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	Second Year of the Reading Cycle
Nisan 05, 5771 – April 08/09, 2011	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Conroe & Austin, TX, U.S.

Fri. Apr. 08,2011 – Candles at 7:36 PM

Sat. Apr. 09,2011 – Havdalah 8:31 PM

Brisbane, Australia

Fri. Apr. 08,2011 – Candles at 5:21 PM

Sat. Apr. 09,2011 – Havdalah 6:13 PM

Bucharest, Romania

Fri Apr. 08,2011 – Candles at 7:32 PM

Sat. Apr. 09,2011 – Havdalah 8:36 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Apr. 08,2011 – Candles at 7:50 PM

Sat. Apr. 09,2011 – Havdalah 8:47 PM

Jakarta, Indonesia

Fri. Apr. 08,2011 – Candles at 5:38 PM

Sat. Apr. 09,2011 – Havdalah 6:26 PM

Manila & Cebu, Philippines

Fri. Apr. 08,2011 – Candles at 5:51 PM

Sat. Apr. 09,2011 – Havdalah 6:41 PM

Miami, FL, U.S.

Fri. Apr. 08,2011 – Candles at 7:22 PM

Sat. Apr. 09,2011 – Havdalah 8:16 PM

Olympia, WA, U.S.

Fri. Apr. 08,2011 – Candles at 7:32 PM

Sat. Apr. 09,2011 – Havdalah 8:38 PM

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

Fri. Apr. 08,2011 – Candles at 7:05 PM

Sat. Apr. 09,2011 – Havdalah 8:03 PM

Sheboygan & Manitowoc, WI, US

Fri. Apr. 08,2011 – Candles at 7:07 PM

Sat. Apr. 09,2011 – Havdalah 8:11 PM

Singapore, Singapore

Fri. Apr. 08,2011 – Candles at 6:53 PM

Sat. Apr. 09,2011 – Havdalah 7:41 PM

St. Louis, MO, U.S.

Fri. Apr. 08,2011 – Candles at 7:12 PM

Sat. Apr. 09,2011 – Havdalah 8:12 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

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

Her Excellency Giberet Laurie Taylor

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

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

Shabbat B’ha’alot’kha

Shabbat	Torah Reading:	Weekday Torah Reading:
בְּהַעֲלֹתְךָ, אֶת-הַנֵּרֹת
“B’ha’alot’kha, Et-HaNerot”	Reader 1 – B’Midbar 8:1-4	Reader 1 – B’Midbar 10:1-3
“When you light the lamps”	Reader 2 – B’Midbar 8:5-14	Reader 2 – B’Midbar 10:4-6
“Cuando encendieres las lámparas”	Reader 3 – B’Midbar 8:15-22	Reader 3 – B’Midbar 10:7-10
B’Midbar (Num.) 8:1 – 9:23	Reader 4 – B’Midbar 8:23-26
Ashlamatah: Zechariah 4:1-9 + 6:12-13	Reader 5 – B’Midbar 9:1-8
	Reader 6 – B’Midbar 9:9-14	Reader 1 – B’Midbar 10:1-3
Psalm 97:1-12	Reader 7 – B’Midbar 9:15-23	Reader 2 – B’Midbar 10:4-6
	Maftir: B’Midbar 9:21-23	Reader 3 – B’Midbar 10:7-10
N.C.: Mark 10:35-41	- Zech. 4:1-9 + 6:12-13

Blessing Before Torah Study

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

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

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

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

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

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

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

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

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

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

Rashi & Targum Pseudo Jonathan

for: B’Midbar (Num.) 8:1 – 9:23‎

Rashi	Targum
1. The Lord spoke to Moses, saying:	1. And the LORD spoke with Mosheh, saying:
2. Speak to Aaron and say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah."	2. Speak with Aharon, and say to him: At the time when you do kindle the lamps upon the candelabrum, (all) the seven lamps will be alight; three on the western side, and three on the eastern side, and the seventh in the midst.
3. Aaron did so; he lit the lamps toward the face of the menorah, as the Lord had commanded Moses.	3. And Aharon did so; at the face of the candelabrum he lit the lamps thereof, as the LORD commanded Mosheh.
4. This was the form of the menorah: hammered work of gold, from its base to its flower it was hammered work; according to the form that the Lord had shown Moses, so did he construct the menorah.	4. And this was the work of the candelabrum, which was of beaten gold, from its foundations unto its lilies, the work of the artificer, with the hammer was it wrought: according to the vision which the LORD had showed Mosheh, so did Bezalel make the candelabrum.
5. The Lord spoke to Moses saying:	5. And the LORD spoke with Mosheh, saying:
6. Take the Levites from among the children of Israel and cleanse them.	6. Bring the Levites out from among the sons of Israel, and purify them.
7. This is what you shall do to them so as to cleanse them: sprinkle them with cleansing water and pass a razor over all their flesh; then they shall wash their garments and cleanse themselves.	7. And this will you do to purify them. Sprinkle upon them the water for uncleanness through sin (chattata), and let the razor pass over all their flesh, and let them wash their raiment, and wash themselves in forty seahs of water.
8. Then they shall take a young bull with its meal offering of fine flour mingled with oil. And you shall take a second young bull as a sin offering.	8. And they will take a young bullock, and his mincha of flour sprinkled with olive oil; and take you a second young bullock for a sin offering.
9. You shall bring the Levites in front of the Tent of Meeting, and you shall gather the entire congregation of the children of Israel.	9. And you will bring the Levites before the tabernacle of ordinance, and gather together also all the congregation of the sons of Israel.
10. You shall bring the Levites before the Lord, and the children of Israel shall lay their hands upon the Levites.	10. You will bring the Levites before the LORD, and the sons of Israel will lay their hands upon the Levites.
11. Then Aaron shall lift up the Levites as a waving before the Lord on behalf of the children of Israel, that they may serve in the Lord's service.	11. And Aharon will present the Levites, (as) an elevation before the LORD from the sons of Israel, and they will be for the work of the service of the LORD.
12. The Levites shall lay their hands on the heads of the bulls, and make one as a sin offering and one as a burnt offering to the Lord, to atone for the Levites.	12. And the Levites will lay their hands upon the head of the bullocks, and make one a sin offering and one a burnt offering before the LORD, to atone for the Levites.
13. You shall present the Levites before Aaron and his sons, and lift them as a waving before the Lord.	13. And you will place the Levites before Aharon and his sons, and present them (as) an elevation before the LORD;
14. Thus shall you set apart the Levites from the midst of the children of Israel, and the Levites shall become Mine.	14. and thus will you separate the Levites from among the sons of Israel, that the Levites may be ministers before Me.
15. Following this, the Levites shall come to serve in the Tent of Meeting. You shall cleanse them and lift them as a waving.	15. And afterward the Levites may enter to fulfil the service of the tabernacle of ordinance, when you will have purified them and presented them (as) an elevation;
16. For they are wholly given over to Me from among the children of Israel; instead of those that open the womb all the firstborn of Israel I have taken them for Myself.	16. for separated they are separate before Me from among the sons of Israel, instead of everyone who opens the womb; the first-born of all who are of the sons of Israel have I taken (to be) before Me.
17. For all the firstborn among the children of Israel are Mine whether man or beast since the day I smote all the firstborn in the land of Egypt; I have sanctified them for Myself.	17. For every first-born of the sons of Israel is Mine, whether of man or of beast: in the day that I slew all the first-born in the land of Mizraim, I sanctified them before Me;
18. And I have taken the Levites instead of all the firstborn of the children of Israel.	18. and I have taken the Levites instead of all the first-born of the sons of Israel,
19. I have given the Levites as a gift to Aaron and his sons from among the children of Israel, to perform the service for the children of Israel in the Tent of Meeting and to atone on behalf of the children of Israel, so that the children of Israel will not be inflicted with plague when they approach the Sanctuary.	19. and have given the Levites (as) gifts unto Aharon and to his sons from among the sons of Israel, to minister the service of the children of Israel in the tabernacle of ordinance, and to atone for the children of Israel, lest there be mortality among the children of Israel at the time when they approach the sanctuary.
20. So Moses, Aaron, and the entire congregation of Israel did [this] to the Levites; the children of Israel did [in accordance with] all that the Lord had instructed Moses regarding the Levites.	20. And Mosheh and Aharon and all the congregation of the Bene Israel did unto the Levites according to all that the LORD had commanded Mosheh concerning the Levites, so did the sons of Israel to them.
21. The Levites cleansed themselves and washed their clothes. Then Aaron lifted them as a waving before the Lord, and Aaron atoned for them to cleanse them.	21. And the Levites were purified, and they washed their raiment; and Aharon presented them as an elevation before the LORD. And Aharon made atonement for them to purify them.
22. After that, the Levites came to perform the service in the Tent of Meeting before Aaron and before his sons; they did to them just as the Lord had commanded Moses regarding the Levites.	22. And afterward the Levites went in to fulfil their ministry in the tabernacle of ordinance, before Aharon and his sons: as the LORD had commanded Mosheh concerning the Levites, so did they unto them.
23. The Lord spoke to Moses saying:	23. And the LORD spoke with Mosheh, saying:
24. This is [the rule] concerning the Levites: From the age of twenty five years and upwards, he shall enter the service to work in the Tent of Meeting.	24. This is the instruction for the Levites who are not disqualified (profaned) by their blemishes: from one of twenty-five years and upward, he will come, according to his company, to the service of the tabernacle of ordinance
25. From the age of fifty he shall retire from the work legion, and do no more work.	25. and from fifty years of age he will return from the band of the service, and serve no more.
26. He shall minister with his brethren in the Tent of Meeting to keep the charge, but he shall not perform the service; thus shall you do for the Levites regarding their charge.	26. Yet he may minister with his brethren at the tabernacle of ordinance in keeping the watch; but he will not do any of the service. So will the Levites act in their charge.

