Esnoga Bet Emunah

7104 Inlay St SE, Lacey, WA 98513

Telephone: 360-584-9352 - United States of America © 2008

E-Mail: gkilli@aol.com

 

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

 

Three and 1/2 year Lectionary Readings

Fourth Year of the Reading Cycle

Nisan 07, 5768 – April 11/12, 2008

Seventh Year of the Shmita Cycle

 

                                                                                                               

Candle Lighting and Havdalah Times

 

Olympia, Washington, U.S.                                                        Brisbane, Australia

Friday Apr. 04, 2008 – Candles at 7:37 PM                                             Friday Apr. 04, 2008 – Candles at 5:17 PM

Saturday Apr. 05, 2008 – Havdalah 8:44 PM                           Saturday Apr. 05, 2008 – Havdalah 6:09 PM

 

San Antonio, Texas, U.S.                                                                           Kuala Lumpur, Malaysia

Friday Apr. 04, 2008 – Candles at 7:40 PM                                             Friday Apr. 04, 2008 – Candles at 7:02PM

Saturday Apr. 05, 2008 – Havdalah 8:35 PM                           Saturday Apr. 05, 2008 – Havdalah 7:50 PM

              

Atlanta, Georgia, U.S.                                                                 Singapore, Singapore

Friday Apr. 04, 2008 – Candles at 7:48 PM                                             Friday Apr. 04, 2008 – Candles at 6:52 PM

Saturday Apr. 05, 2008 – Havdalah 8:45 PM                                          Saturday Apr. 05, 2008 – Havdalah 7:41 PM

 

Cebu, Philippines                                                                         Jakarta, Indonesia

Friday Apr. 04, 2008 – Candles at 5:51 PM                                             Friday Apr. 04, 2008 – Candles at 5:35 PM

Saturday Apr. 05, 2008 – Havdalah 6:42 PM                                          Saturday Apr. 05, 2008 – Havdalah 6:24 PM

 

 

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

 

 

Coming Festivals: Pesach - Passover

Evening Saturday April 19 – Evening Sunday April 27

For further study see: 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  

 

 

Shabbat

Torah Reading:

Weekday Torah Reading:

רַב-לָכֶם

 

 

“Rav Lakhem”

Reader 1 – D’barim 2:2-4

Reader 1 – D’barim 2:31-34

“long enough to you”

Reader 2 – D’barim 2:5-8

Reader 2 – D’barim 2:35-37

“Bastante”

Reader 3 – D’barim 2:9-13

Reader 3 – D’barim 2:31-37

D’barim (Deut.) 2:2-30

Reader 4 – D’barim 2:14-16

 

Ashlamatah: Obad. 1:21 + Mic. 3:9 -4:5

Reader 5 – D’barim 2:17-19

 

 

Reader 6 – D’barim 2:20-23

Reader 1 – D’barim 2:31-34

Psalm: 108

Reader 7 – D’barim 2:24-30

Reader 2 – D’barim 2:35-37

 

      Maftir – D’barim 2:28-30

Reader 3 – D’barim 2:31-37

N.C.: Matityahu 26:6-13

                   Obad. 1:21 + Mic. 3:9 -4:5

 

 

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of His Honor Rosh Paqid Adon Hillel ben David and most beloved family, and that of His Honor Paqid Adon David ben Abraham, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah, as well as Her Excellency Giberet Hannah bat Sarah and 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, amen ve amen!

 

Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

 

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 ravybh@optusnet.com.au with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

 

 

Rashi & Targum Pseudo Jonathan for: Deuteronomy 2:2-30

 

RASHI

TARGUM PSEUDO JONATHAN

2. ¶ Adonai said to me to say,

2. And the Lord spoke to me, saying:

3. "Enough of you circling this mountain! Turn yourselves northward.

3. It is enough for you to have dwelt about this mountain: turn you to the north,

4. And command the people as follows, "You are crossing into the border of your brothers, the descendants of Esav who live in Seir. They will be afraid of you, so you must be extremely cautious.

4. and command the people, saying, You are to pass by the border of your brethren, the children of Esau, who dwell in Gebala, and they will be afraid of you; be very heedful therefore;

5. Do not incite them. For I will not give you of their land as much as a footstep, because for Esav's inheritance have I designated Mount Seir.

5. provoke them not; for of their land I have not given you as much as the sole of the foot; for I have given Mount Gebal an inheritance unto Esau on account of the honour which he did unto his father.

6. Food are you to buy from them with money and eat [it]; also water are you to purchase from them with money and drink [it.]

6. You will buy fresh provision of them for silver, that you may eat, and water will you buy with silver, to drink.

7. For Adonai, your G-d, has blessed you in all your handiwork; He has been intimately concerned with your traversing this great wilderness. It is now forty years [that] Adonai, your G-d, is accompanying you; you have lacked nothing."

7.  Be careful that you vex them not : for the Lord your God has blessed you in all the works of your hands, he has supplied your wants in your journeying in the great wilderness; these forty years has the Word of the Lord your God been your helper; you have not wanted anything. 

8. We passed over from our brothers, the descendants of Esav, who live in Seir, from the Arava road, from Elat and from Etzyon-Gover. We turned and passed over by way of the wilderness of Moab.

8. So we passed by our brethren the sons of Esau, who dwell in Gebala, from Elath and the fortress of Tarnegola and turned and went by the way of the wilderness of Moab [JERUSALEM. So we passed by our brethren the sons of Esau, who dwell in Gebala, by the way of the plain from Elath and from the fortress of Tarnegola, and we turned and went by the way of the wilderness of Moab.]

9. Adonai said to me, "Do not besiege Moab and do not intimidate them with war. For I will not give you [any] of his land as inheritance, for to Lot's descendants have I given Or as inheritance.

9. And the Lord spoke to me, saying: You will not aggrieve the Moabites, nor make war against them; for I have not given you their land to inherit, because I have given Lachaiath for a possession to the children of Lot.

10. The Eimim originally lived there--- a people great and numerous and powerful like the Anokim.

10. The Emthanaia dwelt in it of old, a people great and many, and mighty as the giants.

11. They, too, were considered Refaim like the Anokim; the Moabites called them Eimim.

11. The giants who dwelt in the plain of Geyonbere were also reputed as the giants who perished in the Flood; but the Moabites called them Emethanee.

12. And in Seir lived the Chorim originally, but the descendants of Esav inherited them and drove them out [to make room] for themselves and settled in their stead, as Yisrael will have done to the land of its inheritance that Adonai has given them.

12. And in Gebala dwelt the Genosaia in old times, and the Bene Esau drove them out and destroyed them, and dwelt in their place; as did Israel in the land of their inheritance, which the Lord gave to them.

13. Now, arise and cross for yourselves Wadi Zered." And we crossed Wadi Zered.

13. Now arise, and pass over the stream of Tarvaja. And we crossed the stream of Tarvaja.

14. The time that [it took] us to go from Kadesh Barnea until we crossed Wadi Zered was thirty-eight years, until the end of the entire generation, the men of war, from within the camp, as Adonai had sworn about them.

14. And the days in which (from the time) we came from Rekem Giah till we crossed the stream of Tarvaja, were thirty and eight years, until all the generation of the men of war were wasted out from the camp, as the Lord had sworn to them.

15. Adonai's plague, too, attacked them to rout them from within the camp, until their end.

15. But a plague also from the Lord had scourged them to consume them from the host, until they were brought to an end.

16. When they had finished--- all the men of war--- to die out from among the people;

16. And when all the men of war, the makers of the high places, were consumed by dying out of the host,

17. Adonai addressed me, to say,

17. the Lord spoke with me, saying:

18. "You are today crossing the border of Moab---at 'Or.

18. You are this day to pass the border of Moab towards Lechaiath.

19. When you approach [the area] facing the descendants of Ammon, do not besiege them and do not intimidate them, for I will not give you of the land of the descendants of Ammon an inheritance, because to the descendants of Lot have I given it as an inheritance.

19. But coming near over against the children of Ammon, you are not to vex, nor provoke them to war; for I have not given you the land of the Bene Ammon for a possession: I have given it an inheritance to the children of Lot, for the sake of Abraham's righteousness/generosity.

20. It, too, is considered a land of giants; giants having lived in it originally--- the Ammonites called them Zamzumim.

20. That also was accounted a land of giants; in old time the giants dwelt in it, and the Ammonites called them Zimthanee,

21. A people great and numerous and powerful like the Anokim. Adonai destroyed them from before them, and they drove them out and settled in their stead.

21. a people great and mighty as giants: but the Word of the Lord destroyed them, and drove them out before them, and they dwelt in their place;

22. As He had done to the descendants of Esav living in Seir, from before whom He destroyed the Chori, and they drove them out and settled in their stead until today.

22. as He did for the Bene Esau who dwell in Seir: for He destroyed the Horaee before them, and drove them out, and they dwell in their place to this day.

23. And the Avim who had been living in Chatzeirim till Azah--- Caftorim who had left Caftor destroyed them and settled in their stead.

23. And the rest of the escaped of the Kenaanah which dwelt in the cities of Dephia to Gaza, the Kapotkaee who came out of Kapotkaia destroyed them, and dwelt in their place.

24. Arise to travel, and cross Wadi Arnon. See, I have put into your hand Sichon, King of Cheshbon, the Emorite and his land---begin inheriting [it] by intimidating him with war.

24. Arise, take your journey, and pass over the river Arnona; behold, I have delivered into your hands Sihon the king of Heshbon and the Amoraah, and his land: begin to drive them out, and to provoke him to wage war.

25. Today I begin to place fear of you and awe of you upon the peoples under the whole heaven, so that they will hear your reputation and will shiver and tremble before you."

25. Today I will begin to put thy terror and fear upon the faces of all the peoples which are under the whole heavens who will hear the report of thy virtue, that the sun and moon have stood still, and have ceased from speaking (their) song for the space of a day and a half, standing still in their habitation until you had done battle with Sihon; and they will shiver and tremble before you.

26. I sent emissaries from the wilderness of Kedemot to Sichon, King of Cheshbon, with the following peaceful statement:

26. And I sent messengers from Nehardea, which is by the wilderness of Kedemoth, to Sihon king of the Amorites, with words of peace, saying,

27. "Let me pass through your land. I will travel only on the highway, I will not deviate right or left.

27. I would pass through your land; by the way which is the beaten road will I go; I will not turn aside to do you harm on the right hand or the left.

28. Food for money sell me so I can eat, and water for money sell me so I can drink--- just let me cross on foot.

28. I will buy fresh provision with silver, to eat, and you will give me water for silver, to drink; I will only pass through:

29. As the descendants of Esav did for me who live in Seir and the Moabites who live in Or; until I will have crossed the Yarden into the land that Adonai, our G-d, is giving us."

29. as the Bene Esau, who dwell in Gebal, and the Moabites, who dwell in Lechaiath have done to me, until the time that I pass over the Jordan into the land which the Lord our God gives us.

30. But Sichon, King of Cheshbon, was not willing to let us traverse it, because Adonai, your G-d, had hardened his spirit and emboldened his mind in order to put him in your hand this day.

30. But Sihon the king of Heshbon was not willing to allow us to pass through his borders; for the Lord our God had hardened the form of his spirit, and made his heart obstinate, to deliver him into your hand as at this day.

 

 

 

 

Midrash Rabba D’barim (Deuteronomy) 2:2-30

 

15. YOU HAVE COMPASSED THIS MOUNTAIN LONG ENOUGH (II, 3). Halakha: What is the reward of a Jew who is zealous in his observance of the duty of honouring father and mother? The Rabbis have learnt thus (Peah I, 1): “These are the things the fruits of which a man enjoys in this world while the stock remains for the World to Come: the honouring of father and mother, etc.” R. Abbahu said: R. Eliezer the Great was asked by his disciples: 'Can you give an example of [real] honouring of parents.’ He replied: ‘Go and see what Dama b. Nethina of Askelon did. His mother was mentally afflicted and she used to slap him in the presence of his colleagues, and all that he would say was, "Mother it is enough!"’ Our Rabbis say: Once the Sages came to him to Askelon, where he lived, to buy from him a precious stone [to replace one] lost from the vestments of the [high] priest, and they fixed the price with him at a thousand golden pieces. He entered the house and found his father asleep with his leg stretched out on the chest wherein the stone was lying. He would not trouble him, and he came out empty-handed. As he did not produce the stone the Sages thought that he wanted a higher price, and they therefore raised their offer to ten thousand golden pieces. When his father awoke from his sleep Dama entered and brought out the stone. The Sages wished to give him ten thousand golden pieces, but he exclaimed: ‘Heaven forfend! I will not make a profit out of honouring my parents; I will only take from you the first price, one thousand golden pieces, which I had fixed with you.’ And what reward did the Holy One, blessed be He, give him? Our Rabbis report that in the very same year his cow gave birth to a red heifer (Cf. Num. XIX) which he sold for more than ten thousand golden pieces. See from this, how great is the merit of honouring father and mother. R. Simeon b. Gamaliel said: No son has ever honoured his parents as I have done, and yet I find that Esau honoured his father even more than I. How? R. Simeon b. Gamaliel said: I usually waited on my father dressed in soiled clothes, but when I went out into the street I discarded these clothes and put on instead handsome clothes. Not so Esau; the clothes in which he was dressed when attending on his father were his best. The proof for this is this. When he went out hunting in order to bring venison to his father that he might bless him, what did Rebekah who loved Jacob do? She gave him dainties and said to him, 'Go to your father and receive the blessings before your brother receives them.’ Whereupon Jacob said to her, ‘Mother, do you not know that Esau my brother is “A hairy man, and I am a smooth man” (Gen. XXVII, 11): Perhaps my father will discover that I am not Esau and I will be put to shame before him.’ Whence this? Because it is said, “Peradventure my father will feel me, etc.” (ib. 12). She replied to him: ‘My son, your father's eyes are dim; I will dress you with the fine clothes which your brother wears when he attends on your father, and when you come to him and he takes hold of your hand he will think that you are Esau and he will bless you.’ And whence this? Because it is said, “And Rebekah took the choicest garments of Esau, etc.” (ib. 15), that is to say those which he was wont to wear when attending on his father, as it is said, “And put them upon Jacob her younger son” (ib.). Hence when Jacob came to him, what did Isaac say? “The voice is the voice of Jacob, but the hands are the hands of Esau” (ib. 22).1 Isaac blessed him and he went out. Then Esau arrived and entered into the presence of his father. Isaac asked him, ‘Who are you addressing me in such a loud voice?’ He replied: ‘I am your son, your firstborn, Esau’ (ib. 32). As soon as he heard his voice he knew that he was Esau. He said to him: “My son, Your brother came with guile, and has taken away your blessing” (ib. 35). Thereupon Esau began to cry and to complain: “Come and see what this quiet man of whom it is written, “And Jacob was a quiet man, dwelling in tents” (Gen. XXV, 27), has done to me. Not enough that he mocked me for selling him my birthright, Behold, now he has taken away my blessing” (ib. XXVII, 36). Hence you learn that Esau was most scrupulous in honouring his parents. R. Judan said: When Israel came to wage war with him, God showed to Moses the mountain where the Patriarchs are buried. God said: ‘Moses, say to Israel, you cannot successfully attack him! There is still owing to him the reward for the respect he paid to those who lie buried in this mountain.’ Whence this? From what we read in the context, “YOU HAVE COMPASSED THIS MOUNTAIN LONG ENOUGH.”

 

 

16. Another explanation: YOU HAVE COMPASSED THIS MOUNTAIN LONG ENOUGH. This bears out what Scripture says, “Who will bring me into the fortified city- mazor? (Ps. LX, 11). This refers to Rome. And why does David call it ‘mazor’? Because it is a city which oppresses (mezirah) and diminishes (mebazerah) Israel. Another explanation: ‘Mazor.’ The city which is well fortified on all sides, so that no man is able to capture it. Another explanation: ‘Mazor.’ The city which all strive to diminish [weaken]. R. Johanan said: David yearningly exclaimed, "’Who will bring me into the fortified city"? Would that I were able to exact vengeance from her?’ God said to him: ‘David, can you then prevail over her?’ David replied: ‘Master of the Universe, Who will lead me unto Edom’ (ib.), i.e. He who long ago gave me sovereignty over Edom, will also give me dominion over this mighty people (i.e. Edom = Rome). Whence do we know that David had dominion over Edom? Because it says,  “And he put garrisons (nezibim) in Edom” (II Sam. VIII, 14). What are ‘nezibim’? R. Simon said: Camps; the Rabbis said: Statues. R. Judah b. Simon said: The Holy One, blessed be He, said: ‘David, I know that your hands are quick and determined, and I desire to rule My world through them.’ Another explanation: [God said]: 'David, I need [Rome] for future generations. Already long ago Moses, your teacher, desired to attack them and I said, ENOUGH FOR YOU (RAB LAKEM): Let the teacher  (rab) charge his disciples, COMPASS THIS MOUNTAIN.

 

17. Another explanation: YOU HAVE COMPASSED LONG ENOUGH. This bears out what Scripture says, “Resign yourself unto the Lord, and wait patiently for Him,” etc. (Ps. XXXVII, 7). What is meant by, “Wait patiently (hitholel) for Him”? Wait patiently for the Lord, as the Scriptural text elsewhere says, “Why are you cast down, O my soul? And why rnoan you within me? Hope you in God: for I will yet praise Him,” etc. (Ps. XLII, 12). Another explanation: “And wait patiently for Him.” R. Tahlifa of Caesar said: What is implied by “And wait patiently for Him”? “Should affliction befall you, accept it with rejoicings (be-helah). Fret not yourself because of him who prospers in his way” (PS. XXXVII, 7). This refers to Esau of whom it says, “Wherefore does the way of the wicked/lawless prosper?” (Jer. XII, 1). Because of the man who brings wicked/lawless devices to pass. This refers to Esau who conducts trials with guile. How? A judge of the [Roman] government tries a man for murder and asks him, ‘Why did you murder?’ The latter denies [the charge]. He then asks him, ‘And wherewith did you murder the man; with a sword, or with a spear, or with a knife?’

 

Another explanation: “Resign yourself unto the Lord, and wait patiently for Him.” R. Joshua b. Levi said: When the enemies came to destroy Jerusalem, there were sixty thousand myriads of evil spirits standing at the gate of the Temple ready to engage them in battle; but when they saw the Shekhinah looking on in silence, as it is written, “He has drawn back His right hand from before the enemy” (Lam. II, 3), they too gave way. R. Judah b. Simon said: [Moses said to Israel]: 'He sees the enemy destroying His house and He is silent and yet you wish to attack him; the reward for the honour he showed his parents is still owing to him.’’ YOU HAVE COMPASSED LONG ENOUGH THE MOUNTAIN. What is meant by COMPASSING THE MOUNTAIN (HAR)? R. Hanina said: Esau paid very great attention to his parent (horo), namely his father whom he had the duty of supplying with meals. Whence this? [It is written], “Now Isaac loved Esau, because he did eat of his venison” (Gen. XXV, 28). R. Samuel b. R. Gedaliah said: God said: 'I will reward [Esau] for this.’ When Jacob offered gifts to Esau, what did Esau answer him? ‘I have enough-rab (Gen. XXXIII, 9); do not trouble yourself.’ God declared: ‘With this very expression he paid respect to him Jacob and with this very same expression will I command him [Jacob's descendants] to keep away [from attacking] him’; YOU HAVE COMPASSED LONG ENOUGH.

 

18. Another explanation: YOU HAVE LONG ENOUGH. R. Aha said: If you touch him [Esau] you will really be attacking yourselves.’ How? His father blessed him with but one blessing, And by your sword will you live (Gen. XXVII, 40), but Jacob he blessed with ten blessings. Whence do we know this? For so it is written, “So God give you of the dew of heaven,” etc. (ib 28 f); if his one blessing is nullified your ten blessings too will be nullified. Hence, YOU HAVE COMPASSED LONG ENOUGH.

 

19. R. Berekiah said: When Esau entered his father's presence and discovered that Jacob had taken away the blessings he asked him, ' Have you not left even one blessing for me? ' as it is said, “Have you not reserved a blessing for me (ib. 36)? Isaac replied: “Even if I bless you, the blessing will be his; for have I not said thus [to him]? Be lord over your brethren” (ib. 29); the servant and all that he has belong to the master.’ What is the meaning of, TURN YOU NORTHWARD- ZAFONAH (II. 3)? R. Hiyya interpreted: Moses said to Israel: ‘If you see that he [Esau] seeks to make war on you, then do not stand up to him but hide (hazinu) yourselves from him, until his world [his day of sovereignty] has passed.’ That is the force of the words, TURN YOU NORTHWARD. R. Judah b. Shallum said: Israel complained before God: 'Master of the Universe, his father blessed him with the words, "By the sword will you live," and You did approve of the blessing, and You say unto us, "Hide yourselves before him?" Whither will we flee?' God replied: ‘When you see that he would attack you, then flee to the Torah.’ And ZAFONAH (E.V. ‘NORTHWARD’) surely means the Torah, as it is said, “He lays up (yizpon) [play on words] sound wisdom for the upright” (Prov. II, 7). Another explanation of ZAFONAH: R. Isaac said: The Holy One, blessed be He, said [to Israel]: 'Wait, the King Messiah has yet to come to fulfil the words of the Scripture, “Oh, how abundant is Your goodness which You have laid up (zafan-ta) for them that fear You’ (Ps. XXXI, 20).

 

20. AND COMMAND YOU THE PEOPLE, SAYING (II. 4). God said to him [Moses]: ‘Not you [Israel] alone do I command, but you also are to command your children.’ God said to Moses: ‘You charge also the leaders of the generations to come that they should treat him [Esau] with respect.’ This is what is implied in the words, AND COMMAND THE PEOPLE, SAYING. R. Samuel b. Nahman said: When Esau and Jacob met, the former said, ‘Jacob, my brother, let us two walk together in this world as one.’ Jacob replied: ‘Let my lord, I pray, pass over before his servant’ (Gen. XXXIII, 14). What is the meaning of ‘Let... pass over’? Do, you enjoy your world first. What is the meaning of, “And I will journey on gently, according to the pace of the cattle that are before me... and according to the pace of the children” (ib.). Jacob said to Esau: 'I have yet to raise up Hananiah, Mishael, and Azariah,’ of whom Scripture says,  Children in whom was no blemish (Dan. I, 4). Another explanation: He said to him: ‘I have yet to raise up the Messiah,’ of whom it is written, “For a child is born to us” (Isa. IX, 5). “Until I come unto my Lord unto Seir” (Gen. XXXIII, I4). R. Samuel b. Nahman said: We have searched all the Scriptures and we have nowhere found [it stated] that Jacob ever came together with Esau at Seir. What then is the meaning of, 'Unto Seir’? Jacob [meant] to say to him: 'I have yet to raise up judges and saviours to exact punishment from you.’ Whence this? For it is said, And saviours shall come up on mount Zion to judge the mount of Esau (Obad. I, 21). Israel asked God: ‘Master of the Universe, how long will we remain subjected to him?' He replied: 'Until the day comes of which it is written, There will step forth a star out of Jacob and a sceptre shall rise out of Israel (Num. XXIV, 17); when a star will step forth from Jacob and devour the stubble of Esau.’ Whence this? For it is said, “And the house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they will kindle in them and devour them; and there will not be any remaining of the house of Esau” (Obad. I, 18). God said: ‘At that time I will cause my kingdom to shine forth and I will reign over them,’ as it is said, And saviours will come up on Mount Zion, to judge the mount of Esau; and the kingdom will be the Lord's” (ib. 21).

 

 

 

Ketubim: Targum Tehillim (Psalms) 108:1-14

 

JPS Translation

TARGUM

1. A Song, a Psalm of David.

1. A song and psalm composed by David.

2. My heart is steadfast, O God; I will sing, yes, I will sing praises, even with my glory.

2. My heart is firm, O God; I will praise and sing indeed, my glory.

3. Awake, psaltery and harp; I will awake the dawn.

3. Sing praise, O harp and lyre; I will sing praise at dawn.

4. I will give thanks unto You, O LORD, among the peoples; and I will sing praises unto You among the Gentiles.

4. I will give thanks in Your presence among the peoples, O Lord, and I will sing praise to You among the Gentiles.

5. For Your mercy is great above the heavens, and Your truth reaches unto the skies.

5. For Your goodness is great above the heavens, and Your truth reaches to the sky.

6. Be You exalted, O God, above the heavens; and Your glory be above all the earth.

6. Be exalted above the heavens, O God, and may Your glory be on all the inhabitants of the earth.

7. That Your beloved may be delivered, save with Your right hand, and answer me.

7. So that Your beloved ones will be delivered; redeem with Your right hand and answer me.

8. God spoke in His holiness, that I would exult; that I would divide Shechem, and mete out the valley of Succoth.

8. God speaks from the place of His Presence; I will be glad, I will divide spoil with the inhabitants of Shechem; and with the inhabitants of the plain of Succoth I will measure the border.

9. Gilead is mine, Manasseh is mine; Ephraim also is the defence of my head; Judah is my sceptre.

9. Mine is Gilead, mine is Manasseh; those of the house of Ephraim are the strength of my head, and my scribe is from those of the house of Judah.

10. Moab is my washpot; upon Edom do I cast my shoe; over Philistia do I cry aloud.

10. I have trampled the Moabites like my washing-pot; I will cast my sandal over the kingdom of Edom; I will shout over the kingdom of the Philistines.

11. Who will bring me into the fortified city? Who will lead me unto Edom?

11. And now because I sinned, who will lead me to the fortress of wicked Rome? Who will lead me to Constantinople of Edom?

12. Have You not cast us off, O God? And You go not forth, O God, with our hosts?

12. Behold, because we have sinned in the presence of the LORD He has forsaken us, and His presence does not go out with our armies.

13. Give us help against the adversary; for vain is the help of man.

13. Give us help from the oppressor, for vain is the redemption of the son of man.

14. Through God we will do valiantly; for He it is that will tread down our adversaries.

14. In God we will show might, and He will trample our oppressors.

 

 

 

 

Ketubim: Midrash Tehillim (Psalms) 108:1-14

 

I. A song, a Psalm of David. My heart is prepared, O God; I will sing, yea, I will sing praises (Ps. 108:1-2). Elsewhere, this is what Scripture says: And I set my face unto the Lord God, to seek by prayer and supplications (Dan. 9:3). But is not prayer the same as supplication? The distinction between them is this. Righteous/Generous men first incline themselves toward the Holy One, blessed be He, so that He will listen to their prayers. And so our Rabbis taught: A man must begin to pray only in a mood of humility—not in a mood of frivolity, nor in a mood of lightness, nor in a mood of banter—so that the Holy One, blessed be He, will listen to his prayer. For in saying, Then David the king went in, and sat before the Lord (2 Sam. 7:18), does Scripture mean that sitting is permitted in the presence of the Holy One, blessed be He? Does not a man pray only in a standing position, as it is said Then stood up Phinehas, and prayed (Ps. 106:30)? How, then, can it be said Then David ... sat before the Lord? What the verse implies, however, is not that he sat, but that he had his heart set to pray.' Indeed, since he asked at once: Who am 1, O Lord God, and what is my house? (2 Sam. 7:18), his humility means that he had prepared his heart for prayer, as is said You will prepare their heart, You will cause Your ear to attend (Ps. 10:17).

 

R. Samuel bar Nahmani taught: When you prepare your heart for prayer, you may be assured that your prayer will be heard by the Holy One, blessed be He, for it is said You will prepare their heart, You will cause Your ear to attend, and again If the people ... will pray unto the Lord ... You in heaven will hear their prayer (I Kings 8:45). Scripture also says, For Ezra had prepared his heart (Ezra 7:10) and The king granted him all his request, according to the hand of the Lord his God upon him (ibid. 7:6). So, too, you find that of Hezekiah who prayed for Israel it is said Hez­ekiah had prayed for them, saying: The good Lord pardon (2 Chron. 30:18), but before he prayed, he had prepared his heart, as is said He prepared his whole heart to seek God, the Lord, the God of his fathers (ibid. 30:19). And because he prepared his heart, the Holy One, blessed be He, hearkened to his prayer, and healed the people (ibid. 30:20). Scripture also says, Then the priests, the Levites, arose and blessed the people; and their voice was heard of the Lord, and their prayer came up to His holy habitation, even unto heaven (ibid. 30:27). David said: Accord­ingly, behold, I will prepare my heart so that the Holy One, blessed be He, will hear my prayer. Hence it is said My heart is prepared, O God; I will sing, yes, I will sing praises (Ps. 108:2).

 

II. Another interpretation of My heart is prepared, O God. David said: "I will prepare my heart as incense." Therefore it is written Let my prayer be prepared as incense before You (Ps. 141:2). The Holy One, blessed be He, answered David: "You have prepared for your prayer. Therefore I will prepare your throne, as is said And your house and your kingdom will be made sure for ever before you; your throne will be prepared for ever (2 Sam. 7:16)."

I will sing, yes, I will sing praises, even with my glory (Ps. 108:2). David said: I will sing on account of the glory which You have given me, as is said Who am I, O Lord God, and what is my house, that You have brought me hither? (2 Sam. 7:18)—that is, brought me to my kingship. Hence, my glory. Therefore I have not been sleeping, but have awaked the dawn with psaltery and harp, as it is said Awake, psaltery and harp; I will awake the dawn (Ps. 108:3). David went on: Never has dawn come upon me and found me asleep. For I am wont to awake the dawn. Hence he said, I will awake the dawn, and also At midnight I will rise to give thanks unto You (Ps. 119:62), and further I rose early at dawn, and cried (Ps. 119:147).

 

I will give thanks unto You, O Lord, among the peoples (Ps. 108:4). For what reason? Because Your mercy is great above the heavens (ibid. 108:5)—mercy on my behalf which reaches comfort me, and did show me mercy. Even thus Scripture says, And David comforted Bath-sheba his wife ... and she bore a son ... and He sent [comfort] by the hand of Nathan the prophet, and he called his name Yedidiah ("Beloved of the Lord") (2 Sam. 12:24-25).

 

 

 

Ashlamatah: Obadiah 1:21 + Micah 3:9 -4:5

 

21. And saviours will come up on mount Zion to judge the mount of Esau; and the kingdom will be the LORD'S. {P}

 

1. And I said: Hear, I pray you, you heads of Jacob, and rulers of the house of Israel: is it not for you to know justice?

2. Who hate the good, and love the evil; who rob their skin from off them, and their flesh from off their bones;

3. Who also eat the flesh of My people, and flay their skin from off them, and break their bones; yes, they chop them in pieces, as that which is in the pot, and as flesh within the caldron.

4. Then will they cry unto the LORD, but He will not answer them; yes, He will hide His face from them at that time, according as they have wrought evil in their doings. {P}

 

5. Thus says the LORD concerning the prophets that make My people to err; that cry: 'Peace', when their teeth have anything to bite; and whosoever puts not into their mouths, they even prepare war against him:

6. Therefore it will be night unto you, that you will have no vision; and it will be dark unto you, that you will not divine; and the sun will go down upon the prophets, and the day will be black over them.

7. And the seers will be put to shame, and the diviners confounded; yes, they will all cover their upper lips; for there will be no answer of God.

8. But I truly am full of power by the spirit of the LORD, and of justice, and of might, to declare unto Jacob his transgression, and to Israel his sin. {S}

 

9. Hear this, I pray you, you heads of the house of Jacob, and rulers of the house of Israel, that abhor justice, and pervert all equity;

10. That build up Zion with blood, and Jerusalem with iniquity/lawlessness.

11. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the LORD, and say: 'Is not the LORD in the midst of us? No evil will come upon us'?

12. Therefore will Zion for your sake be ploughed as a field, and Jerusalem will become heaps, and the mountain of the house as the high places of a forest. {P}

 

1. But in the end of days it will come to pass, that the mountain of the LORD'S house will be established as the top of the mountains, and it will be exalted above the hills; and peoples will flow unto it.

2. And many Gentiles will go and say: 'Come you, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths'; for out of Zion will go forth the Law, and the word of the LORD from Jerusalem.

3. And He will judge between many peoples, and will decide concerning mighty nations afar off; and they will beat their swords into ploughshares, and their spears into pruning-hooks; nation will not lift up sword against nation, neither will they learn war any more.

4. But they will sit every man under his vine and under his fig-tree; and none will make them afraid; for the mouth of the LORD of hosts has spoken.

5. For let all the Gentiles walk each one in the name of its god, but we will walk in the name of the LORD our God forever and ever! {P}

 

 

Midrash of Matityahu (Matthew) 26:6-13

 

6.      While Yeshuah was in Bet Khanan in the house of Shimon the leper,

7.      A woman came near to him with an alabaster flask of very precious perfume, and she poured it on his head as he was reclining for dinner.

8.      Seeing it the Talmidim (Rabbinic disciples), were indignant, saying, “To what purpose is all this waste?”

9.      This could have been sold for a great price and given to the poor.

10.   Knowing this, Yeshuah, said to them, “Why do you bring trouble upon this woman? Trully, she has worked a noble work upon me.

11.   For you will always have the poor with you, but you will not always have me.

12.   Her putting this spice on my body portends my burial.

13.   Amen, I tell you, wherever the joyful news will be recited in all of the hosts, what she has done will be told also, as a memorial to her.

 

 

The Rabbi’s Private Prophetic Study

 

According to Prof. Duane L. Christensen[1], The Book of Deuteronomy may be outlined in a four part series of nested Menorah patterns:

 

The Book of Deuteronomy in a Menorah Pattern - Deut 1-34

 

A. Exodus into the Promised Land under Moses            1:1 - 3:22

B.         Covenant at Horeb - Moses and the Ten Words 3:23 - 7:11

C.                     Life in the Promised Land—the great peroration 7:12 - 11:25

X.                                Moses proclaims the Torah: Covenant stipulations 11:26 - 26:19

C.                     Covenant renewal at Shechem in the Promised Land 27:1 - 29:9

B.         Appeal for covenant loyalty in the Promised Land 29:10 - 30:20

A. Exodus into the Promised Land under Joshua (anticipated) 31:1 - 34:12

 

 

2nd Level Menorah: Covenant Stipulations and Worship - Deut 11.26 - 26:19

 

A. Covenant renewal in convocation 11:26-32

B.         Public worship at the central sanctuary and in local towns 12:1 - 14:21

C.                     Laws on human affairs in relation to God 14:22 - 16:17

X.                                Laws on leadership and authority—executive and judicial 16:18 - 21:9

C.                     Laws on human affairs in relation to others 21:10 - 25:19

B.         Public worship at the central sanctuary and in local towns 26:1-15

A. Mutual covenant commitments between the LORD and Israel           26:16-19

 

 

3rd Level Menorah: Laws on Leadership and Authority - Deut 16:11 - 21:9

 

A. You will appoint judges and officials in your             towns 16:18-20

B.         Do not erect an Asherah or sacred pillar besides the LORD’s altar 16:21-22

C.                     Do not sacrifice a blemished animal to the LORD 17:1

X                                 Laws on leadership—judicial, political, and priestly 17:2 - 19:19

C                      Lex Talionis is intended as a deterrent to false witnesses            19:20-21

B.         Humanitarian concerns: holy war—deferments and limits 20:1-20

A. Unsolved murder—role of elders and judges 21:1-9

 

 

4th Level Menorah: Laws on Leadership - Deut 17:2-19:19

 

A. Law on idolatry within the gates of local towns in the land 17:2-7

B.         Law concerning the central tribunal 17:8-13

C.                     Law of the king 17:14-20

X.                                Law of the Levites—endowment of the clergy 18:1-8

C.                     Law of the prophets 18:9-22

B.         Laws concerning the cities of asylum—manslaughter 19:1-13

A. Laws on encroachment and witnesses in court          19:14-19

 

 

From the Septennial Lectionary, we can divide the Book of D’barim into the approximately following 24 Sedarim (sections/readings):

 

1.      Deuteronomy 1:1-2:1               

2.      Deuteronomy 2:2-30

3.      Deuteronomy 2:31-3:22

4.      Deuteronomy 3:23-4:40           

5.      Deuteronomy 4:41-6:3

6.      Deuteronomy 6:4-7:11

7.      Deuteronomy 7:12-8:20           

8.      Deuteronomy 9:1-29

9.      Deuteronomy 10:1-11:9

10.   Deuteronomy 11:10-12:19

11.   Deuteronomy 12:20-13:19

12.   Deuteronomy 14:1-15:6

13.   Deuteronomy 15:7-16:17

14.   Deuteronomy 16:18-18:13

15.   Deuteronomy 18:14-21:9

16.   Deuteronomy 21:10-23:9

17.   Deuteronomy 23:10-24:18

18.   Deuteronomy 24:19-25:19

19.   Deuteronomy 26:1-28:14          

20.   Deuteronomy 28:15-29:8          

21.   Deuteronomy 29:9-30:10          

22.   Deuteronomy 30:11-31:30        

23.   Deuteronomy 32:1-52

24.   Deuteronomy 33:1-34:12

 

Thus, this week we are in the second Torah Seder of the book of Deuteronomy (Deut. 2:2-30), and on the first stick of the 7 branch Candelabra – Menorah (Eisodus into the Promised Land under Moses – Deut. 1:1 - 3:22).

 

In our Torah Seder for this week we learn about the observance of the duty of honouring father and mother and its great rewards. But this is not only limited to honouring father and mother, for as our Sages have stated that honouring legitimate authority including that of our Sages and Hakhamim is included in this Mitzvah (Commandment). For if we are commanded to honour father and mother who brought us to this earth and reared us, and took good care of us, how much the more shall we honour our Sages and Hakhamim who opened the doors of the World-to-come for us!

 

This is reflected in our special Qal Va-Chomer in the Midrash of Matityahu for this Shabbat. Please note that the Qal Va-Chomer in the Peshat is drawn on a literal argument and therefore different to the Qal Va-Chomer in the Remes which is drawn on an allegorical statement. Now in the Midrash we have two types of Qal Va-Chomer: (1) the Qal Va-Chomer Meforash – An explicit argument from the lighter to the heavier and vice versa drawn on a parable (metaphorical statement); and (2) Qal Va-Chomer Satum – An implicit argument from the lighter to the heavier and vice versa drawn on a parable (metaphorical statement).

 

Matityahu 26:6-13 reads:

 

6.      While Yeshuah was in Bet Khanan in the house of Shimon the leper,

7.      A woman came near to him with an alabaster flask of very precious perfume, and she poured it on his head as he was reclining for dinner.

8.      Seeing it the Talmidim (Rabbinic disciples), were indignant, saying, “To what purpose is all this waste?”

9.      This could have been sold for a great price and given to the poor.

10.   Knowing this, Yeshuah, said to them, “Why do you bring trouble upon this woman? Trully, she has worked a noble work upon me.

11.   For you will always have the poor with you, but you will not always have me.

12.   Her putting this spice on my body portends my burial.

13.   Amen, I tell you, wherever the joyful news will be recited in all of the hosts, what she has done will be told also, as a memorial to her.

 

The case here is that of an implicit argument from the lighter to the heavier on a metaphorical statement – i.e. Qal Va-Chomer Satum. Therefore we have:

 

Lighter Premise:

 

Since we are commanded by the Torah to give to the poor which we will always have with us

 

 

Contrast Statement:

 

how much the more

 

 

Weightier Premise:

 

Are we obliged to give of the very best to our Torah Scholar who represents G-d’s authority over us!

 

But though this seems good at a literal level, Matityahu did not intend us to interpret this literally but as a metaphor! So what is the metaphorical meaning of this argument of Qal Va-Chomer Satum?

 

My beloved Talmid HH Rosh Paqid Adon Hillel ben David has written[2]:

There is a folk saying that goes: "A fool gives and a wise man takes". A fool who gives tzedaka thinks that he is giving, while a wise man who gives realizes that he is taking, he is the one who benefits the most from his act of giving!

 

The word tzedaka comes from the Hebrew root tzedek, translated as justice, according to Strong’s Concordance. Tzedaka, the Hebrew word for helping the poor, strangers, widows, and orphans is often translated as charity. However, the Hebrew root tzedek should be translated as justice or fairness. What is the connection between giving to the poor and justice? To begin to answer this question, lets examine what the torah teaches us about how we are to give charity to the poor. The Torah also teaches us the reason why we are obligated to give.

 

Vayikra (Leviticus) 19:9-10 And when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. And you shall not glean your vineyard, nor shall you gather every grape of your vineyard; you shall leave them for the poor and stranger; I am the Lord your God.

 

Debarim (Deuteronomy) 4:19-22 When you cut down your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to fetch it; it shall be for the stranger, for the orphan, and for the widow; that the Lord your God may bless you in all the work of your hands... And you shall remember that you were a slave in the land of Egypt; therefore I command you to do this thing.

 

Debarim (Deuteronomy) 15:7-9 If there shall be a needy person among you, any of your brethren in any of your cities, in the Land that Ha-Shem, your God, gives you, you shall not harden your heart or close your hand against your destitute brother. Rather, you shall open your hand to him; you shall lend him his requirement, whatever is lacking to him. Beware lest there be a lawless thought in your heart, saying, "The seventh year approaches, the remission year", and you will look malevolently upon your destitute brother and refuse to give him - then he may appeal against you to HaShem, and it will be a sin upon you.

 

Debarim (Deuteronomy) 19:28-29 At the end of three years you shall bring forth all the tithe of your produce in that year, and shall lay it up inside your gates... and the stranger, and the orphan, and the widow, who are inside your gates, shall come, and shall eat and be satisfied; that the Lord your God may bless you in all the work of your hand which you do.

 

Thus we see that tzedaka is an obligation, not an option! We can also see that charity is but a particular application of justice. From Judaism's perspective, therefore, one who gives tzedaka is acting justly; One who doesn't, is acting unjustly. And Torah views this lack of justice as not only mean­-spirited but also illegal.

 

Every person is required to give tzedaka according to his ability. Even a poor person who is himself supported by tzedaka, must give tzedaka. A person who can only give a little should not hesitate to give, because a little from him is like a great deal from a wealthier person. We are all obligated to seek justice!

 

 

Now if seeking the justice of G-d obliges us to give to the poor who will always be before us, how much the more are we obliged by the same pursuit of G-d’s justice to give of our very best to the Torah Scholar who opened the door of the heavens, and the wisdom from above for us? Thus in a metaphor it is also stated: “Seek as a matter of first priority the government of the Heavens and His justice, and all these things (food, clothing and a roof over our heads), will be given to you.” In other words, we are to seek as a matter of first priority to establish communities that are Torah observant as our Sages have taught to observe, and to support Torah Scholars as a matter of Divine Justice!

 

Note the text does not say to give to an institution but to give to one’s Torah Teacher. G-d loves groups that a Torah Teacher can manage not a mega-circus. G-d wants us to build “real” disciples in the Hebraic sense of the word (i.e. Torah Scholars, Masters of the Word). Teachers who will serve G-d, not for how much it is paid but because of the great love for G-d, His Word, and the earnest desire to see others being equipped also to do the same with scholarly rigour!

 

G-d therefore when instituting His government started with the family – Honouring father and mother, then to the local community (the larger family) – honouring Torah Scholars.

 

In an article about Pesach Rabbi Adin Steinsaltz stated:[3]

 

WHAT IS A JEW?

 

What does it mean to identify oneself as Jewish?

 

As a rabbi - someone who is, one might say, a Jew by profession - I have given a fair amount of thought to this issue.

 

The most obvious first answer, I believe, is that a person is a Jew by religion. In fact, that is a hard argument to make, as odd as it might seem. There is no basic set of meaningful principles to which all Jews would agree. And there are huge variations in both practice and belief.

 

Are Jews members of a race? This is clearly not the case. Jews come in every color and exhibit every combination of ethnic features.

 

Do Jews belong to a nation? Following the involuntary exile inflicted on us many centuries ago, the notion of Jews as a people living in one place, speaking one language, or even sharing one culture does not fit. Even linguistically, we are splintered. Hebrew is our official "shared" language, the language of the land of Israel and of our sacred texts, but many Jews have no knowledge of it at all.

 

What we are - I propose - is a family.

 

We are the biological or, in the case of converts, the spiritual children of the House of Israel. We are connected to one another, whether or not we agree with one another, whether or not we even like one another. We are not a perfect family, but we are a real family. We are all proud when one of us does good and embarrassed when one of us does bad. And, as much as we may argue among ourselves, we are always there to defend or assist one another.

 

The sense of family is an integral part of all Jewish holidays, but it is even stronger during the festival of Passover. The central ceremony of Passover is the seder, which takes place in the home, not in the synagogue. And the key element of the seder is in telling the story of our (physical and spiritual) enslavement, our (physical) liberation, and the attainment of our (spiritual) destiny at Mount Sinai - that is, the reaffirmation of our identity as the House of Israel.

 

Next Saturday night, Jewish families throughout the world will come together and read from the Haggadah, the text of the seder. They will begin to tell the story by pointing to the matzah, the unleavened bread, and declaring, "This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are needy come and celebrate Passover."

 

As we look at the matzah and remember our history - when we were hungry and needy, yes, but also when we were all together - we realize that part of the family is missing. There are empty chairs in the house, where a son or a daughter or a cousin ought to be.

 

We issue the invitation and we open the door, but some of them are so far away - from us and from Judaism - that they don't hear our invitation or see the light from the open door. If every Jew who cares about the members of the Jewish family will issue the invitation and open the door, many of these estranged Jews will hear or see, and drop in for a visit - if not to his own house, then to the house of a long-lost cousin.

 

Let us welcome them back!

 

What a most wonderful and succinct definition of Judaism! Yes, Judaism is about family, and until we realize this, the real meaning of Judaism is lost to us. We live in communities, move from one community to another, and without a Jewish community, no matter how small, our Judaism makes no sense. When groups become too large, this sense of family is lost, and all what we have is a sense of loneliness in a crowd. That is why, when a community is too big for a Torah Scholar and his associates to manage, when the sense of family and closeness is lost, then it is time to create two communities out of the big one.

 

What we must keep in sight is that community exists to equip the members of the family, the company of saints, not to manufacture but to groom in small groups the Torah teachers that will lead the next communities. Slow but sure and quality growth! The emphasis is on quality building and quality equipping of the saints in small groups not in state of the art industrial sausage churning establishments. My own experience suggests that when we have Passovers over 50-80 people. This whole sense of family is lost.

 

May you have a happy preparation for Pesach, and may G-d, most blessed be He richly bless your community, your family, your parents, and your Torah teacher, amen ve amen!

 

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai

 

 

Coming Festivals: Pesach - Passover

Evening Saturday April 19 – Evening Sunday April 27

For further study see: 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  

 

Start making preparations!

 

For a great and good Hagadah please download and print: http://www.betemunah.org/haggada.html

 

 

 

 

 

 



[1] Duane L. Christensen, Unity of the Bible: Exploring the Beauty and Structure of the Bible, New York: Paulist Press, 2003, pp.  52-53.

[2] http://www.betemunah.org/justification.html

[3] Philadelphia Daily News, April 16, 2005, “At Passover, Jews must reach out to estranged members of 'the family'”