּנִּיחוּ לָהֶם׃
7. And they are bringing the colt to Jesus, and they are casting their own garments on it, and He is seated on it."	7. And they brought the colt to Jesus and placed their garments on it and Jesus rode on it.	7. καὶ ἤγαγον τὸν πῶλον πρὸς τὸν Ἰησοῦν καὶ ἐπέβαλον αὐτῷ τὰ ἱμάτια αὐτῶν καὶ ἐκάθισεν ἐπ αὐτῷ	⁷וַיָּבִיאוּ אֶת־הָעַיִר אֶל־יֵשׁוּעַ וַיָּשִׂימוּ עָלָיו אֶת־בִּגְדֵיהֶם וַיֵּשֶׁב עָלָיו׃
8. And many strew their own garments in the road, yet others, soft foliage, chopping it out of the fields, and strewed it on the road."	8. And many were spreading their garments on the road and others were cutting branches from trees and spreading [them] on the road.	8. πολλοὶ δὲ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν ἄλλοι δὲ στοιβάδας ἔκοπτον ἐκ τῶν δένδρων, καὶ ἐστρώννυον εἰς τὴν ὁδόν·	⁸וְרַבִּים פָּרְשׂוּ אֶת־בִּגְדֵיהֶם עַל־הַדָּרֶךְ וַאֲחֵרִים כָּרְתוּ עֲנָפִים מִן־הָעֵצִים וַיִּשְׁטְחוּ עַל־הַדָּרֶךְ׃
9. And those preceding and those following cried, saying, "Hosanna! Blessed be He Who is coming in the name of the Lord!"	9. And those who were before him and those who were behind him were crying out and saying: "HOSANNA! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD.	9. καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες, Ὡσαννά· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου·	⁹וְהַהֹלְכִים לְפָנָיו וְאַחֲרָיו צָעֲקוּ לֵאמֹר הוֹשַׁע־נָא בָּרוּךְ הַבָּא בְּשֵׁם יְהֹוָה׃
10. And blessed be the coming kingdom of our father David in the name of the Lord! Hosanna among the highest!"	10. AND BLESSED IS THE KINGDOM OF OUR FATHER DAVID THAT IS COMING! HOSANNA ON HIGH!	10. Εὐλογημένη ἡ ἐρχομένη βασιλεία ἐν ὀνόματι Κυρίου, τοῦ πατρὸς ἡμῶν Δαβίδ· Ὡσαννὰ ἐν τοῖς ὑψίστοις	¹⁰בְּרוּכָה מַלְכוּת דָּוִד אָבִינוּ הַבָּאָה בְּשֵׁם יְהֹוָה הוֹשַׁע־נָא בַּמְּרוֹמִים׃
11. And Jesus entered into Jerusalem and into the sanctuary. And looking all about, it being already the evening hour, He came out to Bethany with the twelve."	11. And Jesus entered Jerusalem [and] the temple and saw everything. And when evening time came, he went out to Bethany with the twelve.	11. Καὶ εἰσῆλθεν εἰς Ἱεροσόλυμα ὁ Ἰησοῦς, καὶ εἰς τὸ ἱερόν καὶ περιβλεψάμενος πάντα ὀψίας ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα	¹¹וַיָּבֹא יֵשׁוּעַ יְרוּשָׁלַיִם אֶל־בֵּית הַמִּקְדָּשׁ וַיַּרְא וַיִּתְבּוֹנֵן עַל־הַכֹּל וְהַיּוֹם רָפָה לַעֲרוֹב וַיֵּצֵא אֶל־בֵּית־הִינִי עִם־שְׁנֵים הֶעָשָׂר׃

HH Paqid Dr. Adon Eliyahu’s Rendition

1. ¶ And when they drew near to Yerushalayim (Heb. Jerusalem), to Bet Pagah and Bet Chanan, toward the Mount of Olives he (Yeshua) sent out two of his Talmidim

2. and said to them: “Go into the village opposite you, and when you go into it, you will immediately ‎find a donkey tied up, upon which no human being has ever yet sat. Untie and bring it.

3. And if anyone says (asks) you, “Why do you do this?” Say (to) its master, [Yeshua] needs [it]. And he will send it here [to me] at once.

4. And they departed and found the Chamor tied at the door outside, by the circular road; and they untied it.

5. And ‎some of the people who were standing around there said to them, "What are you doing, untying that Chamor?”

6. And they spoke to them as Yeshua had told them to, and they let them go. ‎

7. And they led the Chamor to Yeshua. And they laid their garments on it, and he [Yeshua] sat on it.

8.‎ And many spread their Talits [as a canopy] in the way, and others spread leafy branches (Heb. Lulabim), cutting them from the fields.

9 And those who went ahead and those who followed cried out: “Ana Adonai (Heb. We beseech you LORD), Hoshia’h Na (Heb. save now)! Ana Adonai (Heb. We beseech you LORD), Hatslichah Ana (Heb. Make us now to prosper! Blessed be he who comes in the ‎name of the LORD! We bless you from the house of the LORD. (Psalm 118:25-26)

10. Blessed be the coming kingdom (government) of our father David! Hoshia’h Na (Heb. save now) O Most High G-d.

‎11. And he went into Yerushalayim, into the Temple, and looked around at everything, but since the hour was already late, he went out to Bet Chanan with the twelve [Talmidim]. ‎

Hakham’s Commentary

^1. And when they drew near to Yerushalayim (Heb. Jerusalem), to Bet Pagah and Bet Chanan, toward the Har Zeytim (Mount of Olives) he (Yeshua) sent out two of his Talmidim ^2. and said to them, “Go into the village before you. And going into it, you will find at once an ass colt (Heb. Chamor) tied, on which no man (Royal Ish) has sat upon. Untie it, bring [lead] it [back to me].

Bet Pagah (בית־פגה), (Plural: Bet Pagim) – “House of Unripe Figs” and popularly known as Bethphage. This village was located east of Har Zeytim (Mt. Of Olives) near Yerushalayim (Jerusalem). In ancient times its was surrounded by a wall, and marking the eastern confines of Yerushalayim in the period of the Bet HaMiqdash Sheni (Second Temple) – see Makot 11:2; 75b. It has been identified both with the Arabic village of Al-Tur on the southern of the three hills of Har Zeytim (Mt. of Olives), and with the Arabic village of Abu Dis.

Bet Chanan – בית־חנן – popularly known as Bethany. The town lied about 3 kms. East of Yerushalayim close to Har Zeytim (Mt. of Olives). At the end of the fourth century c.e., the Byzantines built a church and adjoining monastery at Bet Chanan, and which was renovated a century later. It was named after Elazar (pop. Lazarus). From this comes the current name of the village in Arabic Al-Azaria. There are five references to Bethania in the Talmud Babli, which shows this place name spelled בית־היני – (Bet Hini), a meaningless phrase – cf. Pesachim 53a (twice), and Baba Metsia 88a. The other two references spell this place name בית־יוני (Bet Yavani) – “Hellenic House” – Erubim 28b (twice). This refers to the bazaars of stores set up on the Mount of Olives for the supply of doves and other commodities required for sacrifices, and owned by the powerful priestly family Chanan to whom they proved a source of wealth. Perhaps the Chanan family had become one of the Hellenizing “wicked priests.” The name in Talmud Yerushalmi (Jerusalem Talmud) is Bet Chanan – בית־חנן – (House of Chanan). Chanan was the family name of a priestly family mentioned in Jeremiah 35:4.

a donkey – The Greek has πῶλος (Poulos), which according to Strong’s Greek Dictionary means: a “foal” or “filly”, that is, (specifically) a young ass: - colt.[5] The background to this is to be found in the text of Zechariah 9:9 where we read:

“Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold, your king comes unto you, he is triumphant, and victorious, lowly, and riding upon an ass, even upon a colt the foal of an ass.”

