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© 2011
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
|
Shebat 03, 5771 – January
07/08, 2011 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Jan. 07, 2011 – Candles at 5:26 PM Sat. Jan. 08, 2011 – Havdalah 6:26 PM |
Brisbane, Australia Fri. Jan. 07, 2011 – Candles at 6:30 PM Sat. Jan. 08, 2011 – Havdalah 7:27 PM |
Bucharest, Romania Fri Jan. 07, 2011 – Candles at 4:34 PM Sat. Jan.08, 2011 – Havdalah 5:41 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Jan. 07, 2011 – Candles at 5:27 PM Sat. Jan. 08, 2011 – Havdalah 6:27 PM |
Jakarta,
Indonesia Fri. Jan. 07, 2011 – Candles at 5:55 PM Sat. Jan. 08, 2011 – Havdalah 6:47 PM |
Manila & Cebu, Philippines Fri. Jan. 07, 2011 – Candles at 5:23 PM Sat. Jan. 08, 2011 – Havdalah 6:16 PM |
|
Miami,
FL, U.S. Fri. Jan. 07, 2011 – Candles at 5:27 PM Sat. Jan. 08, 2011 – Havdalah 6:23 PM |
Olympia, WA, U.S. Fri. Jan. 07, 2011 – Candles at 4:21 PM Sat. Jan. 08, 2011 – Havdalah 5:31 PM |
Murray, KY, & Paris,
TN. U.S. Fri. Jan. 07, 2011 – Candles at 4:35 PM Sat. Jan. 08, 2011 – Havdalah 5:36 PM |
|
Conroe, TX, U.S. Fri. Jan. 07, 2011 – Candles at 5:28 PM Sat. Jan. 08, 2011 – Havdalah 6:25 PM |
Sheboygan & Manitowoc, WI, US Fri. Jan. 07, 2011 – Candles at 4:12 PM Sat. Jan. 08, 2011 – Havdalah 5:18 PM |
Singapore, Singapore Fri. Jan. 07, 2011 – Candles at 6:54 PM Sat. Jan. 08, 2011 – Havdalah 7:46 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!
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.
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Shabbat: “Ish,
Ki Yaf’li Neder”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אִישׁ,
כִּי
יַפְלִא
נֶדֶר |
|
|
|
“Ish, Ki Yaf’li Neder” |
Reader 1 – Vayiqra
27:1-4 |
Reader 1 – B’Midbar 1:1-4 |
|
“When
a man makes a special vow” |
Reader 2 – Vayiqra
27:5-8 |
Reader 2 – B’Midbar 1:5-12 |
|
“Cuando alguno hiciere especial voto” |
Reader 3 – Vayiqra
27:9-12 |
Reader 3 – B’Midbar 1:13-19 |
|
Vayiqra (Lev.) 27:1-34 |
Reader 4 – Vayiqra
27:13-16 |
|
|
Ashlamatah Judges 11:30-40 |
Reader 5 – Vayiqra
27:17-21 |
|
|
|
Reader 6 – Vayiqra
27:22-27 |
Reader 1 – B’Midbar 1:1-4 |
|
Psalm 89:
39-53 |
Reader 7 – Vayiqra
27:28-34 |
Reader 2 – B’Midbar 1:5-12 |
|
|
Maftir: Vayiqra
27:32-34 |
Reader 3 – B’Midbar 1:13-19 |
|
N.C.: 2 Peter 3:17-18 |
Judges 11:30-40 |
|
Rashi & Targum
Pseudo Jonathan
for: Vayiqra
(Leviticus) 27:1-34
|
Rashi |
Targum Pseudo Jonathan |
|
1.
And the Lord spoke to Moses, saying, |
1. And the Lord spoke with Mosheh, saying: |
|
2.
Speak to the children of Israel and say to them: When a man expresses
a vow, [pledging the] value of lives to the Lord, |
2.
Speak with the children of Israel, and say to them: When a man wills
to set apart the separation of a vow, in the valuing of the life unto the
name of the LORD, |
|
3.
the [fixed] value of a male shall be as follows: From twenty years old
until sixty years old, the value is fifty silver shekels, according to the
holy shekel; |
3.
then his valuation for a male from twenty years old unto sixty years,
fifty shekels, in the shekel of the sanctuary, will be his valuation: |
|
4.
And if she is a female, the value is thirty shekels; |
4.
but if for a female, his valuation will be thirty shekels. |
|
5.
And if [the person is] from five years old until twenty years old, the
value of a male shall be twenty shekels, while that of a female shall be ten
shekels; |
5.
And if it be a child from five years until twenty years, his
estimation for a male will be twenty shekels; and for a female, ten shekels. |
|
6.
And if [the person is] from one month old until five years old, the
value of a male shall be five silver shekels, while the value of a female
shall be three silver shekels; |
6.
But for a child of a month old until five years, his estimation for a
male will be five silver shekels; and for a female, three silver shekels. |
|
7.
And if [the person is] sixty years old or over, if it is a male, the
value shall be fifteen shekels, while for a female, it shall be ten shekels. |
7.
Moreover, for a man of sixty years and upwards, his estimation will be
fifteen shekels; and for a female, ten shekels. |
|
8.
But if he is [too] poor to [pay] the valuation [amount], he shall
stand him up before the kohen, and the kohen shall evaluate him according to
how much the one who is vowing his value can afford. |
8.
But if he be too poor for (such) a rate of his estimation, he will
stand before the priest; and the priest will make an estimation for him,
according to the ability of his hand, so will the priest estimate for him. |
|
9.
Now, if an animal of whose type is [fit] to be brought as an offering
to the Lord, whatever part of it the person donates to the Lord, shall become
holy. |
9.
And if it be an animal, of such as are offered as an oblation before
the LORD, whatever he gives of it before the LORD will be sacred. |
|
10.
He shall not exchange it or offer a substitute for it, whether it be a
good one for a bad one, or a bad one for a good one. But if he does
substitute one animal for another animal, [both] that one and its replacement
shall be holy. |
10.
He will not alter it nor change it, that which is perfect for that
which has blemish, or that in which there is blemish for the perfect: but if
by changing he will exchange animal for animal, both that and the one that is
changed will be consecrate. |
|
11.
And if it is any unclean animal, of whose type shall not be brought as
an offering to the Lord, then he shall stand up the animal before the kohen. |
11. But if it be an unclean animal, of such as are
not offered as an oblation before the LORD, he will make the animal stand
before the priest. |
|
12.
The kohen shall then evaluate it whether it is good or bad; like the
evaluation of the kohen, so shall it be. |
12. And the priest will value it, whether good or
bad; as the priest will value, so will it be. |
|
13.
But if he redeems it, he shall add its fifth to its value. |
13. But if he would redeem it, let him add a fifth
of its price upon that of its valuation. |
|
14.
And if a man consecrates his house [to be] holy to the Lord, the kohen
shall evaluate it whether good or bad; as the kohen evaluates it, so shall it
remain. |
14.
When a man would consecrate his house, as a consecrated thing before
the LORD; the priest will value it, whether good or bad; according as the
priest will estimate, so will it stand. |
|
15.
But if the one who consecrated it redeems his house, he shall add to
it a fifth of its valuation money, and it shall be his. |
15. And if he who has consecrated would redeem his
house, let him add a fifth of the price of its valuation thereunto, and it
will be his. |
|
16.
And if a man consecrates some of the field of his inherited property
to the Lord, the valuation shall be according to its sowing: an area which
requires a chomer of barley seeds at fifty silver shekels. |
16. And if a man would dedicate (a portion) of the
field of his inheritance before the LORD, the valuation of it will be
according to the measure of its seed: a space on which may be sown a kor
(seventy-five and a half pints) of barley (will be considered) worth fifty
shekels of silver. |
|
17.
Now, if he consecrates his field from [when] the Jubilee year [has
ended], it shall remain at [its full] valuation. |
17. If he will dedicate the ground from the year of
Jubilee, it will stand according to its valuation. |
|
18.
But if he consecrates his field after the Jubilee, the kohen shall
calculate the money for him, according to the remaining years until the
[next] Jubilee year, and it shall be deducted from the valuation. |
18. But if he will dedicate his field after the year
of Jubilee, the priest will compute with him the sum of the money according
to the proportion of years that remain unto the next Jubilee year, and will
abate it from the valuation. |
|
19.
If the one who consecrated it redeems the field, he shall add to it a
fifth of the valuation money, and it shall be his. |
19. And if he would redeem the field that he had consecrated,
let him add one fifth of the money upon its valued price, and it will be
confirmed to him. |
|
20.
But if he does not redeem the field, and if he has sold the field to
someone else it may no longer be redeemed. |
20.
But if he will not redeem the field, but sell it to another man, it
will not be redeemed again: |
|
21.
But, when the field leaves in the Jubilee, it shall be holy to the
Lord like a field devoted; his inherited property shall belong to the kohen. |
21.
the field, when it goes out at the Jubilee, will be sacred before the
LORD; as a field separated for the priest it will be his inheritance. |
|
22.
And if he consecrates to the Lord a field that he had acquired, that
is not part of his inherited property, |
22.
And if he would consecrate before the LORD a field which he has
bought, and which is not of the land of his inheritance, |
|
23.
the kohen shall calculate for him the amount of the valuation until
the Jubilee year, and he shall give the valuation on that day, holy to the
Lord. |
23.
then the priest will compute with him the amount of the price of its
valuation until the year of Jubilee; and he will give its value on that day,
as a consecrated thing before the LORD. |
|
24.
In the Jubilee year, the field shall return to the one from whom he
bought it namely, the one whose inherited land it was. |
24.
In the year of Jubilee the field will return to him from whom he
bought it, to him who had the inheritance of the land. |
|
25.
Every valuation shall be made according to the holy shekel, whereby
one shekel is the equivalent of twenty gerahs. |
25.
And every valuation will be in shekels of the sanctuary twenty mahin
are a shekel. |
|
26.
However, a firstborn animal that must be [sacrificed as] a firstborn
to the Lord no man may consecrate it; whether it be an ox or sheep, it
belongs to the Lord. |
26.
Moreover, the firstling among cattle which is separated to the Name of
the LORD, whether ox or lamb, a man cannot separate (as a votive gift),
because it (already belongs) to the Name of the LORD. |
|
27.
Now, if [someone consecrates] an unclean animal, he may redeem [it] by
[paying] the valuation, and he shall add its fifth to it, and if it is not
redeemed, it shall be sold for the valuation [price]. |
27.
And if it be an unclean animal, then he will redeem it according to its valuation,
and add a fifth of the price to it; but if he will not redeem it, then it will
be sold at the price of its valuation. |
|
28.
However, anything that a man devotes to the Lord from any of his
property whether a person, an animal, or part of his inherited field shall
not be sold, nor shall it be redeemed, [for] all devoted things are holy of
holies to the Lord. |
28.
Nevertheless, no devoted thing which a man will separate before the LORD of
anything that is his, of man, or beast, or of his inheritance, will be sold
or redeemed; every (devoted) separation is most sacred before the LORD. |
|
29.
Any devoting of a person who has been devoted, need not be redeemed
[for] he is to be put to death. |
29.
Every separation which will be separated of man will not be redeemed with
money, but with burnt offerings, and with sanctified victims, and with
supplication for mercy before the LORD, because such are to be put to death. |
|
30.
Any tithe of the Land, whether it be from the seed of the land or the
fruit of the tree it is the Lord's. It is holy to the Lord. |
30.
And all the tithe of the land, of the seed of the ground, or the fruits of
the tree, is the LORD's, and is most sacred before the LORD. |
|
31.
And if a man redeems some of his tithe, he shall add its fifth to it. |
31.
But if a man will redeem any (part) of his tithes, he will add a fifth part
of its value thereunto. |
|
32.
Any tithe of cattle or flock of all that pass under the rod, the tenth
shall be holy to the Lord. |
32.
And every tithe of oxen and sheep, whatever passes under the (tithing) rod,
the tenth will be consecrated before the LORD. |
|
33.
He shall not inspect [a tithed animal] for a good or a bad one, nor
shall he offer a substitute for it. And if he does replace it, then [both]
that one and its replacement are holy; it cannot be redeemed. |
33.
He will not scrutinize between the good and the bad, nor exchange it; but if
changing he will exchange it, both it and that for which it is changed will
be sacred, and not be redeemed. |
|
34.
These are the commandments that the Lord commanded Moses to [tell] the
children of Israel on Mount Sinai. |
34.
These are the precepts which the LORD prescribed unto Mosheh, and of which
not one must be trifled with (or, innovated upon); and He prescribed them to
be shown unto the children of Israel at Mount Sinai. |
|
|
|
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 12: Holiness
By:
Rabbi Yitzchaq Magriso
Published
by: Moznaim Publishing Corp. (New York, 1990)
Vol.
12 – “Holiness,” pp. 317-326.
Rashi Commentary for:
Vayiqra (Leviticus) 27:1-34
2 When a man expresses Expresses verbally. [pledging the] value of lives to
give the valuation of his life, i.e., saying: “I take it upon myself [to donate
to the Holy Temple] the value (בְּעֶרְכְּךָ) of a vital (נְפָשֽׁת) organ, [such as the head or the liver]”-[Torath
Kohanim 26:57, Arachin 20a]
3 the [fixed] value... shall be The
value stated here is not an expression of monetary value [the usual market
value of a person sold as a slave], but, whether he has a high market value or
a low one, the value fixed for him in this passage is according to his age.
the value Heb. הָעֶרְכְּךָ [The last letter of this word, ךָ , is not the second person
pronominal suffix, “your,” but rather, a double of the preceding letter כ , and therefore, this word is]
the same as עֵרֶךְ , “value.” And I do not know what the double כ denotes here.
5 And if... five years old Not that
the one who is vowing is a minor, because a minor’s words have no validity.
Rather, [our verse is speaking of] an adult who says: “I take upon myself [to
donate to the Holy Temple] the value of this five-year-old” [i.e., the subject
of our verse is the person who is to be evaluated].
7 And if [the person is] sixty years old [or over] When
people reach a venerable age, a woman’s value becomes closer to that of a man.
This is why a man decreases [in value] in his old age [to] beyond a third of
his value [as an adult, namely, from 50 shekels to 15], while a woman [in her
old age] decreases [to] only one third of her value [namely, from 30 shekels to
10]. As people say: "An old man in the house is a breach in the house
(Rashi) [or] a snare in the house (Rabbenu Gershom), while an old woman in the
house is a hidden treasure in the house and a good sign for the
house."-[Arachin 19a]
8 But if he is [too] poor that he
cannot afford to pay this [fixed] valuation amount,
he shall stand him up [i.e.,
the one making the vow should stand up] the one whose value he pledged, before
the kohen, [who] will then evaluate him in view of how much the one pledging
the valuation, can afford.-[see next Rashi ; Torath Kohanim 27:62]
according to how much [the one who is vowing his value]
can afford [The kohen] shall estimate the valuation, with
reference to how much [the one who is vowing] owns, leaving him his basic life
necessities, namely, a bed, a bolster, a pillow, and tools of trade—e. g., if
he is a donkey-driver, the kohen must [make the valuation such that he] leaves
him his donkey.-[Arachin 23b]
9 [If... an animal...] whatever part of it the person
donates [... shall become holy] If a person says, “The leg of this animal shall
be a burnt-offering,” his words have validity. [And how is his vow expedited?]
The [entire] animal [except for its leg] should be sold to one who needs a
burnt-offering, and the money [received from this sale] which excludes the
value of that limb [as stated above], becomes non-consecrated, [and then the
entire animal can be brought by both parties as a burnt-offering].-[Arachin
5a, Temurah 11b, Raavad on Torath Kohanim]
10 whether it be a good one for a bad one i.e., an
unblemished animal in place of a blemished one,
or a bad one in place of a good one And how
much more so [should he receive lashes if he replaced] a good [unblemished
animal] for another good one, or if he replaced a bad [blemished animal] with
another bad one [in which cases he did not raise the standard of the
consecrated animal].-[Torath Kohanim 27:71; Temurah 9a]
11 And if it is any unclean animal [But the
case of an unclean animal is stated later (verse 27); so what “unclean animal”
is meant?] The text is speaking about a blemished animal, which is “unclean”
[i.e., unfit] for sacrifice. And Scripture is teaching us that unblemished
consecrated animals cannot leave [their holy status and enter] into a mundane
status through redemption, unless they become blemished.-[Men. 101a, Temurah
32b, 33a]
12 like the evaluation of the kohen, so shall it be for
anyone else [but the owner], who wishes to purchase it from the possession of
the Temple treasury,
13 But if he redeems it [i.e.,
if the owner himself redeems the animal]. Scripture is more stringent with the
owner, [obligating him] to add a fifth [to its value (see B.M. 54a, regarding
the meaning of fifth)]. Likewise, in the case of one who consecrates his house,
and likewise, in the case of one who consecrates his field, and likewise, in
the case of the redemption of the Second Tithe—[in all these cases,] the owners
must add a fifth [to the value], but no one else [who redeems these items must
add a fifth]. [Torath Kohanim 27:83]
16 the valuation shall be according to its sowing And not
according to its value, whether it is a field of good quality or a field of bad
quality, their redemption from consecration is equal, [namely]: The area
requiring a kor (a chomer in Scripture) of barley seeds [must be redeemed] for
fifty [silver] shekels. This is Scripture’s decree.-[Torath Kohanim 27:90] Now,
this applies to one who comes to redeem it at the beginning of the Jubilee
cycle [namely, in its first year]. However, if he comes to redeem it in the
middle [of the Jubilee cycle, i.e., after the first year has elapsed], he must
pay according to the calculation of one sela (i.e., a shekel) and a pundyon
(one forty-eighth of a shekel) per year [depending on how many years until the
next Jubilee (see Rashi on verse 18 below)].-[Arachin 25a] [And why so?]
Because property is consecrated only according to the years of the Jubilee
cycle—if it is redeemed [within the Jubilee cycle], very good, [i.e., it
reverts to its original owners and is no longer Temple property]; but if not,
the [Temple] treasurer sells it to someone else at the aforementioned rate, and
it remains in the purchaser’s possession until the next Jubilee, just like any
other fields which are sold. Then, when it leaves the possession of this
purchaser [in the Jubilee], it reverts to the kohanim of that watch, namely,
[namely, the shift officiating] when [Yom Kippur of that] Jubilee occurs, and
is apportioned among them.-[Arachin 28b] [The kohanim are divided into 24
family watches, or shifts, each in rotation for two or three one-week periods
every year.] This is the law stated regarding one who consecrates a field. I
will now explain it according to the order of the verses.
17 Now, if he consecrates his field from [when] the
Jubilee year [has ended] If, as soon as the Jubilee year has ended, he
immediately consecrates [his property i.e., within that first year of the next
Shemittah and Jubilee cycle], and then he comes to redeem it immediately [i.e.,
before that first year has ended].
it shall remain at [its full] valuation i.e.,
like this aforementioned (in verse 16) valuation, it shall be, [namely,] he
must give fifty silver shekels [for the size of field stated].-[see Arachin
24b]
18 But if he consecrates his field after the Jubilee,
[the kohen should calculate the money for him.... [And not
only in this case, but] likewise, if [the original owner] had consecrated the
property immediately after the Jubilee ended, and it remained in the possession
of the treasurer, and this one comes to redeem it after [this first year
following] the Jubilee -
the kohen shall calculate the money for him, according
to the remaining years [until the (next) Jubilee year]
according to the rate. How? [Scripture] has stated the fixed value [of
redemption for a field whose size is that stated in our verse,] for forty-nine
years as fifty [silver] shekels, i. e., one shekel for each of the [49] years
and an extra shekel [paid over] all the [49] years. Now, a shekel is equivalent
to 48 pundyons. Thus, one sela [i.e., a shekel] and one pundyon for each year,
except that one pundyon is missing for all of them [i.e., if we figure fifty
shekels, we have only 49 shekels and 48 pundyons, which is less than a sela and
a pundyon per year, but the redeemer is required to pay one extra pundyon per a
49-year period, for] our Rabbis taught (Bech. 50a) that, the [extra] pundyon is
a surcharge for [currency exchange of] small coins [i.e., if someone comes to
purchase a silver shekel with pundyons, he will be charged 49 of them, the
extra pundyon being a surcharge for attaining the more significant single
shekel coin rather than many small coins. This surcharge, then, is passed on to
the one who wishes to redeem the field. Hence, at an annual rate of one shekel
and one pundyon, the redeemer is actually paying one forty-ninth of a pundyon
currency exchange surcharge every year]. And therefore, someone who comes to
redeem [a field], must pay one sela [i.e., a shekel] and one pundyon for every
year left until the next Jubilee year.
thereby deducting from the [full] valuation [amount] the
number of years from the [preceding] Jubilee year until the redemption year.
19 If the [one who consecrated it] redeems the field The
person who consecrated it must add a fifth to this set amount.-[see Rashi on
preceding verse; Mizrachi]
20 But if he does not redeem the field [i.e.,
if] the one who consecrated [the field does not redeem it].
and if... has sold [i.e., if] the treasurer
(444 Arachin 25b) has sold
the field to someone else—it may no longer be redeemed to
revert to the possession of the one who consecrated it [i.e., the original
owner, come Jubilee].-[Sifthei Chachamim]
21 But, when the field leaves in the Jubilee the
possession of the one who had purchased it from the treasurer, just like all
fields that leave the possession of their purchasers, come Jubilee.
holy to the Lord This does not mean that it
reverts to the treasurer as sacred property designated for maintenance of the
Holy Temple. Rather, it is “like a field devoted” which is given to the
kohanim, as it is said, “Anything devoted in Israel shall belong to you” (Num.
18:14). This too shall be divided in Jubilee among the kohanim of the watch at
that time, namely, when Yom Kippur of that Jubilee occurs.-[Arachin 28b]
22 And if [he consecrates...] a field that he had
acquired... There is a difference between an acquired field (שְׂדֵה מִקְנֶה) and a field that is part of inherited property (שְׂדֵה
אֲחֻזָּה) , namely, that the acquired field is not apportioned among the
kohanim in the Jubilee because [the acquirer] can consecrate the field only until
Jubilee, for in the Jubilee, the field is destined to leave his possession and
revert to the original owner [from whom he acquired it]. Therefore, if he [the
original owner (Panim Yafoth ; Malbim)] comes to redeem [his property,] he must
redeem it with that same fixed rate of valuation for a field that was part of
an inherited property. [Should the one who consecrated it redeem it, according
to the Sages, he redeems it according to its market value.] But if he does not
redeem it, and the treasurer sells it to someone else, or if he does redeem it
[according to Tos., Arachin 26b, the reading in Rashi is: If no one redeemed
it, and it remained in the possession of the treasurer] in the Jubilee year the
field reverts to the one from whom the one who consecrated it bought it, [i.e.,
the original owner of the field]. Now, lest you say that [the expression] לַאֲשֶׁר קָנֵהוּ
מֵאִתּוֹ (in verse 24 below) [refers to] the one from whom this acquirer
most recently acquired the field, namely, the treasurer [and that our verse is
thus stating here that come Jubilee, the field “reverts” to the treasurer].
Therefore, it was necessary to state (verse 24),"namely, the one whose
inherited land it was," i.e., inherited from his ancestors—referring,
therefore, to the original owner who had sold [the field] to the one who
consecrated it.-[Arachin 26b]
25 Every valuation shall be made according to the holy
shekel i.e., every valuation regarding which shekels are written, will be made
according to the holy shekel.
one shekel is the equivalent of twenty gerahs Twenty
ma’ahs. This was how it was originally. However, in later times, they “added a
sixth” [i.e., instead of a dinar being worth five ma’ahs (or gerahs), it became
worth six ma’ahs (or gerahs)]. And indeed, our Rabbis taught: "A dinar is
comprised of six ma’ahs of silver, and [since a shekel is worth four dinars,] there
are twenty-four ma’ahs to one sela (i.e., shekel)" [as opposed to twenty
ma’ahs in the shekel of the Torah].-[Bech. 50a]
26 no man may consecrate it for the
purpose of any other sacrifice, because it does not belong to him [but from its
birth, a firstborn animal is designated as holy, to be given to the
kohanim].-[Torath Kohanim 27:107]
27 Now, if [someone consecrates] an unclean animal [lit.,
“And if it is with an unclean animal....”] This verse does not refer back to
firstborn animals [discussed in the preceding verse], for it cannot state of a
firstborn unclean animal that “he may redeem [it] by [paying] the valuation”
[for the only unclean animal to which the law of the firstborn applies is a
donkey (see Exod. 13:12-13)]; and this [verse] cannot refer to a donkey,
because the firstborn of a donkey can be redeemed only with a lamb (see Exod.
13:13), which becomes a gift to the kohen and is not given to the Sanctuary [as
does the valuation money in our verse]. Rather, our verse here is referring back
to consecration [of one’s possessions to the Temple], for Scripture above
(verses 11-13) was speaking about the redemption of a clean animal that had
been [consecrated and subsequently] blemished (see Rashi there), and here, our
verse is speaking about one who consecrates an unclean animal for maintenance
of the Temple.-[Men. 101a]
he may redeem [it] by [paying] the valuation
According to how much the kohen will assess its value.
and if it is not redeemed By the
owner,
it shall be sold for the valuation [price] to
others.-[Torath Kohanim 27:108]
28 However, anything that a man devotes... Our
Rabbis are in dispute regarding this matter [of devoted property]: Some say
that unqualified vows of devoted property [i.e., he says, “This is hereby devoted
(חