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© 2008
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
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Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
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Kislev 16, 5769 – December
12/13, 2008 |
First Year
of the Shmita Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday Dec. 12, 2008 – Candles at 5:12 PM Saturday Dec. 13, 2008 – Havdalah 6:11 PM |
San Antonio, Texas, U.S. Friday Dec. 12, 2008 – Candles at 5:19 PM Saturday Dec. 13, 2008 – Havdalah 6:15 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday Dec. 12, 2008 – Candles at 4:47 PM Saturday Dec. 13, 2008 – Havdalah 5:44 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday Dec. 12, 2008 – Candles at 3:56 PM Saturday Dec. 13, 2008 – Havdalah 5:02 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday Dec. 12, 2008 – Candles at 4:11 PM Saturday Dec. 13, 2008 – Havdalah 5:12 PM |
Brisbane, Australia Friday Dec. 12, 2008 – Candles at 6:19 PM Saturday Dec. 13, 2008 – Havdalah 7:17 PM |
|
Miami,
Florida, US Friday Dec. 12, 2008 – Candles at 5:13 PM Saturday Dec. 13, 2008 – Havdalah 6:09 PM |
Jakarta,
Indonesia Friday Dec. 12, 2008 – Candles at 5:43 PM Saturday Dec. 13, 2008 – Havdalah 6:35 PM |
|
New London, Connecticut USA Friday Dec. 12, 2008 – Candles at 3:53 PM Saturday Dec. 13, 2008 – Havdalah 4:57 PM |
Kuala Lumpur, Malaysia Friday Dec. 12, 2008 – Candles at 6:47 PM Saturday Dec. 13, 2008 – Havdalah 7:39 PM |
|
Oklahoma City, Oklahoma, U.S Friday Dec. 12, 2008 – Candles at 5:00 PM Saturday Dec. 13, 2008 – Havdalah 6:00 PM |
Manila
& Cebu, Philippines Friday Dec. 12, 2008 – Candles at 5:10 PM Saturday Dec. 13, 2008 – Havdalah 6:03 PM |
|
Olympia, Washington, U.S. Friday Dec. 12, 2008 – Candles at 4:04 PM Saturday Dec. 13, 2008 – Havdalah 5:14 PM |
Port Elizabeth, South Africa Friday Dec. 12, 2008 – Candles at 7:10 PM Saturday Dec. 13, 2008 – Havdalah 8:12 PM |
|
Philadelphia,
Pennsylvania USA Friday Dec. 12, 2008 – Candles at 4:18 PM Saturday Dec. 13, 2008 – Havdalah 5:21 PM |
Singapore, Singapore Friday Dec. 12, 2008 – Candles at 6:42 PM Saturday Dec. 13, 2008 – Havdalah 7:34 PM |
For
other places see: http://chabad.org/calendar/candlelighting.asp
Coming Festival:
Chanukah – Festival of Lights/Dedication/Education
Kislev 25 – Tebet 2 -- Evening December 21 – Evening
December 29
For further study see:
http://www.betemunah.org/lapin.html; http://www.betemunah.org/connection.html; and
http://www.betemunah.org/chanukah.html
Roll of Honor:
This Torah commentary comes to you courtesy of:
His
Honor Rosh Paqid Adon Hillel ben David and
beloved wife HH Giberet Batsehva bat Sarah,
His
Honor Paqid Adon Mikha ben Hillel
His
Honor Paqid Adon David ben Abraham,
Her
Excellency Giberet Sarai bat Sarah and
beloved family,
His
Excellency Adon Barth Lindemann and
beloved family,
His
Excellency Adon John Batchelor and
beloved wife,
His
Excellency Adon Ezra ben Abraham and
beloved wife HE Giberet Karmela bat Sarah,
Her Excellency Giberet Sandra Grenier
His Excellency Adon Stephen Legge and
beloved wife HE Giberet Angela Legge
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 amd 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
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friends. Toda Rabba!
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Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
בִּימֵי
אַמְרָפֶל |
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|
|
“Bimei Amrafel” |
Reader 1 – B’Resheet 14:1-3 |
Reader 1 – B’resheet 15:1-3 |
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“in the days of Amraphel” |
Reader 2 – B’Resheet 14:4-7 |
Reader 2 – B’resheet 15:3-6 |
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“en los días de Amrafel” |
Reader 3 – B’Resheet 14:8-10 |
Reader 3 – B’resheet 15:1-6 |
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B’resheet (Gen.) 14:1-24 |
Reader 4 – B’Resheet 14:11-13 |
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Ashlamatah: Isaiah 41:2-5 +
8-13 |
Reader 5 – B’Resheet 14:14-16 |
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Reader 6 – B’Resheet 14:17-20 |
Reader 1 – B’resheet 15:1-3 |
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Psalms 10 |
Reader 7 – B’Resheet 14:21-24 |
Reader 2 – B’resheet 15:4-6 |
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N.C.: Mark 1:35-39 |
Maftir: B’Resheet 14:22-24: |
Reader 3 – B’resheet 15:1-6 |
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Mishle (Proverbs) 3:13-18 |
Isaiah 41:2-5 + 8-13 |
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Rashi & Targum Pseudo Jonathan
for: B’Resheet (Gen.) 14:1-24
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RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
This happened in the days of Amraphel, king of Shinar, Aryoch, king of
Elasar, Kedorlaomer, king of Ailam, and Tidal, king of Goyim. |
1.