The Hebrew here has for “ass” חֲמוֹר – Chamor.[6] It appears that this donkey is an offspring of a famous donkey mentioned at various times throughout the Tanakh.

καὶ (And) εὐθὲως (at once/immediately) εἰσπορευόμενοι (entering) εἰς (into) αὐτὴν (it) εὑρήσετε (you will find) πῶλον(a donkey) when you go into it, you will immediately ‎find a donkey – Here, once again we find that key word that characterizes much of Hakham Tsefet’s teachings – εὐθέως – Eutheous – (Strong’s # G 2112) and meaning: at once or soon, as soon as, forthwith, immediately, shortly, straightway. And, we may ask, what is the implication of this word in this context? The simple answer is that when G-d gives us a command to perform something, or there is an expectation that we perform or achieve something, there should be an unshakable understanding that within that command or expectation G-d has provided us with the necessary measure of faith, materials and tools to perform the task before us even when it does not visibly appear that it be so.

The Talmidim were given a command by the Master, and they did not doubt that they would find the donkey in the exact place that the Master had indicated and IMMEDIATELY upon their arrival at the indicated place. Contrast this with the evil report brought back by the spies about the land which G-d had described and even when they realized was a land ‎"to which you sent us, and it is ‎flowing with milk and honey, and this is its fruit." (Numbers 13:27). However, Yehoshua and Kaleb reported:

‎^7.They spoke to the entire congregation of the ‎children of Israel, saying, "The land we passed ‎through to scout is an exceedingly good land.‎ ‎^8.If the Lord desires us, He will bring us to this ‎land and give it to us, a land flowing with milk and ‎honey. ‎^9.But you shall not rebel against the Lord, and ‎you will not fear the people of that land for they ‎are [as] our bread. Their protection is removed ‎from them, and the Lord is with us; do not be fear ‎them."‎ (Numbers 14:7-9)

But the ungrateful people and the spies chose to “spread an [evil] report about the land” (Numbers 13:32), which G-d, most blessed be He was giving them to occupy and establish G-d’s governance upon it, rather than IMMEDIATELY trust G-d, most blessed be He and put the whole shoulder to the task and most joyfully accomplish the task without complaint. The poem “If” by Rudyard Kipling comes to mind:

If you can keep your head when all about you

Are losing theirs and blaming it on you;

If you can trust yourself when all men doubt you,

But make allowance for their doubting too;

If you can wait and not be tired by waiting,

Or, being lied about, don't deal in lies,

Or, being hated, don't give way to hating,

And yet don't look too good, nor talk too wise;

If you can dream - and not make dreams your master;

If you can think - and not make thoughts your aim;

If you can meet with triumph and disaster

And treat those two imposters just the same;

If you can bear to hear the truth you've spoken

Twisted by knaves to make a trap for fools,

Or watch the things you gave your life to broken,

And stoop and build 'em up with worn-out tools;

If you can make one heap of all your winnings

And risk it on one turn of pitch-and-toss,

And lose, and start again at your beginnings

And never breath a word about your loss;

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: "Hold on";

If you can talk with crowds and keep your virtue,

Or walk with kings - nor lose the common touch;

If neither foes nor loving friends can hurt you;

If all men count with you, but none too much;

If you can fill the unforgiving minute

With sixty seconds' worth of distance run -

Yours is the Earth and everything that's in it,

And - which is more - you'll be a Man my son!

Further, the Master is here presented as a prophet who knows well where everything is, and who is the most appropriate person to meet a need. Whether the owner of the Chamor is a disciple of the Master or just a friend, the narrative shows that this precious donkey which was never sat upon by an Ish (Royal Man) was ready to give it for the use of the work of G-d, most blessed be He! The work of G-d demands our very best IMMEDIATELY, whether it be of our gifts, or of our resources, to deny Him this is to be at variance with the Shema which states: “And you will love the LORD your God with all your heart, and with all your soul, and with all your might (possessions/gifts)” (Deut. 6:5).

Lastly, the wise servant of G-d, a person who is really “in tune” with the Ruach HaQodesh, is one which is characterized not only by a deep and unshakable trust in G-d, but also one who when a command or request is presented to him/her IMMEDIATELY goes about to observe or fulfil the request in a most noble manner and to the best of his/her ability. If this essential characteristic is not to be found in those who call themselves servants of G-d, the same are misrepresenting G-d, and His most Holy Word, whether written or Oral.

^3.And if anyone says (asks) you, “Why do you do this?” Say (to) its master, [Yeshua] needs [it]. And he will send it here [to me] at once. ^4.And they departed and found the Chamor tied at the door outside, by the circular road; and they untied it. ^5.And ‎some of the people who were standing around there said to them, "What are you doing, untying that Chamor?” ^6.And they spoke to them as Yeshua had told them to, and they let them go. ‎-

at once (or IMMEDIATELY) – Here we find again the mention of the word εὐθέως – Eutheous – (Strong’s # G 2112)‎ to indicate the essential characteristic of a servant of G-d, most blessed be He as we described above.

And they departed and found the Chamor tied at the door outside – Here, we are reminded about Jacob’s prophecy with regards to his son Yehudah and his progeny – “The sceptre will not depart from Judah, nor the ruler's staff from between his feet, until Shiloh comes; and unto him will the obedience of the peoples be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washes his garments in wine, and his vesture in the blood of grapes;” (Genesis 49:10-11).

Interestingly, at the beginning of the Passover Seder we take a Matsa (one unleavened bread) and we make sure we cut out of it a piece about a quarter of it and the remaining part resembling a “Dalet” - ﬢ. Now, a Dalet in Hebrew, resembles a Delet – a door. Therefore this rite showing clearly that the commandments of the Torah, and the authority of the Hakhamim as appointed by Messiah are G-d’s appointed door for anyone to become part and parcel of the people of G-d. Therefore, it becomes logical that the Chamor be tied to a door.

by the circular road - Marcus[7] suggests that there is here a play of words, between the Greek words AMPHODON (a circular road), and AMPELON (vine) in the Greek Septuagint of Genesis 49:11. Delitzsch has translated בַּחוּץ which also indicates a circular road, a gate, or even a wall. The Aramaic of the Peshitta has the word “SHUQA” here, which indicates a road surrounding a marketplace. What this circular configuration of the road means is not clear, however, we may speculate that perhaps it indicates a return to some prophetic announcement in the past such as that of Zechariah 9:9, or Genesis 49:11.

^7.And they led the Chamor to Yeshua. And they laid their garments on it, and he [Yeshua] sat on it. ^8.‎And many spread their Talits [as a canopy] in the way, and others spread leafy branches (Heb. Lulabim), cutting them from the fields. – The donkey had never had a man riding on it, and therefore had never had a saddle upon it. The text says that the Talmidim “ἐπέβαλον (they cast upon) αὐτῷ (it) τὰ ἱμάτια (outer garments) αὐτῶν (their).” It is possible that these “outer garments” would be their Talits, although it would not have been in good taste to do so. More probable it was something like a woollen blanket used to cover oneself when on cold weather, and which when folded properly, would make a good saddle. Now, on the second use of the same Greek word ἱμάτιον –IMATION (Strong’s # G2440) it surely does make sense that this is the Talit Gadol or “outer garment” that Jewish people would use at that time (see the following picture/reproduction).

and others spread leafy branches (Heb. Lulabim), cutting them from the fields - Marcus[8] comments on this:

“The Peshitta renders the Greek (στοιβάδας – STOIBADAS – Branches) with SAUKE = “Branches,” a term etymologically related to Sukkoth, the Feast of Tabernacles. Some Scholars (eg. Smith[9] “No Time for Figs,” 319) have argued that Jesus’ triumphal entry actually occurred during the festival of Sukkoth, partly because of the prominent role played in that holiday by the LULAB, a bouquet of interwoven branches of palm, myrtle and willow that is waved in festal processions (see Mishnah Suk. 3:4 and John 12:13, which specify that Jerusalem congregations greeted Yeshua with palm fronds – hence the designation “Palm Sunday”). Other Tabernacles associations of our passage and surrounding context include the use of Psalm 118 and Jesus’ expectation that he would find ripe figs on the tree in Mark 11:13 (Tabernacles is harvest festival).”

Whilst, Marcus’ speculation is correct in part, I must posit that there are also other circumstances where the greater Talit is bound to four poles or branches to form a canopy, as for example, when the Scroll of the Torah is paraded through the streets outside an Esnoga, or to cover the couple during the marriage ceremony. Therefore, the so called “triumphant entry” need not to happen on Sukkoth, particularly when we understand that according to the Oral Torah the Kings of Israel are crowned in Nisan, and how much the more when the Messiah is the embodiment/tabernacling of both the Written and Oral Torah as well as all the people of Israel!

⁹And those who went ahead and those who followed cried out: “Ana Adonai (Heb. We beseech you LORD), Hoshia’h Na (Heb. save now)! Ana Adonai (Heb. We beseech you LORD), Hatslichah Ana (Heb. Make us now to prosper! Blessed be he who comes in the ‎name of the LORD! We bless you from the house of the LORD. (Psalm 118:25-26) ^10.Blessed be the coming kingdom (government) of our father David! Hoshia’h Na (Heb. save now) O Most High G-d. – Some teachers that err in great ignorance claim that this text furnishes proof of the so called Divinity of the Messiah, G-d forbid! For if such claim is made, we note that the Messiah is only alluded to in the phrases “Blessed be he who comes in the ‎name (authority) of the LORD!” And the people of Jerusalem and its surrounds are alluded to in the “We/us” mentioned four times is Psalm 118:25-26. Equally, “Ha-Shem” and not the Messiah is mentioned three times as well! We have quoted the entire two verses of Psalm 118, rather than parts of it, as in the Greek text, following our rule, that unless it is absolutely necessary, we will quote the full text of the Tanakh.

We must again reiterate that it does not necessary follow that the recitation of these texts necessitate that it be the festival of Sukkoth, for they are apt texts to be recited on the entry of Messiah the King of Israel to Yerushalayim.

^11.And he went into Yerushalayim, into the Temple, and looked around at everything, but since the hour was already late, he went out to Bet Chanan with the twelve [Talmidim]. – The king’s parade must have taken some considerable amount of time since it is said that “the hour was already late.” Even though the duration of this parade must have taken considerable amount of time, there is no sign of protest by anyone concerned. All that remains to be said is that this event must have been a momentous one. One can easily imagine an ever greater event than the recent wedding and regal parade of His and Her Royal Highness the Duke and Duchess of Cambridge through the streets of London, with all its pomp and circumstance. I am also reminded at the great excitement that permeated the whole Jewish nation when our army reconquered the city of Jerusalem and its environs. Such, should have been the Divinely inspired expectation of the spies and the people of Israel when offered the possibility to conquer all of the most excellent land of Israel, and settle in the land flowing with milk and honey. May we never be found rejecting the will of G-d for us, nor His commandments for our lives, amen ve amen!

Some Questions to Ponder:

From all the readings for this Shabbat, which reading touched your heart and fired your imagination?
What question/s were asked of Rashi in B’Midbar 13:2?

3. What question/s were asked of Rashi in B’Midbar 13:3?

4. What question/s were asked of Rashi in B’Midbar 13:16?

5. What question/s were asked of Rashi in B’Midbar 13:18?

6. What question/s were asked of Rashi in B’Midbar 13:22?

7. What question/s were asked of Rashi in B’Midbar 13:25?

8. What question/s were asked of Rashi in B’Midbar 13:29?

9. What question/s were asked of Rashi in B’Midbar 13:30?

10. What question/s were asked of Rashi in B’Midbar 13:32?

11. What question/s were asked of Rashi in B’Midbar 13:33?

12. What question/s were asked of Rashi in B’Midbar 14:4?

13. What question/s were asked of Rashi in B’Midbar 14:9?

14. What question/s were asked of Rashi in B’Midbar 14:10?

15. How is B’Midbar 13:2 related to B’Midbar 14:10?

16. In your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his scribe Mordechai (Mark) for this Shabbat?

17. How is Hakham Tsefet pointing us to the fact that this is the month of Nisan?

18. What part of the Torah Seder fired the heart and imagination of the Psalmist for this week?

19. What part of the Torah Seder fired the heart and the imagination of the prophet Yehoshua this week?

20. What part/s of the Torah Seder, Psalm, and the prophets fired the heart and the imagination of Hakham Tsefet for this week?

21. After taking into consideration all the above texts and our Torah Seder, what would you say is the general prophetic message from the Scriptures for this coming week?

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.

Barúch Atáh Adonái, Notén HaToráh. Amen!

Blessed is Ha-Shem our God, King of the universe,

Who has given us a teaching of truth, implanting within us eternal life.

Blessed is Ha-Shem, Giver of the Torah. Amen!

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

before His majesty, with joy, [namely,] the only one God, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

Counting of the Omer

http://www.betemunah.org/omer.html

Sundown Friday May the 6^th 2011 – “Today is eighteen days of the counting of the Omer”

Sundown Saturday May the 7^th – 2011 – “Today is nineteen days of the counting of the Omer”

Sundown Sunday May the 8^th – 2011 – “Today is twenty days of the counting of the Omer”

Israel’s Independence Day (Iyar 05)

Sundown Monday May the 9^th – 2011 – “Today is twenty one days of the counting of the Omer”

Sundown Tuesday May the 10^th – 2011 – “Today is twenty two days of the counting of the Omer”

Sundown Wednesday May the 11^th – 2011 – “Today is twenty three days of the counting of the Omer”

Sundown Thursday May the12^th – 2011 – “Today is twenty four days of the counting of the Omer”

Sundown Friday May the 13^th – 2011 – “Today is twenty five days of the counting of the Omer”

Sundown Saturday May the 14^th – 2011 – “Today is twenty six days of the counting of the Omer”

Next Shabbat: Shabbat “Ad Anah Y’na’atsuni”

Shabbat	Torah Reading:	Weekday Torah Reading:
עַד-אָנָה יְנַאֲצֻנִי
“Ad Anah Y’na’atsuni”	Reader 1 – B’Midbar 14:11-14	Reader 1 – B’Midbar 15:1-3
“Until when will despise Me”	Reader 2 – B’Midbar 14:15-20	Reader 2 – B’Midbar 15:4-6
“¿Hasta cuándo me desdeñará”	Reader 3 – B’Midbar 14:21-25	Reader 3 – B’Midbar 15:7-11
B’Midbar (Num.) ‎14:11-45	Reader 4 – B’Midbar 14:26-30
Ashlamatah: Isaiah 52:5-12 + 54:7-8	Reader 5 – B’Midbar 14:31-34
	Reader 6 – B’Midbar 14:35-38	Reader 1 – B’Midbar 15:1-3
Psalm 101:1-8	Reader 7 – B’Midbar 14:39-45	Reader 2 – B’Midbar 15:4-6
Pirqe Abot IV:16	Maftir: B’Midbar 14:43-45	Reader 3 – B’Midbar 15:7-11
N.C.: Mordechai 11:12-14	- Isaiah 52:5-12 + 54:7-8

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[3] Greek New Testament (Stephanus Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[7] Marcus, J. (2009), The Anchor Bible: Mark 8-16 A New Translation With Introduction and Commentary, New Haven, CT.: Yale University Press, p. 773, 777-778.

[9] Smith, C.W.F. No Time for Figs, JBL 79 (1960): pp. 315-327