Esnoga
Bet Emunah 4544
Highline Dr. SE Olympia,
WA 98501 United
States of America © 2013 E-Mail: gkilli@aol.com |
|
Esnoga
Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America © 2013 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial
Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
Three
and 1/2 year Lectionary Readings |
Second Year of the Triennial
Reading Cycle |
Shebat
01, 5773 – Jan 11/Jan 12, 2013 |
Fifth
Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
Conroe & Austin, TX, U.S. Fri. Jan 11 2012 – Candles at 5:31 PM Sat. Jan 12 2012 – Habdalah 6:28 PM |
Brisbane, Australia Fri. Jan 11 2012 – Candles at 6:30 PM Sat. Jan 12 2012 – Habdalah 7:27 PM |
Chattanooga, & Cleveland,
TN, U.S. Fri. Jan 11 2012 – Candles at 5:31 PM Sat. Jan 12 2012 – Habdalah 6:30 PM |
Jakarta, Indonesia Fri. Jan 11 2012 – Candles at 5:56 PM Sat. Jan 12 2012 – Habdalah 6:48 PM |
Manila & Cebu,
Philippines Fri. Jan 11 2012 – Candles at 5:25 PM Sat. Jan 12 2012 – Habdalah 6:18 PM |
Miami, FL, U.S. Fri. Jan 11 2012 – Candles at 5:30 PM Sat. Jan 12 2012 – Habdalah 6:26 PM |
Olympia, WA, U.S. Fri. Jan 11 2012 – Candles at 4:26 PM Sat. Jan 12 2012 – Habdalah 5:36 PM |
Murray, KY, & Paris, TN. U.S. Fri. Jan 11 2012 – Candles at 4:39 PM Sat. Jan 12 2012 – Habdalah 5:40 PM |
San Antonio, TX, U.S. Fri. Jan 11 2012 – Candles at 5:36 PM Sat. Jan 12 2012 – Habdalah 6:33 PM |
Sheboygan
& Manitowoc, WI, US Fri. Jan 11 2012 – Candles at 4:16 PM Sat. Jan 12 2012 – Habdalah 5:22 PM |
Singapore, Singapore Fri. Jan 11 2012 – Candles at 6:56 PM Sat. Jan 12 2012 – Habdalah 7:47 PM |
St. Louis, MO, U.S. Fri. Jan 11 2012 – Candles at 4:41 PM Sat. Jan 12 2012 – Habdalah 5:43 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Eminence Rabbi Dr. 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 Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet
Tricia Foster
His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet
Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His Eminence Rabbi 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
His Excellency Adon Albert Carlsson and beloved wife Giberet Lorraine
Carlsson
His Excellency Adon John Hope & 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: “Yif’qod Adonai” - Sabbath: “Let Appoint Ha-Shem”
Shabbat Rosh Chodesh Shebat
(Sabbath of the New Moon of Shebat)
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
יִפְקֹד
יְהוָה |
|
|
“Yif’qod Adonai” |
Reader 1 – B’Midbar 27:15-17 |
Reader
1 – B’resheet 47:29-31 |
“Let Appoint Ha-Shem” |
Reader 2 – B’Midbar 27:18-20 |
Reader
2 – B’resheet 48:1-3 |
“Ponga el SEÑOR” |
Reader 3 – B’Midbar 27:21-23 |
Reader
3 – B’resheet 48:3-6 |
B’Midbar (Num.) 27:15 –
28:26 |
Reader 4 – B’Midbar 28:1-9 |
|
Ashlamatah: Is
66:1-24 |
Reader 5 – B’Midbar 28:10-14 |
|
Special: Isaiah 54:11 – 55:5 |
Reader 6 – B’Midbar 28:15-18 |
Reader
1 – B’resheet 47:29-31 |
Proverbs 7:1-27 |
Reader 7 – B’Midbar 28:19-25 |
Reader
2 – B’resheet 48:1-3 |
|
Maftir – B’Midbar 28:23-25 |
Reader
3 – B’resheet 48:3-6 |
N.C.: Col. 2:16-23 |
Isaiah 66:1-24 |
|
Blessings 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: Honouring 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 (Numbers) 27:15 - 28:25
RASHI |
TARGUM PSEUDO JONATHAN |
15 Moshe spoke to
Adonai, saying: |
15 And Mosheh spoke
before the LORD, saying |
16 "Let Adonai,
G-d of the spirits, appoint a man over the community, |
16 May the Word of the
LORD, who rules over the souls of men, and by whom has been given the
inspiration of the spirit of all flesh, appoint a faithful man over the congregation, JERUSALEM. The Word of
the LORD the God who rules over the spirit of all flesh, appoint a praiseworthy man over the people of the
congregation, |
17 who will go forth
before them, and who will come back before them, and who would lead them out
and bring them in, so that the community of Adonai will not be like sheep
that have no shepherd." |
17 who may go out
before them to set battle in array, and may come in before them from the
battle who may bring them out from the bands of their enemies, and bring them
into the land of Israel; that the congregation of the LORD may not be without the wise, nor go
astray among the nations as sheep who go astray, having no shepherd. |
18 Adonai said to
Moshe: "Take to yourself Yehoshua son of Nun, a man in whom there is
spirit, and lay your hand on him. |
18 And the LORD said to
Mosheh, Take to yourself Jehoshua bar Nun, a man upon whom abides the Spirit of prophecy from
before the LORD, and lay your hand upon him, |
19 Stand him before
Eleazar the kohen and before the entire community, and command him before
their eyes. |
19 and make him stand
before Elazar the priest and the whole congregation, and instruct him in
their presence. |
20 Bestow some of your
radiance on him, so that the entire community of Bne Yisrael will hear. |
20 And you will confer
a ray of your brightness upon him, that all the congregation of the sons of
Israel may be obedient to him. |
21 He will stand before
Eleazar the kohen, and ask, of him, through the judgment of the Urim before
Adonai. By his word they will come out and go in ---he, all Bne Yisrael with
him, and the entire community." |
21 And he will minister
before Elazar the priest; and when any matter is hidden from him, he will
inquire for him before the LORD by the Urim. According to the word of Elazar
the priest they will go forth to battle, and come in to do judgment he and all
the sons of Israel with him, even all the congregation. |
22 Moshe did as Adonai
commanded him. He took Yehoshua and presented him to Eleazar the kohen and to
the entire community. |
22 And Mosheh did as
the LORD commanded him, and took Jehoshua and caused him to stand before
Elazar the priest and all the congregation; |
23 He laid his hands on
him and commanded him, just as Adonai had commanded through Moshe. |
23 and he laid his
hands upon him and instructed him, as the LORD commanded Mosheh. |
|
|
1 Adonai spoke to Moshe
saying: |
1 And the LORD spoke
with Mosheh, saying: |
2 "Command B’ne
Yisrael and say to them, 'My offering, My food of My fires, a pleasing aroma
to Me, you will be vigilant to offer to Me at its prescribed time'." |
2 Instruct the children
of Israel, and say to them: The priests may eat of My oblation the bread of
the order of My table; but that which you offer upon My altar may no man eat.
Is there not a fire that will consume it? And it will be accepted before Me as
a pleasant smell. Sons of Israel, My people, be admonished to offer it from
the firstlings on the Sabbath, an oblation before Me in its time. JERUSALEM. Instruct the
children of Israel, and say to them, My oblation, the bread of the order of
My table. That which you offer upon the altar. Is there not a fire that will
consume it? To be received from you before Me for a pleasant smell. Sons of
Israel, My people, be admonished to offer it before Me in its season. |
3 Say to them:
"This is the fire-offering that you will offer to Adonai; yearling lambs
without blemish, two each day, as a constant (daily) burnt-offering. |
3 And say to them: This
is the order of the oblations you will offer before the LORD; two lambs of
the year, unblemished, daily, a perpetual burnt offering. |
4 Offer one lamb in the morning and offer the second lamb
in the afternoon. |
4 The one lamb you will perform in the morning to make
atonement for the sins of the night; and the second lamb you will perform
between the suns to atone for the sins of the day; |
5 And one tenth of an
ephah of fine flour as a meal-offering, mixed with beaten oil measuring one
fourth of a hin. |
5 and the tenth of
three seahs of wheaten flour as a mincha mingled with beaten olive oil, the
fourth of a hin. |
6 [This is] a constant
(daily) burnt-offering as offered on Mount Sinai, for a pleasing aroma, a
fire-offering to Adonai. |
6 It is a perpetual
burnt offering, such as was (ordained to be) offered at Mount Sinai, to be
received with favour as an oblation before the LORD. |
7 Its libation [will
be] one fourth of a hin for the one lamb, in the Holy [Sanctuary], you will
pour an intoxicating libation to Adonai. |
7 And its libation will
be the fourth of a hin for one lamb; from the vessels of the house of the
sanctuary will it be outpoured, a libation of old wine. JERUSALEM. From the
vessels of the house of holiness, it will be poured out a libation of choice
wine unto the Name of the LORD. But if old wine may not be found, bring wine
of forty days to pour out before the LORD. |
8 Offer the second lamb
in the afternoon, with the same meal-offering of the morning together with
its libation you will offer it, a fire-offering of a pleasing aroma to
Adonai. |
8 And the second lamb
you will perform between the suns, according to the presentation of the
morning, and according to its oblation will you make the offering, that it
may be accepted with favour before the LORD |
|
|
9 On the Shabbat day
[the offering will be] two yearling lambs without blemish, and two tenths [of
an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its
libation. |
9 but on the day of
Shabbat two lambs of the year without blemish, and two‑tenths of flour mixed
with olive oil for the mincha and its libation. |
10 This is the
burnt-offering on its Shabbat, in addition to the constant (daily)
burnt-offering and its libation. |
10 On the Sabbath you
will make a Sabbath burnt sacrifice in addition to the perpetual burnt
sacrifice and its libation. |
|
|
11 At the beginning of your months
you will bring a burnt-offering to Adonai, two young bulls, one ram, seven
yearling lambs, [all] without blemish. |
11 And at the beginning of your months
you will offer a burnt sacrifice before the LORD; two young bullocks, without
mixture, one ram, lambs of the year seven, unblemished; |
12 And three tenths [of
an ephah] of fine flour as a meal-offering mixed with the [olive] oil for
each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed
with the [olive] oil for the one ram, |
12 and three tenths of
flour mingled with oil for the mincha for one bullock; two tenths of flour
with olive oil for the mincha of the one ram; |
13 And one tenth [of an
ephah] of fine flour as a meal-offering mixed with the [olive] oil for each
lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai. |
13 and one tenth of
flour with olive oil for the mincha for each lamb of the burnt offering, an
oblation to be received with favour before the LORD. |
14 Their libations
[will be], one half of a hin for (a) bull, one third of a hin for the ram,
and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at
its renewal throughout the months of the year. |
14 And for their
libation to be offered with them, the half of a hin for a bullock, the third
of a hin for the ram, and the fourth of a hin for a lamb, of the wine of
grapes. This burnt sacrifice will be offered at the beginning of every month in
the time of the removal of the beginning of every month in the year; |
15 And [You will also
bring] one he-goat for a sin offering to Adonai, in addition to the constant
(daily) burnt-offering it will be done, and its libation. |
15 and one kid of the
goats, for a sin offering before the LORD at the disappearing (failure) of
the moon, with the perpetual burnt sacrifice shalt thou perform with its
libation. |
|
|
16 In the first
month--- on the fourteenth day of the month [bring a] Pesach [offering] to
Adonai. |
16 And in the month of
Nisan, on the fourteenth day of the month, is the sacrifice of the Pascha
before the LORD. |
17 The fifteenth day of
that month is a festival, matzot will be eaten for seven days. |
17 On the fifteenth day
of this month is a festival; seven days will unleavened be eaten. |
18 The first day will
be a sacred holiday, when you must not do any work of consequence. |
18 On the first day of
the festival a holy convocation; no servile work will you do; |
19 You will bring a
burnt fire-offering to Adonai [consisting of] two young bulls, one ram, and
seven yearling sheep. They will [all] be without blemish. |
19 but offer an
oblation of a burnt sacrifice before the LORD, two young bullocks, one ram,
and seven lambs of the year, unblemished, will you have. |
20 Their meal-offering
shall be fine flour mixed with [olive] oil, three tenths [of an ephah] for
each bull, two tenths [of an ephah] for the ram, |
20 And their minchas of
wheat flour, mingled with olive oil, three tenths for each bullock, two tenths
for the ram, |
21 and one tenth [of an
eiphah] for each of the seven sheep. |
21 and for a single
lamb a tenth, so for the seven; |
22 [You should also
bring] one he-goat as a sin-offering, to make atonement for you, |
22 and one kid of the
goats, to make an atonement for you: |
23 in addition to the
morning burnt-offering which is offered as a constant (daily) burnt-offering,
you will make these. |
23 beside the burnt
sacrifice of the morning, the perpetual burnt sacrifice, you will make these
offerings. |
24 Like these, you will
make daily for seven days, food as a fire-offering of a pleasing aroma to
Adonai, (it will be offered) in addition to the constant (daily)
burnt-offering and its libation. |
24 According to these
oblations of the first day you will do daily through the seven days of the
festival. It is the bread of the oblation which is received with favour
before the LORD; it will be made beside the perpetual burnt offering, with
its libation. |
25 The seventh day will
be a sacred holiday to you, when you will not do any work of consequence. |
25 And on the seventh
day you will have a holy convocation; no servile work will you do. |
|
|
Summary of the Torah Seder – B’Midbar
(Numbers) 27:15 – 28:25
·
Joshua Appointed Successor of
Moses – Numbers 27:12-23
·
Daily Offerings – Numbers 28:1-8
·
Additional Offerings for the
Sabbath – Numbers 28:9-10
·
New Moon Offerings – Numbers
28:11-15
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 & Ibn Ezra Commentary for: B’Midbar
(Numbers) 27:15 – 28:25
Rashi: 15
Moses spoke to the Lord… This [verse comes] to let us know the virtues of the
righteous, for when they are about to depart from the world, they disregard
their own needs and occupy themselves with the needs of the community.-[Sifrei
Pinchas 23]
saying He said
to Him, “Answer me whether You are appointing a leader for them or not.” -
[Sifrei Pinchas 23]
Rashi: 16
Let the Lord... appoint When Moses heard that the Omnipresent told him to give
Zelophehad’s inheritance to his daughters, he said, “It is time to ask for my
own needs—that my son should inherit my high position.” The Holy One, blessed
is He, said to him, That is not My intention, for Joshua deserves to be
rewarded for his service, for he “would not depart from the tent” (Exod.
33:11). This is what Solomon meant when he said, “He who guards the fig tree
eats its fruit” (Prov. 27:18). -[Mid. Tanchuma Pinchas 11]
God of
the spirits Why is this said? He said to Him, "Master of the
universe, the character of each person is revealed to you, and no two are
alike. Appoint over them a leader who will tolerate each person according
to his individual character."- [Mid. Tanchuma Pinchas 10]
Ibn Ezra:
16 The God of the spirits – He knows the spirits and He knows which spirit is fit
(to lead a congregation).
Ibn Ezra:
16 [Set] – The word YIF’QOD (set) is related to the word PAKID
(official), thus YIFQOD means: “Let Him appoint a leader.
Rashi: 17
who will go forth before them Not like the kings of the [gentile] nations, who sit
at home and send their armies to war, but as I did, for I fought against Sihon
and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says,
“Joshua went to him and said to him, Are you for us [or for our enemies]?”
(Josh. 5:13). Similarly, concerning David it says, “For he went forth and came
in before them” (I Sam. 18:16)—he went out [to battle] at their head and came
in before them.-[Sifrei Pinchas 23]
who will
lead them out through his merits. -[Sifrei Pinchas 23]
and bring
them in through his merits. -[Sifrei Pinchas 23] Another
interpretation: “Who will bring them in” [means] that You should not do to him
as You did to me, for I may not bring them into the Land.-[Num. Rabbah 21:15]
Rashi: 18
Take for yourself Encourage him verbally, [and say,] “Fortunate are you
that you have merited to lead the children of the Omnipresent!” -[Sifrei
Pinchas 23 on verse 22]
for
yourself Someone verified by you, someone you know.-[Sifrei
Pinchas 23]
a man of
spirit As you requested; someone able to deal with the character of each
one.-[Sifrei Pinchas 23]
and you
shall lay your hand upon him Provide him with an announcer so that he can expound
[halachic discourses] during your lifetime, so they should not say about him
that he dared not raise his head in the days of Moses.-[Sifrei Pinchas 23]
Ibn Ezra:
18 In whom is spirit – Now all living persons have spirit in them (why then
does Scripture say “a man in whom is spirit”?). Its meaning can only be similar to that of “be you strong therefore,
and show yourself a man” (1 Kings 2:3). Solomon was a man. What point was there
in telling him to “show yourself a man”? Thus, “show yourself a man” means
“show yourself to be a man of uncommon valor.”
Rashi: 19
and you shall command him Concerning Israel; be aware that they are troublesome
and obstinate. [You accept office] on condition that you take upon yourself
[all this]. -[See Sifrei Beha’alothecha 42]
Rashi: 20 You
shall bestow some of your majesty upon him This refers to the radiance of
the skin of his face (see Exod. 34:29).
some of
your majesty But not all of your majesty. Thus, we learn that the
face of Moses was [radiant] like the sun, whereas the face of Joshua was like
the moon.-[Sifrei Pinchas 23, b.b. 75a]
so that
all the congregation of the children of Israel will take heed
[meaning] that they will behave toward him with reverence and awe, just as they
behaved toward you.
Rashi: 21
He shall stand before Eleazar the priest Here is [the response to]
the request that you made [that your children should inherit you]; this honor
shall not depart from your father’s house, for even Joshua will have need for
Eleazar.-[Mid. Tanchuma Pinchas 11]
and seek
[counsel from] him when he finds it necessary to go to war. -[Sanh. 16a]
By his
word Eleazar’s [word].
and the
entire congregation The Sanhedrin.-[Yoma 73b, Sanh. 16a] 22
and he
took Joshua He took him [by encouraging him] with words, and
informed him of the reward in store for the leaders of Israel in the World to
Come.-[Sifrei Pinchas 23]
Rashi: 23
He laid his hands generously; over and above what he had been
commanded. For the Holy One, blessed is He, said to him, “and you shall lay
your hand upon him” (verse 18), but he did it with both his hands. He fashioned
him like a full and overflowing vessel, filling him with wisdom in
abundance.-[Sifrei Pinchas 23, Sanh. 105b]
in
accordance with what the Lord had spoken to Moses [That
is,] also with respect to the majesty; He bestowed some of his majesty
[radiance] upon him.
Rashi: 2
Command the children of Israel What is stated above? “Let the Lord…appoint” (27:16).
The Holy One, blessed is He, said to him, “Before you command me regarding My
children, command My children regarding Me.” This is analogous to a princess
who was about to depart from the world and was instructing her husband about
her children, [and he replied, “Before you instruct me about them, instruct
them about me,”] as it is stated in Sifrei Pinchas 24.
My
offering This refers to the blood.-[Sifrei Pinchas 25]
My food This
refers to the sacrificial parts, as it says, “the priest shall burn them [the
fat-portions] on the altar; it is the food of the fire-offerings” (Lev. 3:16).
-[Sifrei Pinchas 25]
My
fire-offerings which are put on the fires of My altar.
you shall
take care The Kohanim, Levites, and Israelites shall stand over
them [to watch them]; hence they instituted the ma’amodoth [representatives of
the people who were present at the sacrificial services].-[Sifrei Pinchas 26,
Taanith 26a]
at its
appointed time Each day is the appointed time prescribed for the
continual offerings.-[see Sifrei Pinchas 26]
Rashi: 3
And you shall say to them This is an admonition to the [rabbinical]
court.-[Sifrei Pinchas 27]
two...each
day Heb. שְׁנַיִם
לְיוֹם . [To be understood] according to its simple meaning [that two
sacrifices were to be offered up every day]. Primarily, however, it comes to
teach that they should be slaughtered opposite the sun [also known as יוֹם ]; the continual sacrifice of the morning to the west, and the
one of the afternoon to the east of the rings [set in the floor of the Temple
courtyard].-[Yoma 62b]
Rashi: 4
the one lamb Even though this is already stated in the portion of
Ve’attah Tetzaveh ; “This is what you shall offer [upon the altar...The one
lamb you shall offer up in the morning]” (Exod. 29:38, 39), that was an
instruction for the days of the investitures [of the kohanim], whereas here He
commanded it for all generations.
Rashi: 5 fine
flour for a meal-offering The meal-offering of the libations [which accompanied
the sacrifice].
Rashi: 6
offered up at Mount Sinai Like those offered up during the days of the
investitures (Exod. 29:38-43). Another interpretation: “offered up at Mount
Sinai”: the continual burnt offering is compared to the continual offering of
Mount Sinai, the one offered before the giving of the Torah, about which it is
written, “he put it [the blood] into the basins” (Exod. 24:6). This teaches us
that it [the continual burnt offering] requires a vessel [for its blood].-
[Torath Kohanim, Tzav 18:8]
Rashi: 7
Its libation of wine.
on the
holy They shall be poured on the altar.
a
libation of strong wine Intoxicating wine, [this comes] to exclude wine
straight from the winepress [which has not fermented].-[B.B. 97a]
Rashi: 8
a spirit of satisfaction It is gratifying for Me that I spoke, and My will was
carried out.-[Zev. 46b, Sifrei Pinchas 38]
Rashi: 10
The burnt offering of each Sabbath on its Sabbath But not
the burnt offering of this Sabbath on another Sabbath. For if they did not
offer one up on this Sabbath, I might think that two should be offered up on
the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct
us that if its day passes, its offering is canceled.-[Sifrei Pinchas 40]
in
addition to the continual burnt offering This refers to the
additional [musaf] offerings, besides those two lambs of the continual burnt
offering. And it teaches us that they [the additional sacrifices] may be
offered only between the two continual offerings. Similarly, in the case of all
the additional offerings it says, “In addition to the continual burnt offering”
for this teaching.-[Sifrei Pinchas 40]
Ibn Ezra:
11 And in your New Moons – Rabbi Moses Ha-Kohen the Spanioard, who rests in
paradise, says that U’Ve’Roshe Chod’shekhem (literally: “and in the first of
your months”) refers to the New Moon of Nisan, for Scripture clearly states:
“it will be the first month of the year to you” (Exodus 12:2). [Hence, “the
first of your months” refers to the first month of the year, i.e. the New Moon
of the month of Nisan.] Scripture then goes on to say, “This is the burnt
offering of every New Moon” (v.14), that is, they will offer this burnt
offering (the same burnt offering that was offered on the New Moon of the month
of Nisan) on every New Moon. The Torah therefore adds, “throughout the months
of the year” (i.e. a similar burnt offering as for the New Moon of Nisan will
be offered on the New Moons throughout the year). Rabbi Moses’ interpretation
is correct. He is right even though the final yod in U’Ve’Roshe Chod’shekhem
(an in your New Moons) argues against this interpretation (i.e. Roshe is a
plural. Hence Roshe Chod’shekhem seems to mean “the many first days of the
month.” If the reference was to the New Moon of Nisan, then Scripture should
have read U’Ve’Rosh Chod’shekhem – “and on the first day of your months.”)
However, the fact that we find “Hineh Chodesh Machar” (Behold, tomorrow is the
New Moon) - 1 Sam. 20:5 - and not “Hineh Rosh Chodesh Machar,” shows that what
he says is correct. The Book of Samuel refers to the New Moon as Chodesh. This
implies that an ordinary New Moon is called Chodesh, and the New Moon of Nisan
Rosh Chodesh. Otherwise Samuel would have referred to the New Moon by the
phrase Rosh Chodesh.
Rashi: 12
Three tenths As is the case with the libations brought with a
bull, for thus they are fixed in the portion dealing with libations [see 15:9].
Rashi: 14
This is the burnt offering of each new month in its month However,
once the day passes, its offering is canceled, and there is no way to make it
up.-[Sifrei Pinchas 43]
Rashi: 15
And one young male goat... All the additional-offering goats were brought to
atone for defiling the Sanctuary and it holy sacrifices, as is outlined in the
Tractate of Shevuoth (9a). The young male goat [brought] on the first day of
the month differs insofar as with regard to it Scripture says, “to the Lord.”
This teaches you that it atones for a case where there is no awareness [of the
person’s uncleanness] either before [entering the Temple or eating sacrificial
food] or after [the sin has been committed]. The only One aware of the sin is
the Holy One, blessed is He. We derive [the law of] the other young male goats
from this one. In the Aggadah, it is expounded thus: The Holy One, blessed is
He, said, “Bring atonement for Me because I diminished [the size of] the moon.”
-[Shev. 9a]
it shall
be offered up in addition to the continual burnt offering This
entire offering [not just the young male goat]. and its libation [The phrase]
“and its libation” does not refer to the young male goat because sin-offerings
have no libations.
Ibn Ezra:
16 On the fourteenth day of the month – Scripture does not mention
“at dusk” (as it does in Exodus 12:6). This verse is also a support for those
who transmit tradition (according to the Rabbis the Paschal Lamb could be
offered after midday, at the moment the sun moves to the West), even though
their words need no support.
Rashi: 18
You shall refrain from all manner of mundane work Even
essential work, such as the prevention of loss, which is permitted on the
intermediate days of the festival, is forbidden on the festival itself.-
[Torath Kohanim Emor 187, see Rashi on Lev. 23:8]
Rashi: 19
bulls Corresponding to Abraham, about whom it says, “And to the cattle
did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7).
ram Symbolizing
the ram [sacrificed instead] of Isaac (see Gen. 22:13).
lambs Corresponding
to Jacob, of whom it says, “Jacob separated the lambs” (Gen.
30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher].
-[Mid. Aggadah, Midrash Tadshey ch. 10]
Ibn Ezra:
22 And one he-goat for a sin-offering – Use’ir Chatat Echad (“and he-goat for a
sin-offering”) is the same as Use’ir izim Echad LeChatat (this is the phrase
normally used for a he-goat offering – cf. vv.15 and 30 in our chapter). Our
verse is abridged – i.e. “Se’ir” is short for “Se’ir Izim.”
Observe,
Scripture does not mention the Sabbath burnt-offering which is to be brought
during the seven days of Passover. It similarly omits from the Passover
offerings the burnt-offering which accompanied the waved sheaf on the second
day of Passover (cf. Lev. 23:9-14).
We need
tradition (as to when the Sabbath offering is to be brought on a Sabbath during
the week of Passover). For the verse (v.10) tells us that the burnt offering of
every Sabbath will follow the daily burnt offering. The question arises, when
is the Sabbath offering to be offered on a Sabbath which falls during the week
of Passover? Is it to be before or after the additional Passover offerings?
According to tradition, the Sabbath offering came before the Passover
offerings.
Rashi: 24
Like these, you shall offer up daily They should not be decreased progressively, as is the
case of the bulls of the [Sukkoth] festival.-[Sifrei Pinchas 48]
Miscellaneous
Interpretations
Seforno
28:11 - וּבְרָאשֵׁי, חָדְשֵׁיכֶם – (And in
your New Moons) – It was an ancient custom among the Israelites to treat
the day of the new moon as a semi festival. We know this already from 1 Samuel
20:19, where Yonathan describes the day as one in which no work is performed in
the field , a day not described as “Yom HaMa'aseh"
– "a working day." This is why
this day has retained a special significance for the Jewish people, i.e. the
Torah describes it as רָאשֵׁי, חָדְשֵׁיכֶם – “The
beginning of your months.” You will not find the regular festivals, MOEDIM
described as “your festivals.” We do not find the Sabbath described as “your
Sabbath” or the festival of Shabbuot as “your day of the firstling
fruits” [the author will go to some length to explain that in the ending of כֶם in the
word שָׁבֻעֹתֵיכֶם (your
feast of weeks) in verse 26 does not refer to that festival.]
The
reason for this ancient custom of treating the day of the new moon almost like
a festival is that historically, success of the Jewish people in matters
terrestrial has always been linked to the lunar cycle. The moon is a phenomenon
which has no light of its own, a phenomenon which depends on receiving and
reflecting light from an external source.
Although
prior to the sin of the golden calf the Jewish people’s fate was totally
independent of any foreign domination, described as Cherut Al HaLuchot, a kind
of absolute independence, freedom engraved on the Tablets (the first set no
doubt), (compare Exodus 32:16) as well as Eruvin 54 and Tanchuma, Ki Tisa 16),
once they had sinned they (divested themselves of this privilege, and) no
longer made use of this “Royal Crown” at all times as did the other nations, so
that they did no longer appear to enjoy this advantage over the other nations
of the world.
Ever
since the spiritual disaster, the Jewish people could enjoy their spiritual
privilege of independence from the restrictions imposed by the fact that one is
part of the “laws of nature” only on rare occasions in their history, whereas
most of the time they were dependent on “light,” i.e. good fortune, from
external sources not under their control. To that estent, their history
reflects the situation of the moon with its periods of ascent and decline month
after month. When the moon is not directly exposed to the light of the sun it
becomes invisible. This expression EIN MAZAL L’YISRAEL (Shabbat 126) means that
the Jewish people do not generate light of their own, do not work at being
masters of their own fate, but rely entirely on G-d to guide their fates. They
receive this Divinely emanated light when their deeds are pleasing to G-d.
This is
why in the parlance of our prophets G-d Himself is referred to as “OR YISRAEL”
Israel’s source of light, (compare Isaiah 10:16, as well as Psalm 27:1 where
David refes to G-d as אוֹרִי
וְיִשְׁעִי “my light
and my salvation”).
Whenever
the Jewish people are in a state of sin, their sin acts as a barrier between
them and their G-d so that they are deprived of their source of light. When
Isaiah describes their state of being when sinful, he speaks of their G-d’s
hiding His face from them, as Israel walking in the darkness harassed by the
Gentile nations (Isaiah 59:2).
Whenever
the Jewish people’s fortunes are at low ebb this represents a desecration of
G-d’s name, i.e. His reputation, as the Gentiles refer to us sneeringly as AM
ADONAI ELEH – “are these the ones who describe themselves as G-d’s special
nation?” We can understand what our Sages have said in Gittin 58 that whenever
the Jewish people are in trouble, G-d is automatically forced to share their
troubles. Having linked His Honour to the honour and glory of the Jewish
people, He suffers with us (allegorically speaking). Whenever we suffer,
whenever we are in a state of being oppressed, G-d is described as saying that
“the pirate has attacked Me and you simultaneously.”
Seeing
that the sin offering presented on New Moon’s day is an atonement for the
Jewish people wher the cause of preventing the light of the moon to shine, or
the reason it shines so weekly when it does shine, the Sages in our prayers on
that day referred to that sin offering as “to obtain atonement for themselves.
They were to be a memorial for them all, and a salvation for their soul from
the hand of the enemy.” This is the reason that this is the only sin offering
described as חַטָּאת, לַיהוָה – Hatat
LaAdonai – “a sin offering on behalf of G-d.” Presentation of the
offering is also in respect of the damage the sinful behavior of the Jewish
people has inflicted on G-d’s image among the Gentile nations.
When we
read about the dialogue described between the moon and G-d in Chulin 60, where
G-d is eventually described as saying to the Jewish people: “bring a sin
offering on My behalf,” (in expiation for My diminishing the light of the moon)
what the Sage (Rabbi Shimon ben Pezzi) wanted to explain by putting such
strange sounding words in G-d’s mouth is that ultimately the reason why the
moon was diminished was because seeing it has a kinship with the Jewish people
and these did not always live up to their lofty destiny, the moon (as a
celestial representative of G-d Himself) therefore has to suffer alongside with
them for their shortcomings. Seeing that this may not sound quite fair, G-d
allegorically ordered a sin offering to be brought by the Jewish people on the
New Moon’s day in order to appease the moon.
Pesiqta deRab Kahana – Pisqa Six – (Numbers 28:1ff.)
[The Lord spoke to
Moses and said, Give this command to the Israelites:] See that you present My
offerings, the food [for the food-offering of soothing odor, to Me at the appointed time. Tell them: This is
the food-offering which you will present to the Lord: the regular daily
whole-offering of two yearling rams without blemish. One you will sacrifice in
the morning and the second between dusk and dark] (Num. 28:1-4)…
VI:I - If I were hungry, I would not tell you, for
the world and all that is in it are Mine. [Will I eat the flesh of your bulls
or drink the blood of he- goats? Offer to God the sacrifice of thanksgiving and
pay your vows to the Most High. If you call upon me in time of trouble, I will
come to your rescue and you will honor Me] (Ps. 50:12-15):
Said R. Simon, “There
are thirteen traits of a merciful character that are stated in writing
concerning the Holy One, blessed be He. That is in line with this verse of
Scripture: The Lord passed by before him and proclaimed, The Lord, the Lord,
God, merciful and gracious, long-suffering and abundant in goodness and truth;
keeping mercy unto the thousandth generation, forgiving iniquity,
transgression, and sin, who will be no means clear (Ex. 34:6-7). Now is
there a merciful person who would hand over his food to a cruel person [who
would have to slaughter a beast so as to feed him]? One has to conclude: If
I were hungry, I would not tell you.”
2. Said R. Judah bar
Simon, “Said the Holy One, blessed be He, There are ten beasts that are clean
that I have handed over to you [as valid for eating], three that are subject to
your dominion, and seven that are not subject to your dominion. Which are the
ones that are subject to your dominion? The ox, sheep, and he-goat (Deut.
14:4). Which are the ones not subject to your dominion? The hart, gazelle,
roebuck, wild goat, ibex, antelope, and mountain sheep (Deut. 14:5).
Now [in connection
with the sacrificial cult] have I imposed on you the trouble of going hunting
in hills and mountains to bring before me an offering of one of those that are
not in your dominion? Have I not said to you only to bring what is in your
dominion and what is nourished at your stall? Thus: If I were hungry, I
would not tell you.
3. Said R. Isaac, It
is written, (The Lord spoke to Moses and said, Give this command to the
Israelites:] See that you present My offerings, the food for the food-offering
of soothing odor, to me at the appointed time. [Tell them: This is the
food-offering which you shall present to the Lord: the regular daily
whole-offering of two yearling rams without blemish. One you shall sacrfice in
the morning and the second between dusk and dark) (Num. 28:1-4).
Now is there any
consideration of eating and drinking before Me? Should you wish to take the
position that indeed there is a consideration of eating and drinking before Me,
derive evidence to the contrary from My angels, derive evidence to the contrary
from My ministers: ... who makes the winds Your messengers, and flames of fire
Your servants (Ps. 104:4).
Whence then do they
draw sustenance? From the splendor of the Presence of God. For it is written, In
the light of the presence of the King they live (Prov. 16:15).
R. Haggai in the name
of R. Isaac: “You have made heaven, the heaven of heavens ... the host ...
and You keep them alive” (Neh. 9:6), meaning, you provide them with
livelihood.
4. Said R. Simeon b.
Laqish, It is written, This was the regular whole-offering made at Mount
Sinai, a soothing odor, a food-offering to the Lord (Num. 28:6). [God
says,] Now is there any consideration of eating and drinking before Me? Should
you wish to take the position that indeed there is a consideration of eating
and drinking before Me, derive evidence to the contrary from Moses, concerning
whom it is written, And he was there with the Lord for forty days and forty
nights. Bread he did not eat, and water he did not drink (Ex. 34:28).
Did he see me eating
or drinking? Now that fact yields an argument a fortiori: now if Moses, who
went forth as My agent, did not eat bread or drink water for forty days, is
there going to be any consideration of eating and drinking before Me? Thus: If
I were hungry, I would not tell you.
5. Said R. Hiyya bar
Ba. “Things that I have created do not need [to derive sustenance] from things
that I have created, am I going to require sustenance from things that I have
created? Have you ever in your life heard someone say, ‘Give plenty of wine to
this vine, for it produces a great deal of wine? Have you ever in your life
heard someone say, ‘Give plenty of oil to this olive tree, for it produces a
great deal of oil? Things that I have created do not need [to derive
sustenance] from things that I have created, am I going to require sustenance
from things that I have created? Thus: If I were hungry, I would not tell
you.
6. Said R. Yannai,
Under ordinary circumstances if someone passes though the flood of a river, is
it possible for him to drink a mere two or three logs of water? [Surely not. He
will have to drink much more to be satisfied.]
“[God speaks:] ‘But as for Me, I have written that a mere single log of
your wine will I drink, and from that I will derive full pleasure and
satisfaction.”
R. Hiyya taught on
Tannaite authority, The wine for the proper drink-offering will be a quarter
of a hin for each ram; you are to pour out this strong drink in the holy place
as an offering to the Lord (Num. 28:7). This statement bears the sense of
drinking to full pleasure, satisfaction, and even inebriation.
7. Yose bar Menassia
in the name of R. Simeon b. Laqish, When the libation was poured out, the
stoppers [of the altar’s drains] had to be stopped up so that the wine
overflowing the altar would make it appear that God could not swallow the wine
fast enough]. Said R. Yose bar Bun, ‘The rule contained in the statement made
by R. Simeon b. Laqish is essential to the proper conduct of the rite [and if
the drains are not stopped up, the libation offering is invalid and must be
repeated].
8. (God speaks:] “I
assigned to you the provision of a single beast, and you could not carry out
the order. [How then are you going to find the resources actually to feed me?
It is beyond your capacity to do so.] And what is that? It is the Behemoth
on a thousand hills (Ps. 50:10).
R. Yohanan. R. Simeon
b. Laqish, and rabbis: R. Yohanan said, “It is a single beast, which crouches
on a thousand hills, and the thousand hills produce fodder, which it eats. What
verse of Scripture so indicates? Now behold Behemoth which I made ... Surely
the mountains bring him forth food (Job 40:15).”
R. Simeon b. Laqish
said, “It is a single beast, which crouches on a thousand hills, and the
thousand hills produce all sorts of food for the meals of the
righteous/generous in the coming age. What verse of Scripture so indicates? Flocks
shall range over Sharon and the Vale of Achor be a pasture for cattle; they
will belong to My people who seek Me (Is. 65:10).”
Rabbis said, “It is a
single beast, which crouches on a thousand hills, and the thousand hills
produce cattle, which it eats. And what text of Scripture makes that point? And
all beasts of the field play there (Job 40:20).” But can cattle eat other
cattle? Said R. Tanhuma, “Great are the works of our God (Ps. 111:2),
how curious are the works of the Holy One, blessed be He.”
And whence does it
drink? It was taught on Tannaite authority: R. Joshua b. Levi said, “Whatever
the Jordan river collects in six months it swallows up in a single gulp. What
verse of Scripture indicates it? If the river is in spate, he is not scared,
he sprawls at his ease as the Jordan flows to his mouth (Job 40:23).”
Rabbis say, “Whatever
the Jordan river collects in twelve months it swallows up in a single gulp.
What verse of Scripture indicates it? He sprawls at his ease as the Jordan
flows to his mouth (Job 40:23). And that suffices merely to wet his
whistle. R. Huna in the name of R. Yose: “It is not even enough to wet his
whistle.” Then whence does it drink? R. Simeon b. Yohai taught on Tannaite
authority, “And a river flowed out of Eden (Gen. 2:10), and its name
is Yubal, and from there it drinks, as it is said, That spreads out its
roots by Yubal (Jer. 17:8).”
It was taught on
Tannaite authority in the name of R. Meir, “But ask now the Behemoth
(Job 12:7) — this is the Behemoth of the thousand hills (Ps. 50:10), and
the fowl of the heaven will tell you (Job 12:7), that is the ziz-bird
(Ps. 50:10), or speak to the earth that it tell you (Job 12:8) — this
refers to the Garden of Eden. Or let the fish of the sea tell you (Job
12:8) — this refers to Leviathan. Who does not know among all these that the
hand of the Lord has done this (Job 12:9).
9. “I gave you a
single king, and you could not provide for him. [How then are you going to find
the resources actually to feed me? It is beyond your capacity to do so.] And
who was that? It was Solomon, son of David.” The bread required by Solomon
in a single day was thirty hors of fine flower and sixty kors of meal (1
Kgs. 5:2).
Said R. Samuel bar R.
Isaac, ‘These were kinds of snacks. But as to his regular meal, no person could
provide it: Ten fat oxen (1 Kgs 5:3), fattened with fodder, and
twenty oxen out of the pasture and a hundred sheep (1 Kgs 5:3), also out of
the pasture; and harts, gazelles, roebucks, and fatted fowl (1 Kgs.
5:3).”
What are these fatted
fowl? R. Berekhiah in the name of R. Judah said, “They were fowl raised in a
vivarium.” And rabbis say, “It is a very large bird, of high quality, much
praised, which would go up and be served on the table of Solomon every day.”
Said R. Judah bar Zebida, “Solomon had a thousand wives, and every one of them
made a meal of the same dimensions as this meal. Each thought that he might
dine with her. “Thus: If I were hungry, I would not tell you.”
10. “One mere captive
I handed over to you, and you could barely sustain him too. [How then are you
going to find the resources actually to feed me? It is beyond your capacity to
do so.]” And who was that? It was Nehemiah, the governor: Now that which was
prepared for one day was one ox and six choice sheep, also fowls were prepared
for me, and once in ten days store of all sorts of wine; yet for all this I
demanded not the usual fare provided for the governor, because the service was
heavy upon this people (Neh. 5:18).
What is the usual fare
provided for the governor? Huna bar Yekko said, “It means gourmet food
carefully cooked in vessels standing upon tripods.” Thus: If I were hungry,
I would not tell you.
11. It has been taught
on Tannaite authority: The incense Is brought only after the meal (M. Ber.
6:6). Now is it not the case that the sole enjoyment that the guests derive
from the incense is the scent? Thus said the Holy One blessed be He, “My
children, among all the offerings that you offer before Me, I derive pleasure
from you only because of the scent: the food for the food-offering of soothing odor,
to me at the
appointed time.
VI:II - 1. A
righteous/generous man eats his fill, [but the wicked/lawless go hungry]
(Prov. 13:25): This refers to Eliezer, our father Abraham’s servant, as it is
said, Please let me have a little water to drink from your pitcher (Gen.
24:17) — one sip. ... but the wicked/lawless go hungry: This refers to
the wicked/lawless Esau, who said to our father, Jacob, Let me swallow some
of that red pottage, for I am famished (Gen. 28:30).
2. (And Esau said
to Jacob, Let me swallow some of thai red pottage, for I am famished (Gen.
25:30):] Said R. Isaac bar Zeira, “That wicked/lawless man opened up his mouth
like a camel. He said to him, ‘I’ll open up my mouth, and you just toss in the
food.’ That is in line with what we have learned in the Mishnah: People may not
stuff a camel or force food on it, but may toss food Into its mouth [M. Shab.
24:3].”
3. Another
interpretation of the verse, A righteous/generous man eats his fill: This
refers to Ruth the Moabite, in regard to whom it is written, She ate, was
satisfied, and left food over (Ruth 2:14). Said R. Isaac, “You have two
possibilities: either a blessing comes to rest through a righteous/generous
man, or a blessing comes to rest through the womb of a righteous/generous
woman. On the basis of the verse of Scripture, She ate, was satisfied, and
left food over, one must conclude that a blessing comes to rest through the
womb of a righteous/generous woman.” ...but
the wicked go hungry: This refers to the nations of the world.
4. Said R. Meir,
“Dosetai of Kokhba asked me, saying to me, “What is the meaning of the
statement, ‘...but the wicked go hungry?’ “I said to him, ‘There was a
gentile in our town, who made a banquet for all the elders of the town, and
invited me along with them. He set before us everything that the Holy One,
blessed be He, had created on the six days of creation, and his table lacked
only soft-shelled nuts alone. What did he do? He took the tray from before us,
which was worth six talents of silver, and broke it. I said to him, ‘On what
account did you do this? [Why are you so angry?]’ He said to me, ‘My lord, you
say that we own this world, and you own the world to come. If we don’t do the
eating now, when are we going to eat [of every good thing that has ever been
created]?’ I recited in his regard, ...but the wicked go hungry.”
5. Another
interpretation of the verse, A righteous/generous man eats his fill, (but
the wicked/lawless go hungry] (Prov. 13:25): This refers to Hezekiah, King
of Judah. They say concerning Hezekiah, King of Judah, that [a mere] two
bunches of vegetables and a litra of meat did they set before him every day.
And the Israelites ridiculed him, saying, “Is this a king? And they rejoiced
over Rena and Remaliah’s son (Is. 8:6). But Rezin, son of Remaliah, is
really worthy of dominion.”
That is in line with
this verse of Scripture: Because this people has refused the waters of
Shiloah that run slowly and rejoice with Rezin and Remaliah’s son (Is.
8:6). What is the sense of slowly? Bar Qappara said, “We have made the
circuit of the whole of Scripture and have not found a place that bears the
name spelled by the letters translated slowly. But this refers to
Hezekiah, King of Judah, who would purify the Israelites through a
purification-bath containing the correct volume of water, forty seahs, the
number signified by the letters that spell the word for slowly.” Said
the Holy One, blessed be He, “You praise eating? Behold the Lord brings up
the waters of the River, mighty and many, even the king of Assyria and all his
glory, and he shall come up over all his channels and go over all his bands and
devour you as would a glutton (Is. 8:7).”
6. but the wicked
go hungry: this refers to Mesha. Mesha, king of Moab, was a noked (2 Kgs.
3:4). What is the sense of noked? It is a shepherd. He handed over to
the king of Israel a hundred thousand fatted lambs and a hundred thousand
wool-bearing rams (2 Kgs. 3:4). What is the meaning of wool-bearing rams?
R. Abba bar Kahana said, “Unshorn.”
7. Another
interpretation of the verse, A righteous/generous man eats his fill, [but
the wicked/lawless go hungry] (Prov. 13:25): This refers to the kings of
Israel and the kings of the House of David. but the wicked/lawless go hungry
are the kings of the East: R. Yudan and R. Hunah: R. Yudan said, “A hundred
sheep would be served to each one every day.” R. Hunah said, “A thousand sheep
were served to each one every day.”
8. Another
interpretation of the verse, A righteous/generous man eats his fill
(Prov. 13:25): this refers to the Holy One, blessed be He. Thus said the Holy
One blessed be He, “My children, among all the offerings that you offer before
me, I derive pleasure from you only because of the scent: the food for the
food-offering of soothing odor, to Me at the appointed time.”
VI:III - 1. You have
commanded your precepts to be kept diligently (Ps. 119:4): Where did he
give this commandment? In the book of Numbers.
“In Numbers you did again ordain ... Where did God again ordain?
In the Book of Numbers.”] What did he command? To be kept diligently
(Ps. 119:4): The Lord spoke to Moses and said, Give this command to the
Israelites: See that you present my offerings, the food for the food-offering
of soothing odor, to me at the appointed time. That is the same
passage that has already occurred [at Ex. 29:38-42] and now recurs, so why has
it been stated a second time?
R. Yudan, R. Nehemiah,
and rabbis: R. Yudan said, “Since the Israelites thought, ‘In the past there
was the practice of making journeys, and there was the practice of offering
daily whole-offerings. Now that the journeying is over, the daily
whole-offerings also are over.’ Said the Holy One, blessed be He, to Moses,
‘Go, say to Israel that they should continue the practice of offering daily
whole-offerings.”
R. Nehemiah said,
“Since the Israelites were treating the daily whole offering lightly, said the
Holy One, blessed be He, to Moses, ‘Go, tell Israel not to treat the daily
whole-offerings lightly.” Rabbis said, “[The reason for the repetition is that]
one statement serves for instruction, the other for actual practice.”
2. R. Aha in the name
of R. Hanina: “It was so that the Israelites should not say, ‘In the past we
offered sacrifices and so were engaged [in studying about] them, but now that
we do not offer them any more, we also need not study about them any longer.’
Said the Holy One, blessed be He, to them, ‘Since you engage in studying about
them, it is as if you have actually carried them out.”
3. R. Huna made two
statements. R. Huna said, “All of the exiles will be gathered together only on
account of the study of Mishnah-teachings. What verse of Scripture makes that
point? Even when they recount [Mishnah-teachings] among the gentiles, then I
will gather them together (Hos. 8:10).”
R. Huna made a second
statement. R. Huna said, “From the rising of the sun even to the setting of
the sun My name is great among the nations, and in every place offerings are
presented to My name, even pure-offerings (Malachi 1:11). Now is it the
case that a pure-offering is made in Babylonia? Said the Holy One, blessed be
He, ‘Since you engage in the study of the matter, it is as if you offered it
up.”
4. Samuel said, ‘And
if they are ashamed of all that they have done, show them the form of the house
and the fashion of it, the goings out and the comings in that pertain to it,
and all its forms, and write it in their sight, that they may keep the whole
form of it (Ez. 43:11). Now is there such a thing as the form of the house
at this time? But said the Holy One, blessed be He, if you are engaged in the
study of the matter, it is as if you were building it.”
5. Said R. Yose, “On
what account do they begin instruction of children with the Torah of the
Priests [the book of Leviticus]? Rather let them begin instruction them with
the book of Genesis. But the Holy One, blessed be He, said, ‘Just as the
offerings [described in the book of Leviticus] are pure, so children are pure.
Let the pure come and engage in the study of matters that are pure.”
6. R. Abba bar Kahana
and R. Hanin, both of them in the name of R. Azariah of Kefar Hitayya: “[The
matter may be compared to the case of] a king who had two cooks. The first of
the two made a meal for him, and he ate it and liked it. The second made a meal
for him, and he ate it and liked it. Now we should not know which of the two he
liked more, except that, since he ordered the second, telling him to make a
meal like the one he had prepared, we know that it was the second meal that he
liked more. So too Noah made an offering and it pleased God: And the Lord
smelled the .sweet savor (Gen. 8:21). And Israel made an offering to him,
and it pleased the Holy One, blessed be He. But we do not know which of the two
he preferred. On the basis of His orders to Israel, saying to them, See that
you present my offerings, the food for the food-offering of soothing odor, to
Me at the appointed time, we know that he preferred the offering of
Israel [to that of Noah, hence the offering of Israel is preferable to the
offering of the nations of the world].”
7. R. Abin made two
statements. R. Abin said, “The matter may be compared to the case of a king who
was reclining at his banquet, and they brought him the first dish, which he ate
and found pleasing. They brought him the second, which he ate and found
pleasing. He began to wipe the dish. I will offer you burnt-offerings which
are to be wiped off (Ps. 66:15), like offerings that are to be wiped off I
will offer you, like someone who wipes the plate clean.”
R. Abin made a second
statement: “The matter may be compared to a king who was making a journey and
came to the first stockade and ate and drank there. Then he came to the second
stockade and ate and drank there and spent the night there. So it is here. Why
does the Scripture repeat concerning the burnt-offering: This is the Torah
of the burnt offering (Lev. 3:5), It is the burnt-offering (Lev.
6:2)? It is to teach that the whole of the burnt-offering is burned up on the
fires [yielding no parts to the priests].”
VI:IV - 1. the regular
daily whole-offering of two yearling rams without blemish: [Explaining the
selection of the lambs,] the House of Shammai and the House of Hillel [offered
opinions as follows:] The House of Shammai say, “Lambs are chosen because the
letters that spell the word for lamb can also be read to mean that ‘they cover
up the sins of Israel,’ as you read in Scripture: He will turn again and
have compassion upon us, he will put our iniquities/lawlessness out of sight
(Micah 7:19).” And the House of Hillel say, “Lambs are selected because the
letters of the word lamb can yield the sound for the word, clean, for they
clean up the sins of Israel. That is in line with this verse of Scripture: If
your sins are like scarlet, they will be washed clean like wool (Is.
1:18).” Ben Azzai says, “...the regular daily whole-offering of two yearling
rams without blemish are specified because they wash away the sins of
Israel and turn them into an infant a year old.”
2. [...the regular
daily whole-offering of] two [yearling rams without blemish. One you shall
sacrifice in the morning and the second between dusk and dark]: Two a day
on account of [the sins of] the day. Two a day to serve as intercessor for that
day: They will be mine, says the Lord of hosts, on the day that I do this,
even My own treasure, and I will spare them, as a man spares his son who serves
him (Malachi 3:17). Two a day meaning that they should be slaughtered in
correspondence to that day in particular. Two a day meaning that one should
know in advance which has been designated to be slaughtered in the morning and
which at dusk.
3. ...a daily
whole-offering: Said R. Yudan in the name of R. Simon, “No one ever spent
the night in Jerusalem while still bearing sin. How so? The daily
whole-offering of the morning would effect atonement for the sins that had been
committed overnight, and the daily whole-offering of dusk would effect
atonement for the transgressions that had been committed by day. In
consequence, no one ever spent the night in Jerusalem while still bearing sin.
And what verse of Scripture makes that point? Righteousness/generosity will
spend the night in it (Is. 1:21).”
4. R. Judah bar Simon
in the name of R. Yohanan: “There were three statements that Moses heard from
the mouth of the Almighty, on account of which he was astounded and recoiled.
When he said to him, And they will make Me a sanctuary [and I shall dwell
among them] (Ex. 25:8), said Moses before the Holy One, blessed be He,
‘Lord of the age, lo, the heavens and the heavens above the heavens cannot hold
You, and yet You Yourself have said, And they will make Me a sanctuary (and
I will dwell among them].’ Said to him the Holy One, blessed be He, ‘Moses,
it is not the way you are thinking. But there will be twenty boards’ breadth at
the north, twenty at the south, eight at the west, and I will descend and
shrink My Presence among you below.’ That is in line with this verse of
Scripture: And I will meet you there (Ex. 25:20).
When He said to him, My
food which is presented to Me for offerings made by fire (you will observe to
offer to Me] (Num. 28:2), said Moses before the Holy One, blessed be He,
‘Lord of the age, if I collect all of the wild beasts in the world, will they
produce one offering [that would be adequate as a meal for you]? If I collect
all the wood in the world, will it prove sufficient for one offering,’ as it is
said, Lebanon is not enough for altar fire, nor the beasts thereof
sufficient for burnt-offerings (Is. 40:16). Said to him the Holy One,
blessed be He, “Moses, it is not the way you are thinking. But: You will say to
them, This is the offering made by fire (the lambs of the first year without
blemish, two day by day] (Num. 28:3), and not two at a time but one in the
morning and one at dusk, as it is said, One lamb you will prepare in the
morning, and the other you will prepare at dusk (Num. 28:4).’
And when He said to
him, When you give the contribution to the Lord to make expiation for your
lives (Ex. 30:15), said Moses before the Holy One, blessed be He, ‘Lord of
the age, who can give redemption-money for his soul? One brother cannot
redeem another (Ps. 49:8), for too costly is the redemption of men’s
souls (Ps. 49:9). Said the Holy One, blessed be He, to Moses, ‘It is not
the way you are thinking. But: This they will give — something like this
[namely, the half-shekel coin] they shall give”
Special Ketubim Rosh Chodesh – Proverbs 7:1-27
1 ¶ My son, keep my words, and
lay up my commandments with you.
2 Keep my commandments and
live, and my teaching as the apple of your eye.
3 Bind them upon your fingers,
write them upon the table of thy heart.
4 Say unto wisdom: ‘You are my
sister’, and call understanding your kinswoman;
5 That they may keep you from
the strange woman, from the alien woman that makes smooth her words.
6 ¶ For at the window of my
house I looked forth through my lattice;
7 And I beheld among the
thoughtless ones, I discerned among the youths, a young man void of
understanding,
8 Passing through the street
near her corner, and he went the way to her house;
9 In the twilight, in the
evening of the day, in the blackness of night and the darkness.
10 And, behold, there met him a
woman with the attire of a harlot, and wily of heart.
11 She is riotous and
rebellious, her feet abide not in her house;
12 Now she is in the streets,
now in the broad places, and lies in wait at every corner.
13 So she caught him, and
kissed him, and with an impudent face she said unto him:
14 ‘Sacrifices of
peace-offerings were due from me; this day have I paid my vows.
15 Therefore came I forth to
meet you, to seek your face, and I have found you.
16 I have decked my couch with
coverlets, with striped cloths of the yarn of Egypt.
17 I have perfumed my bed with
myrrh, aloes, and cinnamon.
18 Come, let us take our fill
of love until the morning; let us solace ourselves with loves.
19 For my husband is not at home,
he is gone a long journey;
20 He has taken the bag of money
with him; he will come home at the appointed day (new moon).’
21 With her much fair speech
she causes him to yield, with the blandishment of her lips she entices him
away.
22 He goes after her
straightway, as an ox that goes to the slaughter, or as one in fetters to the
correction of the fool;
23 Till an arrow strike through
his liver; as a bird hastens to the snare—and knows not that it is at the cost
of his life.
24 ¶ Now therefore, O you
children, hearken unto me, and attend to the words of my mouth.
25 Let not your heart decline
to her ways, go not astray in her paths.
26 For she has cast down many
wounded; yes, a mighty host are all her slain.
27 Her house is the way to the
nether-world, going down to the chambers of death.
Rashi
Commentary for: Proverbs 7:1-27
2 like the
apple of your eyes The pupil of the eye, which is like darkness, like the
darkness of night.
4 “You are my
sister” (Draw her near to you.)
a kinsman Heb. מֹדָע, a kinsman, as in (Ruth 3:2):
“Boaz our kinsman (מֹדַעְתָּנוּ),” our
close relative; i.e., draw her near to you always.
7 I discerned
Heb. אָבִינָה, I
discerned and I saw.
8 next to her
corner The corner of the harlot and of the pagan house of worship.
10 And behold
a woman As its apparent meaning. Another explanation: One of the enticers.
the nakedness of a harlot Heb. שִׁית, as in (II Sam. 10:4): “their
buttocks (שְׁתוֹתֵיהֶם) ,” i.e.,
the nakedness of a harlot.
with her heart besieged Heb. וּנְצֻרַת
לֵב. As a besieged city is surrounded by bulwarks, so is
this one’s heart surrounded by lewdness and foolishness.
11 and
rebellious Heb. וְסֹרָרֶת, turning
away from the road.
14 I had to
bring peace offerings I prepared a great feast, for today I sacrificed my
vows and my peace offering.
15 and I have
found you In order that I find you.
16 covers
Heb. מַרְבַדִּים Garments of
freedom and beauty; a similar term is found at the end of the book (31:22):
“She made covers for herself.”
I have bedecked my couch Heb. רָבַדְתִּי, I have
adorned.
with superior braided work of
Egypt Heb. חֲטֻבוֹת,
אֵטוּן
מִצְרָיִם, praiseworthy,
high quality linen garments coming from Egypt, where linen is common, as it is
written in the Book of Isaiah (19:9): “And those who work at flax ... will be
ashamed.”
braided work Heb. אֵטוּן.
17 I fanned
Heb. נַפְתִּי. I fanned
the scent as one fans with a scarf in a perfumery to bring the scent from above
down below. Dunash (Teshuvoth Dunash p. 22) defines it as an expression of
smoking, which he states has no comparison.
19 For the man
is not at home You
have seen that the Holy One, blessed be He, has removed His Shechinah and has
given all good to the pagans.
20 the bag of
money He has slain
the righteous/generous among them.
on the appointed day Heb. לְיוֹם
הַכֵּסֶא. At the fixed appointed time, and similarly (Ps.
81:4), “At the appointed time for the day of our festival.”
21 She swayed
him the one devoid of sense, to her.
with all her talk with which she is accustomed to familiarize men.
she entices him from the way
22 and as a
viper Heb. וּכְעֶכֶס. This is
the venom of a snake.
to the chastisement of a fool Like a snake that runs quickly as an agent of the
Holy One, blessed be He, to chastise the fool who is condemned by the
Omnipresent, blessed be He, so does this one run after her until he stumbles on
her, and her arrow splits his liver.
23 as a bird
hastens to run to a snare, and it does not know that the snare was spread
out there for the life of the bird.
Ashlamatah: Yeshayahu (Isaiah) 66:1-24
Rashi |
JPS TANAKH |
1. So says the Lord, "The heavens are My throne, and the earth is My
footstool; which is the house that you will build for Me, and which is the
place of My rest? |
1.
Thus said the LORD: The heaven is My throne And the earth is My footstool:
Where could you build a house for Me, What place could serve as My abode? |
2.
And all these My hand made, and all these have
become," says the Lord. "But to this one will I look, to one poor
and of crushed spirit, who hastens to do My bidding. |
2.
All this was made by My hand, And thus it all came into being -- declares the
LORD. Yet to such a one I look: To the poor and broken-hearted, Who is
concerned about My word. |
3.
Whoever slaughters an ox has slain a man; he who
slaughters a lamb is as though he beheads a dog; he who offers up a
meal-offering is [like] swine blood; he who burns frankincense brings a gift
of violence; they, too, chose their ways, and their soul desired their
abominations. |
3.
As for those who slaughter oxen and slay humans, Who sacrifice sheep and
immolate dogs, Who present as oblation the blood of swine, Who offer incense
and worship false gods -- Just as they have chosen their ways And take
pleasure in their abominations, |
4.
I, too, will choose their mockeries, and their fears I
will bring to them, since I called and no one answered, I spoke and they did
not hearken, and they did what was evil in My eyes, and what I did not wish
they chose. |
4.
So will I choose to mock them, To bring on them the very thing they dread.
For I called and none responded, I spoke and none paid heed. They did what I
deem evil And chose what I do not want. |
5.
Hearken to the word of the Lord, who quake at His word,
"Your brethren who hate you, who cast you out, said, "For the sake
of my name, the Lord shall be glorified," but we will see your joy, and
they shall be ashamed. |
5.
Hear the word of the LORD, You who are concerned about His word! Your kinsmen
who hate you, Who spurn you because of Me, are saying, "Let the LORD
manifest His Presence, So that we may look upon your joy." But theirs
shall be the shame. |
6.
There is a sound of stirring from the city, a sound
from the Temple, the voice of the Lord, recompensing His enemies. |
6.
Hark, tumult from the city, Thunder from the Temple! It is the thunder of the
LORD As He deals retribution to His foes. |
7.
When she has not yet travailed, she has given birth;
when the pang has not yet come to her, she has been delivered of a male
child. |
7.
Before she labored, she was delivered; Before her pangs came, she bore a son. |
8.
Who heard [anything] like this? Who saw [anything] like
these? Is a land born in one day? Is a nation born at once, that Zion both
experienced birth pangs and bore her children? |
8.
Who ever heard the like? Who ever witnessed such events? Can a land pass
through travail In a single day? Or is a nation born All at once? Yet Zion
travailed And at once bore her children! |
9.
"Will I bring to the birth stool and not cause to
give birth?" says the Lord. "Am I not He who causes to give birth,
now should I shut the womb?" says your God. |
9.
Shall I who bring on labor not bring about birth? -- says the LORD. Shall I
who cause birth shut the womb? -- said your God. |
10.
Rejoice with Jerusalem and exult in her all those who
love her: rejoice with her a rejoicing, all who mourn over her. |
10.
Rejoice with Jerusalem and be glad for her, All you who love her! Join in her
jubilation, All you who mourned over her -- |
11.
In order that you suck and become sated from the breast
of her consolations in order that you drink deeply and delight from her
approaching glory. |
11.
That you may suck from her breast Consolation to the full, That you may draw
from her bosom Glory to your delight. |
12.
For so says the Lord, "Behold, I will extend peace
to you like a river, and like a flooding stream the wealth of the nations,
and you shall suck thereof; on the side you shall be borne, and on knees you
shall be dandled. |
12.
For thus said the LORD: I will extend to her Prosperity like a stream, The
wealth of nations Like a wadi in flood; And you shall drink of it. You shall
be carried on shoulders And dandled upon knees. |
13. Like a man whose mother
consoles him, so will I console you, and in Jerusalem, you shall be consoled.
|
13.
As a mother comforts her son So I will comfort you; You shall find comfort in
Jerusalem. |
14.
And you shall see, and your heart shall rejoice, and
your bones shall bloom like grass, and the hand of the Lord shall be known to
His servants, and He shall be wroth with His enemies. |
14.
You shall see and your heart shall rejoice, Your limbs shall flourish like
grass. The power of the LORD shall be revealed In behalf of His servants; But
He shall rage against His foes. |
15.
For behold, the Lord shall come with fire, and like a
tempest, His chariots, to render His anger with fury, and His rebuke with
flames of fire. |
15.
See, the LORD is coming with fire -- His chariots are like a whirlwind -- To
vent His anger in fury, His rebuke in flaming fire. |
16.
For with fire, will the
Lord contend, and with His sword with all flesh, and those slain by the Lord
shall be many. |
16.
For with fire will
the LORD contend, With His sword, against all flesh; And many shall be the
slain of the LORD. |
17.
"Those who prepare themselves and purify
themselves to the gardens, [one] after another in the middle, those who eat
the flesh of the swine and the detestable thing and the rodent, shall perish
together," says the Lord. |
17.
Those who sanctify and purify themselves to enter the groves, imitating one
in the center, eating the flesh of the swine, the reptile, and the mouse,
shall one and all come to an end -- declares the LORD. |
18.
And I-their deeds and their thoughts have come to
gather all the nations and the tongues, and they shall come and they shall
see My glory. |
18.
For I know their deeds and purposes. The time has come to gather all the
nations and tongues; they shall come and behold My glory. |
19.
And I will place a sign upon them, and I will send from
them refugees to the nations, Tarshish, Pul, and Lud, who draw the bow, to
Tubal and Javan, the distant islands, who did not hear of My fame and did not
see My glory, and they shall recount My glory among the nations. |
19.
I will set a sign among them, and send from them survivors to the nations: to
Tarshish, Pul, and Lud -- that draw the bow -- to Tubal, Javan, and the
distant coasts, that have never heard My fame nor beheld My glory. They shall
declare My glory among these nations. |
20.
And they shall bring all your brethren from all the
nations as a tribute to the Lord, with horses and with chariots, and with
covered wagons and with mules and with joyous songs upon My holy mount,
Jerusalem," says the Lord, "as the children of Israel bring the
offering in a pure vessel to the house of the Lord. |
20.
And out of all the nations, said the LORD, they shall bring all your brothers
on horses, in chariots and drays, on mules and dromedaries, to Jerusalem My
holy mountain as an offering to the LORD -- just as the Israelites bring an
offering in a pure vessel to the House of the LORD. |
21.
And from them too will I take for priests and for
Levites," says the Lord. |
21.
And from them likewise I will take some to be levitical priests, said the
LORD. |
22.
"For, as the new heavens and the new earth that I
am making, stand before Me," says the Lord, "so shall your seed and
your name stand. |
22.
For as the new heaven and the new earth Which I will make Shall endure by My
will -- declares the LORD -- So shall your seed and your name endure. |
23.
And it shall be from new
moon to new moon and from Sabbath to Sabbath, that all flesh shall come to
prostrate themselves before Me," says the Lord. |
23.
And new moon after
new moon, And Sabbath after Sabbath, All flesh shall come to worship Me --
said the LORD. |
24.
"And they shall go
out and see the corpses of the people who rebelled against Me, for their worm
shall not die, and their fire shall not be quenched, and they shall be an
abhorring for all flesh." |
24.
They shall go out and
gaze On the corpses of the men who rebelled against Me: Their worms shall not
die, Nor their fire be quenched; They shall be a horror To all flesh. And new
moon after new moon, And Sabbath after Sabbath, All flesh shall come to worship
Me -- said the LORD. |
|
|
Rashi’s
Commentary for: Yeshayahu (Isaiah) 66:1-24
1 The heavens are
My throne I do not need your Temple.
which is the house that is fitting for My Shechinah.
2 And all these
The heavens and the earth, and for this reason I confined My Shechinah among
you when you obeyed Me, for so is My wont, to look at one poor and of crushed
spirit, who hastens to do My bidding. But now, I have no desire for you, for
whoever slaughters an ox, has smitten its owner and robbed him of it.
Therefore, whoever slaughters a lamb seems to Me as one who beheads a dog, and
whoever offers up a meal offering is before Me like swine blood, and מַזְכִּיר, he who burns incense. Comp. (Lev. 5:12)
“its memorial part (אַזְכָּרָתָהּ).” Also (ibid. 24: 7), “and it shall be for
the bread as a memorial (לְאַזְכָּרָה).”
3 brings a gift of
violence Heb. מְבָרֵךְ, blesses Me with a gift of violence,
brings a gift of violence. This is its explanation, and the expression of בְּרָכָה applies to a gift that is for a reception.
Comp. (Gen. 33:11) “Please take my gift (בִּרְכָתִי).” Also (supra 36:16), “Make peace (בְרָכָה) with me and come out to me.”
they, too, chose their ways They desire these evil ways, and I, too, will choose and
desire their mockeries. Now if you ask the meaning of גַּם, too, so is the style of the Hebrew
language to say twice גַּם one next to the other. Comp. (Deut. 32:25)
“Both a young man and a virgin (גַּם בָּחוּר
גַּם בְּתוּלָה) ”; (I Kings 3:26) “neither mine nor yours (גַּם
לִי גַּם לָךְ) ”; (Ecc. 9:1) “neither love nor hate (גַּם
אַהֲבָה גַּם
שִׂנְאָה) ”; (Num. 18:3) “and neither they nor you shall die (גַּם
הֵם גַּם
אַתֶּם).”
Here, too, both they chose and I will choose. 4 their mockeries Heb. בְּתַעֲלוּלֵיהֶם, to mock them, an expression like (ibid.
22:29) “For you mocked (הִתְעַלַּלְתְּ) me.”
and their fears What they fear.
since I called Hearken and return to Me.
and no one answered saying, “I heard.”
5 who quake at His
word The righteous who hasten with quaking to draw near to His words.
Your brethren...said The transgressors of Israel mentioned above. Another
explanation:
Your brethren...who cast you out,
said Who said to you (Lam. 4:15),
“Turn away, unclean one.”
who hate you, who cast you out Who say (supra 65:5), “Keep to yourself, do not come
near me.” [Because of the confusion, we quote other readings. Some manuscripts,
as well as K’li Paz, read:]
Your brethren...said The transgressors of Israel mentioned above.
who hate you, who cast you out who say (supra 65: 5), “Keep to yourself, do not come
near me.” Another explanation:
Your brethren...said The children of Esau.
who cast you out Who said to you (Lam. 4:15), “Turn away, unclean one.”
For the sake of my name, the Lord
shall be glorified With our greatness,
the Holy One, blessed be He, is glorified, for we are closer to Him than you
are.
but we will see your joy The prophet says, But it is not so as their words, for
“we will see your joy, and they shall be ashamed.” Why? For sound a sound of
their stirring has come before the Holy One, blessed be He, from what they did
in His city, and a sound emanates from His Temple and accuses those who
destroyed it, and then the voice of the Lord, recompensing His enemies.
7 When she has not
yet travailed When Zion has not yet travailed with birth pangs, she has
borne her children; that is to say that her children will gather into her
midst, which was desolate and bereft of them, and it is as though she bore them
now without birth pangs, for all the nations will bring them into her midst.
she has been delivered of a male
child Heb. וְהִמְלִיטָה. Any emerging of an embedded thing is
called הַמְלָטָה. And הַמְלָטָה is esmoucer, or eschamocier in O.F., to
allow to escape.
8 Is a land born in
one day? Can a pain come to a woman in confinement to bear a land full of
sons in one day?
9 Will I bring to
the birth stool and not cause to give birth Will I bring a woman to the
birth stool and not open her womb to bring out her fetus? That is to say, Shall
I commence a thing and not be able to complete it? Am I not the One Who causes
every woman in confinement to give birth, and now will I shut the womb? This is
a question.
11 from the breast
Heb. מִשּֽׁד, an expression of breasts (שָׁדַיִם).
you drink deeply Heb. תָּמֽצּוּ, sucer in French, to suck.
from her approaching glory Heb. מִזִּיז. From the great glory that is moving and
coming nearer to her. זִיז means esmoviment in O.F., movement.
12 and like a
flooding stream I extend to her the wealth of the nations.
on the side On the sides of your nurses, [in Aramaic,] גִּסְסִין.
you shall be dandled You shall be dandled as they dandle an infant. Esbanier
in O.F.
14 and the hand of
the Lord shall be known When He wreaks His vengeance and His awesome acts,
His servants shall know the strength of the might of His hand.
15 shall come with
fire With the fury of fire He shall come upon the wicked.
to render Heb. לְהָשִׁיב, [lit. to return] to His adversaries with
fury His anger.
16 For with fire
of Gehinnom will the Lord contend with His adversaries, and since He is the
plaintiff and the judge, the expression of contending is appropriate for Him,
for He, too, presents His claim to find their iniquity and their transgression.
Comp. (Ezekiel 38:22) “And I will contend with him (וְנִשְׁפַּטְתִּי) ”; (Jer. 2:35) “Behold, I contend with
you.” It is an expression of debate. Derajjsner in O.F. [And its simple meaning
is: For with the fire of the Lord and with His sword, all flesh shall be
judged. Similarly, there are many inverted verses in Scriptures.]
17 Those who prepare
themselves Heb. הַמִּתְקַדְּשִׁים. Those who prepare themselves, “Let you
and me go on such-and-such a day to worship such-and-such an idol.”
to the gardens where they plant vegetables, and there they would erect
idols.
[one] after one As Jonathan renders: a company after a company. They
prepare themselves and purify themselves to worship, one company after its
fellow has completed its worship.
in the middle In the middle of the garden. Such was their custom to
erect it.
18 And I - their
deeds and their thoughts have come etc. And I What am I to do? Their deeds
and their thoughts have come to Me. And that forces Me to gather all the
heathens (nations [Mss. and K’li Paz]), and to let them know that their deeds
are vanity and the thoughts they are thinking, “For the sake of my name, the
Lord shall be glorified,” let them understand that it is false. And where is
the gathering? It is the gathering that Zechariah prophesied (14:2): “And I
will gather all the nations to Jerusalem.”
and they shall see My glory When I wage war with them with the plague of the
following description (ibid. 14:12): “Their flesh shall disintegrate...and
their eyes...and their tongue.”
19 And I will place
a sign upon them etc. Refugees will survive the war, and I will allow them
to remain in order to go to report to the distant islands My glory that they
saw in the war, and also upon those refugees I will place one of the signs with
which their colleagues were punished, in order to let the distant ones know
that with this plague, those who gathered about Jerusalem were smitten.
20 and with covered
wagons Heb. וּבַצַּבִּים. These are wagons equipped with partitions
and a tent. Comp. (Num. 7:3) “Six covered wagons (עֶגְלוֹתצָב).”
and with joyous songs Heb. וּבַכִּרְכָּרוֹת. With a song of players and dancers. Comp.
(II Sam. 6:14) “And David danced (מְכַרְכֵּר),” treper in O.F. [Menahem (p. 109)
explains it as an expression meaning a lamb. Comp. (supra 16:1) “Send lambs (כַּר) of the ruler of the land.”]
as...bring an offering in a pure vessel for acceptance, so will
they bring your brethren as an acceptable offering.
21 And from them too
From the peoples bringing them and from those brought, I will take priests and
Levites, for they are now assimilated among the heathens (nations [Mss. and
K’li Paz]) under coercion, and before Me the priests and the Levites among them
are revealed, and I will select them from among them, and they shall minister
before Me, said the Lord. Now where did He say it? (Deut. 29:28) “The hidden
things are for the Lord our God.” In this manner it is explained in the Aggadah
of Psalms (87:6).
24 their worm
The worm that consumes their flesh. and
their fire in Gehinnom.
and abhorring Heb. דֵרָאוֹן, an expression of contempt. Jonathan,
however, renders it as two words: enough (דֵּי) seeing (רְאִיָה), until the righteous say about them, We
have seen enough.
Nazarean
Codicil
Colossians 2:16-23
16. Therefore let no one [who is a Gentile] but the body of Messiah (the Jewish people) pass judgment on you in
questions of food and drink, or with regard to a festival or a New Moon or a
Sabbath.
17. For these are a shadow (prophecies) of things yet to come.
18. Let no one disqualify you,
insisting on asceticism and worship of messengers (i.e. the sun and the moon), going on in detail about
visions, puffed up without reason by his sensuous mind,
19. and not holding fast to
the Head, from whom the whole body, nourished and knit together through its
joints and ligaments, grows with a growth that is from God.
20. If with Messiah you died
to the elemental spirits of the world, why, as if you were still alive in the
world, do you submit to [pagan] regulations--
21. "Do not handle, Do
not taste, Do not touch"
22. (referring to things that
all perish as they are used)--according to human precepts and teachings?
23. These have indeed an
appearance of wisdom in promoting self-made religion and asceticism and
severity to the body, but they are of no value in stopping the indulgence of
the flesh.
Questions
for Understanding and Reflection
2.
What
questions were asked of Rashi regarding Numbers 27:15?
3.
What
questions were asked of Rashi & Ibn Ezra regarding Numbers 27:16?
4.
What
questions were asked of Rashi & Ibn Ezra regarding Numbers 27:18?
5.
What
questions were asked of Rashi regarding Numbers 27:20?
6.
What
questions were asked of Rashi regarding Numbers 28:2?
7.
What
questions were asked of Rashi regarding Numbers 28:3?
8.
What
questions were asked of Rashi regarding Numbers 28:10?
9.
What
questions were asked of Rashi regarding Numbers 28:15?
10.
What
questions were asked of Rashi regarding Numbers 28:19?
11.
The
command as to what to sacrifice on the New Moon and Sabbaths is mentioned after
the command to ordain Yehoshua (Joshua/Yeshua). What relationships are there
between the New Moon and the Messiah?
12.
In
a way Yom Kippur is the Sabbath of Sabbaths, and Yom Teruah is the New Moon of
New Moons, what is it really that we prophesy when we celebrate the monthly New
Moons?
13.
What
questions were asked of R. Seforno regarding Numbers 28:11?
14.
How
is the Torah Seder related to our reading of Proverbs 7:1-27?
15.
How
is the Torah Seder related to our Ashlamatah of Isaiah 66:1-24?
16.
How
is the reading of Colossians 2:16-23 related to our Torah Seder?
17.
How
do we know that the “no man” (or “anyone”) in Col. 2:16 excludes a Jewish
Orthodox person?
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: “Vayiq’r’vu Y’mei Yisrael”
Sabbath: “And drew near the days of Israel”
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
וַיִּקְרְבוּ
יְמֵי-יִשְׂרָאֵל |
|
|
“Vayiq’r’vu Y’mei Yisrael” |
Reader 1 – B’Resheet 47:29-31 |
Reader
1 – B’resheet 49:1-4 |
“And drew near the days of Israel” |
Reader 2 – B’Resheet 48:1-3 |
Reader
2 – B’resheet 49:5-7 |
“Y llegaron los días de
Israel” |
Reader 3 – B’Resheet 48:4-6 |
Reader
3 – B’resheet 49:8-10 |
B’Resheet (Gen.) 47:29 –
48:22 |
Reader 4 – B’Resheet 48:7-9 |
|
Ashlamatah: 1
Kings 2:1-10, 12 |
Reader 5 – B’Resheet 48:10-12 |
|
|
Reader 6 – B’Resheet
48:13-16 |
Reader
1 – B’resheet 49:1-4 |
Psalms 39:1-14 |
Reader 7 – B’Resheet
48:17-22 |
Reader
2 – B’resheet 49:5-7 |
|
Maftir – B’Resheet 48:20-22 |
Reader
3 – B’resheet 49:8-10 |
N.C.: Mk 4:26-29 & Acts
10:44-48 |
1 Kings 2:1-10, 12 |
|
Coming Semi-Festival:
HaMishah Asar or Tu-BiShebat
15th of Shebat, 5773
Friday Evening January 25 – Saturday
Evening January 26, 2013
For further information see: http://www.betemunah.org/tubshevt.html
Shalom Shabbat!
Hakham Dr. Yosef ben Haggai
Rabbi Dr. Hillel ben David
Rabbi Dr. Eliyahu ben Abraham