And it was in the days of Amraphel,--he is Nimrod, who commanded Abram to be
cast into the furnace; he was then king of Pontos; Ariok, (so called) because
he was (arik) tall among the giants, king of Thalasar, Kedarlaomer, (so
called) because he had bound himself (or gone over) among the bondmen of the
king of Elam, and Thidal, crafty as a fox, king of the peoples subjected to
him, |
|
2.
They waged war against Bera, king of Sedom, Birsha, king of Amorah, Shinav,
king of Admah, Shemeiver, king of Tzevoyim, and the king of Bela, which is
Zoar. |
2.
made war with Bera, whose deeds were evil, king of Sedom, and with Birsha,
whose deeds were with the wicked/Lawless, king of Amora: Shinab, who had
hated his father, king of Admah, and Shemebar, who had corrupted himself with
fornication, king of Zeboim; and the king of the city which consumed (Bela)
the dwellers thereof, which is Zoar. |
|
3.
All these joined together at the valley of Siddim, which is [now] the Salt
Sea. |
3.
All these were joined in the vale of the gardens (paredesaia), the place that
produced the streamlets of waters that empty themselves into the sea of salt.
[JERUSALEM.
All these were joined in the valley of the gardens.] |
|
4.
[For] twelve years they had served Kedorlaomer, and in the thirteenth year they
rebelled. |
4.
Twelve years they had served Kedarlaomer; and in the thirteenth year they had
rebelled. |
|
5.
In the fourteenth year, Kedorlaomer came together with the kings that were
with him and they defeated the Rephaim in Ashteros Karnayim, the Zuzim in
Ham, the Aimim at Shaveh Kiryasayim, |
5.
And in the fourteenth year came Kedarlaomer and the kings who were with him,
and smote the Giants (gibboraia) which were in Ashtaroth-Karniam, and the
Strong who were in Hametha, and the Terrible who were in the plain of
Kiriathaim, And they slew the giants who were in Ashtaroth-Karnaim, the famed
who were among them, and the formidable who inhabited the city which they had
built, |
|
6.
And the Chorites in their hills of Seir, as far as Eil Paran which borders
the wilderness. |
6.
and the Choraee (dwellers in caverns) who were in the high mountains of
Begala, unto the valley of Pharan, which was nigh upon the edge of the
desert. [JERUSALEM.
and the cavern people who dwelt in the mountain of Gebala, unto the valley of
vision which is nigh upon the desert.] |
|
7.
They turned back and came to Ein Mishpat which is Kadeish, and they struck
all the territory of Amaleik, as well as the Emorites who lived in Chazazon
Tamar. |
7.
And they returned, and came to the place where was rendered the judgment of
Mosheh the prophet, to the fountain of the waters of Strife, which is Requam.
And they smote all the fields of the Amalkaee, and also the Emoraee, who
dwelt in En-gedi. |
|
8.
The king of Sedom set out, along with the king of Amorah, the king of Admah,
the king of Tzevoyim, and the king of Bela, which is Zoar, and engaged them
in battle in the Valley of Siddim. |
8.
And the king of Sedom, and the king of Amorah, and the kind of Admah, and the
king of Zeboim, and the king of the city which consumed its inhabitants,
which is Zoar, went forth, and set the array of battle against them in the
valley of the gardens; |
|
9.
Against Kedarlaomer, king of Eilam, Sidal, king of Goyim, Amraphel, king of
Shinar, and Aryoch, king of Elasar; [there were] four kings against the five. |
9.
with Kedarlaomer king of Elam, and Thidal king of the nations obedient to
him, and Amraphel king of Pontos, and Ariok king of Thelasar; four kings
arrayed in battle against five. [JERUSALEM.
And Amraphel king of Pontos, and Ariok king of Elasar: four kings against
five spread out the array of war.] |
|
10.
The Valley of Siddim was [full of] mortar pits; [and when] the Kings of Sedom
and Amorah fled they fell there [into the pits], while the remainder fled to
the mountains. |
10.
And the valley of the gardens had many pits filled with bitumen: [JERUSALEM.
The valley of the gardens was full of pits of bitumen:] and the kings of
Sedom and Amora fled away, and fell there; and they who were left fled to the
mountains. |
|
11.
They took all the wealth of Sedom and Amorah and all their provisions and
they went on their way. |
11.
And they took all the property of Sedom and Amora, and all their food, and
went. |
|
12.
They took Lot and his wealth. [Lot was] Abram's nephew. Then they went on their
way. He had been living in Sedom. |
12.
And they made captive Lot the son of Abram's brother, and his property, and
went. And he had dwelt in Sedom. |
|
13.
The one who had escaped came and told Abram the Ivri, who was living in the
Plains of Mamrei the Emorite, the brother of Eshkol and Aneir. They were Abram's
allies. |
13.
And Og came, who had been spared from the giants that died in the deluge, and
had ridden protected upon the top of the ark, and sustained with food by
Noah; not being spared through high righteousness/generosity, but that the
inhabitants of the world might see the power of the Lord, and say, Were there
not giants who in the first times rebelled against the Lord of the world, and
perished from the earth? But when these kings made war, behold, Og, who was
with them, said in his heart, I will go and show Abram concerning Lot, who is
led captive, that he may come and deliver him from the hands of the kings
into whose hands he has been delivered. And he arose and came, upon the eve
of the day of the Pascha, and found him making the unleavened cakes. Then
showed he to Abram the Hebrew, who dwelt in the valleys of Mamre Amoraah,
brother of Eshkol and brother of Aner, who were men of covenant with Abram. |
|
14.
When Abram heard that his kinsman was taken captive, he armed his trained
servants who were born in his household, three hundred and eighteen [men],
and he pursued [them] until Dan. |
14.
And when Abram heard that his brother was made captive, he armed his young
men who were trained for war, grown up in his house; but they willed not to
go with him. And he chose from them Eliezer the son of Nimrod, who was equal
in strength to all the three hundred and eighteen; and he pursued unto Dan. [JERUSALEM.
Domestics (marbitsi, down-liers) of his house, eighteen and three hundred,
and pursued after them unto Dan of Kisarion.] |
|
15.
He divided [his men] against them at night, he and his servants and he
attacked them. He pursued them until Chovah, which is to the left of
Damascus. |
15.
And he divided them at night in the way; a part were to engage with the
kings, and a part were hidden to smite the firstborn of Egypt. And he arose,
he and his servants, and smote them, and pursued them which remained of them
unto (the place) of the memorial of sin which was to be in Dan, from the
north of Darmesek. [JERUSALEM. And he pursued them unto Havetha, which is
from the north of Darmesek.] |
|
16.
He brought back all the property. His kinsman Lot and his possessions he also
brought back, as well as the women and the people. |
16.
And he brought back all the substance, and also Lot his brother and his
substance he brought back, and also the women and the people. |
|
17.
The King of Sedom went out to meet him after his return from defeating
Kedarlaomer and the kings that were with him, to the Valley of Shaveh which
is the King's Valley. |
17.
And the king of Sedom came forth, after that he returned from destroying
Kedarlaomer and the kings who were with him, to meet him at the plain of
Mephana, which was the king's race-course. [JERUSALEM.
And the kings who were with him, at the plain of vision which was the house
of the king's plain.] |
|
18.
Malki Zedek, king of Shalem, brought out bread and wine. He was a Kohen of
the Most High Almighty. |
18.
And Malka Zadika, who was Shem bar Noah, the king of Yerushalaim, came forth
to meet Abram, and brought forth to him bread and wine; and in that time he
ministered before Eloha Ilaha. [JERUSALEM. And Malki Zedek, king of
Yerushalaim, who was Shem, who was the great priest of the Most High.] |
|
19.
He blessed him and said: "Blessed be Abram to the Most High, Almighty
Possessor of heaven and earth. |
19.
And he blessed him, and said, Blessed be Abram of the Lord God Most High, who
for the righteous/generous possesses the heavens and the earth. |
|
20.
And blessed be the Most High Almighty Who has delivered your enemies into
your hand." [Abram] gave him a tenth of everything. |
20.
And blessed be Eloha Ilaha, who has made your enemies as a shield which
receives a blow. And he gave to him one of ten, of all which he brought
back. |
|
21.
The King of Sedom said to Abram: "Give me the people, and take the
possessions for yourself." |
21.
And the king of Sedom said to Aram, Give me the souls of the men of my people
whom you have brought back, and the substance take to yourself. [JERUSALEM.
And the treasure take to yourself.] |
|
22.
Abram said to the King of Sedom: "I have lifted my hand to Ad-noy the
Most High Almighty, Possessor of heaven and earth. |
22.
And Abram said to the king of Sedom, I have uplifted my hands in an oath
before the Lord God the Most High, who for the just/generous possesses his
possession of the heavens and the earth, |
|
23.
Neither a thread nor a shoelace! I will not take anything of yours, so you
will not [be able] to say, "I have made Abram wealthy." |
23.
if from a thread to the latchet of a sandal I receive any thing of all that
is yours; lest you magnify yourself in saying, I have enriched Abram from
mine own. [JERUSALEM.
If from a thread to the latchet of a sandal I receive of all that is yours:
that you magnify not yourself and say, I have enriched Abram.] |
|
24.
I am excluding myself; only what the lads have eaten, and the portion of the
men who went with me Aneir, Eshkol and Mamrei, they may take their
portion." |
24.
Have I not power over all the spoil? Apart from what the young men have
eaten, and the portion of the men who went with me, Aner, Eshkol, and Mamre,
they also receiving their portion. |
|
|
|
Reading Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
53-59.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol II: The Patriarchs
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
II, pp. 49-80.
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 questions is raised and an answer is
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.
This
week we need to concentrate on Rashi’s commentary on Genesis 14:1-4, 9-10,
13-15, 18-20, and 24.
[Those who have not acquired
Rashi’s commentary mentioned above can see a Hebrew-less commentary on http://www.mnemotrix.com/texis/vtx/chumash]
Ketubim: Targum Tehillim (Psalms) 10
|
JPS TRANSLATION |
TARGUM |
|
1. Why do You stand
afar off, O LORD? Why do You hide Yourself in times of trouble? |
1. Why, O Lord, will You stand afar off, hide Yourself
in the dwelling of the holy ones in the times of distress? |
|
2. Through the pride
of the wicked/Lawless the poor is hotly pursued, they are taken in the
devices that they have imagined. |
2. In brutality the wicked/Lawless man will pursue the
poor man; they will be caught in the scheme that they plotted to carry out. |
|
3. For the wicked/Lawless
boasts of his heart's desire, and the covetous vaunts himself, though he
contemn the LORD. |
3. For the wicked/Lawless man is praised for the craving
of his soul; he who blesses the violent man abhors the Word of the Lord. |
|
4. The wicked/Lawless,
in the pride of his countenance, says: ‘He will not require’; all his
thoughts are: ‘There is no God.’ |
4. The wicked/Lawless man in the grossness of his spirit
will not seek God, and he will say in his heart that his thoughts are not
manifest in the presence of the Lord. |
|
5. His ways prosper at
all times; Your judgments are far above out of his sight; as for all his adversaries,
he puffs at them. |
5. His ways prosper at all times; Your judgments are far
from his sight; he will rebuke all his oppressors. |
|
6. He says in his
heart: ‘I will not be moved, I who to all generations will not be in
adversity.’ |
6. He will say in his heart, “I will not be shaken from
doing evil for all generations.” |
|
7. His mouth is full
of cursing and deceit and oppression; under his tongue is mischief and
iniquity/Lawlessness. |
7. His mouth is curses, full of guile and deceit;
under his tongue is misery and falsehood. |
|
8. He sits in the
lurking-places of the villages; in secret places does he slay the innocent;
his eyes are on the watch for the helpless. |
8. He will sit in the hiding places of the courtyards; in
secret places he will kill the innocent; he will hide his eyes against the
poor. |
|
9. He lies in wait in
a secret place as a lion in his lair, he lies in wait to catch the poor; he
does catch the poor, when he draws him up in his net. |
9. He will lie in wait in secret places like a
lion in his covert; he will lie in wait to seize the poor man; he will seize
the poor man when he is drawn into his trap. |
|
10. He crouches, he
bows down, and the helpless fall into his mighty claws. |
10. The poor man will be crushed, and sink down, and he
will fall into the power of his hiding places. |
|
11. He has said in his
heart: ‘God has forgotten; He hides His face; He will never see.’ |
11. He will say in his heart, “God has forgotten, he has
hidden his face, he does not see forever.” |
|
12. Arise, O LORD; O
God, lift up Your hand; forget not the humble. |
12. Arise, O Lord, fulfil the oath of Your hand,
do not forget the humble. |
|
13. Wherefore does the
wicked/Lawless contemn God, and say in his heart: ‘You will not require’? |
13. Why has the wicked/Lawless man abhorred God? He will
say in his heart, “It will not be sought after.” |
|
14. You have seen;
for You behold trouble and vexation, to requite them with Your hand; unto You
the helpless commits himself; You have been the helper of the fatherless. |
14. It is manifest in Your presence, because You will
inflict misery and wrath upon the wicked/Lawless man; look carefully to pay a
good reward to the righteous/generous by Your hand; the poor will place their
hope on You; You have been a helper to the orphan. |
|
15. Break You the arm
of the wicked/Lawless; and as for the evil man, search out his wickedness/Lawlessness,
till none be found. |
15. Break the arm of the wicked/Lawless; and let the evil
seek their wickedness/Lawlessness, [and] not find it. |
|
16. The LORD is King
forever and ever; the nations are perished out of His land. |
16. The Lord is King forever and ever; the Gentiles have
perished from His land. |
|
17. LORD, You have heard
the desire of the humble: You will direct their heart, You will cause Your
ear to attend; |
17. The desire of the humble is heard in Your presence, O
Lord; strengthen their heart, incline Your ear. |
|
18. To right the
fatherless and the oppressed, that man who is of the earth may be terrible no
more. |
18. To judge the orphan and poor man; may the sons of men
not again be shattered before the wicked/Lawless of the earth. |
|
|
|
RASHI’S COMMENTARY ON PSALMS
Psalm
Ten
lb
DO YOU HIDE AT TIMES IN TROUBLE? [The transitive verb ta`álim `YOU HIDE' is ellipsis
for] ta`álim énéká `You hide Your eyes'. le ittδt bassárah `AT TIMES IN
TROUBLE' means] lé itté hassáráh `AT TIMES OF TROUBLE.
2a
yidlaq `HOUNDS'
[i.e.], yirdop `pursues'. It is the same verb as is attested in "that you
should pursue [dálagtá] me" (Gen. 31:36).
2b
THEY ARE CAUGHT IN THE SCHEMES, which the wicked/Lawless devise for them.
3a
THE WICKED CROWS.
This refers to [what is stated in Ps. 10: 1]: WHY...DO YOU STAND ALOOF? while
now the wicked/Lawless Esau lauds himself for he achieves all HIS UNBRIDLED
LUSTS (v. 3b).
3c
WHEN THE ROBBER
[boshéa" BLESSED [bérék], HE SCORNED THE LORD. [I.e.], when the robber
[gazlán] praised himself, thinking that although HE SCORNED THE LORD he will be
safe.
4a
AS FOR THE WICKED/LAWLESS, BECAUSE OF HIS ARROGANCE
4c
ALL HIS SCHEMES
tell him, "The Holy One Blessed be He DOES NOT CALL TO ACCOUNT anything
that I may do for there is no justice."
4d
"THERE IS NO GOD"
[corresponds in meaning to the Talmudic aphorism] “There is no Law, and there
is nο Judge.”
5a
yachilu ‘THEY WILL PROSPER’,
[i.e.], yashlichu ‘they will succeed’. It is the same verb as is attested in “Therefore
his fortune will not prosper [lo yáchil]" (Job. 20:21).
5b
YOUR JUDGMENTS ARE FAR BEYOND HIM. The JUDGMENTS consisting of Your punishments and
disasters are far removed; [they are] BEYOND HIM in that he does not experience
them.
5c
HE SNORTS AT ALL HIS FOES.
By blowing wind he snorts at them so that they fall before him.
6
FROM GENERATION TO GENERATION, WHICH IS WITHOUT TROUBLE [means] “I shall not
experience TROUBLE throughout my generations.”
7
AND tόk ‘FRAUD’,
a noun denoting an evil/Lawless thought, which abides within him
[bétόkο] continually.
8c
HIS EYES SPY OUT YOUR BAND
[chelékah]. [I.e.], THE EYES OF Esau like in wait FOR Israel, who are YOUR
BAND. léchélékah FOR YOUR BAND (here) [and] "YOUR BAND [che1ekah]LEAVES IT
FOR YOU" (v. 14d).
l0a
HE STOOPS, HE CROUCHES.
Such is the way of the enemy that he puts down, lowers, and makes himself small
so that he will not be noticed.
10b
AND helkaim FALL BECAUSE OF HIS MIGHT [ba`asumayw].
13
WHY SHOULD THE WICKED/LAWLESS MAN SCORN the Holy One Blessed be He?
Because HE THOUGHT YOU WILL NOT CALL TO ACCOUNT.
14a
YOU SEE
what he is doing, but You are silent.
14b
FOR AS FOR YOU,
indeed it is Your way when YOU TAKE NOTE OF MISCHIEF AND VEXATION
14c
TO GIVE WITH YOUR HAND.
[I.e.], With Your power You give a hand to the wicked/Lawless to succeed in
their wickedness/Lawlessness.
14d
YOUR BAND LEAVES IT FOR YOU. [I.e.], Israel, Your people, who are YOUR BAND.
15b
AND EVIL MAN SO THAT WHEN YOU LOOK FOR HIS WICKEDNESS/ LAWLESSNESS YOU WILL
FIND IT NO MORE.
As for the transgressors among Israel, when they see the wicked/Lawless, they
leave for You the burden that You should execute judgment against the wicked/Lawless.
14c
YOU USED TO HELP THE ORPHAN
in former times.
15a
O BREAK THE POWER OF THE WICKED/LAWLESS AND EVIL MAN
15b
SO THAT WHEN YOU LOOK FOR HIS WICKEDNESS/LAWLESSNESS
15c
YOU WILL FIND IT NO MORE.
As for the transgressors among Israel when they see the wicked/Lawless
prospering, their heart leads them to do evil and to do wickedness/Lawlessness,
but once You have broken the arm of the wicked/Lawless, if You come TO LOOK FOR
the wickedness/ Lawlessness of the evil among Israel, You will not FIND it.
16
THE LORD WILL BE KING FOR EVER AND EVER when the GENTILES WILL HAVE LEFT
HIS LAND.
18a
TO CHAMPION THE ORPHAN,
[i.e.] to plead the cause of Israel, who are the ORPHANS AND THE DOWNTRODDEN
18b
SO THAT
Esau NO MORE
18c
TO TYRANNIZE HUMANITY
[énόs], [i.e.], to grind up and to break up the weak [enusim] and the
sick.
Ashlamatah: Isaiah 41:2-5 + 8-13
1. Keep silence before Me, O
islands, and let the peoples renew their strength; let them draw near, then let
them speak; let us come near together to judgment.
2.
