Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2008
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
|
Kislev 2, 5769 – November
28/29, 2008 |
First Year
of the Shmita Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday Nov. 28, 2008 – Candles at 5:11 PM Saturday Nov. 29, 2008 – Havdalah 6:09 PM |
San Antonio, Texas, U.S. Friday Nov. 28, 2008 – Candles at 5:17 PM Saturday Nov. 29, 2008 – Havdalah 6:13 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday Nov. 28, 2008 – Candles at 4:46 PM Saturday Nov. 29, 2008 – Havdalah 5:42 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday Nov. 28, 2008 – Candles at 3:58 PM Saturday Nov. 29, 2008 – Havdalah 5:03 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday Nov. 28, 2008 – Candles at 4:12 PM Saturday Nov. 29, 2008 – Havdalah 5:11 PM |
Brisbane, Australia Friday Nov. 28, 2008 – Candles at 6:09 PM Saturday Nov. 29, 2008 – Havdalah 7:07 PM |
|
Miami,
Florida, US Friday Nov. 28, 2008 – Candles at 5:11 PM Saturday Nov. 29, 2008 – Havdalah 6:06 PM |
Jakarta,
Indonesia Friday Nov. 28, 2008 – Candles at 5:36 PM Saturday Nov. 29, 2008 – Havdalah 6:28 PM |
|
New London, Connecticut USA Friday Nov. 28, 2008 – Candles at 3:55 PM Saturday Nov. 29, 2008 – Havdalah 4:57 PM |
Kuala Lumpur, Malaysia Friday Nov. 28, 2008 – Candles at 6:42 PM Saturday Nov. 29, 2008 – Havdalah 7:33 PM |
|
Oklahoma City, Oklahoma, U.S Friday Nov. 28, 2008 – Candles at 5:00 PM Saturday Nov. 29, 2008 – Havdalah 5:59 PM |
Manila
& Cebu, Philippines Friday Nov. 28, 2008 – Candles at 5:06 PM Saturday Nov. 29, 2008 – Havdalah 5:59 PM |
|
Olympia, Washington, U.S. Friday Nov. 28, 2008 – Candles at 4:08 PM Saturday Nov. 29, 2008 – Havdalah 5:16 PM |
Port Elizabeth, South Africa Friday Nov. 28, 2008 – Candles at 6:58 PM Saturday Nov. 29, 2008 – Havdalah 8:00 PM |
|
Philadelphia,
Pennsylvania USA Friday Nov. 28, 2008 – Candles at 4:19 PM Saturday Nov. 29, 2008 – Havdalah 5:21 PM |
Singapore, Singapore Friday Nov. 28, 2008 – Candles at 6:36 PM Saturday Nov. 29, 2008 – Havdalah 7:28 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 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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Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וַיְהִי
כָל-הָאָרֶץ |
|
|
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“Vay’hi Kol HaAretz” |
Reader 1 – B’Resheet 11:1-5 |
Reader 1 – B’resheet 12:1-3 |
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“And was the whole earth” |
Reader 2 – B’Resheet 11:6-9 |
Reader 2 – B’resheet 12:4-6 |
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“Y era toda la tierra” |
Reader 3 – B’Resheet 11:10-13 |
Reader 3 – B’resheet 12:7-9 |
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B’resheet (Gen.) 11:1-32 |
Reader 4 – B’Resheet 11:14-17 |
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|
Ashlamatah: Zephaniah 3:9-17
+ 20 |
Reader 5 – B’Resheet 11:18-21 |
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Reader 6 – B’Resheet 11:22-25 |
Reader 1 – B’resheet 12:1-3 |
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Psalms 8 |
Reader 7 – B’Resheet 11:26-32 |
Reader 2 – B’resheet 12:4-6 |
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N.C.: Mark 1:29-31 |
Maftir: B’Resheet 11:29-32 |
Reader 3 – B’resheet 12:7-9 |
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Mishle (Proverbs) 3:1-10 |
Zephaniah 3:9-17 + 20 |
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Rashi & Targum Pseudo Jonathan
for: B’Resheet (Gen.) 11:1-32
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RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
The whole earth had one language, with conforming words. |
1.
And all the earth was (of) one language, and one speech, and one counsel. In
the holy language spoke they, that by which the world had been created at the
beginning. [JERUSALEM.
