Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	First Year of the Reading Cycle
Kislev 9, 5769 – December 05/06, 2008	First Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Friday Dec. 05, 2008 – Candles at 5:11 PM

Saturday Dec. 06, 2008 – Havdalah 6:09 PM

San Antonio, Texas, U.S.

Friday Dec. 05, 2008 – Candles at 5:17 PM

Saturday Dec. 06, 2008 – Havdalah 6:14 PM

Baton Rouge & Alexandria, Louisiana, U.S.

Friday Dec. 05, 2008 – Candles at 4:46 PM

Saturday Dec. 06, 2008 – Havdalah 5:43 PM

Sheboygan & Manitowoc, Wisconsin US

Friday Dec. 05, 2008 – Candles at 3:56 PM

Saturday Dec. 06, 2008 – Havdalah 5:02 PM

Bowling Green & Murray, Kentucky, U.S.

Friday Dec. 05, 2008 – Candles at 4:11 PM

Saturday Dec. 06, 2008 – Havdalah 5:11 PM

Brisbane, Australia

Friday Dec. 05, 2008 – Candles at 6:14 PM

Saturday Dec. 06, 2008 – Havdalah 7:12 PM

Miami, Florida, US

Friday Dec. 05, 2008 – Candles at 5:12 PM

Saturday Dec. 06, 2008 – Havdalah 6:07 PM

Jakarta, Indonesia

Friday Dec. 05, 2008 – Candles at 5:39 PM

Saturday Dec. 06, 2008 – Havdalah 6:32 PM

New London, Connecticut USA

Friday Dec. 05, 2008 – Candles at 3:53 PM

Saturday Dec. 06, 2008 – Havdalah 4:57 PM

Kuala Lumpur, Malaysia

Friday Dec. 05, 2008 – Candles at 6:44 PM

Saturday Dec. 06, 2008 – Havdalah 7:36 PM

Oklahoma City, Oklahoma, U.S

Friday Dec. 05, 2008 – Candles at 4:59 PM

Saturday Dec. 06, 2008 – Havdalah 5:58 PM

Manila & Cebu, Philippines

Friday Dec. 05, 2008 – Candles at 5:08 PM

Saturday Dec. 06, 2008 – Havdalah 6:00 PM

Olympia, Washington, U.S.

Friday Dec. 05, 2008 – Candles at 4:05 PM

Saturday Dec. 06, 2008 – Havdalah 5:14 PM

Port Elizabeth, South Africa

Friday Dec. 05, 2008 – Candles at 7:04 PM

Saturday Dec. 06, 2008 – Havdalah 8:06 PM

Philadelphia, Pennsylvania USA

Friday Dec. 05, 2008 – Candles at 4:17 PM

Saturday Dec. 06, 2008 – Havdalah 5:20 PM

Singapore, Singapore

Friday Dec. 05, 2008 – Candles at 6:39 PM

Saturday Dec. 06, 2008 – Havdalah 7:30 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 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:
לֶךְ-לְךָ
“Lekh-Lekha!”	Reader 1 – B’Resheet 12:1-5	Reader 1 – B’resheet 14:1-4
“Get up, Get out!”	Reader 2 – B’Resheet 12:6-9	Reader 2 – B’resheet 14:5-9
“Levántate y vete!”	Reader 3 – B’Resheet 12:10-13	Reader 3 – B’resheet 14:10-12
B’resheet (Gen.) 12:1 – 13:18	Reader 4 – B’Resheet 12:14-20
Ashlamatah: Joshua 24:3-10 + 14	Reader 5 – B’Resheet 13:1-4
	Reader 6 – B’Resheet 13:5-12	Reader 1 – B’resheet 14:1-4
Psalms 9	Reader 7 – B’Resheet 13:13-18	Reader 2 – B’resheet 14:5-9
N.C.: Mark 1:32-34	Maftir: B’Resheet 13:16-18	Reader 3 – B’resheet 14:10-12
Mishle (Proverbs) 3:11-12	Joshua 24:3-10 + 14

Rashi & Targum Pseudo Jonathan

for: B’Resheet (Gen.) 12:1 – 13:18

RASHI	TARGUM PSEUDO JONATHAN
1. Adonai said to Abram, "Go from your land, from your birthplace, and from your father's house, [and go] to the land that I will show you.	1. AND the Lord said to Abram, Go you from your land; separate yourself from your kindred; go forth from the house of your father; go into the land which I will show you.
2. I will make you into a great nation, I will bless you and make your name great; and you will be a blessing.	2. And I will make you a great people, and will bless you, and magnify your name, and you will be blessed. [JERUSALEM. And I will constitute you a great people, and I will bless you; and Abram will be strengthened with many blessings.]
3. I will bless those who bless you, and he who curses you, I will curse; and through you, will be blessed all the families of the earth."	3. And I will bless the priests who will spread forth their hands in prayer, and bless your sons; and Bileam, who will curse them, I will curse, and they will slay him with the mouth of the sword; and in you will be blessed all the generations of the earth. [JERUSALEM. And I will bless him who blesses you, and he who curses you will be accursed; and in your righteousness/generosity will all the generations of the earth be blessed.]
4. Abram went as Adonai had told him, and Lot went with him. Abram was seventy-five years old when he left Charan.	4. And Abram went, according as the Lord had spoken with him, and Lot went with him. And Abram was the son of seventy and five years at his going forth from Haran.
5. Abram took his wife Sarai, Lot, his brother's son, all their possessions they had acquired, and the souls [people] that they had made [converted] in Charan, and they set out to go to the land of Canaan. They came to the land of Canaan.	5. And Abram took Sara his wife, and Lot his brother's son, and all the substance which they had acquired, and the souls whom they had proselytized in Haran, and went forth to go to the land of Kenaan. And they came to the land of Kenaan. [JERUSALEM. And the souls of the proselytes.]
6. Abram passed [travelled] through the land until the place of Shechem, until the Plain of Moreh. The Canaanites were then in the land.	6. And Abram passed through the land unto the place of Shekem, unto the plain which had been showed. [JERUSALEM. The plain (or valley) of vision.] And the Kenaanites were then in the land; for the time had not yet come that the sons of Israel should possess it.
7. Adonai appeared to Abram and said: "To your descendants I will give this land." There he built an altar to Adonai Who had appeared to him.	7. And the Lord was revealed unto Abram, and said, To your sons will I give this land. And he built there an altar before the Lord, who was revealed to him.
8. From there he moved to the mountain that was east of Bet-El and set up his tent. Bet-El was to the west and Ai was to the east. There he built an altar to Adonai, and he proclaimed the Name, Adonai.	8. And he went up from thence to a mountain which was eastward of Bethel, and outspread his tent, having Bethel on the west and Ai on the east; and he built there an altar before the Lord, and prayed in the Name of the Lord.
9. Abram journeyed, travelling steadily southward.	9. And Abram migrated, going and migrating unto the south.
10. There was a famine in the land. Abram went down to Egypt to live there temporarily, for the famine was severe in the land.	10. And there was a famine in the land, and Abram went down into Mizraim to be a dweller there, because the famine was strong in the land.
11. As he came near and was about to enter Egypt, he said to his wife Sarai, "Behold, I now realize that you are a woman of beautiful appearance.	11. And it was, as he approached to enter the limit of Mizraim, and they had come to the river, and were uncovering their flesh to pass over, that Abram, said to Sara his wife, Behold, until this I have not beheld your flesh; but now I know that you are a woman of fair aspect.
12. It will happen when the Egyptians see you that they will say: 'This is his wife.' They will kill me and let you live.	12. It will be, therefore, when the Mizraee see you, and view your beauty, that they will say, This is his wife; and they will kill me, and you will they keep alive.
13. Please say [therefore] that you are my sister, so that it will go well with me for your sake, and my life will be spared because of you."	13. Say, I pray, that you are my sister, that it may be well with me for your sake, and that my life may be spared on your account.
14. And it was when Abram was entering Egypt, that the Egyptians beheld the woman, because she was very beautiful.	14. And it was when Abram had entered Mizraim, the Mizraee saw the woman to be very fair;
15. Pharaoh's officials saw her and praised her to Pharaoh. The woman was taken to Pharaoh's house.	15. and the princes of Pharoh beheld her, and praised her to Pharoh; and the woman was conducted to the royal house of Pharoh. [JERUSALEM. And the woman was conducted to the palace of Pharoh.]
16. He treated Abram well for her sake. He thus acquired sheep, oxen, donkeys, male and female slaves, female donkeys and camels.	16. And Pharoh did good to Abram for her sake; and he had sheep, and oxen, and asses, and servants, and handmaids, and she-asses, and camels.
17. Adonai afflicted Pharaoh with severe plagues, and also his household, because of Sarai, Abram's wife.	17. And the Word of the Lord sent great plagues against Pharoh and the men of his house, on account of Sara, Abram's wife.
18. Pharaoh summoned Abram and said: "What is this that you have done to me? Why did you not tell me that she is your wife?	18. And Pharoh called Abram, and said, What is this that you have done to me?
19. Why did you say, 'She is my sister,' so that I should take her to myself for a wife? Now here is your wife, take [her] and go."	19. Why said you, She is my sister? When I would take her to me to wife, plagues were at once sent against me, and I went not unto her. And now behold your wife, take (her) and go.
20. Pharaoh assigned men to him and they escorted him and his wife and all that was his.	20. And Pharoh commanded men concerning him, and they led him forth, and his wife, and all that he had.

1. Abram went up from Egypt; he, his wife, and all that he had, together with Lot into the south.	1. And Abram went up from Mizraim, he and his wife (and) all that he had; and Lot with him, to go to the south.
2. Abram was very wealthy in livestock, silver and gold.	2. And Abram had become very strong in cattle, in silver, and in gold.
3. He continued on his travels from the south to Bet-El, until the place where he originally had his tent, between Bet-El and Ai.	3. And he proceeded in his journeys from the south unto Bethel, and returned to the place where he had outspread his tabernacle at the first, between Bethel and Ai,
4. To the site of the altar which he made there at first; and there Abram called in the Name of Adonai.	4. to the place of the altar which he had made there at the beginning; and Abram prayed there in the Name of the Lord.
5. Lot who accompanied Abram also had sheep, cattle and tents.	5. And also unto Lot, who was remembered through the righteousness/generosity of Abram, there were sheep and oxen and tents.
6. The land was unable to support them that they might dwell together, for their wealth was so great that they were unable to dwell together.	6. And the land could not sustain them to dwell together, because their possessions were great, and they were not able to dwell together. [JERUSALEM. Their treasures.]
7. There was a quarrel between the herdsmen of Abram's flocks and the herdsmen of Lot's flocks. The Canaanites and the Perizzites were then living in the land.	7. And contentions arose between the shepherds of Abram's flock, and the shepherds of the flocks of Lot; for the shepherds of Abram had been instructed by him not to go among the Kenaanaee and the Pherizaee, who, as yet, had power in the land, and to restrain the cattle that they should make no depredation in going to the place of their pasture: but the shepherds of Lot would go and feed in the grounds of the Kenaanaee and Pherizaee who yet dwelt in the land. [JERUSALEM. And there was strife between the shepherds of Abram's cattle and the shepherds of the cattle of Lot. The shepherds of Abram restrained their beasts until the time of their coming to the place of their pasture; but the shepherds of Lot did not restrain their beasts, but turned them free, and went. But Abram's shepherds had been instructed by Abram their righteous/generous master, Go not to the Kenaanaee and Pherizaee; for as yet they have possession in the land.]
8. Abram said to Lot: "Please, let there not be strife between me and you, and between my herdsmen and your herdsmen, for we are kinsmen.	8. And Abram said to Lot, Between me and you let there not now be controversy, nor between my shepherds and your shepherds; for we are brother-men.
9. Is not all the land before you? Please separate from me, if [you go] to the left, I [will go] to the right, and if [you go] to the right, I [will go] to the left."	9. Is not all the land before you? Separate then from me. If you to the north, I to the south: if you to the south, I to the north.
10. Lot raised his eyes and saw the entire Jordan Plain, that it was abundantly watered; before Adonai destroyed Sedom and Amorah, it was like Adonai's garden, like the land of Egypt, going towards Zoar.	10. And Lot uplifted his eyes towards (the place of) fornication; and beheld all the plain of Jardena that it was altogether well watered, before the Lord in his wrath had destroyed Sedom and Amorah; a land admirable for trees, as the garden of the Lord, and for fruitage, as the land of Mizraim as you go up to Zoar.
11. Lot chose for himself the entire Jordan Plain; Lot journeyed from the east, and they separated one from another.	11. And Lot chose to him all the plain of Jardena; and Lot journeyed from the east, and they separated the one man from his brother.
12. Abram lived in the land of Canaan;, and Lot lived in the cities of the Plain, setting up his tents as far as Sedom.	12. Abram dwelt in the land of Kenaan, and Lot dwelt in the towns of the plain, and spread his tabernacle towards Sedom.
13. The people of Sedom were wicked/Lawless and sinful towards Adonai, exceedingly.	13. And the men of Sedom were depraved in their wealth one with another, and they sinned in their bodies; they sinned with open nakedness, and the shedding of innocent blood, and practised strange worship, and rebelled greatly against the name of the Lord.
14. Adonai said to Abram after Lot had separated from him: "Raise your eyes and look about from the place where you are, to the north, to the south to the east and to the west.	14. And the Lord said to Abram, after that Lot had separated from him, Lift up now your eyes, and look, from the place where you are, to the north and to the south, to the east and to the west:
15. For all the land that you see I give to you and to your descendants forever.	15. for all the land that you see will I give unto you, and to your sons, forever.
16. I will make your descendants as the dust of the earth; so that if a man can count the dust of the earth, then your descendants too will be countable.	16. And I will make your sons manifold as the dust of the earth, as that, as it is impossible for a man to number the dust of the earth, so also it will be impossible to number your sons.
17. Rise, walk through the land--- its length and breadth, for to you I will give it."	17. Arise journey in the land, and make occupation of it in length and breadth; for to you will I give it.
18. Abram set up his tent, and he came and settled in the Plains of Mamre which are in Chebron, and he built there an altar to Adonai.	18. And Abram stretched his tent (and made folds) for oxen and sheep, and came and dwelt in the vale of Mamre which is in Hebron, and builded there an altar before the Lord.

Note:

Genesis 12:3 can also be read without violence to its grammar as:

“I will bless those who bless you, and he who curses you, I will curse; and in you, will all the families of the earth graft themselves in."

Compare this statement with Romans Chapter 11.

But you may say, Hakham but the text says “ALL the families of the earth”? Is this not unreal as we see the world today? For example, did the Mumbay terrorists graft themselves in Abraham? And the answer is YES, but at some point they rejected the Jewish olive tree and separated themselves from it to revert back to the wild olive tree status.

What is interesting in this text, is that the verbal construction is reflexive – i.e. humanity has to put an effort to graft themselves in. Surely Yeshuah has opened a small door of Grace, but still every human being has to make an effort to enter the very narrow gate!

Note that Yeshua has opened the very small door but the grafting in is to Abraham – the Jewish olive cultivated Tree which comes along with three important possessions: land, a special separated people, and Torah (Written and Oral). If one claims to be a follower or Rabbinic Disiciple of Yeshua one needs to be thoroughly graft oneself into these three essential components of Abraham!

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. 48-53.

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. 3-49.

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 12:1-5; 12:10-13; and 13:5-14.

[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) 9

JPS TRANSLATION	TARGUM
1. For the Leader; upon Muthlabben. A Psalm of David.	For praise, concerning the death of the man who went out between the armies. A hymn of David. another targum: For praise, concerning the sweetness of the sound by a son. A hymn of David.
2. I will give thanks unto the LORD with my whole heart; I will tell of all Your marvelous works.	2. I will sing praise in the Lord’s presence with all my heart; I will tell all of Your miracles.
3. I will be glad and exult in You; I will sing praise to Your name, O Most High:	3. I will be glad and rejoice in Your Word; I will praise Your name, O Most High.
4. When mine enemies are turned back, they stumble and perish at Your presence;	4. When my enemies turn back, they will stumble and perish before You.
5. For You have maintained my right and my cause; You sat upon the throne as the righteous/generous Judge.	5. Because You have accomplished my vindication and my judgment; You sat down on the throne of the righteous/generous judge.
6. You have rebuked the Gentiles, You have destroyed the wicked/Lawless, You have blotted out their name forever and ever.	6. You rebuked the peoples of the Philistines; You destroyed Goliath the wicked/Lawless; their name you erased forever and ever.
7. O you enemy, the waste places are come to an end forever; and the cities which you did uproot, their very memorial is perished.	7. And when the enemy fell, his forces were obliterated, and their fortresses were laid waste forever, and as for their cities, You destroyed the memory of them forever.
8. But the LORD is enthroned forever; He has established His throne for judgment.	8. But as for the Word of the Lord, his seat is in the highest heaven forever; he has established his throne for judgment.
9. And He will judge the world in righteousness/ generosity, He will minister judgment to the peoples with equity.	9. And he will judge the people of the earth in righteousness/generosity; he will judge the Gentiles in uprightness.
10. The LORD also will be a high tower for the oppressed, a high tower in times of trouble;	10. And the Word of the Lord will be strength to the poor, strength in times of distress.
11. And they that know Your name will put their trust in You; for You, LORD, has not forsaken them that seek You.	11. And those who know Your name (authority) will look at Your hope, because You have not abandoned those who seek You, O Lord.
12. Sing praises to the LORD, who dwells in Zion; declare among the peoples His doings.	12. Sing praise before the Lord who made His presence rest in Zion; tell His deeds among the Gentiles.
13. For He that avenges blood has remembered them; He has not forgotten the cry of the humble.	13. For He avenges the innocent blood; He remembers, He does not neglect the complaint of the humble.
14. Be gracious unto me, O LORD, behold mine affliction at the hands of them that hate me; You that lift me up from the gates of death;	14. Pity me, O Lord; see my pain caused by my enemies, You who lift me up from the entrances of death.
15. That I may tell of all Your praise in the gates of the daughter of Zion, that I may rejoice in Your salvation (Yeshua).	15. So that I may tell all Your praises in the entrances of the gates of the assembly of Zion; I will exult in Your redemption.
16. The Gentiles are sunk down in the pit that they made; in the net which they hid is their own foot taken.	16. The peoples have sunk in the pit that they made; in the very net they concealed, their feet are caught.
17. The LORD has made Himself known, He has executed judgment, the wicked/Lawless is snared in the work of his own hands. Higgaion. Selah	17. Manifest before the Lord is the judgement He executed: through the works of His hands, the wicked/Lawless man stumbled, the righteous/generous will rejoice forever.
18. The wicked/Lawless will return to the nether-world, even all the Gentiles that forget God.	18. The wicked/Lawless will return to Sheol, all the Gentiles who neglected the fear of the Lord.
19. For the needy will not always be forgotten, nor the expectation of the poor perish forever.	19. For the needy man is not forever neglected; the hope of the humble will not perish forever.
20. Arise, O LORD, let not man prevail; let the Gentiles be judged in Your sight.	20. Arise, O Lord, may the wicked/Lawless son of man not grow strong, may the Gentiles be judged in Your presence.
21. Set terror over them, O LORD; let the Gentiles know they are but men. Selah	21. Put, O Lord, fear on them; let the peoples know that they are a son of man forever.

RASHI’S COMMENTARY ON PSALMS

Psalm Nine

1. `almuth labben. I read in the masoret that it [`almút] is a single word, for note that he [the masoret] listed it with “He will lead us `almút evermore” (Ps. 48:15). Early French Jewish exegetes and also Dunash offered their respective interpretations, which are unacceptable to me. I read, however, in Pesikta deRav Kahana that this text refers to Amalek and Edom. [Hence we read in v. 6], “You blast the nations; You destroy the wicked/Lawless; You blot out their name forever.” I think, however, that [the title] FOR THE LEADER. `almüt labben [means that] this poem refers to the eschatological era when Israel's childhood and youth will be renewed [yitlabben] and when their virtue will be revealed and their victory will be brought near, for Esau and his progeny will be wiped out. [The philological basis for this interpretation is as follows]:`almüt [is a synonym of yaldüt `childhood']. [The word] labben is a form of [the infinitive] lelabben `to renew'. However, Menahem [b. Saruq] interpreted `almüt labben as referring to a musical instrument whose name is `almüt. [According to Menahem, therefore, `aim it] is a form of the word [`dlámδt], which is used in this Book [of Psalms in the heading] "on alamoth. A song" (Ps. 46:1).

2b ALL YOUR WONDERS [i.e.], the final redemption, which is reckoned as the equivalent of all [the previous] miracles just as it is stated in the Bible, “It will no longer be said, [`I swear by the LORD who brought the Israelites out of the land of Egypt'].”

5a MY RIGHT AND CLAIM. There are in the Bible [numerous examples of] precise synonyms juxtaposed. [Examples include] mispati νedini “MY RIGHT AND MY CLAIM” (here); “In heaven is my witness//and He who can testify for me is on high” (Job. 16:19); “His bones are like tubes of bronze// his limbs like iron rods” (Job. 40:18).

5b YOU PRESIDE ON THE BENCH [i.e.], the chair of judgment.

6a YOU BLAST NATIONS [i.e.], "Amalek, the first of nations" (Num. 24:20).

6b YOU DESTROY THE WICKED/LAWLESS, [i.e.], Esau.1J

6c YOU BLOT OUT THEIR NAME (authority) [in fulfillment of Your promise], “I will utterly blot out” (Ex. 1 7:14).

7a THE ENEMY ARE FINISHED, for SWORDS ARE FOREVER. [i.e.], For SWORDS of hatred ARE FOREVER. Another equally plausible interpretation oft 7 THE ENEMY ARE FINISHED—SWORDS ARE FOREVER [is the following]: That enemy, the SWORDS of whose hatred were FOREVER upon us, and this is the one of whom it is stated in the Bible, “And his fury stormed forever” (Am. 1:1 1); i.e., Esau.

7b YOU HAVE TORN DOWN THEIR CITIES. [This refers to what is stated in the Bible], “Although you, Edom, say, ‘We have been beaten down...’” (Mal. 1:4).

7c THEIR VERY NAMES ARE LOST at that time.

8a BUT THE LORD ABIDES FOREVER. His name will be whole and his throne will be whole as is suggested by [the expression] HIS THRONE (v. 8b). However, before he [Amalek] will have been blotted out it is written in the Bible, “For the hand [of Amalek] is against the throne of the LΟRD" (Ex. 17:16), [which is to say that the throne is defective and the name [of God] is defective at present.

9 HE JUDGES THE WORLD WITH KINDNESS... GRACIΟUSNESS. Until the arrival of the end of days He will have been accustomed to judge them with mercy, [i.e.], according to the GRACIOUSNESS found in them. [Thus] He examines them at night when they are sleeping [and thus removed] from [engaging in] transgressions.

10a MAY THE LORD BE A HAVEN FOR THE OPPRESSED in the eschatological era when His [judge's] bench will be set up for judgment MAY HE BE A HAVEN for Israel, who are oppressed.

10b FOR TIMES [lé ittόt] IN THE TROUBLE [i.e.], TIMES [ittim] OF TROUBLE.

12 SING A HYMN TO THE LORD, WHO REIGNS [Yosheb] IN ZION. When He will have restored His reign [yésibatο] they will thus sing to Him.

13 HE REMEMBERS THEM [i.e.], the BLOOD, which was spilt in Israel.

14a HAVE MERCY ON ME now in the Exile.

14c YOU WHO LIFT ME UP by means of Your redemption.

16 THE NATIONS SINK. This is the PRAISE, which I will TELL (v. 15α).

17 THE LORD HAS MADE HIMSELF KNOWN. All this [vv. 16-17] is the PRAISE (v. l5a). THE LORD HAS MADE HIMSELF KNOWN to people for He is the Ruler, and He governs, and He exacts vindication from His enemies, for HE WORKS JUDGMENT upon them. THE WICKED/LAWLESS MAN IS SNARED. [I.e.], THE WICKED/LAWLESS MAN has failed. HIGGAION `thought'. We will think [nehgeh] this.

18 lis'δláh `TO SHEOL'. R. Nehemiah said, “For any word which is in want of a lamed [indicating direction towards] as a prefix to it there has been provided for it a [locative letter] hai as its suffix.” Examples include misraymáh` to Egypt' (Gen. 12:10, 11, 14; etc.); midbaráh to the wilderness (1 Kgs. 19:15; Isa. 16:1; etc.). They challenged him: “But here it is written, "LET THE WICKED/LAWLESS RETURN lis'δláh [which, according to R. Nehemiah's grammatical rule, should mean `to to Sheol', which is redundant]. Rabbi Abba b. Zabdi said, [“The apparent redundancy is Biblical Hebrew's way of indicating the great distance] `to' the lowest level of Sheοl.” Now what is the meaning of `THEY WILL RETURN'? It is that after they will have left Gehinnοm, been judged and found guilty THEY WILL RETURN to the lowest level of Gehinnom.

19a NOT ALWAYS WILL Israel THE NEEDY BE IGNORED without being rewarded for their having been subservient to HIM.

19b NOR THE HOPE OF THE AFFLICTED FOREVER LOST.

20a RISE, O LORD! David prays to God [hammáqόm] that He should arise, i.e., He should hurry to do this [which is attributed to God in vv. 18-19].

20b LET NOT Esau HAVE POWER forever.

20c IN YOUR PRESENCE because of the anger with which they angered You with respect to [the destruction of] Your Temple.

21a FEAR [moreh]. [is related both etymologically and semantically to] marüt `lordship' and [semantically to] `yoke'. Another equally plausible interpretation is [that] mόreh [ís a synonym of] haslákák `casting' [and] a cognate of [the verb yáráh `hurl' in] "He has hurled into the sea" (Εx: 15:4).

21b LET THE GENTILES KNOW that they ARE MEN and not divinity that their might should prevail.

Ashlamatah: Joshua 24:3-10 + 14

1. And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God.

2. And Joshua said unto all the people: ‘Thus says the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods.

3. And I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.

4. And I gave unto Isaac Jacob and Esau; and I gave unto Esau mount Seir, to possess it; and Jacob and his children went down into Egypt.

5. And I sent Moses and Aaron, and I plagued Egypt, according to that which I did in the midst thereof; and afterward I brought you out.

6. And I brought your fathers out of Egypt; and you came unto the sea; and the Egyptians pursued after your fathers with chariots and with horsemen unto the Red Sea.

7. And when they cried out unto the LORD, He put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes saw what I did in Egypt; and you dwelt in the wilderness many days.

8. And I brought you into the land of the Amorites, that dwelt beyond the Jordan; and they fought with you; and I gave them into your hand, and you possessed their land; and I destroyed them from before you.

9. Then Balak the son of Zippor, king of Moab, arose and fought against Israel; and he sent and called Balaam the son of Beor to curse you.

10. But I would not hearken unto Balaam; therefore he even blessed you; so I delivered you out of his hand.

11. And you went over the Jordan, and came unto Jericho; and the men of Jericho fought against you, the Amorite, and the Perizzite, and the Canaanite, and the Hittite, and the Girgashite, the Hivite, and the Jebusite; and I delivered them into your hand.

12. And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with your sword, nor with your bow.

13. And I gave you a land whereon you had not laboured, and cities which you built not, and you dwell therein; of vineyards and olive-yards which you planted not do ye eat.

14. Now therefore fear the LORD, and serve Him in sincerity and in truth; and put away the gods which your fathers served beyond the River, and in Egypt; and serve you the LORD.

15. And if it seem evil unto you to serve the LORD, choose you this day whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve the LORD.’ {P}

Mark (Mordechai) 1: 32-34

32. ¶ And evening having come, after the sun did set [and after Habdalah was recited], they brought to him (Yeshua) all who were sick and those under the power of demons,

33. Until the whole town was gathered together about the door.

34. And he (Yeshua) cured many who were afflicted with manifold diseases; and many demons he cast out, but would not allow the demons to speak because they knew him (who he was).

Comments:

As can be seen from the first verse here we have a narrative which purpose is to illustrate the observance of Shabbat together with Habdalah and the significance of Habdalah itself. Anyone conversant with the ceremony of Habdalah knows that it is a ceremony that SEPARATES the Sabbath from the other six days of the week.

At this point it would be in the best interests of all readers to go carefully and thoroughly through the Habdalah prayers in a Jewish Orthodox Siddur (not a Messianic, Reformed or Conservative one) before reading in-depth this pericope (paragraph) of Mark. Try then to correlate the prayers said during the Habdalah ceremony to the teachings of this paragraph of Mark as well as to G-d’s command to “Get up and Get out!” (i.e. separate himself from his family, kindred and dwelling place), and later the separation between Abram and Lot.

There is also here an allusion to the Law that the mentally insane/unstable (i.e. demoniacs) can’t be a witness in a court of Law. Therefore the contents of verse 34 is couched within verse 33. The “door” being a symbol of a “gate.” There is also in this “door” an allusion to the Mezuzah (the parchment with verses of Torah attached to the lintel of the door). The exorcisms and healings DO NOT take place inside Hakham Tsefet’s (Peter’s) home but around the door and its Mezuzah. Consequently, people are sick and demon possessed because of non fulfilment or defective practice of the commandment to affix a Kosher Mezuzah. The Mezuzah also separated the houses of the righteous/generous from the houses of the profane, in the same way that during the Passover in Egypt the blood on the door’s Lintel separated the homes of the righteous/generous from the houses of the profane.

Therefore, the profane can’t enter the home of the righteous/generous and needs to be healed at the “door” (i.e. “gate”) before they can become part of the household of faith. This is an important and key principle of Habdalah, that is being able to separate the “holy” from the “profane” – the “holy” from the “worldly.” As the common proverb states: “Good fences make for good neighbours.” There is this humanistic concept of plastic love that says that “we are all human beings,” which is true, but the problem is that some humans choose to give themselves to holiness and other humans choose to give themselves to worldly objectives which have rape, robbery, kidnap, and murder as their key characteristics of their world view. This is explained in our Torah Seder when it describes the nature and characteristics of Sedom (Sodom).

MISHLE (Proverbs) 3:11-12

G-d’s Chastening

יא מוּסַר יְהוָה, בְּנִי אַל-תִּמְאָס; וְאַל-תָּקֹץ, בְּתוֹכַחְתּוֹ.	11 The chastisement of the LORD, my son, do not despise, and do not reject His rebuke;
יב כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ; וּכְאָב, אֶת-בֵּן יִרְצֶה.	12 For whom the LORD loves He reproves, {N} as a father conciliates his son.

The chastisement – Mishnah: On fast days, the blessings and curses [of “Im Bechukotai”] are read; and pauses [(for new readers)] are not made in the curses. Gemara: Whence is this [the latter] derived? R. Hiyya b. Gamda said in the name of R. Assi: From “The chastisement of the LORD, my son, do not despise.” [Megilla 31b]

For whom the LORD – And if he attributed them [(his afflictions)] to such neglect [(of Torah studt)], but found himself innocent of it, they are assuredly afflictions of love, viz.: “For whom the LORD loves He reproves.” [Berakhot 5a]

Questions for Reflection:

1. How is the Torah Seder related to:

(a) Psalm Nine for this week?

(b) The Ashlamatah of Joshua 24:3-10 + 14 for this week?

(d) Proverbs 3:11-12

2. What question/s does Rashi answer with regards to Genesis 12:1?

3. What question/s does Rashi answer with regards to Genesis 12:2?

4. What question/s does Rashi answer with regards to Genesis 12:3?

5. What question/s does Rashi answer with regards to Genesis 12:5?

6. What question/s does Rashi answer with regards to Genesis 12:10?

7. What question/s does Rashi answer with regards to Genesis 12:11?

8. What question/s does Rashi answer with regards to Genesis 12:13?

9. What question/s does Rashi answer with regards to Genesis 13:5?

10. What question/s does Rashi answer with regards to Genesis 13:6?

11. What question/s does Rashi answer with regards to Genesis 13:7?

12. What question/s does Rashi answer with regards to Genesis 13:8?

13. What question/s does Rashi answer with regards to Genesis 13:9?

14. What question/s does Rashi answer with regards to Genesis 13:10?

15. What question/s does Rashi answer with regards to Genesis 13:11?

16. What question/s does Rashi answer with regards to Genesis 13:12?

17. What question/s does Rashi answer with regards to Genesis 13:13?

18. What question/s does Rashi answer with regards to Genesis 13:14?

19. What Halakhot are being taught in Mark 1:32-34?

20. Note that in the previous three pericopes of Mark 1:21-22; Mark 1:23-28; and Mark 1:29-31 have this word “IMMEDIATELY” repeated several times, however in this present pericope of Mark 1:32-34 the word “IMMEDIATELY” is absent, what is the significance of this glaring omission?

21. Why is hospitality so central to the Abrahamic covenant?

22. Why Hakham Culi concludes Chapter 13 with a dissertation on the topic of humility?

23. How is “humility” taught in the Pericope of Mark for this week? [Note that the people were crowded around the door and not inside the house.]

24. 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