Who has raised up one from the east, at whose steps victory attends? He gives
nations before him, and makes him rule over kings; his sword makes them as the
dust, his bow as the driven stubble.
3.
He pursues them, and passes on safely; the way with his feet he treads not.
4.
Who hath wrought and done it? He that called the generations from the
beginning. I, the LORD, who am the first, and with the last am the same.
5.
The isles saw, and feared; the ends of the earth trembled; they drew near, and
came.
6. They helped everyone his
neighbour; and everyone said to his brother: 'Be of good courage.'
7. So the carpenter encouraged
the goldsmith, and he that smoothes with the hammer him that smites the anvil,
saying of the soldering: 'It is good'; and he fastened it with nails, that it
should not be moved. {S}
8.
But you, Israel, My servant, Jacob whom I have chosen, the seed of Abraham
My friend;
9.
You whom I have taken hold of from the ends of the earth, and called you
from the uttermost parts thereof, and said unto you: ‘You are My servant, I
have chosen you and not cast you away’;
10.
Fear you not, for I am with you, be not dismayed, for I am your God; I
strengthen you, yes, I help you; yes, I uphold you with My victorious right
hand.
11.
Behold, all they that were incensed against you will be ashamed and confounded;
they that strove with you will be as nothing, and will perish.
12.
You will seek them, and will not find them, even them that contended with you;
they that warred against you will be as nothing, and as a thing of nought.
13.
For I the LORD your God hold your right hand, who say unto you: ‘Fear not, I
help you.’ {S}
Mark 1:35-39
Yeshua Prays Early in the Morning &
Galilee Tour
35.
And very early [in the morning], it being yet night, having risen, he
went forth, and went away to a quiet [wilderness] place, and was there praying
[the Shacharit prayers];
36.
And Shimon and those with him went in search of him.
37.
And having found him, they say to him, “All do seek you;”
38.
And he said to them, “We may go to the next towns [villages], that there also I
may proclaim [teach Torah], for, for this I came forth.”
39.
And he was proclaiming [teaching Torah] in their synagogues, in all Galilee,
and casting out demons.
Comment:
Both
the Mishnah and the Talmud deal with the following question Tractate Berakhot
9b: מֵאֵימָתַי
קוֹרִין אֶת
שְׁמַע
בְּשַׁחֲרִית? - M’eimatai Qorin Et Shema B’Shacharit? - From what time do
they recite the Shema in the morning? The answer according to our Sages
is that it is meritorious to rise up and say the morning prayers starting
whilst it is yet night so that by the time that dawn appears we can start
reciting the Shema. The Mishnaic question above was very much being discussed
in the days of Yeshuah’s ministry and here in Mark 1:35, we have an answer to
this question which very much agrees with the determination of our Sages.
Interesting,
Lane[1]comments
on Yeshua praying:
“In Mark’s Gospel
Yeshua is seen in prayer only three times: at the beginning of the account,
when his ministry is being defined (1:35), in the middle after the feeding of
the five thousand (6:46), and near the conclusion when Yeshua is in Gethsemane
(14:32-42)”
We
may add to this that whilst Mishnah Berakhot 1:2 dealing with the time for the
morning Shema is related Mark 1:35, whilst Mishnah Berakhot 1:1 dealing with
the time of the evening Shema is related to Mark 14:32-42.
In
v. 37 we read “All do seek you” and we must suppose that they sought him for
more healings, rather than to lead them in the Shacharit prayers. Therefore, in
v.35 we read that Yeshua went to recite the Shacharit prayers at the right
time, perhaps whilst everyone else was sleeping or engaging in idle chatter.
When Shimon and “those with him” find him the text seems to imply that he had
already or was about to finish the Shacharit prayers and therefore too late to
recite these with the Master. Whilst the people sought healings and miracles,
Yeshuah sought to proclaim the Governance [Kingdom] of G-d which includes the
recitation of the Shacharit prayers early in the morning before dawn, so that
the Shema can be said at dawn break.
And
this teaching and practical establishment of the Governance [Kingdom] of G-d
amongst all human beings is what the Master describes as “for, for this I
came forth.”
We
who are commanded elsewhere to imitate and follow the Master are here obliged
concerning the recitation of the Shacharit prayers and if at all possible
starting at the optimum time – before daybreak! Note that earlier we read that
the Master commanded to follow him, and here we have: “Shimon and those with
him went in search of him.” There is a significant difference between “in
search of him” and “following him [i.e., after his example]”!
Searching for the Master in the Torah is a total waste of time if it isnot
accompanied with following after the
Master’s example in perfect faithful obedience. Those that are ready and do
faithfully practice the Mitzvoth (commandments) of the Torah are inescapably
bound to find the Master and commune in depth with him!
May
we humbly ask, what is this pericope teaching? Are we to search for the Master
in order to produce some doctrinal abstract, or are here bound to imitate the
Master by “very early [in the morning], it being yet night, having risen, we
ought to go forth ... and pray [the
Shacharit prayers]”? Surely the distance between “searching for the Master” and
“faithfully following after the example of the Master” is comparable to the
distance between hell and heaven. No more words are needed for the wise to
understand.
Cranfield[2]
comments on v.38 – “The disciples apparently wanted Yeshua to make the most of
the opportunity to become a popular miracle-worker; but Yeshua rejected it,
regarding preaching more highly than miracles. Miracles were ‘appendages’ to the
Word (Calvin): the relation was not to be reversed.” We could therefore say
that “Miracles were/are “appendages” to the teaching of the Torah” and that any
deviation from this principle is inconsistent with the spirit, purpose and
nature of the Messiah. Today, amongst the Gentiles and even amongst some of the
Jewish people “experiences,” “healings,” and “the miraculous” are exalted above
the teaching of Torah, which is another way of rejecting the Torah. In some
congregations services are centred around the miraculous with no regard to, or
“in depth” teaching about the Torah. But here the Master clearly points out
that congregations ought not to be circuses, but houses of Torah teaching and
worship, as it is said: “We may go to the next towns [villages], that there
also I may proclaim [teach Torah], for, for this I came forth.”
The
Textus Receptus Greek of v. 39 has: “their Synagogues.” This must not be
interpreted as a distinction between “our” vs. “their” but rather as describing
the Galilean Esnogas vs. the Jerusalem or Babylonian Esnogas – in other words,
“their Synagogues” must be understood as “the Esnogas of that region” – i.e.
Galilean Esnogas. The Esnogas of Galilee were as much “their” (Galilean) as
were of Yeshua as a Jew, and this fact is shown in that he has no obstacle in
teaching Torah in all of these Galiean Synagogues without being ever prevented
from doing so.
Tallies:
B’resheet
(Gen.) 14:1-24→”their” (Gen 14:6 & Mrk 1:39) & “wilderness”
(Gen. 14:6 & Mrk 1:35)
Psalm
10 →”villages” (Psalm 10:8 & Mark 1:38)
Isaiah
41:2-5 + 8-13→ “seek”(Isaiah 41:12 & Mark 1:37)
Mishle
(Proverbs) 3:13-18 → Mark 1:37 “having found him” & Prov 3:13
“who has found wisdom”
MISHLE (Proverbs) 3:13-18
Blessings of Wisdom
Comments:
15. It is more ...
“They sat further
and querried: In one place it is written “It [Torah] is more precious than
pearls, and all of your desires do not compare to it” – the implication being
that the desires of Heaven [i.e. the Mitzvoth] do compare to it; and in another
place it is written (ibid. 8:11): “And all desires do not compare to it” –
including those of Heaven! – There is no contradiction. The first obtains with
a Mitzvah that cannot be performed by others; the second with a Mitzvah that
can be performed by others.” (Moed Katan 9a)
“There were two
families in Sepphoris, one of senators; the other of commoners, who greated the
Nasi each day, the senators going up first and coming out first. The commoners
subsequently studied Torah, after which they sought precedence. The question
was brought before R. Shimon ben Lakish. He, in turn, brought it before R.
Yochanan, who expounded in the house of study of R. Benayahu: “Even a Torah
Scholar who is a mamzer (born of an illicit relationship) takes precedence over
a High Priest who is an am ha’aretz (unversed in Torah). They [those who heard
him] though that this [“precedence”] applied to redemption [from captivity],
clothing, and sustenance, but not to seating [in rank order], whereupon R. Avin
said: It applies even to sitting, viz.: “It [Torah] is more precious than
peninim” (precious gems) – even than he who enters lifnai velifnim (acronymic
of “peninim”) [“the innermost sanctum” (i.e. the High Priest)].” (Yerushalmi
Shabbat 12:3
and all your
desires ... “R. Abba, the
father of R. Abba ben Mari said in the name of R. Acha: One verse states
(Proverbs 8:11): “And all desires [in general] do not equal it [Torah],” and,
another: “And all of your desires do not equal it!” [How is this to be
understood?] “Desires” [in general] are precious stones and pearls; “your
desires” are words of Torah, viz. (Jeremiah 9:23): “For these did I desire,
said the LORD.” Artvan sent Rabbenu HaQadosh [R. Yehudah HaNassi] a priceless
peral, saying: “Send me one of your good things” – whereupon he sent him one
mezuzah. Artvan: “What! I send you something priceless, and you send me
something worth one folleron?” Rabenu HaQadosh: “[All of] your desires and [all
of] my desires do not equal it. And what is more, you sent me something that I
must keep a vigil over, I sent you something which permits you to sleep and
keeps a vigil over you, viz. (Proverbs 6:22): “When you walk, it guides you;
when you lie down, it watches over you, etc.” (Yerushalmi Peah 1:1)
16. There is length
of days in its right hand – “Is this
to imply that in its right hand the is [only] length of days but not wealth and
honour? The meaning is, rather, that for those who are “right-oriented” in
respect to Torah [i.e. those who learn it for its own sake], there is length of
day, and, it goes without saying, wealth and honour. For those who are “left
oriented” in respect to Torah [i.e., those who learn it from some ulterior
motive], there is wealth and honor, but not length of days.” (Shabbat 63a)
17. Its ways ... The purpose of the entire Torah is to foster peace
(Shalom), viz.: “Its ways are ways of pleasantness, and all of its paths are
peace.” (Gittin 59b)
“R. Yeshoshua
said: Why is a courtyard erub made [(to “join” dwellings for purposes of
carrying on the Sabbath)]? For “the ways of peace” [i.e., to foster peace].
Once, a certain woman who was on bad terms with her neighbour, sent her erub to
her by her son. She [the neighbour] took hold of him, embraced him, and kissed
him. When he came home and related this to his mother, she said: “She bears me
so much affection and I did not even know it?” – whereupon they made peace with
each other, viz.: “Its ways [i.e., the Mitzvoth of the Torah] are ways of
pleasantness and all of its [by-]paths [i.e., the ordinances of the scribes
(such as the erub)] are peace.” (Yerushalmi Erubin 3:2)
18. It is a tree
of life ... “R. Chiyya b. Abba
said in the name of R. Yochanan: All who draw out their prayer and wait upon
its fruition, in the end, come to sorrow, viz. (Prov. 13:12): “Deferred hope
sickens the heart.” What is the remedy? Let him study Torah, as the verse
concludes: “but the tree of life is desire fulfilled,” “the tree of life” being
Torah, viz.: “It [Torah] is a tree of life to those that who hold fast to it.”
(Berakhot 32b)
“R. Bana’ah was
wont to say: If one’s study of Torah is for the sake of Heaven, it becomes for
him an elixir of life, viz.: “It [Torah] is a tree of life to those that who
hold fast to it.” (Ta’anith 7a)
“R. Channah said
in the name of R. Yirmiyah in the name of R. Chiyya: The Holy One Blessed be He
is destined to make a shade for the “men of mitzvoth” [i.e. the financial supporters
of Torah] in the shade of the “men of Torah” [i.e., the Torah Scholars], viz.
(Ecclesiastes 7:12): “For in the shade of wisdom – in the shade of silver,” and
“It is a tree of life to those that who hold fast to it, and those who bolster
it are fortunate.” (Yerushalmi Sotah 7:4)
Questions
for Reflection:
1.
What question/s
lie behind Rashi’s comments in Genesis 14:1?
2.
What question/s
lie behind Rashi’s comments in Genesis 14:2?
3.
What question/s
lie behind Rashi’s comments in Genesis 14:3?
4.
What question/s
lie behind Rashi’s comments in Genesis 14:4?
5.
What question/s
lie behind Rashi’s comments in Genesis 14:9?
6.
What question/s
lie behind Rashi’s comments in Genesis 14:10?
7.
What question/s
lie behind Rashi’s comments in Genesis 14:13?
8.
What question/s
lie behind Rashi’s comments in Genesis 14:14?
9.
What question/s
lie behind Rashi’s comments in Genesis 14:15?
10.
What question/s
lie behind Rashi’s comments in Genesis 14:18?
11.
What question/s
lie behind Rashi’s comments in Genesis 14:19?
12.
What question/s
lie behind Rashi’s comments in Genesis 14:20?
13.
What question/s
lie behind Rashi’s comments in Genesis 14:24?
14.
In Genesis 14:20
the Targum reads: “And he [Abram] gave to him [Malki Zedek] one of ten, of all
which he brought back.” Why did Abram forced the Gentile kings to tithe to
Malki Zedek? And in doing so, what prophetic judgment can be logically
discerned from this deed? Please explain your answer.
15.
Since from Genesis
14:20 it is evident that the laws of tithing are applicable to both Jews and
Gentiles, what is the significance of tithing?
16.
We read from “The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol II: The Patriarchs” by: Rabbi
Ya’aqob Culi, p. 79, that “it is forbidden to greet one’s friend before one
recites the Morning Service.” How does this precept illustrates the events
taking place in Mark 1:35-37?
17.
Because Abram put
himself out and engaged the kings in battle, what six advantages did he obtain?
18.
According to
Hakham Ya’aqob Culi, what was another frequent name for Jerusalem, and what
does this name mean?
19.
What is alluded to
in the section recited in the Grace after meals (Birkat HaMazon): “as our
fathers Abraham, Isaac and Jacob were blessed, with everything, from
everything, everything”? And what merits are bestowed upon those who
practice this generous deed?
20.
What obligations
are intimated in the Mishnah of Mark 1:35-39?
21.
How
is the Torah Seder related to:
(a)
Psalm
Ten for this week?
(b)
The
Ashlamatah of Isaiah 41:2-5 + 8-13 for this week?
(c)
Mark
(Mordechai) 1:35-39?
(d)
Proverbs
3:13-18
22.
After taking into
consideration all the above texts and our Torah Seder, what would you say is
the general message from the Scriptures for this coming week?
Shalom Shabbat and
much courage and guidance of G-d’s Wisdom in answering the above questions!
Hakham Dr. Yosef
ben Haggai