And all the inhabitants of the earth were (of) one language, and of one speech,
and one counsel: for they spoke the holy language by which the world was
created at the beginning: |
|
2.
When they journeyed from the east, they found a valley in the land of Shinar
and they settled there. |
2.
And it was while they were journeying from the east that they found a plain
in the land of Babel, and dwelt there. [JERUSALEM.
while their hearts erred afterwards from the Word of Him who spoke, and the
world was, at the beginning; and they found a plain in the land of Pontos and
dwelt there.] |
|
3.
They said one to another, “Come, let us mold bricks and bake them
thoroughly.” They then had bricks to use as stone, and the clay for mortar. |
3.
And they said, a man to his fellow, Come, we will cast bricks, and put them
in the furnace. And they had brick for stone, and slime for cement. |
|
4.
Then they said, “Come, we will build ourselves a city, and a tower whose top
will reach the heavens. Thus we will make ourselves a name, so that we will
not be scattered all over the face of the earth.” |
4.
And they said, Come, we will build us a city and a tower, and the head of it
will come to the summit of the heavens; and we will make us (an image for)
worship on the top of it, and put a sword in his hand to act against the
array of war, before that we be scattered on the face of the earth. [JERUSALEM.
And they said, Come now, and we will build us a city and a tower, and the
head of it will reach to the summit of the heavens, and we will make us in it
a house of worship at the top, and we will put a sword in his hand, lest
there be set against him the array of war, before we be scattered upon the
face of all the earth.] |
|
5.
Adonai descended to see the city and the tower that the sons of man built. |
5.
And the Lord was revealed to punish them for the work of the city and the tower
which the sons of men built. |
|
6.
Adonai said, "Behold, they are one people, all having one language, and
this is their first undertaking. Now will nothing be unattainable for them,
[to do] whatever they have a mind to do? |
6.
And the Lord said, Behold, the people is one, and the language of all of them
one: and this they have thought to do: and now they will not be restrained
from doing whatever they imagine. |
|
7.
Come, let us descend and jumble their language, that they will not understand
one another's language." |
7.
And the Lord said to the seventy angels which stand before Him, Come, we will
descend and will there commingle their language, that a man will not
understand the speech of his neighbour. |
|
8.
Adonai scattered them from there all over the face of the earth, and they
stopped building the city. |
8.
And the Word of the Lord was revealed against the city, and with Him seventy
angels, having reference to seventy nations, each having its own language,
and thence the writing of its own hand: and He dispersed them from thence
upon the face of all the earth into seventy languages. And one knew not what
his neighbour would say: but one slew the other; and they ceased from
building the city. |
|
9.
Therefore He called its name, Babel, for this was the place where Adonai
jumbled the language of all the earth; and from there, Adonai scattered them
all over the face of the earth. |
9.
Therefore He called the name of it Babel, because there did the Lord
commingle the speech of all the inhabitants of the earth, and from thence did
the Lord disperse them upon the faces of all the earth. |
|
10.
These are the histories of Shem. Shem was one hundred years old, and he had
Arpachshad two years after the Flood. |
10.
These are the generations of Shem. Shem was a son of a hundred years, and he
begat Arphakshad, two years after the deluge. |
|
11.
Shem lived after he had Arpachshad, five hundred years, and he had sons and
daughters. |
11.
And Shem lived after he had begotten Arphakshad five hundred years, and begat
sons and daughters. |
|
12.
Arpachshad lived thirty-five years and had Shelach. |
12.
And Arphakshad lived thirty and five years, and begat Shelach. |
|
13.
Arpachshad lived, after he had Shelach, four hundred and three years, and he
had sons and daughters. |
13.
And Arphakshad lived after he had begotten Shelach four hundred and thirty
years, and begat sons and daughters. |
|
14.
Shelach lived thirty years and had Eber. |
14.
And Shelach lived thirty years, and begat Eber. |
|
15.
After he had Eber, Shelach lived four hundred and three years, and he had
sons and daughters. |
15.
And Shelach lived after he had begotten Eber four hundred and three years,
and begat sons and daughters. |
|
16.
Eber lived thirty-four years and had Peleg. |
16.
And Eber lived thirty-four years, and begat Peleg. |
|
17.
After he had Peleg, Eber lived four hundred and thirty years, and he had sons
and daughters. |
17.