1. The Lord spoke to Moses in the Sinai Desert, in the second year of their exodus from the land of Egypt, in the first month, saying:	1. And the LORD spoke with Mosheh in the wilderness of Sinai, in the second year from the time of their going forth from the land of Mizraim, in the first month, saying:
2. The children of Israel shall make the Passover sacrifice in its appointed time.	2. Let the children of Israel perform the sacrifice of the Pascha between the suns at its time.
3. On the afternoon of the fourteenth of this month, you shall make it in its appointed time; in accordance with all its statutes and all its ordinances you shall make it.	3. On the fourteenth day of this mouth, between the suns, they will perform it in its time; according to all its rites and all its statutes will they do it.
4. Moses spoke to the children of Israel [instructing them] to make the Passover sacrifice.	4. And Mosheh spoke with the children of Israel to perform the sacrifice of the Pascha.
5. So they made the Passover sacrifice in the first month, on the afternoon fourteenth day of the month in the Sinai Desert; according to all that the Lord had commanded Moses, so did the children of Israel do.	5. They performed the Pascha, therefore, on the fourteenth day of the month, between the suns in the wilderness of Sinai; after all that the LORD had commanded Mosheh, so did the children of Israel.
6. There were men who were ritually unclean [because of contact with] a dead person, and therefore could not make the Passover sacrifice on that day. So they approached Moses and Aaron on that day.	6. But certain men, who were unclean, having been defiled by the body of a man who had died near them suddenly; as the commandment (of the Pascha) came upon them, could not perform it on that day, which was the seventh of their uncleanness. And they came before Mosheh and Aharon on that day;
7. Those men said to him, "We are ritually unclean [because of contact] with a dead person; [but] why should we be excluded so as not to bring the offering of the Lord in its appointed time, with all the children of Israel?	7. and these men said to him, We are unclean, on account of a man who died with us: therefore we are hindered from killing the Pascha, and shedding the blood of the LORD's oblation upon the altar at its time, that we may eat its flesh, being clean, among the children of Israel.
8. Moses said to them, "Wait, and I will hear what the Lord instructs concerning you."	8. This is one of four matters of judgment brought before Mosheh the prophet, which he decided according to the Word of the Holy One: in some of which Mosheh was deliberate, because they were judgments about life; but in the others Mosheh was prompt, they being (only) judgments concerning money: but in those (the former) Mosheh said, I have not heard; that he might teach the princes of the Sanhedrin who should arise after him to be deliberate in judgment regarding life, but prompt in judgments about money; and not to be ashamed to ask counsel in things too hard for them, inasmuch as Mosheh himself, the Rabbi of Israel, had need to say, I have not yet heard. Therefore, said Mosheh to them, Wait until I have heard what will be commanded from before the LORD concerning your case.
9. The Lord spoke to Moses saying:	9. And the LORD spoke with Mosheh, saying:
10. Speak to the children of Israel saying, Any person who becomes unclean from [contact with] the dead, or is on a distant journey, whether among you or in future generations, he shall make a Passover sacrifice for the Lord.	10. Speak with the sons of Israel, saying: A man, whether young or old, when unclean by defilement from the dead, or an issue, or the leprosy, or who is hindered in the way of the world by the accidents of the night, or who will be at a distance from the threshold of his house: if such things happen to you, or to your generations, then may he defer to perform the Pascha before the LORD.
11. In the second month, on the fourteenth day, in the afternoon, they shall make it; they shall eat it with leavened cakes and bitter herbs.	11. But in the second month, which is the month of Iyar, on the fourteenth day of the month, between the suns they will perform it; with unleavened bread and with bitters they will eat it.
12. They shall not leave over anything from it until the next morning, and they shall not break any of its bones. They shall make it in accordance with all the statutes connected with the Passover sacrifice.	12. They will not leave of it till the morning, and a bone in it will not be broken; according to every instruction in the decree of the Pascha in Nisan, they will perform it. In the Pascha of Nisan (such persons) may eat unleavened bread, but not perform the oblation of the Pascha on account of their defilement; but in the Pascha of Iyar being purified they will offer it.
13. But the man who was ritually clean and was not on a journey, yet refrained from making the Passover sacrifice, his soul shall be cut off from his people, for he did not bring the offering of the Lord in its appointed time; that person shall bear his sin.	13. But the man who, being clean and undefiled by the way of the world, and not at a distance from the threshold of his home, neglects to perform the oblation of the Pascha of Nisan, that man will be cut off from his people, because he has not offered the LORD's oblation in its season; that man will bear his sin.
14. If a proselyte dwells with you, and he makes a Passover sacrifice to the Lord, according to the statutes of the Passover sacrifice and its ordinances he shall make it. One statute shall apply to you, to the proselyte and to the native-born citizen.	14. And if the stranger who is sojourning with you will perform the Pascha before the LORD, he will do it after the proper manner of the Paschal decree, according to its form so will he do it. You will have one statute, both for the sojourner and for the native of the land.
15. On the day the Mishkan was erected, the cloud covered the Mishkan, which was a tent for the Testimony, and at evening, there was over the Mishkan like an appearance of fire, [which remained] until morning.	15. And on the day on which the tabernacle was reared the Cloud of Glory covered the Tabernacle; it overspread the Tabernacle of Testimony by day, and at evening, it was over the Tabernacle like a vision of Fire until the morning.
16. So it was always, the cloud covered it and there was an appearance of fire at night.	16. So was it continually, a Cloud of Glory covering it by day, and a vision of Fire by night.
17. and according to the cloud's departure from over the Tent, and afterwards, the children of Israel would travel, and in the place where the cloud settled, there the children of Israel would encamp.	17. And what time the Cloud of Glory was uplifted from the Tabernacle, then the children of Israel went forward; and at the place where the Cloud rested, there did the children of Israel rest.
18. At the bidding of the Lord, the children of Israel traveled, and at the bidding of the Lord, they encamped. As long as the cloud hovered above the Mishkan, they encamped.	18. By the mouth of the Word of the LORD the children of Israel went forward, and by the Word of the LORD they rested. All the days that the Cloud of Glory abode upon the Tabernacle, (so long) did they abide.
19. When the cloud lingered over the Mishkan for many days, the children of Israel kept the charge of the Lord and did not travel.	19. And if the Cloud tarried over the Tabernacle many days the children of Israel observed the watch of the Word of the LORD, and did not proceed.
20. Sometimes, the cloud remained for several days above the Mishkan; at the Lord's bidding they traveled and at the Lord's bidding they encamped.	20. If for the time of a number of days, suppose the seven days of the week, the Cloud of Glory was upon the Tabernacle, by the mouth of the Word of the LORD they rested, and by the mouth of the Word of the LORD they went forward.
21. Sometimes the cloud remained from evening until morning, and when the cloud departed in the morning, they traveled. Or, the cloud remained for a day and a night, and when the cloud departed, they traveled.	21. Or, if the Cloud of Glory (rested only) from evening until morning, and was uplifted in the morning, then went they onward; whether by day or by night, when the Cloud was lifted up they went forward;
22. Whether it was for two days, a month or a year, that the cloud lingered to hover over the Mishkan, the children of Israel would encamp and not travel, and when it departed, they traveled.	22. whether it was two days, or a month, or a year complete, while the Cloud of Glory made stay over the Tabernacle, abiding on it, the children of Israel abode, and journeyed not, and at the time of its uplifting they went forward.
23. At the Lord's bidding they would encamp, and at the Lord's bidding they would travel; they kept the charge of the Lord by the word of the Lord through Moses.	23. By the mouth of the Word of the LORD they encamped, and by it they journeyed; they kept the observance of the Word of the LORD, by the mouth of the Word of the Lord through Mosheh.

Reading Assignment:

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

By: Rabbi Yitzchaq Magriso

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

Vol. 13 – “Numbers – I – First Journeys,” pp. 217-264.

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Rashi Commentary for: ‎ B’Midbar (Num.) 8:1 – 9:23‎

Chapter 8

2 When you light Why is the portion dealing with the menorah juxtaposed to the portion dealing with the chieftains? For when Aaron saw the dedication [offerings] of the chieftains, he felt distressed over not joining them in this dedication—neither he nor his tribe. So God said to him, “By your life, yours is greater than theirs, for you will light and prepare the lamps.”-[Tanchuma Beha’alothecha 3]

When you light Heb. בְּהַעֲלֹתְךָ , lit., when you cause to ascend. Since the flame rises, Scripture describes kindling in terms of ascending. He is required to kindle the lamp until the flame rises by itself (Shab. 21a). Our Sages further expounded from here that there was a step in front of the menorah, on which the kohen stood to prepare [the lamps].-[Sifrei Beha’alothecha 3]

toward the face of the menorah Toward the middle lamp, which is not on [one of] the branches, but on the menorah itself.-[Men. 98b]

shall cast their light The six on the six branches; the three eastern ones—that is their wicks—facing towards the center one, and likewise, the three western ones, the tops of their wicks facing toward the center one. Why [were the wicks facing inwards, thus giving off so little light]? So that [people] should not say that He [God] needs the light.-[Tanchuma Beha’alothecha 5]

3 Aaron did so This shows Aaron’s virtue that he did not deviate [from God’s command].-[Sifrei Beha’alothecha 1:5]

4 This was the form of the menorah As God had shown him with His finger, for he had difficulty with [constructing] it. That is why it says, “This is....”-[Sifrei Beha’alothecha 7]

hammered work In old French, batediz, beaten, an expression similar to, “[and his knees] knocked (נָקְשָׁן) one against the other” (Dan. 5:6). There was a block of gold weighing a talent. He pounded it with a hammer, and cut it with a chisel to extend its limbs in the prescribed manner, and it was not made limb by limb and then connected together.-[Baraitha Melecheth HaMishkan]

from its base to its flower Its base was the hollow box above the legs, like the silver candelabra that stand before nobles.

from its base to its flower That is to say, the menorah itself and everything attached to it.

from its base Which was a large unit.

to its flower Which was its finest work—it was all hammered work. It is customary to use the word עַד in this sense [to include everything], as in, “from the stacks to the (עַד) standing grain to the (עַד) olive groves” (Judges 15:5).

according to the form which the Lord had shown... According to the design He had shown him on the mount [Sinai], as it says, “Now see and make, according to their pattern [which you are shown on the mountain]” (Exod. 25:40).

so did he construct the menorah I.e., the one who made it [namely, Bezalel]. The Aggadic Midrash [Tanchuma Beha’alothecha 3] states that it was made by itself through the Holy One, Blessed is He.

6 Take the Levites Take them with words: You are fortunate in that you have merited to become attendants of the Omnipresent.- [Torath Kohanim 8:165, Midrash Aggadah]

7 Sprinkle them with cleansing water from the ashes of the red cow, so as to cleanse them from contamination by those who were in contact with the dead.

and pass a razor over all their flesh I found in the writings of R. Moses Hadarshan (the preacher): Since they [the Levites] were submitted in atonement for the firstborn who had practiced idolatry [when they worshipped the golden calf], which is called sacrifices to the dead—and one afflicted with tzara’ath is considered dead—they required shaving like those afflicted with tzara’ath.

8 Then they shall take a young bull That is a burnt offering, as it is written, “and designate...and one as a burnt offering” (verse 12); this is the communal offering [to atone] for idolatry.

and a second young bull What does it mean by “a second” ? It teaches that just as a burnt offering is not eaten, so is [this] sin-offering not eaten. There is a support for his [R. Moses’] comments in Torath Kohanim (Obligatory sacrifices 3:4) [which states that this sin-offering was burnt up]. I, however, believe that this was a temporary injunction [not to atone for idolatry], since they should have brought a goat as a sin-offering for idolatry, with the bull for a burnt offering.

9 And you shall gather the entire congregation Since the Levites were submitted as an atonement offering instead of them, let them [the Israelites] come and stand with their offerings [namely the Levites] and rest their hands upon them.-[Midrash Aggadah]

11 Then Aaron shall lift up the Levites as a waving in the same way that the guilt-offering of one afflicted with tzara’ath requires waving [the animal] while it is alive. Three wavings are mentioned in this section: the first (verse 11) refers to the sons of Kohath, and for this reason it states with regard to them, “that they may serve in the Lord’s service,” since they were responsible for the work involving the most holy objects—the ark, the table, etc. The second (verse 13) refers to the sons of Gershon. Therefore, it is stated with regard to them, “a waving before the Lord” (verse 13), for even they were assigned holy work—the curtains and the clasps, which could be seen in the Holy of Holies. The third [waving] was for the sons of Merari (verse 14). -[Midrash Aggadah] 16

wholly given over Hebrew נְתֻנִים נְתֻנִים , [the double expression denoting] given over for [the service of] carrying and given over for the singing [in the Temple]. - [Midrash Aggadah]

that open - פִּטְרַת , the opening of.

17 For all the firstborn...are Mine The firstborn are Mine by right, for I protected them among the Egyptian firstborn, and I took them for Myself—until they erred through the golden calf; so now “ I have taken the Levites” (verse 18).

19 I have given... -"The children of Israel" is mentioned five times in this verse, thus declaring the affection [God has] for them, for their mention is repeated in one verse as many times as the five books of the Torah. I saw this in Gen. Rabbah [3:5]. [Note that this is not found in Gen. Rabbah, but in Lev. Rabbah 2:4]

so that the children of Israel will not be inflicted with plague So that there will be no need for them to approach the holy [Sanctuary], for if they do approach, there will be a plague.

20 So Moses, Aaron and all the congregation Moses presented them, Aaron lifted them up, and the Israelites rested their hands [on them].

22 they did to them just as the Lord commanded Moses [This is written] to extol those who performed [this rite] and those upon whom it was preformed, [for] none of them objected.

24 This is the rule concerning the Levites Age disqualifies them, but physical blemishes do not disqualify them.- [Sifrei Beha’alothecha 1:10, Chul. 24a]

From the age of twenty-five years Elsewhere (4:3) it says, “From the age of thirty.” How can this be reconciled? However, from the age of twenty-five they came to study the laws of the service; they would study for five years, and at the age of thirty they would [begin] work. From here we learn that a student who does not experience success in his learning for five years, will never experience it.- [Chul. 24a]

25 and do no more work [I.e.,] the work of carrying on the shoulders; however, he can return to [the work of] locking the gates, singing, and loading the wagons. This is the meaning of “He shall minister with his brethren (אֶת־אֶחָיו) ” [in the next verse]—with his brethren, as the Targum [Onkelos] renders (עִם אֲחוֹהִי) .

26 to keep the charge To camp around the Tent and to assemble and dismantle [it] at the time of the travels.

Chapter 9

1 In the first month The portion at the beginning of the Book [of Numbers] was not said until Iyar. [From this], you learn that there is no chronological order in the Torah. But why did Scripture not begin with this [chapter]? For it is a disgrace to Israel that throughout the forty years the children of Israel were in the desert, they brought only this Passover sacrifice alone.-[Sifrei Beha’alothecha 1:18]

2 in its appointed time Even [if it were to fall] on Sabbath; “in its appointed time” [also implies,] even [if the majority of the people were] in a state of ritual uncleanness.-[Sifrei Beha’alothecha 1:14, 15]

3 in accordance with all its statutes These are the commandments directly relating to its body—an unblemished male lamb in its first year.-[Pes. 95a]

and all its ordinances These are the commandments that relate to its body from elsewhere, such as the seven days for [eating] unleavened bread and for disposing of leaven. (Another version: The commandments relating to its body—an unblemished male lamb in its first year; those which relate to its body from elsewhere—[it must be] roasted over fire, its head with its legs and its innards. And those which have no relation to its body—unleavened bread and disposing of leaven.-[Rashi on Pes. 95a]

4 Moses spoke What does this teach us? Has not Scripture already said, “And Moses told... of the Lord’s appointed [holy days].” (Lev. 23:44) ? However, when he heard the portion dealing with the festivals at Sinai, he related it to them, and then he exhorted them again when the time came to perform them.-[Sifrei Beha’alothecha 1:17]

6 approached Moses and Aaron While the two were sitting in the study hall, they came and asked them. It is [however] inconceivable that they approached them one after the other [in this order], for if Moses did not know, how should Aaron know?-[Sifrei Beha’alothecha 1:20]

7 Why should we be excluded He [Moses] told them, “Sacrifices cannot be offered in a state of ritual uncleanness.” They replied, “Let ritually clean kohanim sprinkle the blood for us, and let ritually clean people eat the flesh.” He said to them, “Wait, and I will hear... ” like a disciple who is confident of hearing from his teacher’s mouth. Fortunate is the mortal who is so confident, for whenever he wished, he could speak with the Shechinah. This portion should really have been said through Moses, like the rest of the Torah, but these people merited that it be said through them, for merit is brought about through the meritorious. -[Sifrei Beha’alothecha 1:22]

10 On a distant journey Heb. רְחֽקָה . There is a dot over the word, to teach us that he does not really have to be far away, but even if he was merely outside the threshold of the Temple courtyard throughout the time allowed for the slaughtering [of the Passover sacrifice] (Pes. 93, Sifrei Beha’alothecha 1:24). On the second Passover, one may keep both leavened bread and unleavened food in the home, and there is no festival. The consumption of leaven is not forbidden except while he eats it [the sacrifice].-[Pes. 95a]

14 If a proselyte dwells with you, and he makes a Passover sacrifice I might think that anyone who converts should immediately make a Passover sacrifice. Therefore, Scripture teaches us, “One statute [shall apply to you, to the proselyte and to the native-born citizen].” And this is its meaning: If a proselyte dwells with you, and he comes (Reggio ed. - and the time comes) to make a Passover sacrifice with his friends, “according to the statutes of the Passover sacrifice and its ordinances he shall make it.” -[Sifrei Beha’alothecha 1:30]

15 the Mishkan which was a tent for the Testimony The Mishkan served as a tent over the tablets of the Testimony.

there was over the Mishkan Heb. יִהְיֶה . In the sense of being continuously over the Mishkan. Such [is the meaning of] the expression in the entire passage.

17 the cloud’s departure - הֵעָלוֹת . As the Targum renders, סְתַּלְּקוּת , departure. Similarly, “the cloud departed” (verse 21). It would have been incorrect to write, וּלְפִי עֲלוֹת הֶעָנָן [and in verse 21] וְעָלָה הֶעָנָן , for that would not be an expression denoting ‘departure’ but sprouting forth or ascending, as in, “Behold a cloud, small as a man’s palm, rising (עֽלָה) from the sea” (I Kings 18:44).

18 At the bidding of the Lord...traveled We learned in the [Baraitha] Melecheth HaMishkan [ch. 13]: When the Israelites traveled, the cloud would fold and spread itself over the tribe of Judah like a beam. They blew a tekiah (long blast), a teruah (series of short blasts), and another tekiah, but it did not move on until Moses declared, “Rise up, O Lord” (10:35), and then the banner of the camp of Judah would travel. This [appears] in the Sifrei. [35]

and at the bidding of the Lord they encamped As soon as the Israelites encamped, the pillar of cloud would mushroom upward and spread itself over the tribe of Judah like a canopy. It would not depart until Moses declared, “Return O Lord, to the myriads of Israel’s thousands” (10:36). This is what is meant by, “according to the Lord’s word, through Moses” (verse 23). -[Melecheth HaMishkan ch. 13]

20 Sometimes Heb. וְיֵשׁ , lit., [and there is used in the sense of וּפְעָמִים ] “and sometimes.”

several days Heb. יָמִים מִסְפָּר , lit., days of number, a few days.

22 or a year Heb. יָמִים , a year, as in “Its [period of] redemption shall be a full year (יָמִים) ” (Lev. 25:29).

Ketubim: Psalm 97:1-12‎

Rashi	Targum
1. The Lord has reigned, the earth will exult; many islands will rejoice.	1. The LORD reigns, let the earth rejoice, let the many isles be glad.
2. Cloud and thick darkness are around Him; righteousness and judgment are the foundation of His throne.	2. Clouds of glory and darkness are around Him; righteousness/generosity and justice are the place where His throne is set.
3. Fire will go before Him and will burn His enemies all around.	3. Fire will go before Him, and it burns around His oppressors.
4. His lightnings illuminated the world; the earth saw and quaked.	4. His lightnings illuminate the world; the earth saw and trembled.
5. Mountains melted like wax from before the Lord, from before the Master of all the earth.	5. The mountains will melt like wax in the presence of the LORD, in the presence of the master of all the earth.
6. The heavens told His righteousness, and all the earth saw His glory.	6. The angels of the height will tell of His righteousness/ generosity, and all the peoples will see His glory.
7. All worshippers of graven images will be ashamed, yea those who boast of idols; all gods, prostrate yourselves before Him.	7. All who worship idols will be ashamed, who pride themselves on a false god; and all the peoples who worship a false god will bow down in His presence.
8. Zion heard and rejoiced, and the daughters of Judah exulted, because of Your judgments, O Lord.	8. The assembly of Zion has heard and rejoiced, and the daughters of the house of Judah exult, because of Your judgments, O LORD.
9. For You, O Lord, are Most High above all the earth; You are very much exalted above all gods.	9. For You are the LORD, the supreme one over all the inhabitants of the earth; You are greatly exalted over all that is revered.
10. You who love the Lord, hate evil; He watches the souls of His pious ones, He rescues them from the hands of the wicked.	10. O you who love the LORD, hate evil, because the Almighty protects the souls of His pious ones; from the hands of the wicked/lawless he will deliver them.
11. A light is sown for the righteous, and for the upright of heart, joy.	11. *Light has shone and is hidden* for the righteous/ generous, and joy for the upright of heart.**
12. Rejoice, you righteous, with the Lord, and give thanks to His holy name.	12. Be glad, O righteous/generous, in the Word of the LORD, and give thanks at the mention of His holy name.

Rashi’s Commentary to Psalm 97:1-12

1 The Lord has reigned when He takes the kingdom from Amalek and from his descendants.

the earth will exult This is what Ezekiel said (35: 14): “When the whole earth rejoices, I shall make you desolate.” He prophesied this concerning Amalek.

3 Fire will go before Him in the war of Gog and Magog, for it is written concerning his war (Ezek. 38:22): “And I shall plead against him with pestilence and with blood, and rain bringing floods and great hailstones, fire and brimstone.”

4 His lightnings His brilliant lights, an expression of (Ezek. 21:15): “It is polished that it may glitter (ברק) .”

and quaked “Surely there will be a great earthquake on that day in the land of Israel. And at My presence, the fishes of the sea...will quake.” [The word] וַתָּחֵל is an expression of (above 48:7): “pangs (חיל) like [those of] a woman in confinement.”

5 melted like wax Heb. כדונג , as it is written (Ezek. 38:20): “and the mountains will be thrown down, and the cliffs will fall.”

7 All worshippers of graven images will be ashamed as it is written (Isa. 2:18): “And the idols will completely pass away.”

who boast Who praise themselves with their worship.

8 Your judgments Your vengeance.

11 A light is sown for the righteous A real sowing is prepared to grow for them.

Ashlamatah: Zechariah 4:1-9 + 6:12-13‎

Rashi	Targum
1. And the angel who spoke with me returned, and he awakened me as a man who wakes up from his sleep.	1. And the angel who was speaking with me returned and roused me like a man that is roused from his sleep.
2. And he said to me, "What do you see?" And I said, "I saw, and behold [there was] a candelabrum all of gold, with its oil-bowl on top of it, and its seven lamps thereon; seven tubes each to the lamps that were on top of it.	2. And he said to me, "What do you see?" And I said, "I see, and behold, a lamp-stand all of gold and a bowl on the top of it, and its seven lamps which are upon it-seven-and seven (pipes) which pour oil from them* to the lamps which are on top of it; [Sperber's Ms C adds: "These are the two holy ministers Moses and Aaron standing beside it. Moses stands on the south side and teaches the people the words of the Law, and Aaron stands on the north side to make atonement for the sins of the congregation." Similarly Tg. Ms Parma 555 (Kasher, Tarbiz 45 [1975-6] 44). Cf. the identification of the two "sons of oil" (v. 14) as Moses and Aaron in Exod. Rab. 15:3.]
3. And [there were] two olive trees near it; one on the right of the bowl, and one on its left.	3. and two olive-trees which are beside it, one on the right of the bowl and the other on its left.”
4. So I answered and spoke to the angel who talked with me, saying, "What are these, my lord?"	4. And I answered and spoke to the angel who was talking with me, saying, "What are these, my lord?"
5. And the angel who spoke with me answered, and he said to me, "Do you not know what these are?" And I said, "No, my lord."	5. And the angel who was speaking with me answered and said to me, "Do you not know what these are?" And I said, "No, my lord."
6. And he answered and spoke to me, saying, "This is the word of the Lord to Zerubbabel, saying: 'Not by military force and not by physical strength, but by My spirit,' says the Lord of Hosts.	6. And he answered and spoke to me, saying, "This is the word of the Lord with Zerubbabel, saying, 'Not by strength, nor by might, but by my Memra: says the Lord of hosts.
7. Who are you, O great mountain? Before Zerubbabel you sink to a plain! He will bring out the stone of the main architect, with shouts of grace, grace to it." {P}	7. What are you reckoned O foolish kingdom?* Are you not like* a plain before Zerubbabel? And he shall reveal his anointed One^ whose name is told from old, and he shall rule over all kingdoms.” [MT "O great mountain ". While the root T-P-S has connotations of size, abundance (cf. Akkad. lapasu), the correspondence between MT gdwl and Tg, tpst is hardly to be explained on this basis. The equation of mountain with kingdom ‎is encouraged by such references as Dan 2:35, 44f.; cf. also MT and Tg, Isa 41: 15 and perhaps also LXX lao; ("peoples") for MT "mountains" in Hab 3: 10. The expression "foolish kingdom" also occurs in Trg. Jer 49:4 (cf. MT Deut ‎‎32:6, 21). Codex Reuchlinianus and Sperber's Ms C identify the kingdom as Rome (Ms C "Rome which will be destroyed"; cf. Pal. TKs. Gen 15: 12). On the other hand, the comparable "foolish nation" in Ecclus 50:25 refers to the ‎Samaritan community. Tg. Ps 74:22 has "foolish (tps) king" for MT nbl ("senseless man")-a possible reference to Antiochus Epiphanes (cf. H.H. Rowley, The Zadokite Fragments and the Dead Sea Serol/s [Oxford, 1952] 74n.). The ‎Jewish interpretation of the great mountain known to Jerome was quite different: "ad diabolum dictum intellegunt". In Yalqut Shim’oni (ad loc) and PRE 9 the mountain is taken to represent King Messiah (cf. Levey, The Messiah 98). ‎Ephraem Syrus (Commentary, ad loc) paraphrases by "What are you reckoned, O Gog, whom they compare to a great mountain?" ‎The stone of MT is interpreted messianically; cf. Trgs king in Zion, for MT’s stone, at Isa 28: 16, and the Targumic interpretation of the rejected stone of Ps 118:22 with reference to David. (These two verses are given a christological ‎application in I Pet 2:4-8.) See also on 3:8. If the "foolish kingdom" originally was Rome then the Tg. to this verse envisages the advent of the messianic kingdom on the heels of the Roman empire, just as ‎might be deduced from Dan 2:44 (as commonly interpreted; see on Hab 3: 17. For the premundane origin of the name of the Messiah see Trg. Mic 5: I (2); Ps 72: 17; h. Pes. 54a, etc. Cf. the naming of the Son of Man "before the sun and signs were created" ‎in I Enoch 48:3. While the Trgs. speak of the name of the Messiah as preexistent, this does not necessarily exclude the idea of the Messiah's personal pre-existence, if I Enoch 48:1-6 is anything to go by. See, nevertheless, Moore, Judaism ‎‎II:344. ‎Trg, adds this clause; cf. the similar addition at 9:15. The primary function of the Messiah is to subdue the nations that had enslaved Israel (Trg. Isa 53:8; Pss, Sol. 17:32, and especially TB Ber. 34b).] ‎
8. And the word of the Lord came to me, saying:	8. And there was a word of prophecy fro³ the Lord with me, saying,
9. Zerubbabel's hands founded this house, and his hands shall complete [it], and you shall know that the Lord of Hosts sent me to you.	9. "The hands of Zerubbabel have begun to build this house and his hands will complete it, and you will know that the Lord of hosts has sent me to prophesy concerning you.
10. For, whoever despised the day of small things shall rejoice and see the plummet in Zerubbabel's hand; these, sevenfold; the eyes of the Lord are roving to and fro throughout all the earth.	10. For who is this who has despised this day on account of the building, because it is small?* Will he not rejoice again when he sees the plummet in the hand of Zerubbabel - seven layers like these? The works of people throughout the whole earth are revealed ‎before the Lord." [MT "Who despises the day of small things?" Trg. alludes to a specific "small thing" - the Second Temple as compared with its more distinguished predecessor (cf. Ezra 3:12), though in actual dimensions the Second Temple surpassed ‎that of Solomon (compare Ezra 6:3 with I Kgs 6:2). In Trg. "small" may mean "unfinished, incomplete" (cf. Hag 2:3).]‎
11. And I raised my voice and said to him, "What are these two olive trees on the right of the candelabrum and on its left?"	11. And I answered and said to him, "What are these two olive-trees on the right of the lamp-stand and on its left?"
12. And I raised my voice a second time and said to him, "What are the two olive branches beside the two golden vats that empty out the golden oil from themselves?"	12. And I answered a second time ‎and said to him, "What are the two olive branches which are beside" the two golden bowls, which pour oil from them to the golden lamps?
13. And he spoke to me, saying, "Do you not know what these are?" And I said, "No, my lord."	13. And he spoke to me, saying, "Do you not know what these are?" And I said, "No, my lord."
14. And he said, "These are the two anointed ones who stand before the Lord of all the earth."	14. And he said, "These are the two sons of the ‎great ones. who stand before the Lord of all the earth." ‎[MT "sons of oil", a term applied to the scholars of Palestine in TB. San. 24a and to Aaron and David in Sifra (Tsav 18). See further Strack-Billerbeck, Kommentar* III: 811‎f. The expression "sons of the great ones" translates MT "sons of God" in Tgs. Onq. and Ps.-J. Gen 6:2 (cf. P.S. Alexander, JJS 23 [1972] 60-71).] ‎

9. And the word of the Lord came to me, saying:	9. And there was a word of prophecy from the Lord with me, saying,
10. Take from the exiles-from Heldai and from Tobijah and from Jedaiah-and you, yourself, shall come on that day, and you shall come to the house of Josiah the son of Zephaniah, who have come from Babylon.	10. "Take from the children of the captivity, from Heldai and from Tobiah and from Jedaiah, who have come from Babylon, and you will come on that day, and will enter the house of Josiah son of Zephaniah.
11. And you shall take silver and gold, and you shall make crowns, and place [them] upon the head of Joshua the son of Jehozadak, the High Priest.	11. And you will take silver and gold and make a large crown and set it upon the head of Joshua, son of Jehozadak, the high priest.
12. And you shall speak to him, saying, "So said the Lord of Hosts, saying: Behold a man whose name is the Shoot, who will spring up out of his place and build the Temple of the Lord.	12. And you will speak to him, saying, 'Thus speaks the Lord of hosts, saying, Behold, the man whose name is Anointed will be revealed, and he shall be raised up.* and shall build the temple of the Lord. [MT "the Branch"; cf. Num. Rab. 18:21 and see on 3:8. The reference was early regarded as messianic in Christian circles (e.g. Justin Martyr, Dialogue 106:4, 121:2). Trg. adds "will be revealed"; cf. 3:8 in this respect. For MT "and he shall grow up in his place". Levey (The Messiah 99) translates ytrby by "(destined) to be anointed", which is possible (cf. Trg. 2 Sam 3:39), though less ‎likely here in view of the underlying Hebrew. See especially Trg. Jer 30:21. The statement in Trg. Isa 53:5 that the Messiah would rebuild the temple appears to be based on this verse (cf. P. Seidelin, ZNW 35 (1936) 212f.). Churgin (Targ. Jonathan ‎‎26) sees in Trg. Isa 53:5 a reference to the messianic pretender Bar Kochba (cf. also Levey, The Messiah 67).] ‎
13. And he shall build the Temple of the Lord, and he shall bear glory. And he shall sit and rule on his throne, and the priest shall be on his throne. And a counsel of peace shall be between them [both].	13. He shall build the temple of the Lord and he shall assume majesty [or, “and he shall bear arms”] and shall sit and rule upon his throne; and there shall be a high priest beside his throne, and there shall be peaceful understanding between the two of them.
14. And the crowns shall be for Helem, and for Tobijah, and for Jedaiah, and for Hen the son of Zephaniah, as a memorial in the Temple of the Lord.	14. And there shall be praise for Helem, and for Tobiah, and for Jedaiah, and for Hen the son of Zephaniah, for a memorial in the temple of the Lord.
15. And distant ones shall come and build in the Temple of the Lord, and you shall know that the Lord of Hosts sent me to you. And it shall come to pass if you hearken to the voice of the Lord your God. {S}	15. And they shall come from a far country* and shall build in the temple of the Lord, and you shall know that the Lord of hosts has sent me to prophesy to you. And it shall come to pass if you will certainly listen to the Memra of the Lord your God." [MT has "And those who are far off will come", which could suggest the participation of non-Jews in the temple construction. The Targumic version is, perhaps, an ‎attempt to restrict the involvement to Jewish ‎exiles.]

Rashi’s Commentary on Zechariah 4:1-9 + 6:12-13

Chapter 4

2 with its oil - bowl on top of it as in (Josh. 15:19): “The upper springs”. This is an expression for a spring, [hence] a sort of large round bowl.

and its seven lamps A type of vessel into which oil and wicks are inserted.

seven tubes each Seven small tubes come to every lamp, for the oil flows from the bowl through those tubes into each lamp.

3 And [there were] two olive trees near it Beside it were two trees upon which olives were growing, one on the right of the bowl, one on the its left, etc. Here [the prophet] does not explain about the two golden vats mentioned below in the chapter, which are the sorts of bowls or vats of the oil press. [These vats] stand beside the olive trees. The olives beat themselves into the vats and are heated there as [if] in a vat or pit where olives are generally packed. There they are pressed in the oil press, and the oil falls into the vats, and from the vats into the bowl, and from the bowl into the tubes, and from the tubes into the lamps. The tubes and the lamps number forty-nine, an allusion to the light, for in the future the light of the sun will be sevenfold the light of the seven days forty-nine times the light of a day of Creation.

4 “What are these, my Lord?” What is this, that the olive trees are picked by themselves, and the oil comes into the lamps by itself?

6 “This is the word of the Lord to Zerubbabel” This is a sign for you to promise Zerubbabel that just as the olives and this oil are finished by themselves in all respects, so will you not build My house with your [own] power or with your [own] strength.

but by My spirit I will place My spirit upon Darius, and he will command you to build and to pay all the building expenses from his [treasury]; and [he will] help you with wheat, wine, oil, and wood, as is explained in Ezra (6, 7): They required no aid from any man.

7 Who are you, O great mountain? You, the princes of the other side of the river Tattenai, the governor of the other side of the river; Shethar Bozenai, and their companions (Ezra 6:6), who have stopped the work until now - from now on you shall be before Zerubbabel as a plain; you have no more ruling power or superiority over him.

He will bring out the stone of the main architect The main architect will take the plummet in his hand to be the main architect at the head of the builders, and they will build everything according to his words [everything] that he will order concerning a beautiful and glorious building.

with shouts of grace, grace to it To that stone, for everyone will say, “How beautiful is this building that was made with this plummet.” [The expression] “shouts of grace” is as (Job 39:7) “the shouts of a driver,” and (Isa. 66:6) “a sound of stirring” both of which are expressions of making a voice heard.

9 Zerubbabel’s hands founded this house from beginning to end, in the days of Cyrus I.

and his hands shall complete it now. The word תְּבַצַעְנָה is an expression of completion, as in (Isa. 10:12) “when the Lord completes all His work.”

10 For, whoever despised the day when the Temple was founded which was small in their eyes, as is stated in Ezra (3:12): “But many of priests, etc., who had seen, etc., upon its foundation, wept aloud when they beheld this temple;” and in Haggai (2:3): “Is it not as nothing in your eyes?” - will rejoice now when they see the plummet suspended from the plumb line in the hand of the architect, the head of the builders, with which he directs a line to the corner, and this will be in the hand of Zerubbabel.

these, sevenfold Seven times the first foundation in the days of Cyrus. So did Jonathan render: Seven rows of stones like these.

the eyes of the Lord are roving to and fro And it appeals to Him to do so; and He saw this Zerubbabel suited for the matter.

11 What are these two olive trees? What do they symbolize, and what do the two olive branches (troches in Old French) symbolize? [They are] a cluster of olives on a branch, as if a type of ear of grain.

12 beside the two golden vats i.e., beside the two golden vats, as in (II Sam. 14:30): “See, Joab’s field is near mine.”

that empty out the gold[en oil] from themselves This oil that is clear and good to illuminate like gold, as in (Job 37:22): “From the north comes gold.”

14 two anointed ones The horns of the priesthood and the kingdom who are anointed with the anointing oil.

who stand before the Lord of all the earth to supplicate Him to return their greatness.

the two anointed ones The good inclination and the evil inclination, which is converted to good in the merit of the Torah.

Chapter 6

10 Take from the exiles - from Heldai, etc., who have come from Babylon All these people.

12 whose name is the Shoot He is Zerubbabel, mentioned above (3: 8): “Behold, I bring My servant, the Shoot,” since his greatness burgeoned little by little. Some interpret this as referring to the King Messiah, but the entire context deals with the [time of the] Second Temple.

who will spring up out of his place From royal descent.

13 and he shall bear glory The glory of the kingship.

And he shall sit The High Priest [shall sit] on the throne of the priesthood.

And a council of peace, etc. The king and the Priest shall love one another.

14 And the crowns shall be for Helem, etc. This is a transposed verse. It should be understood as: And the crowns shall be in the Temple of the Lord as a good memorial for Helem and for Tobijah, who donated the silver and the gold. Those crowns were hanging in the windows in the height of the Temple, as we learned in tractate Middoth (36a, 3:8).

for Helem That is Heldai.

15 And it shall come to pass if you hearken And this thing shall come to pass for you if you hearken, etc.

Verbal Tallies

By: HH Rosh Paqid Adon Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

BaMidbar (Numbers) 8:1 – 9:23

Zechariah 4:1-9 + 6:12-13

Tehillim (Psalm) 97:1-12

Mark 10:35-41

The verbal tallies between the Torah and the Ashlamatah are:

HaShem - יהוה, Strong’s number 03068.

Speak - דבר, Strong’s number 01696.

Saying - אמר, Strong’s number 0559.

Lamp - ניר, Strong’s number 05216.

Before - פנים, Strong’s number 06440.

Candlestick - מנורה, Strong’s number 04500.

The verbal tallies between the Torah and the Psalm are:

HaShem - יהוה, Strong’s number 03068.

Light / exalt - עלה, Strong’s number 05927.

Enlighten / light - אור, Strong’s number 0215.

Before - פנים, Strong’s number 06440.

BaMidbar (Numbers) 8:1-2 And the LORD <03068> spake <01696> (8762) unto Moses, saying <0559> (8800), 2 Speak <01696> (8761) unto Aaron, and say <0559> (8804) unto him, When thou lightest <05927> (8687) the lamps <05216>, the seven lamps <05216> shall give light <0215> (8686) over against <06440> <04136> the candlestick <04501>.

Zechariah 4:1 And the angel that talked <01696> with me came again, and waked me, as a man that is wakened out of his sleep,

Zechariah 4:2 And said <0559> unto me, What seest thou? And I said <0559>, I have looked, and behold a candlestick <04501> all of gold, with a bowl upon the top of it, and his seven lamps <05216> thereon, and seven pipes to the seven lamps <05216>, which are upon the top thereof:

Zechariah 4:6 Then he answered and spake unto me, saying, This is the word of the LORD <03068> unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD <03068> of hosts.

Zechariah 4:7 Who art thou, O great mountain? before <06440> Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.

Tehillim (Psalm) 97:1 The LORD <03068> reigneth; let the earth rejoice; let the multitude of isles be glad thereof.

Tehillim (Psalm) 97:3 A fire goeth before <06440> him, and burneth up his enemies round about.

Tehillim (Psalm) 97:4 His lightnings enlightened <0215> the world: the earth saw, and trembled.

Tehillim (Psalm) 97:9 For thou, LORD <03068>, art high above all the earth: thou art exalted <05927> far above all gods.

Hebrew:

Hebrew	English	Torah Seder Num 8:1-9:23	Psalms 97:1-12	Ashlamatah Zec 4:1-9 + 6:12-13
rAa	light	Num. 8:2	Ps. 97:4
dx'a,	one, other	Num. 8:12		Zech. 4:3
vyai	men	Num. 9:6		Zech. 4:1
rm;a'	say, saying	Num. 8:1		Zech. 4:2
#r,a,	land, earth	Num. 8:17	Ps. 97:1
vae	fire	Num. 9:15	Ps. 97:3
rv,a]	which, who	Num. 8:4		Zech. 4:1
rb;D'	speak, spoke	Num. 8:1		Zech. 4:1
hy"h'	qualify, come	Num. 8:11		Zech. 4:8
rh;	mountains		Ps. 97:5	Zech. 4:7
hz<	this	Num. 8:4		Zech. 4:6
bh'z"	gold	Num. 8:4		Zech. 4:2
dy"	hands	Num. 8:10	Ps. 97:10	Zech. 4:9
hwhy	LORD	Num. 8:1	Ps. 97:1	Zech. 4:6
ac'y"	come, bring forth	Num. 9:1		Zech. 4:7
hKo	thus	Num. 8:7		Zech. 6:12
lKo	whole, all	Num. 8:7	Ps. 97:5	Zech. 4:2
aSeKi	throne		Ps. 97:2	Zech. 6:13
aol	no, nor	Num. 8:19		Zech. 4:5
hm'	why, what	Num. 9:7		Zech. 4:2
hr'Anm.	lamp, lampstand	Num. 8:2		Zech. 4:2
jP'v.mi	ordinances	Num. 9:3	Ps. 97:2
rynE	lamps	Num. 8:2		Zech. 4:2
vp,n<	person, soul	Num. 9:6	Ps. 97:10
af'n"	will bear	Num. 9:13		Zech. 6:13
db;['	serve, perform	Num. 8:11	Ps. 97:7
l[;	over, above	Num. 8:7	Ps. 97:9
hl'['	mount, exalted	Num. 8:2	Ps. 97:9
!n"['	cloud	Num. 9:15	Ps. 97:2
~ynIP'	front	Num. 8:2	Ps. 97:3	Zech. 4:7
ab'c'	service	Num. 8:24		Zech. 4:6
vd,qo	sanctuary	Num. 8:19	Ps. 97:12
ha'r'	showed, see, saw	Num. 8:4	Ps. 97:4	Zech. 4:2
vaor	head, top	Num. 8:12		Zech. 4:2
[b;v,	seven	Num. 8:2		Zech. 4:2
bWv	retire, return	Num. 8:25		Zech. 4:1
[m;v'	listen, hear	Num. 9:8	Ps. 97:8
rm;v'	preserves, keeps	Num. 8:26	Ps. 97:10
tx;T;	instead, where	Num. 8:16		Zech. 6:12
br'	great, many	Num. 9:19	Ps. 97:1

Greek:

Greek	English	Torah Seder Num 8:1-9:23	Psalms 97:1-12	Ashlamatah Zec 4:1-9 + 6:12-13	NC Mk 10:35-41
ἀκούω	heard, hearing	Num 9:8	Psa 97:8		Mar 10:41
δεξιός	right			Zec 4:3	Mar 10:37
δόξα	glory		Psa 97:6		Mar 10:37
δύναμαι	able	Num 9:6			Mar 10:38
εἴδω	know, saw, beholding		Psa 97:4		Mar 10:38
εἷς	one	Num 8:8		Zec 4:3	Mar 10:37
εὐώνυμος	left			Zec 4:3	Mar 10:37
καθίζω	sit, sat, set			Zec 6:13	Mar 10:37
λέγω	saying	Num 8:1		Zec 4:4	Mar 10:35
υἱός	son	Num 8:6			Mar 10:35

N.C.: Mark 10:35-41‎

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
35. And going to Him are James and John, the two sons of Zebedee, saying to Him, "Teacher, we are wanting that, whatsoever we should be requesting of Thee, Thou shouldst be doing it for us."	35. And James and John, the sons of Zebedee, approached him and said to him, "Teacher, we want you to do for us all that we ask."	35. Καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάννης οἱ υἱοὶ Ζεβεδαίου λέγοντες Διδάσκαλε θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν ποιήσῃς ἡμῖν	³⁵וַיִּקְרְבוּ אֵלָיו יַעֲקֹב וְיוֹחָנָן בְּנֵי זַבְדַּי וַיֹּאמְרוּ רַבִּי חֲפֵצִים אֲנַחְנוּ שֶׁתַּעֲשֶׂה לָנוּ אֶת־אֲשֶׁר נִשְׁאַל מִמֶּךָ׃
36. Yet He said to them, "What are you wanting Me to do for you?	36. He said to them, "What do you want me to do for you?"	36. ὁ δὲ εἶπεν αὐτοῖς Τί θέλετέ ποιήσαι με ὑμῖν	³⁶וַיֹּאמֶר אֲלֵיהֶם מָה־אִוִּיתֶם כִּי־אֶעֱשֶׂה לָכֶם׃
37. Now they said to Him, "Grant to us that we should be seated, one at Thy right and one at Thy left, in Thy glory."	37. They said to him, "Grant us that one sit on your right and one on your left in your glory."	37. οἱ δὲ εἶπον αὐτῷ Δὸς ἡμῖν ἵνα εἷς ἐκ δεξιῶν σου καὶ εἷς ἐξ εὐωνύμῶν σου καθίσωμεν ἐν τῇ δόξῃ σου	³⁷וַיֹּאמְרוּ אֵלָיו תְּנָה־לָּנוּ לָשֶׁבֶת אֶחָד לִימִינְךָ וְאֶחָד לִשְׂמֹאלְךָ בִּכְבוֹדֶךָ׃
38. Yet Jesus said to them, "Not aware are you what you are requesting. Are you able to drink the cup which I am drinking, or to be baptized with the baptism with which I am being baptized?	38. But he said to them, "You do not know what you ask. Are you able to drink the cup that I drink and to be baptized with the baptism [with] which I am baptized?"	38. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ οἴδατε τί αἰτεῖσθε δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω καί τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι	³⁸וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ לֹא יְדַעְתֶּם אֵת אֲשֶׁר שְׁאַלְתֶּם הֲתוּכְלוּ לִשְׁתּוֹת אֶת־הַכּוֹס אֲשֶׁר אֲנִי שֹׁתֶה וּלְהִטָּבֵל הַטְּבִילָה אֲשֶׁר אֲנִי נִטְבָּל׃
39. Yet they say to Him, "We are able. Yet Jesus said to them, "The cup indeed which I am drinking shall you be drinking, and with the baptism with which I am being baptized shall you be baptized."	39. They said to him, "We are able." Jesus said to them, "The cup that I drink, you will drink, and the baptism [with] which I am baptized, you will be baptized,	39. οἱ δὲ εἶπον αὐτῷ Δυνάμεθα ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Τὸ μὲν ποτήριον ὃ ἐγὼ πίνω πίεσθε καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε	³⁹וַיֹּאמְרוּ אֵלָיו נוּכָל וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ אֶת־הַכּוֹס אֲשֶׁר־אֲנִי שֹׁתֶה תִּשְׁתּוּ וְהַטְּבִילָה אֲשֶׁר אֲנִי נִטְבָּל תִּטָּבֵלוּ׃
40. Yet to be seated at My right or at My left is not Mine to give, but is for whom it has been made ready by My Father."	40. but that you may sit at my right and at my left is not mine to give, except to those for whom it is prepared."	40. τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων μου οὐκ ἔστιν ἐμὸν δοῦναι ἀλλ οἷς ἡτοίμασται	⁴⁰אַךְ שֶׁבֶת לִימִינִי וְלִשְׂמֹאלִי אֵין בְּיָדִי לָתֵת בִּלְתִּי לְאֲשֶׁר הוּכַן לָהֶם׃
41. And, hearing of it, the ten begin to be resentful concerning James and John."	41. And when the ten heard [it], they began murmuring against James and John.	41. Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου	⁴¹וַיְהִי כִּשְׁמֹעַ זֹאת הָעֲשָׂרָה וַיָּחֵלוּ לִכְעוֹס אֶל־יַעֲקֹב וְיוֹחָנָן׃

HH Paqid Dr. Adon Eliyahu’s Rendition

35. And Ya’aqob and Yochanan, the sons of Zavdeyel, approached Him (Yeshua), [and] said, Rabbi (Hakham), we have a request that whatever we may request, you would grant us.

36. And he (Yeshua) asked them, what do you desire for me to do for you?

37. And they said to him, allow us (permit us the honor) that we may sit one on the right [hand] of you and one on the left [hand] of you in your [seat of] honor.

39. And they said to him, we are able. However, Yeshua said to them, certainly you will drink [from] my cup, and you will be immersed with the immersion with which I am immersed.

40 But to sit on my right [hand] or [on] my left [hand] is not mine to give, but for whom it has been appointed.

41 And the [other] ten hearing, began to be indignant about (at) Ya’aqob and Yochanan.

Hakham’s Commentary

35. And Yaakov and Yochanan, the sons of Zavdeyel, approached Him (Yeshua), [and] said, Rabbi (Hakham), we have a request that whatever we may request, you would grant us. – The complete names of these two brothers were:

Ya’aqob “Ben Rogaz” (“The Irascible”) Ben Zavdeyel
Yochanan “Ben Rogaz” (“The Irascible”) Ben Zavdeyel

The term “Ben Rogaz”, meaning “son of quick anger” is a nick-name depicting one who is easily made angry. However their real surname is Ben Zavdeyel, and meaning: “son of ‘My Endowment is G-d’” (cf. Gen. 30:20 – on the rationale why Leah called her sixth son Z’bulun - זְבָדַנִי אֱלֹהִים אֹתִי זֵבֶד טוֹב – Z’vadani (has endowed) Elohim (G-d) Oti (me) Zeved (endowment) Tob (good).

36. And he (Yeshua) asked them, what do you desire for me to do for you?

37. And they said to him, allow us (permit us the honor) that we may sit one on the right [hand] of you and one on the left [hand] of you in your [seat of] honor. – There seems to be implied here the statement in the last verse of our Ashlamatah (Zechariah 6:13) – “He will build the temple of the LORD and he will assume majesty [or, “and he shall bear arms”] and will sit and rule upon his throne; and there will be a high priest beside his throne, and there will be peaceful understanding between the two of them.”

38. But Yeshua said to them, you do not know what you [are] asking (for). Do you have the ability to drink [from] the cup, which I [now] drink [from], and to be immersed with the immersion [that] I am [now] immersed with? – “Cup” though singular can be taken also to mean “cups” and therefore alluding to the four cups of the Passover Seder. “Cup” also in the Hebrew Scriptures, particularly in the Midrashic text of the Psalms is a metaphor for what G-d has in store for an individual or nation, whether this is good (Psalm 23:5) or bad (Psalm 75:8). But this also means that Yeshua is commanding us to “internalize” or to “live” the four cups of the Passover Seder: i.e. the cup of Sanctification, the cup of Deliverance, the cup of Redemption, and the cup of Completion, just as he lived them all and made his life an example of. This alludes top the many sufferings a Torah Scholar has to go through in order to become one and in order to achieve his goals of “being cautious in judgment, raising up many disciples, and making a fence around the Torah” (Pirqe Abot 1:1).

Water in the Scriptures is another metaphor used for calamity (i.e. Psalm 42:7; Isa. 43:2). But water, particularly “living water” as is found in a Mikveh, is also a metaphor for the Torah. Since the word “immersion” is here used, and since “immersion” in a mikveh symbolizes an elevation of status, we can surmise that what is alluded here is to a total and complete immersion in the Torah that elevates one to be a Hakham.

39. And they said to him, we are able. However, Yeshua said to them, certainly you will drink [from] my cup, and you will be immersed with the immersion with which I am immersed. – This is but another form of the statement found in Matityahu 10:24-25 – “The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord.” The chief goal of every human being that born from above is to be like his or her Master. Thus, accentuating again that a disciple of the Master needs to deeply internalize and live out the four cups of the Passover Seder, as well as be so immersed in Torah knowledge and practice that he may merit to become a Hakham. Anything else is secondary and superfluous.

Note that the Talmidim understood Yeshua’s words to mean having the Passover literally, but the Master is alluding to being a “living Passover Seder”! The words of the Oral Torah have meaning, and therefore are not intended for those who limit themselves to a bare minimum superficial understanding of its words. As it is said: “The words of the wise (i.e. Hakhamim) are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd (i.e. Mosheh Rabbenu)” (Qohelet 12:11).

40 But to sit on my right [hand] or [on] my left [hand] is not mine to give, but for whom it has been appointed. – The word “appointed” here is a key operative word. It shows that the text is dealing with appointments (from the Hebrew word “Paqid”), and thus dealing with the requirements to become a Hakham or a Paqid. The interesting thing here to note is that these appointments as we shall see in the Torah Seder for next week, do not come from Yeshua, but from G-d. Yeshua’s role in all of this is just “ENABLING” human beings to attain to G-d’s appointments. G-d is the Divine Ruler and He appoints whomever He wills for the accomplishment of His work.

41 And the [other] ten hearing, began to be indignant about (at) Ya’aqob and Yochanan. – Last week we read about “boasting”, and the inference one gets from this verse is that the ten thought that Ya’aqob ben Zavdeyel’s and his brother Yochanan ben Zavdeyel’s conduct amounted to much boasting and thinking too highly of themselves. Therefore the verse indicates that “the [other] ten hearing, began to be indignant.” It is interesting how selfishness disguises itself under the cloak of humility. Once, I recall being driven in a car by a person to some place, and the driver was praying for the red light to turn green at various intersections. So I asked the driver why this behaviour, and I suggested that perhaps those who had the light green had more urgent business to do than we had at hand. As I said last week we are being called to show less boasting and selfishness at least during the season we put the leaven away, but for some this weakness is so deeply ingrained that in order to continue its existence it needs to cloak itself under the guise of pseudo-humility. Let us serve G-d with all of our might and possessions, not for the reward that awaits the righteous/generous in the age-to-come, but for the mere indescribable and sublime pleasure of serving the Almighty, and His Messiah, and our fellow who is also made in the image of G-d, most blessed be He, Amen! Le us serve G-d, most blessed be He because G-d is our “endowment” (cf. Gen. 30:20), amen!

Some Questions to Ponder:

From all the readings for this Shabbat HaChodesh, which reading touched your heart and imagination?
Why are the readings for Shabbat HaChodesh and Rosh Chodesh Tishri different from the rest of the readings for the Shabatot Rosh Chodesh?

3. What question/s were asked of Rashi in B’Midbar 8:2?

4. What question/s were asked of Rashi in B’Midbar 8:4?

5. What question/s were asked of Rashi in B’Midbar 8:7?

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

7. What question/s were asked of Rashi in B’Midbar 8:11?

8. What question/s were asked of Rashi in B’Midbar 8:24?

9. What question/s were asked of Rashi in B’Midbar 9:1?

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

11. What question/s were asked of Rashi in B’Midbar 9:18?

12. Hakham Yitschaq Magrisso in the Me’Am Lo’Ez deals with topic of Chanuka at the beginning of our Torah Seder since in the annual cycle of Torah readings this Torah Seder falls close to Chanuka. What is therefore the relationship of Chanuka to Pesach?

13. What conditions on earth will be like when Messiah comes, according to the Rabbis? [Please, remember that Pesiqta deRab Kahana is a text of metaphors, and therefore it ought not to be interpreted literally!]

14. In your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his scribe Mordeshai for this Shabbat?

15. How is Hakham Tsefet pointing us to the coming of Shabbat HaGadol which will be our special Shabbat for the coming week?

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

17. What part of the Torah Seder fired the heart and the imagination of the prophet Zechariah this week?

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

19. 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?

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

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

Next Shabbat: Shabbat HaGadol

Shabbat	Torah Reading:	Weekday Torah Reading:
הַגָּדוֹל
“HaGadol”	Reader 1 – B’Midbar 10:1-10	Reader 1 – B’Midbar 11:16-19
“The great”	Reader 2 – B’Midbar 10:11-13	Reader 2 – B’Midbar 11:20-22
“Grande”	Reader 3 – B’Midbar 10:14-21	Reader 3 – B’Midbar 11:16-22
B’Midbar (Num.) ‎10:1 – 11:15	Reader 4 – B’Midbar 10:22-28
Ashlamatah: Isaiah 27:13 – 28:8, 16	Reader 5 – B’Midbar 10:29-34
Special: Malachi 3:4-24*	Reader 6 – B’Midbar 10:35 – 11:3	Reader 1 – B’Midbar 11:16-19
Psalm 98:1-9	Reader 7 – B’Midbar 11:4-15	Reader 2 – B’Midbar 11:20-22
	Maftir: B’Midbar 11:13-15	Reader 3 – B’Midbar 11:16-22
N.C.: Mordechai 10:42-45	- Malachi 3:4-24*

* To be read by the Highest Torah Scholar available to the congregation

Special Home Table Readings:

Monday Evening April 4, 2011 – B’Midbar (Numbers) 7:2-17

Tuesday Evening April 5, 2011 – B’Midbar (Numbers) 7:18-23

Wednesday Evening April 6, 2011 – B’Midbar (Numbers) 7:24-29

Thursday Evening April 7, 2011 – B’Midbar (Numbers) 7:30-35

Friday Evening April 8, 2011 – B’Midbar (Numbers) 7:36-41

Saturday Evening April 9, 2011 – B’Midbar (Numbers) 7:42-47

Sunday Evening April 10, 2011 – B’Midbar (Numbers) 7:48-53

Monday Evening April 11, 2011 – B’Midbar (Numbers) 7:54-59

Tuesday Evening April 12, 2011 – B’Midbar (Numbers) 7:60-65

Wednesday Evening April 13, 2011 – B’Midbar (Numbers) 7:66-71

Thursday Evening April 14, 2011 – B’Midbar (Numbers) 7:72-77

Friday Evening April 15, 2011 – B’Midbar (Numbers) 7:78-83

Coming Festival

Pesach - Passover

Nisan 15-22, 5771 – Evening Monday April 18 – Evening Tuesday April 26, 2011

For further information please read:

http://www.betemunah.org/chametz.html ; http://www.betemunah.org/passover.html ; http://www.betemunah.org/chronology.html ; http://www.betemunah.org/redemption.html ; http://www.betemunah.org/haggada.html ; http://www.betemunah.org/pcustoms.html ; and http://www.betemunah.org/omer.html

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

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

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

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