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© 2011
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Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
|
Shebat 17, 5771 – January
21/22, 2011 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Jan. 21, 2011 – Candles at 5:39 PM Sat. Jan. 22, 2011 – Havdalah 6:38 PM |
Brisbane, Australia Fri. Jan. 21, 2011 – Candles at 6:29 PM Sat. Jan. 22, 2011 – Havdalah 7:25 PM |
Bucharest, Romania Fri Jan. 21, 2011 – Candles at 4:51 PM Sat. Jan.22, 2011 – Havdalah 5:57 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Jan. 21, 2011 – Candles at 5:40 PM Sat. Jan. 22, 2011 – Havdalah 6:39 PM |
Jakarta,
Indonesia Fri. Jan. 21, 2011 – Candles at 5:59 PM Sat. Jan. 22, 2011 – Havdalah 6:50 PM |
Manila & Cebu, Philippines Fri. Jan. 21, 2011 – Candles at 5:31 PM Sat. Jan. 22, 2011 – Havdalah 6:23 PM |
|
Miami,
FL, U.S. Fri. Jan. 21, 2011 – Candles at 5:38 PM Sat. Jan. 22, 2011 – Havdalah 6:33 PM |
Olympia, WA, U.S. Fri. Jan. 21, 2011 – Candles at 4:39 PM Sat. Jan. 22, 2011 – Havdalah 5:48 PM |
Murray, KY, & Paris,
TN. U.S. Fri. Jan. 21, 2011 – Candles at 4:49 PM Sat. Jan. 22, 2011 – Havdalah 5:49 PM |
|
Conroe, TX, U.S. Fri. Jan. 21, 2011 – Candles at 5:40 PM Sat. Jan. 22, 2011 – Havdalah 6:36 PM |
Sheboygan & Manitowoc, WI, US Fri. Jan. 21, 2011 – Candles at 4:28 PM Sat. Jan. 22, 2011 – Havdalah 5:34 PM |
Singapore, Singapore Fri. Jan. 21, 2011 – Candles at 7:00 PM Sat. Jan. 22, 2011 – Havdalah 7:50 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Honor Rosh Paqid Adon Hillel ben David and beloved
wife HH Giberet Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved
family
His Excellency Adon Barth Lindemann & beloved
family
His Excellency Adon John Batchelor & beloved wife
His Excellency Adon Ezra ben Abraham and beloved wife
HE Giberet Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved
wife HE Giberet Tricia Foster
His Excellency Adon Yisrael ben Abraham and beloved
wife HE Giberet Elisheba bat Sarah
His Excellency Adon Eliyahu ben Abraham and beloved
wife HE Giberet Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His Excellency Dr. Adon Eliyahu ben Abraham and
beloved wife HE Giberet Dr. Elisheba bat Sarah
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!
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|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אִישׁ
עַל-דִּגְלוֹ |
|
|
|
“Ish Al-Dig’lo” |
Reader 1 – B’Midbar 2:1-4 |
Reader 1 – B’Midbar 3:1-4 |
|
“Every
man by his own banner” |
Reader 2 – B’Midbar 2:5-9 |
Reader 2 – B’Midbar 3:5-7 |
|
“cada uno junto á su bandera” |
Reader 3 – B’Midbar 2:10-13 |
Reader 3 – B’Midbar 3:8-10 |
|
B’Midbar (Num.) 2:1-34 |
Reader 4 – B’Midbar 2:14-17 |
|
|
Ashlamatah: Isaiah 55:13 – 56:8 |
Reader 5 – B’Midbar 2:18-24 |
|
|
|
Reader 6 – B’Midbar 2:25-31 |
Reader 1 – B’Midbar 3:1-4 |
|
Psalm 91:1-16 |
Reader 7 – B’Midbar 2:32-34 |
Reader 2 – B’Midbar 3:5-7 |
|
|
Maftir: B’Midbar 2:32-34 |
Reader 3 – B’Midbar 3:8-10 |
|
N.C.: Mordechai (Mark) 9:49-50 |
Isaiah 55:13 – 56:8 |
|
Rashi & Targum
Pseudo Jonathan
for: B’Midbar (Numbers)
2:1-34
|
Rashi |
Targum Pseudo Jonathan |
|
1.
God spoke to Moses and Aaron saying: |
1. And the Lord spoke with Mosheh and with Aharon,
saying: |
|
2.
The children of Israel shall encamp each man by his division with the
flag staffs of their fathers' house; some distance from the Tent of Meeting
they shall encamp. |
2.
Every man of the Bene Israel will encamp by his standard, by the
ensign which is signified upon the standards of their fathers' house over
against the tabernacle of ordinance will they encamp round about. |
|
3.
Those camping in front, to the east, were the legions under the
division of the camp of Judah. The prince of the children of Judah was
Nahshon the son of Amminadab. |
3.
The length of the camp of Israel will be twelve miles, and its breadth
twelve miles. And they who encamp eastward to the sunrise will be of the
standard of the camp of Jehudah by their hosts, spreading over four miles.
And his standard will be of silk, of three colors, corresponding with (those
of) the precious stones which are in the breastplate,--sardius, topaz, and
carbuncle; and upon it will be expressed and set forth the names of the three
tribes of Jehudah, Issakar, and Zebulon; and in the midst will be written :
“Arise, O LORD, and let Your enemies be scattered, and Your adversaries be
driven away before You;” and upon it will be set forth the figure of a young
lion. And the Prince of the Bene Yehudah shall be Nachshon bar Amminadab. |
|
4.
His legion numbered seventy four thousand, six hundred. |
4.
And the sum of the hosts of that tribe was seventy-four thousand six
hundred. |
|
5.
Camping next to him, the tribe of Issachar; the prince of the children
of Issachar was Nethanel the son of Zu'ar. |
5.
And they who encamp next by him will be the tribe of Issakar, and the
Prince appointed over the host of the Bene Issakar, Nathaniel bar Zuar: |
|
6.
His legion numbered fifty four thousand, four hundred. |
6.
and the sum of the host of the tribe fifty-four thousand four hundred. |
|
7.
[Then] the tribe of Zebulun, and the prince of the children of Zebulun
was Eliab the son of Helon. |
7.
The tribe of Zebulon,--the Prince, Eliab bar Chelon |
|
8.
His legion numbered fifty seven thousand, four hundred. |
8.
the number, fifty-seven thousand four hundred. |
|
9.
The total sum for the legions of Judah's camp was one hundred and
eighty six thousand, four hundred; these shall journey first. |
9.
All the numbered ones of the camp of Yehudah, one hundred and
eighty-six thousand four hundred, by their hosts; they will go forward in
front. |
|
10.
The legions under the division of the camp of Reuben were to the
south. The prince of the children of Reuben was Elitzur the son of Shedeur. |
10.
(By) the standard of the camp of Reuben they, will encamp southward by
their hosts, spreading over four miles. And his standard will be of silk, of
three colors, corresponding with (those of) the precious stones that are in
the breastplate, azmorad, sapphire, and adamant: on it will be expressed and
set forth the names of the three tribes of Reuben, Shimeon, Gad; and in the
midst of it be written, “Hear, Israel, the Lord our God is One;” and upon it
will be set forth the figure of a stag. Some would have thought there should
have been upon it the figure of a young ox; but Mosheh the prophet altered
it, that the sin of the calf might not be remembered against them. And the
Prince set over the host of the tribe Reuben was Elizur bar Shedeur. |
|
11.
His legion numbered forty six thousand, five hundred. |
11. And his host and the numbered of his tribe ___ |
|
12.
Camping next to him, the tribe of Simeon. The prince of the children
of Simeon was Shelumiel the son of Zurishaddai. |
12. ___ |
|
13.
His legion numbered fifty nine thousand, three hundred. |
13. were fifty-nine thousand three hundred. |
|
14.
[Then] the tribe of Gad. The prince of the children of Gad was Eliasaph
the son of Re'uel. |
14.
The tribe of Gad: the Prince set over the host of the tribe of the
Bene Gad was Elyasaph bar Dehuel. |
|
15.
His legion numbered forty five thousand, six hundred and fifty. |
15. And his host and the number of his tribe,
forty-five thousand six hundred. |
|
16.
The total sum for the legions of Reuben's camp was one hundred and
fifty thousand, four hundred and fifty; they shall be the second to set out. |
16. All the sum of the numbered ones of the camp of
Reuben, one hundred and fifty one thousand four hundred and fifty by their
hosts; and they went forward secondly, |
|
17.
Then the Tent of Meeting shall set out, [with] the Levite camp, in the
center of the other camps. Just as they camp, so shall they travel, each man
in his place, by their divisions. |
17. But the tabernacle will go with the host of the
Levites, in the midst of their host; and their camp spreads over four miles,
in the midst are they to be: as they encamp, so will they go, every man going
in his appointed place, by their standard. |
|
18.
The legions under the division of the camp of Ephraim were to the
west. The prince of the children of Ephraim was Elishama'the son of 'Amihud. |
18. The camp of Ephraim by the standard of their
hosts will pitch on the west; their camp spreads over four miles; and their
standard is of silk of three colors, corresponding with the precious stones
in the breastplate, ligure, agate, and amethyst; and upon it expressed and
set forth the names of the three tribes, Ephraim, Menasheh and Benjamin,
having written in the midst, “And the Cloud of the LORD was over them, in the
going forward of the host;” and upon it was set forth the figure of a young
man. And the Prince set over the tribe of Ephraim, Elishama bar Ammihud; |
|
19.
His legion numbered forty thousand, five hundred. |
19. and the sum of his host, forty thousand five
hundred. |
|
20.
Next to him, the tribe of Manasseh. The prince of the children of
Manasseh was Gamliel the son of Pedahzur. |
20.
And next to him were the tribe of Menasheh: the Prince, Gamliel bar
Pedashur; |
|
21.
His legion numbered thirty two thousand, two hundred. |
21. their number, thirty-two thousand two hundred. |
|
22.
[Then] the tribe of Benjamin. The prince of the children of Benjamin
was Abidan the son of Gid'oni. |
22.
Of the tribe of Benjamin the Prince was Abidan bar Gideoni, |
|
23.
His legion numbered thirty five thousand, four hundred. |
23.
and the number of his host thirty-five thousand four hundred. |
|
24.
The total sum for the legions under the division of the camp of
Ephraim was one hundred and eight thousand, one hundred; they shall be the
third to set out. |
24.
The Sum of the camp of Ephraim was one hundred and eight thousand one
hundred; and they went forward thirdly. |
|
25.
The legions under the division of the camp of Dan were to the north.
The prince of the children of Dan was Ahi'ezer the son of Ammishaddai. |
25.
The standard of the camp of Dan shall be to the north with their hosts; and
the space of their camp will spread over four miles. His standard will be of
silk of three colours, corresponding with the stones in the breastplate,
chrysolite, beryl, and jasper; in it will be expressed and set forth the
names of the three tribes, Dan, Naphtali, and Asher; and upon it will be
expressed: “And in his encampment shall he say, Return, O LORD, and dwell in
Your glory in the midst of the myriads of Israel;” and upon it shall also be
set forth the figure of a basilisk serpent. (Gen. 49:17.) The Prince set over
the hosts of Dan was Achiezer bar Aminishaddai, |
|
26.
His legion numbered sixty two thousand, seven hundred. |
26.
and the number of his tribe sixty-two thousand seven hundred. |
|
27.
Camping next to him was the tribe of Asher. The prince of the children
of Asher was Pag'iel the son of 'Ocran. |
27.
They who encamp next to him will be the tribe of Asher; the Prince was
Paghiel bar Achran, |
|
28.
His legion numbered forty one thousand, five hundred. |
28.
and the numbers forty-one thousand five hundred. |
|
29.
[Then] the tribe of Naphtali. The prince of the children of Naphtali
was Ahira' the son of 'Enan. |
29.
Of the tribe Naphtali, the Prince, Achira bar Enan; |
|
30.
His legion numbered fifty three thousand, four hundred. |
30.
and the numbers, fifty-three thousand four hundred. |
|
31.
The total sum for the legions under the division of the camp of Dan
was one hundred and fifty seven thousand, six hundred; they shall be the last
to set out. |
31.
The sum of the hosts of Dan was one hundred and fifty-seven thousand six
hundred: and these went forward last with their ensigns. |
|
32.
These are the numbers of the Israelites according to their fathers'
houses. The total number of legions of the camps was six hundred and three
thousand, five hundred and fifty. |
32.
This is the amount of the numbers of the Bene Israel, according to the house
of their fathers; all the sums of the camps by their hosts were six hundred
and three thousand five hundred and fifty. |
|
33.
However, the Levites were not counted with the rest of the Israelites,
as the Lord commanded Moses. |
33.
But the Levites were not numbered among the sons of Israel, as the LORD
commanded Mosheh. |
|
34.
The Israelites did all that the Lord had commanded Moses; they
encamped by their divisions, and so did they journey each man with his
family, according to his father's house. |
34.
And the sons of Israel did according to all that the LORD commanded Mosheh;
so did they encamp by their standards, and so went they forward, every man
with his family by the house of his fathers. |
|
|
|
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.
Reading Assignment:
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 13: Numbers – I – First Journeys
By:
Rabbi Yitzchaq Magriso
Published
by: Moznaim Publishing Corp. (New York, 1990)
Vol.
13 – “Numbers – I – First Journeys,” pp. 26-46.
Masters of the Peshat Commentary
for: B’Midbar (Numbers) 2:1-34
Ibn Ezra v.1 – And the LORD spoke to Moses and to
Aharon – Scripture reads: “unto Moses and unto Aharon” (in most
cases, only Moses is mentioned when G-d addresses commands) because Aharon and
his sons were to command the Kohathites (Numbers 4:4-19) as to which burdens
they were to carry upon their shoulders.
Rashi v. 2 with the flag staffs Heb. בְאֽתֽת . Every division shall have its own flag staff,
with a colored flag hanging on it; the color of one being different from the
color of any other. The color of each one was like the hue of its stone, set in
the choshen [worn by the Kohen Gadol], and in this way, everyone could
recognize his division. Another explanation:
Rashi v. 2 With the signs of his fathers’ house According
to the sign their father Jacob gave them when they carried him out of Egypt, as
it says, “His sons did for him just as he had commanded them” (Gen. 50:12),
[which was that] Judah, Issachar, and Zebulun should bear him [his body] from
the east, Reuben, Simeon, and Gad from the south etc. as it states in the
[Midrash] Tanchuma on this section.-[Rashi]
Rashi v.2 some distance At a
distance of a mil, as it is stated in Joshua (3:4), “However, there shall be
some distance between you and it; about two thousand cubits.” [The reason for
this distance, which is the distance permitted to travel on a Sabbath day, was]
so that they would be able to come [to the Mishkan] on the Sabbath, [for]
Moses, Aaron and his sons, and the Levites were encamped close to it.
Ibn Ezra v.2 – According their ensigns – These
were signs upon each and every standard. The Talmudic Sages said that the banner
of Reuben had the form of a person on it (B’Midbar Rabba 2:6). Their statement
is based on a Midrashic interpretation concerning the mandrakes found by Reuben
(i.e. the mandrakes have the appearance of a person – cf. Genesis 30:14). The
Talmudic Sages also tell usthat there was an image of lion on the standard of
Judah, for Jacob had compared Judah to a lion (cf. Genesis 49:9). They also
tell us that the banner of Ephraim (the son of Joseph) had the image of an ox
upon it, in keeping with the verse “His firstling bullock” (Deut. 33:17). The
flag of Dan had the image of an eagle. Thus the banners were similar to the
cherubim which the prophet Ezekiel saw (cf. Ezekiel 1:10).
Ibn
Ezra v.2 – A good way off – The Hebrew word “Mi-Neged” means “a good way off” (however,
the Hebrew word “Neged” by itself means “opposite”).
Rash’bam
v.2 – בְאֹתֹת – there was a symbol on every flag, as for instance, the
picture of a lion on the flag of the tribe of Yehudah, or that of an ox on the
flag of the tribe of Joseph.
Rash’bam
v.2 – מִנֶּגֶד – from a distance.
Rashi v.3 in front The front side, which is
called קֶדֶם , and which is this? The east side. The west is
called the rear side [of the world].-[Rashi]
Ibn Ezra v.3 – On the eastside toward the sunrising – The
beginning of the east. (Our verse reads: “Qed’mah Mizrachah.” This literally
means: “towards the east.” According to Ibn Ezra “Qed’mah Mizrachah” is a
technical term for the beginning of the east – i.e. northeast).
Ibn Ezra v.4 – And his host (Uf’qudehem) –
Scripture could have read Uf’qudav (“and his host” as it does in v.8). There is
no difference between the two terms. [Uf’qudehem literally means “and their
host.” Uf’qudav means “and his host.” Ibn Ezra indicates that Scripture employs
the singular for the plural, as the Bible uses collective nouns.]
Ibn Ezra v.5 – And those that pitch next unto him –
V’HaChonim Alav means those that pitch with him (Alav literally means “on him.”
Thus the literal meaning of V’HaChonim Alav is, “and those that pitch upon
him.” Hence, Ibn Ezra’s comment that Alav means “with him”). Issachar was
behind Yehudah and in front of Zebulun who was third.
Rashi v.9 these shall journey first When the
cloud was seen departing, the kohanim (priests) would sound the trumpets, and
the camp of Judah would set off first. And when they traveled, they journeyed
forward retaining the same positions in which they camped: the Levites and the
wagons in the center, the division of Judah to the east, that of Reuben to the
south, that of Ephraim to the west, and that of Dan to the north.
Ibn Ezra v.9 – They will set forth first – The
meaning of “Rishonah Yisa’u” is, “they will set forth first” (in other words,
“Rishonah Yisa’u” should be read as if written “Ba-Rishonah Yisa’u”.
Ibn Ezra v.10 – On the south side – The word
“Temanah” (on the south side) comes from the same root as the word “Yemin”
(right) – i.e. when a person faces east, the south is at his right.
Ibn Ezra v. 15 – Second – Sheniyim
(second) is and adjective.
Rashi v.17 Then the Tent of Meeting shall set out After
these two divisions.
Rashi v.17 just as they camp, so shall they travel As I
explained, they journeyed as they camped; each division marching on its
designated side.
Rashi v. 17 in his place Heb. עַל־יָדוֹ , lit., on his hand. On his place. The term יָד does not depart from its usual meaning; the direction of his
side is called עַל־יָדוֹ , that which is by his hand, closest to him and
within reach of his hand; en son aise in Old French. [According to Greenberg,
on his place, i.e., the place adjacent to him. According to Gukevitski, at his
ease (i.e., within easy reach). According to Berliner, on his side.]
Ibn Ezra v.17 – Then the tent of meeting, with the
camp of the Levites, will set forward in the midst of the camps – In the
midst of the above mentioned camps (i.e. the camps of Judah and Reuben), for
the Gershonites and Merarites journeyed between the banner of Judah and the
banner of Reuben (Numbers 10:14-20). And the Kohathites, and with them Aharon
and his sons, journeyed between the banner of Reuben and the banner of Ephraim
(Numbers 10:21-24).
Ibn Ezra v.17 – As they encamp, so will they set
forward – The reference is to the “camps,” which refers to the
camp of the Israelites. It does not refer to the camp of the Levites. The
Gershonites who pitched on the west (Numbers 3:23) of the sanctuary, and the
Merarites on the north (Numbers 3:35) journeyed together (Numbers 10:17 –
unlike the way they camped), after the camp of Judah who pitched on east (i.e.
Judah who pitched on the east marched first, followed by Reuben who pitched on
the south, followed by Ephraim who pitched on the west, followed by Dan who
pitched on the north. However the Levites who encamped on all four sides of the
Tabernacle did not follow this order).
Ibn Ezra v.17 – Every man in his place - the meaning of “Al Yado” (in his place) is,
“in his corner and place” (the word “Yado” literally means “his hand,” thus Ibn
Ezra’s comment). The same applies to “Yad HaYarden” (“by the side of the
Jordan” – Num. 13:29) and “V’Yad Tiheyah Lekha” (“and you will have a paddle” –
Deut. 23:13).
Rash’bam v.17 - בְּתוֹךְ
הַמַּחֲנֹת – two flags (six tribes) would journey at the head
followed by the parts of the Tabernacle and the Levites. These were followed by
the last two flags (six tribes), there being a total of four flags).
Rashbam v.17 - כַּאֲשֶׁר
יַחֲנוּ כֵּן
יִסָּעוּ – in the
order in which they made camp they would also begin their journeys. They would
maintain a constant pattern during their journeys reflecting the pattern which
they formed when encamped. When the “flags” are being mentioned the sequence
always begins from the right in the order east, south, west, and north.
Seforno v.17 - וְנָסַע
אֹהֶל-מוֹעֵד
מַחֲנֵה
הַלְוִיִּם, בְּתוֹךְ
הַמַּחֲנֹת –Between
the two flags which already have been mentioned.
Seforno v.17 - כַּאֲשֶׁר
יַחֲנוּ – as soon
as half the camp had arrived at the next destination the Tabernacle would be
put together again so that it again would be situated in the centre of the
entire encampment. This was possible as the Kehatites traveled immediately
behind the flag of Reuven’s segment of the army, and they had been transporting
the vital contents of the Tabernacle. We know from Exodus 25:22 that these
parts of the Tabernacle were the essential ones, as G-d had made his
communicating with Moses dependent on the presence of these furnishings. It
follows that the meaning of the words כַּאֲשֶׁר
יַחֲנו can also
be understood as “as soon as they (these parts) would come to rest.” The
Tabernacle whether in its functional form, fully erected, or in its
prefabricated parts only, always remained in the center of the Israelites
whether the later were on the move or encamped.
Rashi v.20 Next to him Heb. וְעָלָיו , as the Targum [Onkelos] renders it: "and
those closest to him."
Ibn Ezra v.32 – These are they that were numbered of
the children of Israel – When they journeyed (on the 20th day of the
second month – Numbers 10:11), they were the same number as on the say that
they were counted (on the first day of the second month – Numbers 1:1). Thus
not one of them died in twenty days. This is a great wonder.
Ibn Ezra v.33 – But the Levites were not numbered
among the children of Israel – Scripture makes it clear that we should not count even
one Levite among those who were counted when they journeyed (Scripture repeats
in v. 33 what is said in Numbers 1:47 to emphasize this point).
Rash’bam v.33 - וְהַלְוִיִּם--לֹא
הָתְפָּקְדוּ – also among the total of the remainder of the
tribes the Levites were never counted.
Rash’bam v.33 - כַּאֲשֶׁר
צִוָּה
יְהוָה, אֶת-מֹשֶׁה. – As G-d had said in 1:49 – “Do not count them as part of the
children of Israel.”
Ibn
Ezra v.34 – Thus did the children of Israel – all the days that they spent in
the desert.
Tehillim - Psalm 91:1-16
|
Rashi |
Targum |
|
1.
He who dwells in the covert of the Most High will lodge in the shadow
of the Almighty. |
1. He who makes His presence abide in secret
is the Most High; he will lodge in the shadow of the clouds of the glory
of Shaddai. |
|
2.
I shall say of the Lord [that He is] my shelter and my fortress, my
God in Whom I trust. |
2. David said: "I will say to the LORD,
Ô My confidence and My strong fortress'; My God, I will trust in His
word." |
|
3.
For He will save you from the snare that traps from the devastating
pestilence. |
3.
For He will deliver you, Solomon my son, from the snare and the
obstacle, from death and confusion. |
|
4.
With His wing He will cover you, and under His wings you will take
refuge; His truth is an encompassing shield. |
4.
With the shelter of His presence He will shelter you, and you
will be confident under the shelter of His glory; His faithfulness is
a shield and buckler. |
|
5.
You will not fear the fright of night, the arrow that flies by day; |
5.
Be not afraid of the terror of demons who walk at night, of the
arrow of the angel of death that He looses during the day; |
|
6.
Pestilence that prowls in darkness, destruction that ravages at noon. |
6.
Of the death that walks in darkness, of the band of demons that
attacks at noon. |
|
7.
A thousand will be stationed at your side, and ten thousand at your
right hand; but it will not approach you. |
7.
You will invoke the holy name; a thousand will fall at your left side, and
ten thousand at your right; they will not come near you to do harm. |
|
8.
You will but gaze with your eyes, and you will see the annihilation of
the wicked. |
8.
Only with your eyes you will watch, and you will see the
wicked/Lawlesss as they are destroyed. |
|
9.
For you [said], "The Lord is my refuge"; the Most High you
made your dwelling. |
9.
Solomon answered and said: "For You are my confidence, O LORD; in the
highest dwelling place You have placed the house of Your presence." |
|
10.
No harm will befall you, nor will a plague draw near to your tent. |
10.
The Lord of the world responded and thus He said:
"No harm will happen to you; and no plague or demon will come
near to your tents." |
|
11.
For He will command His angels on your behalf to guard you in all your
ways. |
11.
For He will command His angels concerning you to guard you in all your
ways. |
|
12.
On [their] hands they will bear you, lest your foot stumble on a
stone. |
12.
They will lift you up by their strength, lest you stumble on the
evil impulse, which is likened to the stones at your feet. |
|
13.
On a young lion and a cobra you will tread; you will trample the young
lion and the serpent. |
13.
You will trample on the lions' whelp and the adder; you will
tread down the lion and the viper. |
|
14.
For he yearns for Me, and I shall rescue him; I shall fortify him
because he knows My name. |
14.
Because he has taken pleasure in My Word, and I will deliver him; I
will exalt him because he knows My name. |
|
15.
He will call Me and I shall answer him; I am with him in distress; I
shall rescue him and I shall honor him. |
15.
He will pray in My presence and I will answer him; I am with
him in distress, I will save him and glorify him. |
|
16.
With length of days I shall satiate him, and I shall show him My
salvation. |
16. I will satisfy him with length of days; I will
show him My redemption. |
|
|
|
Rashi’s Commentary for: Psalm 91:1-16
1 He who dwells in the covert of the Most High He who
takes shelter in the covert of the wings of the Shechinah he will lodge in His
shadow, for the Holy One, blessed be He, protects him. Moses, our teacher,
hereby persuades people to take shelter in the wings of the Shechinah.
the Almighty Heb. שדי , an expression of strength. “He who dwells in the
covert of the Most High” is like (Song 2:3): “in His shadow I desired and sat.”
2 I shall say of the Lord [that He is] my shelter and
my fortress and all will learn from me. Now why do I say this?
3 For He will save you from the snare that traps, etc. To
everyone he says, “He who dwells in the covert of the Most High.”
4 With His wing He will cover...you will take refuge You will
be covered.
an encompassing shield Heb. צנה וסחרה . This is a shield that encompasses a man closely
on his four sides. וסֽחֵרָה is an expression of סְחוֹר
סְחוֹר , around.
5 You will not fear if you trust in Him.
the arrow that flies by day the demon
that flies like an arrow.
6 Pestilence, etc., destruction These
are names of demons; one destroys at night, and one destroys at noon.
ravages Heb. יָשוּד , [equivalent to] יְשוֹדֵד .
7 A thousand will be stationed at your side Heb. יפל , an
expression of encamping, as (Gen. 25:18): “before the face of all his brothers
did he settle (נפל) .”
at your side At your left a thousand demons will be stationed, and
they will not approach you to harm [you].
8 and...the annihilation Heb. ושלמת , complete destruction. And why?
9 For you You said, “The Lord is my refuge.” This is an
elliptical verse.
the Most High you made your dwelling You made
the Holy One, blessed be He, the seat of your trust.
10 No...will befall Heb. לא
תאנה , will
not happen. Similarly, (Exod. 21:13): “and God allowed it to happen (אנה) to
his hand.”
12 lest...stumble Heb. תגף , lest it [your foot] stumble, and so every
expression of נְגִפָה , acupir, azoper, to hit, strike against.
Ashlamatah: Isaiah 55:13
– 56:8
|
Rashi |
Targum |
|
6.
¶ Seek the Lord when He is found, call Him when He is near. |
6.
Seek the fear of the LORD while you live, beseech before Him while you live. |
|
7.
The wicked shall give up his way, and the man of iniquity his
thoughts, and he shall return to the Lord, Who shall have mercy upon him, and
to our God, for He will freely pardon. |
7.
Let the wicked/Lawless forsake His wicked/Lawless way and man who robs His
conceptions let him return to the service of the LORD, that He may have mercy
upon him, and to the fear of our God, for He will abundantly pardon. |
|
8.
"For My thoughts are not your thoughts, neither are your ways My
ways, " says the Lord. |
8.
For not as My thoughts are your thoughts, neither are your ways correct as
the ways of My goodness, says the LORD. |
|
9.
"As the heavens are higher than the earth, so are My ways higher
than your ways and My thoughts [higher] than your thoughts. |
9.
For just as the heavens, which are higher than the earth, so are the ways of
My goodness more correct than your ways, and My thoughts prove to be better
planned than your thoughts. |
|
10.
For, just as the rain and the snow fall from the heavens, and it does
not return there, unless it has satiated the earth and fructified it and
furthered its growth, and has given seed to the sower and bread to the eater, |
10.
For as the rain and the snow which come down from the heavens, and it is not
possible for them that they should return back but water the earth,
increasing it and making it sprout, giving seeds, enough for the sower and
bread enough for the eater; |
|
11.
so shall be My word that emanates from My mouth; it shall not return
to Me empty, unless it has done what I desire and has made prosperous the one
to whom I sent it. |
11.
So is the Word of My goodness that goes forth before Me; it is not possible
that it will return before Me empty, but accomplishes that which I please,
and prospers in the thing for which I sent it. |
|
12.
For with joy shall you go forth, and with peace shall you be brought;
the mountains and the hills shall burst into song before you, and all the trees
of the field shall clap hands. |
12.
For you will go out in joy from among the Gentiles, and be lead in peace to
your land; the mountains and the hills before you will shout in singing, and
all the trees of the field will clap with their branches. |
|
13.
Instead of the briar, a cypress shall rise, and instead of the nettle,
a myrtle shall rise, and it shall be for the Lord as a name, as an
everlasting sign, which shall not be discontinued." {P} |
13.
Instead of the wicked/Lawless will the righteous/generous be established; and
instead of the sinners will those who fear sin be established; and it will be
before the LORD for a name, for an everlasting sign which will not cease. |
|
|
|
|
1.
So says the Lord, "Keep justice and practice righteousness, for
My salvation is near to come, and My benevolence to be revealed." |
1.
Thus says the LORD: “Keep judgment and do righteousness/generosity, for My
salvation is near to come, and My virtue to be revealed. |
|
2.
Fortunate is the man who will do this and the person who will hold
fast to it, he who keeps the Sabbath from profaning it and guards his hand
from doing any evil. {S} |
2.
Blessed is the man who will do this, and a son of man who will hold it fast,
who will keep the Sabbath from profaning it, and will keep his hands from
doing any evil.” |
|
3.
Now let not the foreigner who joined the Lord, say, "The Lord
will surely separate me from His people," and let not the eunuch say,
"Behold, I am a dry tree." {P} |
3.
Let not a son of Gentiles who has been added to the people of the LORD say,
“The LORD will surely separate me from His people.” And let not the eunuch
say, “Behold I am like a dry tree.” |
|
4.
For so says the Lord to the eunuchs who will keep My Sabbaths and will
choose what I desire and hold fast to My covenant, |
4.
For thus says the LORD: “To the eunuchs who keep the days of the Sabbaths
that are Mine, who are pleased with the things I wish and hold fast to My
covenants, |
|
5.
"I will give them in My house and in My walls a place and a name,
better than sons and daughters; an everlasting name I will give him, which
will not be discontinued. {S} |
5.
I will give them in My Sanctuary and within the land of My Shekhinah’s House
a place and a name better than sons and daughters; I will give them an
everlasting name which will not cease. |
|
6.
And the foreigners who join with the Lord to serve Him and to love the
name of the Lord, to be His servants, everyone who observes the Sabbath from
profaning it and who holds fast to My covenant. |
6.
And the sons of the Gentiles who have been added to the people of the LORD,
to minister to Him, to love the name of the LORD, and to be His servants,
everyone who will keep the Sabbath from profaning it, and hold fast to My
covenants - |
|
7.
I will bring them to My holy mount, and I will cause them to rejoice
in My house of prayer, their burnt offerings and their sacrifices shall be
acceptable upon My altar, for My house shall be called a house of prayer for
all peoples. |
7.
These I will bring to the Holy Mountain and make the joyful in My House of
prayer; their burnt offerings and their holy sacrifices will even go up for
My pleasure on My altar; for My Sanctuary will be a house of prayer for all
peoples. |
|
8.
So says the Lord God, Who gathers in the dispersed of Israel, I will
yet gather others to him, together with his gathered ones. |
8.
Thus says the LORD God who is about to gather the outcasts of Isarel, I will
yet bring near their exiles, to gather them.” |
|
9.
All the beasts of the field, come to devour all the beasts in the
forest. {P} |
9.
All the kings of the peoples who were gathered to distress you, Jerusalem,
will be cast into your midst; they will be food for the beasts of the field –
every beast of the forest will eat to satiety from them. |
|
|
|
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
B’Midbar (Numbers) 2:1-34
Yeshayahu (Isaiah) 55:13 – 56:8
Tehillim (Psalm) 91:1-16
Mordechai (Mark) 9:49-50
The
verbal tallies between the Torah and the Ashlamata are:
HaShem
- יהוה,
Strong’s number is 03068.
Saying
- אמר,
Strong’s number is 559.
Son
/ Children - בן,
Strong’s number 01121.
Israel
- ישראל,
Strong’s number is 03478.
The
verbal tallies between the Torah and the Psalm are:
HaShem
- יהוה,
Strong’s number is 03068.
Saying
- אמר,
Strong’s number is 559.
Dwelling
/ tabernacle - אהל,
Strong’s number is 0166.
BaMidbar
(Numbers) 2:1-2
And the LORD <03068> spake unto Moses and unto Aaron, saying <0559>
(8800), 2 Every man of the children <01121> of Israel <03478>
shall pitch by his own standard, with the ensign <0226> of their father’s
house <01004>: far off about the tabernacle <0168> of the
congregation shall they pitch.
Isa
55:13 Instead of the thorn shall come up the fir tree, and instead of the
brier shall come up the myrtle tree: and it shall be to the LORD <03068>
for a name, for an everlasting sign <0226> that shall not be cut
off.
Isa
56:1 Thus saith <0559> (8804) the LORD <03068>, Keep ye
judgment, and do justice: for my salvation is near to come, and my righteousness
to be revealed.
Isa
56:2 Blessed is the man that doeth this, and the son <01121> of man
that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth
his hand from doing any evil.
Isa
56:5 Even unto them will I give in mine house <01004> and within my
walls a place and a name better than of sons and of daughters: I will give them
an everlasting name, that shall not be cut off.
Isa
56:8 The Lord GOD which gathereth the outcasts of Israel <03478>
saith, Yet will I gather others to him, beside those that are gathered
unto him.
Ps
91:2 I will say <0559> (8799) of the LORD <03068>, He is my
refuge and my fortress: my God; in him will I trust.
Ps
91:10 There shall no evil befall thee, neither shall any plague come nigh
thy dwelling <0168>
Hebrew:
|
Hebrew |
English |
Torah Seder |
Psalms |
Ashlamatah |
|
אֹהֶל |
tent |
Num. 2:2 |
Ps. 91:10 |
|
|
אוֹת |
banners, sign |
Num. 2:2 |
Isa. 55:13 |
|
|
אֶלֶף |
thousand |
Num. 2:4 |
Ps. 91:7 |
|
|
אָמַר |
saying, says |
Num. 2:1 |
Ps. 91:2 |
Isa. 56:1 |
|
בַּיִת |
house, household |
Num. 2:2 |
Isa. 56:5 |
|
|
בֵּן |
son |
Num. 2:2 |
Isa. 56:2 |
|
|
יָד |
hand, in his
place |
Num. 2:17 |
Isa. 56:2 |
|
|
יהוה |
LORD |
Num. 2:1 |
Ps. 91:2 |
Isa. 55:13 |
|
יְשׁוּעָה |
salvation |
Ps. 91:16 |
Isa. 56:1 |
|
|
יִשְׂרָאֵל |
Israel |
Num. 2:2 |
Isa. 56:8 |
|
|
כֹּל |
total, all, any |
Num. 2:9 |
Ps. 91:11 |
Isa. 56:2 |
|
מִנִּי |
distance, than |
Num. 2:2 |
Isa. 56:5 |
|
|
צָוָה |
commanded, give
charge |
Num. 2:33 |
Ps. 91:11 |
|
|
קָרָא |
call upon |
Ps. 91:15 |
Isa. 56:7 |
|
|
שֵׁם |
name |
Ps. 91:14 |
Isa. 55:13 |
|
|
שָׁמַר |
guard, preserve |
Ps. 91:11 |
Isa. 56:1 |
|
|
תַּחַת |
under, instead |
Ps. 91:4 |
Isa. 55:13 |
|
|
hf'[' |
did, do |
Num. 2:34 |
Isa. 56:1 |
Greek:
|
Greek |
English |
Torah Seder Num 2:1-34 |
Psalms Psa 91:1-16 |
Ashlamatah Isa 55:13-56:8 |
NC Mk 9:49-50 |
|
θυσία |
sacrifice |
Isa 56:7 |
Mar 9:49 |
||
|
πᾶς |
all, every |
Num 1:2 |
Psa 91:11 |
Isa 56:6 |
Mar 9:49 |
Mordechai (Mark) 9:49-50
|
CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
49.
“For everyone will be salted with fire, and every sacrifice will be salted
with salt. |
49. “For everything will be salted with fire and
every sacrifice will be salted with salt. |
49. πᾶς γὰρ
πυρὶ ἁλισθήσεται
καὶ πᾶσα θυσία
ἀλὶ ἁλισθήσεται, |
49 כִּי
כָל־אִישׁ
בָּאֵשׁ
יָמְלָח
וְכָל־קָרְבָּן
בַּמֶּלַח
יָמְלָח׃ |
|
50.
Ideal is the salt, yet if the salt should be becoming savorless, with what
will you be seasoning it? Have salt in yourselves and be at peace with one
another." |
50. Salt is good, but if the salt should lose its
flavor, with what will it be salted? Let salt be in you, and be in harmony
with each other." |
50. Καλὸν τὸ
ἅλας· ἐὰν δὲ
τὸ ἅλας ἄναλον
γένηται ἐν
τίνι αὐτὸ ἀρτύσετε
ἔχετε ἐν
ἑαυτοῖς ἅλας· καὶ
εἰρηνεύετε
ἐν ἀλλήλοις |
50 טוֹב
הַמֶּלַח
וְאִם־הַמֶּלַח
יִהְיֶה
תָפֵל
בַּמֶּה
תְּתַקְּנוּ
אוֹתוֹ
יְהִי־לָכֶם
מֶלַח
בְּקִרְבְּכֶם
וִיהִי
שָׁלוֹם
בֵּינֵיכֶם׃ |
|
|
|
|
|
Hakham’s &
Dr. Adon Eliyahu’s Rendition
49.
¶ Every fire will purify, and every sacrifice is purified with salt.
50.
Salt is beneficial, but if the salt becomes insipid by what [means] will you
have seasoning in yourself with salt and bring peace (harmony) with one
another?
Commentary
v.49
- Every fire will purify, and every sacrifice is purified with salt. – Most Christian
Exegetes render this verse as: “For everyone will be salted with fire, and
every sacrifice will be salted with salt.” Commenting on this difficult
translation, Hooker[5]
writes:
“The enigmatic saying in v.49, “For everyone will be
salted with fire,” seems to have been added at some stage because it contains
the word “fire.” Its meaning is obscure, and the variant readings, substituting
or adding the words “and every sacrifice will be salted with salt,” suggest
that an attempt was made to explain it by quoting Leviticus 2:13; whoever was
responsible for this gloss interpreted the fire as a sacrificial one and was
probably thinking on suffering and persecution, which would purify the
Christian community in the way that salt purified a sacrifice. On its own the
saying could refer to the final judgment; Paul uses the image of testing by
fire in 1 Cor. 3:10-15. But the use of the verb “salted” in this connection is
strange, unless we understand it in the sense of “purified”; the sentence then
means “everyone is purified by fire.” It seems that the paradox of being “saved
through fire” (1 Cor. 3:15) is the key to Mark’s use of the saying here. Like
fire, salt is an agent of purification (Ezekiel 16:4; 43:24); it can also bring
desolation and destruction (Judges 9:45; Zephaniah 2:9). But unlike fire, salt
is a source of life (2 Kings 2:19-22); it can be used to preserve food from
putrefaction. However mixed the metaphor may be, therefore, the idea that men
can be salted with fire sums up exactly the message of vv.43, 45, and 47; the
purification process may destroy, but it can also preserve. The paradox of
these sayings is thus in line with what we found in 8:34-38, offering the same
promise of life to those who are prepared to suffer loss.”
Weston
Fields,[6]
a member of the Jerusalem School, translates this verse differently. He states:
The root to salt (m-l-h) is used in
the Hebrew Scriptures not only in contexts where it means “purification,
reservation,” but also in contexts were it is a symbol of barrenness and
destruction.
Alcalay’s The Complete Hebrew-English Dictionary
translates the expression zara makom melah (literally, “to sow a place
with salt”) as “to destroy completely.” Such an action is described in Judges
9:45, where Abimelech destroys Shechem. Part of the destruction was sowing salt
in the city.
The case of Lot’s wife, who was destroyed when she
disobeyed God’s command and was turned into a “pillar of salt,” is well known.
It is probably as an allusion to this familiar incident that Isaiah 51:6 uses
the root m-l-h in the sense of “destroy.”
Therefore, I propose a new translation of the verse,
based on the retroversion to Hebrew. In the verses preceding verse 49 (Mark
9:42-48), Mark records that Jesus warned those offending “these little ones,”
and declared that one would be better off to rid himself of offending parts of
his body than to be cast into hell, where the fire never goes out and “their
worm does not die.” It would fit this context to translate verse 49, “Everyone
[who is sent to hell] will be completely destroyed” that is, destroyed
by fire.
The Hebrew expression, literally translated in
Mark’s Greek source, would have been understood figuratively by its first
readers. But once the gospel left the world of Palestinian Judaism and its
Hebrew-speaking constituency, the meaning of the phrase could have easily been
forgotten.
It is interesting to note that several centuries ago
two Dutch exegetes Hugo Grotius in 1641 and Johannes Clericus in 1714 proposed
this very interpretation. These interpreters provide independent confirmation
of the plausibility of the meaning of “salted with fire” suggested in this
article.
We
disagree with both Hooker and Fields, in that Hakham Tsefet is just outlining for
us a simple fact – i.e. that fire purifies most things, as it is written in
Numbers 31:21-23:
21Eleazar the priest said to the troops who had taken
part in the fighting, "This is the ritual law that the LORD has enjoined
upon Moses:
22 Gold and silver, copper, iron, tin, and lead
23 -- any article that can withstand fire -- these
you will pass through fire and they will be clean, except that they must be
cleansed with water of lustration; and anything that cannot withstand fire you
must pass through water.
Therefore
the statement that fire purifies. But even if an offering is made by fire,
still that offering needs to be salted, for salt is the symbol of the covenant
that G-d has made with all Israel, as it is said: “You shall season your every
offering of meal with salt; you shall not omit from your meal offering the
salt of your covenant with God; with all your offerings you must offer salt”
(Lev 2:13).
One
of the major problems that Christian Exegetes fail to recognize is that verses
49 and 50 make a pericope distinct from 9:42-48.[7]
[8]
In this regard, Stein,[9]
states:
“These two verses are associated together with the
common term “salted/salt.” They were probably independent sayings that
became associated with 9:42-48 because of the term “fire” (cf. 9:49 with
9:43,48).”
Whilst,
because of close proximity there must be a relationship between the pericopes
of 9:42-48 and 9:49-50, yet, these should be treated as independent pericopes,
each with a distinct subject matter albeit related to one another.
So,
fire does purify, but every sacrifice needs to be salted with salt. This
statement then serves as an introduction for the next verse:
v.50
- Salt is beneficial, but if the salt becomes insipid by what [means] will you
have seasoning in yourself with salt and bring peace (harmony) with one
another? – From
a logical perspective this verse seems to present an implausibility – for, salt
itself never becomes insipid. Hooker[10]
explains:
“Pedantic commentators point out that this statement
is nonsensical, since salt cannot loose its taste; a substance without the
salty taste is in fact not salt but something else. In Mark’s day, however, the
deposits of the Dead Sea must have appeared like salt, even after the actual
salt had been washed out; to an observer, it would seem very much as though the
salt had lost its taste.”
Equally,
Stein[11]
observes:
In the land of Israel “saltless [ANALON] salt,”
often a mixture of salt and impurities such as gypsum, was mined from the Dead
Sea and frequently appeared as perfectly good salt. Yet such “saltless salt”
was worse than useless, for it was not only unusable but also presented a
disposal problem.”
Hooker[12]
in relation to this verse, explains:.
“The disciples are told to have salt in
themselves, and to be at peace with one another. The first part of
this command may be taken with the previous saying and interpreted as a command
to be salty (cf. Matthew 5:13). If we take it with the final
words, however (the most natural way of understanding it), the meaning may be
“have salt among yourselves”; in this case it is a reference to “sharing
salt,” which symbolized eating together, and the whole verse will then be a
command to live in fellowship and peace together.”
In
other words, the verse is speaking about sharing meals together, since when we
break bread we need salt to salt it before we bless G-d for the bread. It is my
opinion that the second form of interpretation of this verse presented by
Hooker above is the correct way to understand this verse.
Stein[13]
puts it:
“The disciples, like salt, are worthless unless they
posses the qualities of “saltiness,” the characteristic of true discipleship.
“Have salt in [among] yourselves” probably means for the disciples to possess
“salt of the earth” (Matthew 5:13) characteristics that cause them to “be at
peace with one another.” Such characteristics involve removing anything from
their lives that would hinder them from entering life/the kingdom of G-d
(9:42-48), not demanding or claiming exclusivity (9:38-40), and not seeking
selfish gain or status (9:33-37).”
This
“peace (harmony) with one another” then ties with the movements of B’ne
Yisrael in the dessert, which required fine synchronization as with a military
parade, and a high degree of communal cohesion. This only can be achieved if
the salt of the covenant totally indwells within us. If we stay together and
observe the commandments of G-d, with the Master as our head, then we will
indeed be “the salt of the earth.”
Some
Questions to Ponder:
1.
From all the readings for this
Shabbat, what verse or verses touched your heart and fired your imagination?
2.
How is B’Midbar 2:2 related to
B’Midbar 2:34?
3.
What questions were asked of the
Masters of Peshat regarding Numbers 2:2?
4.
What questions were asked of
Rashi and Ibn Ezra regarding Numbers 2:3?
5.
What question was asked of Ibn
Ezra regarding Numbers 2:4?
6.
What question was asked of the
Matsers of Peshat regarding Numbers 2:17?
7.
What questions were asked of Ibn
Ezra regarding Numbers 2:32?
8.
What questions were asked of the
Masters of Peshat regarding Numbers 2:33?
9.
What questions were asked of Ibn
Ezra regarding Numbers 2:34?
10.
According to Rabbi Yitschaq
Magriso how did the Israelites became arranged in a precise formation under flags?
And what “key” principle can be derived from this?
11.
According to Song of Songs 7:1
the word “return” is mentioned four times. What is the significance of this?
And how is this related to “salt’?
12.
The Israelites marched an
encamped in the form of a cross, from where did they get this formation?.
13.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Psalmist in Psalm 91:1-16?
14.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Prophet
Yeshayahu (Isaiah)?
15.
How is the reading of Mordechai
(Mark) 9:49-50 related to the readings for this Shabbat?
16.
In your opinion, what is the
chief purpose that Hakham Tsefet wants to address in Mordechai (Mark) 9:49-50)?
17.
Explain how Hakham Tsefet derived
all of his material in Mordechai (Mark) 9:49-50 from the Torah Seder for this
Shabbat, Psalm 91, and
Isaiah
55:6 – 56:9?
18.
In your opinion, and taking into
consideration all of the above readings for this Sabbath, what is the prophetic
message for this week?
Next Shabbat:
Shebat 24, 5771
– January 28/29, 2011
Shabbat “” &
Shabbat Mevar’chim HaChosesh Adar I
Sabbath of the Proclamation of the
New Moon for the Month of Adar I
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וְאֵלֶּה
תּוֹלְדֹת
אַהֲרֹן |
|
|
|
“Tol’dot Aharon” |
Reader 1 – B’Midbar 3:1-10 |
Reader 1 – B’Midbar 4:17-20 |
|
“generations
of Aaron” |
Reader 2 – B’Midbar 3:11-20 |
Reader 2 – B’Midbar 4:21-23 |
|
“generaciones de Aarón” |
Reader 3 – B’Midbar 3:21-26 |
Reader 3 – B’Midbar 4:24-26 |
|
B’Midbar (Num.) 3:1 – 4:16 B’Midbar (Num.) 28:9-15 |
Reader 4 – B’Midbar 3:27-34 |
|
|
Ashlamatah: Micah 6:4-11 +
7:14-15 |
Reader 5 – B’Midbar 3:35-51 |
|
|
I
Samuel 20:18,42 |
Reader 6 – B’Midbar 4:1-8 |
Reader 1 – B’Midbar 4:17-20 |
|
Psalm 92:1-16 |
Reader 7 – B’Midbar 4:9-16 |
Reader 2 – B’Midbar 4:21-23 |
|
|
Maftir: B’Midbar 28:9-15 |
Reader 3 – B’Midbar 4:24-26 |
|
N.C.: Mordechai (Mark) 10:1-12 |
Micah 6:4-11 + 7:14-15 I Samuel 20:18,42 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
HE Dr. Adon Eliyahu ben Abraham