And Eber lived after he had begotten Peleg four hundred and thirty years, and
begat sons and daughters. |
|
18.
Peleg lived thirty years and had Re'u. |
18.
And Peleg lived thirty years, and begat Reu. |
|
19.
After he had Re'u, Peleg lived two hundred and nine years, and had sons and
daughters. |
19.
And Peleg lived after he had begotten Reu two hundred and nine years, and
begat sons and daughters. |
|
20.
Re'u lived thirty-two years and had Serug. |
20.
And Reu lived thirty-two years, and begat Serug. |
|
21.
After he had Serug, Re'u lived two hundred and seven years, and had sons and
daughters. |
21.
And Reu lived after he had begotten Serug two hundred and seven years, and
begat sons and daughters. |
|
22.
Serug lived thirty years and had Nachor. |
22.
And Serug lived thirty years, and begat Nahor. |
|
23.
After he had Nachor, Serug lived two hundred years, and had sons and
daughters. |
23.
And Serug lived after he had begotten Nahor two hundred years, and begat sons
and daughters. |
|
24.
Nachor lived twenty-nine years and had Terach. |
24.
And Nahor lived twenty-nine years, and begat Terah. |
|
25.
After he had Terach, Nachor lived one hundred and nineteen years, and had
sons and daughters. |
25.
And Nahor lived after he had begotten Terah one hundred and sixteen years,
and begat sons and daughters. |
|
26.
Terach lived seventy years and had Abram, Nachor and Haran. |
26.
And Terah lived seventy years, and begat Abram and Nahor and Haran. |
|
27.
These are the histories of Terach. Terach produced Abram, Nachor, and Haran.
Haran produced Lot. |
27.
These are the generations of Terah. Terah begat Abram, Nahor, and Haran; and
Haran begat Lot. |
|
28.
Haran died during the lifetime of his father Terach, in the land of his birth
in Ur Kasdim. |
28.
And it was when Nimrod had cast Abram into the furnace of fire because he
would not worship his idol, and the fire had no power to burn him, that
Haran's heart became doubtful, saying, If Nimrod overcome, I will be on his
side: but if Abram overcome, I will be on his side. And when all the people
who were there saw that the fire had no power over Abram, they said in their
hearts, Is not Haran the brother of Abram full of divinations and charms, and
has he not uttered spells over the fire that it should not burn his brother?
Immediately (min yad, out of hand) there fell fire from the high heavens and
consumed him; and Haran died in the sight of Terah his father, where he was
burned in the land of his nativity, in the furnace of fire which the Kasdai
had made for Abram his brother. |
|
29.
Abram and Nachor married. The name of Abram's wife was Sarai, and the name of
Nachor's wife was Milkah, the daughter of Haran [who was] the father of
Milkah and Yiskah. |
29.
And Abram and Nahor took to them wives: the name of Abram's wife was Sarai,
and the name of the wife of Nahor, Milcha, the daughter of Haran, the father
of Milcha and the father of Iska who is Sarai. |
|
30.
Sarai was barren, she had no child. |
30.
And Sarai was barren, she had no child. [JERUSALEM.
And Sarai was barren, she had no son.] |
|
31.
Terach took his son, Abram, and Lot, the son of Haran, his grandson, and
Sarai, his daughter-in-law, the wife of his son, Abram. With them he departed
from Ur Kasdim, to go to the land of Canaan. [When] they came to Charan
[however], they settled there. |
31.
And Terah took Abram his son, and Lot bar Haran, the son of his son, and his
daughter-in-law Sarai the wife of Abram his son, and went forth with them
from Ur of the Kasdai, to go to the land of Kenaan. And they came unto Haran,
and dwelt there. |
|
32.
The lifetime of Terach was two hundred and five years. Terach died in Charan. |
32.
And the days of Terah were two hundred and five years. And Terah died in
Haran. |
|
|
|
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.
48.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol I
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
I, pp. 412-442.
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 11:1, 4, 5, 69,
28, 29, and 32.
Ketubim: Targum Tehillim (Psalms) 8
|
JPS TRANSLATION |
TARGUM |
|
1. For the Leader;
upon the Gittith. A Psalm of David. |
1. For praise, on the lyre that he brought from
Gath. A hymn of David. |
|
2. O LORD, our Lord,
how glorious is Your name (authority) in all the earth! Whose majesty is
rehearsed above the heavens. |
2. O God our Master, how lofty is Your name (authority) and
praiseworthy in all the earth, You who have placed Your splendor above the
heavens. |
|
3. Out of the mouth of
babes and sucklings have You founded strength, because of Your adversaries;
that You might still the enemy and the avenger. |
3. From the mouth of children and infants You have established
strength because of Your oppressors, to bring to naught the enemy and the
violent man. |
|
4. When I behold Your
heavens, the work of Your fingers, the moon and the stars, which You have
established; |
4. Because I see Your heavens, the works of Your fingers,
the moon and the stars that You have fixed in place, |
|
5. What is man, that
You are mindful of him? And the son of man, that You think of him? |
5. What is a son of man, because You will remember his deeds,
and a son of man, because You will punish him? |
|
6. Yet You have made
him but little lower than the angels, and has crowned him with glory and
honour. |
6. And You have made him a little less than the angels,
and You will crown him with glory and brightness. |
|
7. You have made him
to have dominion over the works of Your hands; You have put all things under
his feet: |
7. You made him ruler over the works of Your
hands; all things You have placed under his feet. |
|
8. Sheep and oxen, all
of them, yes, and the beasts of the field; |
8. Sheep and oxen, all of them, and also the beasts of the
field. |
|
9. The fowl of the
air, and the fish of the sea; whatsoever passes through the paths of the
seas. |
9. The birds of the air, and the fish of the sea,
and Leviathan, who passes along the paths of the sea. |
|
10. O LORD, our Lord,
how glorious is Your name (authority) in all the earth! |
10. O God our Master, how lofty and praiseworthy is Your
name (authority) in all the earth! |
|
|
|
RASHI’S COMMENTARY ON PSALMS
Psalm
Eight
1.
ON THE GIΤΤΙΤH. [The gittith is] a musical
instrument that comes from Gath where there were [craftsmen] available to
produce it. Our rabbis said that [the title ‘ON THE
GIΤΤΙΤΗ’] refers to Edom, which in the future will be
trod like a winepress [gath] in accord with what is stated in the Bible,
“I trod out a vintage alone” (Isa. 63:3). However, the content of the psalm
does not support that.
2a
HOW MAJESTIC IS YOUR NAME!
More worthy than the power characteristic of those below. But You in Your great
humility. Those below are not worthy that Your Presence should abide among
them.
2b
YOU WHOSE SPLENDOR
is worthy that You should place it OVER THE HEAVENS, but You in Your
humility You have STRENGTH.
3a
FROM THE MOUTHS OF
the Levites and the priests, who are people who have grown up in filth, and nursing
babes. ‘Olélim ‘INFANTS’ is a cognate of [the verb 'olalti ‘I
dirtied’ in] “Ι dirtied my head in the dust” (Job. 16:15). With reference
to filth children are called ‘ólélim [i.e. ‘dirtiers,’ a designation derived
from babies’ constantly wetting and dirtying their diapers].
3b
ON ACCOUNT OF YOUR FOES,
[i.e.], to inform them that we are Your servants.
3c
TO PUT AN END TO
the insults of ENEMY AND AVENGER, who say, "You [Israel] are no
better than the rest of the nations.
5 But as for me, when I
see YOUR HEAVENS ... I ask myself, "WHAT IS MAN THAT YOU HAVE
BEEN MINDFUL OF HIM ...”
6
THAT YOU HAVE MADE HIM LITTLE LESS... ?" [YOU MADE HIM LITTLE LESS THAN
GOD]
when You empowered Joshua to make the sun stand still [cf. Joshua 10:12-14] and
to dry up the Jordan [cf. Joshua 3:9-17] and Moses to split the [Reed] Sea [cf.
Ex. 4:21, 26-29; 15:19; Ps. 106:9; 136:13; Neh. 9:11] and to ascend to heaven
[See Ex. 19:3a: “Moses went up to God”; Ex. 19:20: “Moses went up”; see also
Ex. 24:12; etc.] and Elijah to revive the dead [cf. 1 Kings 17:17-21].
8
SHONEH VA ALAPIM ‘FLOCK AND ΚΙΝE.’ [This particular
Hebrew expression is synonymous with the common Hebrew expression SHO’N UBAQAR
‘flock and herd.’ There are many aggadic midrashim [on the phrase FLOCK AND
ΚIΝΕ], but they do not lend themselves to be reconciled with the
order of the Scripture verses.
Ashlamatah: Zephaniah 3:9-17 + 20
8. Therefore wait for Me, says
the LORD, until the day that I rise up to the prey; for My determination is to
gather the nations, that I may assemble the kingdoms, to pour upon them Mine
indignation, even all My fierce anger; for all the earth will be devoured with
the fire of My jealousy.
9.
For then will I turn to the peoples a pure language, that they may all call
upon the name of the LORD, to serve Him with one consent.
10.
From beyond the rivers of Ethiopia will they bring My suppliants, even the
daughter of My dispersed, as Mine offering.
11.
In that day you will not be ashamed for all your doings, wherein you have
transgressed against Me; for then I will take away out of the midst of you your
proudly exulting ones, and you will no more be haughty in My holy mountain.
12.
And I will leave in the midst of you an afflicted and poor people, and they will
take refuge in the name of the LORD.
13.
The remnant of Israel will not do iniquity/Lawlessness, nor speak lies, neither
will a deceitful tongue be found in their mouth; for they will feed and lie
down, and none will make them afraid. {P}
14.
Sing, O daughter of Zion, shout, O Israel; be glad and rejoice with all the
heart, O daughter of Jerusalem.
15.
The LORD has taken away your judgments, He has cast out your enemy; The King of
Israel, even the LORD, is in the midst of you; you will not fear evil any more.
{P}
16.
In that day it will be said to Jerusalem: ‘Fear you not; O Zion, let not your hands
be slack.
17.
The LORD your God is in the midst of you, a Mighty One who will save; He will
rejoice over you with joy, He will be silent in His love, He will joy over you
with singing.'
18. I will gather them that
are far from the appointed season, who are of you, that have borne the burden
of reproach.
19. Behold, at that time I
will deal with all them that afflict you; and I will save her that is lame, and
gather her that was driven away; and I will make them to be a praise and a
name, whose shame has been in all the earth.
20.
At that time will I bring you in, and at that time will I gather you; for I
will make you to be a name and a praise among all the peoples of the earth,
when I turn your captivity before your eyes, says the LORD. {P}
Mark (Mordechai) 1: 29-31
29.
And immediately, having come forth out of the synagogue, they
went to the house of Simon and Andrew, with James and John.
30.
Now Shimon's mother-in-law was lying sick with a [lethal] fever; and immediately
they tell him about her.
31.
And having come near, he raised her up, taking her by the hand, and the fever
left her immediately, and she was ministering (Greek:
di’ikonei) to them.
Comments:
In
the first clause of v.29 the word “immediately” seems redundant,
what is the purpose of this redundancy? As we have remarked already several
times, this is one of few words which Mordechai is very fond of. This is the
word that characterizes a “servant.” And as our Sages have stated “one mitzvah
(commandment leads to another.” The servant of G-d has no rest, in the sense
that even when not physically engaged in “doing” something, he is using his
mind and mouth to mediate on G-d’s Word, thinking one how some issue is
connected to the Torah Seder for the week, or singing or praising G-d, or
reading a good book. The Master owns the time of his servant, therefore the
servant can’t waste a commodity that does not belong to him. The time of a
Talmid (Rabbinic Disciple) also does not belong to him, but to the Master that
is teaching him. A Talmid therefore can’t waste time, since it does not belong
to him to dispose of it as he/she sees fit, otherwise the Talmid is usurping
the role of the Master. The Master of Nazareth as the pattern or example for
any servant of G-d, does not linger at the Esnoga to be congratulated, but
hurries himself to go to the house of his Talmid Hakham Tsefet (Peter) to say
Kiddush and have something to eat with his Talmidim.
Last
week we learned that the perfect behaviour of a Talmid is to sit in silence
before his Master and internalize what the Master is teaching. Thus, the demon
is commanded to be silent, and to come out of the afflicted because whilst the
demon has control, the person can’t internalize the teaching of Torah. In this
week we learn that for a perfect servant of G-d “charity starts at home,” and
that the perfect response of a servant of G-d when “healed” or “saved” is to
increase in service and to become a better servant. Thus, we read that when
Hakham Tsefet’s (Peter’s) mother-in-law is healed “immediately,
and she was ministering (Greek: di’ikonei)
to them.” The Greek root word here for “serving” or “ministering” (which means
the same thing), is the same as that for “deacon” or “deaconess.” True
ministry, genuine service to G-d must start in the home and in the greater home
– the Esnoga, after that we can then start serving G-d.
The
good news about the Government of G-d, is that it must thoroughly permeate its
two basic and essential levels: the home and the local community (Esnoga), any
further than that is going beyond the limits that G-d has set for us. When the
servants of G-d opt out by delusions of grandeur from being perfect servants of
G-d in their homes and local Esnoga, the forfeit the government of G-d
altogether and join those who were bent in erecting the tower of Babel. The
result is that G-d returns Babel
(confusion) to them so that they forsake the truth.
Let
us not forget this lesson, and learn it well, we are here on this earth
primarily and essentially to be perfect servants of G-d in our homes and in our
local community/Esnoga. These are the spheres that G-d wants us to bring
completely under the Government of G-d. We are not families and religious
congregations in our country/land. No! G-d forbid! But rather we are a
different counter-culture in a strange culture: embassies of the Government of
G-d, which is characterized thoroughly by a philosophy of service to man and to
G-d, most blessed be He!
MISHLE (Proverbs) 3:1-10
The Blessings of Obedience
6.
In all your ways –
Bar Kappara expounded: Which small section contains the entire body of Torah? “In
all of your ways acknowledge Him, and He will straighten your paths.” Rava
said: Even towards the commission of transgression! R. Papa said: As the
Proverb has it: “The thief, at the mouth of the tunnel, calls upon the LORD”
[for success in his enterprise]. – Berakhot 63a
9.
Honour the LORD –
The Rabbis taught: It is written (Exodus 20:12): “Honour your father and
mother,” and: “Honour the LORD from your substance (wealth).” Scripture hereby
likens the honour of father and mother to that of the Holy One Blessed be He.
(Kiddushin 30b)
R.
Shimon bar Yochai says: Great is the honouring of father and mother, which the
Holy One Blessed be He preferred to His very own honour. It is written (Exodus
20:12): “Honour your father and your mother,” and: “Honour the LORD from your
substance (wealth).” What do you honour Him from? If He grants it [“your
increase”] to you, you separate leket, shikchah, and peah, terumah, the
first-tithe, the second-tithe, the poor-tithe, and challah; you furnish
yourself with a succah, lulav, shofar, tefillin, tzitzit; you feed the poor and
the hungry, and you give the thirsty to drink. If you have means, you are
obligated in all of these, and if not, you are not obligated in even one of
them. But, when it comes to honouring father and mother, whether you have
wealth or do not have wealth, “Honour you father and your mother” – even if you
must go begging from door to door! (Yerushalmi Peah 1:1).
10.
And Tirosh will burst -
... Now is it [“Tirosh”] not wine? Is it not written ... “and Tirosh will burst
your wine vats”? – [The allusion is to] what comes from Tirosh [grapes (i.e.
wine)]. (Yoma 76b)
Questions
for Reflection:
1.
How
is the Torah Seder related to:
(a)
Psalm
Eight for this week?
(b)
The
Ashlamatah of Zephaniah 3:9-17 + 20 for this week?
(c)
Mark
(Mordechai) 1:29-31?
(d)
Proverbs
3:1-10
2.
What
question/s does Rashi answer with regards to Genesis 11:1?
3.
What
question/s does Rashi answer with regards to Genesis 11:4?
4.
What
question/s does Rashi answer with regards to Genesis 11:5?
5.
What
question/s does Rashi answer with regards to Genesis 11:6?
6.
What
question/s does Rashi answer with regards to Genesis 11:9?
7.
What
question/s does Rashi answer with regards to Genesis 11:28?
8.
What
question/s does Rashi answer with regards to Genesis 11:29?
9.
What
question/s does Rashi answer with regards to Genesis 11:32?
10.
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?
Note: May I take this opportunity to encourage more
of our readers to attempt to answer each week’s questions. The trophy and prize
is not necessarily to be correct, but the most important part is to have
participated in the discussion. We are all learners and I learn as much or more
from you that you may learn from me. Let us be all servants of G-d and build
and encourage one another. Amen ve amen!
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai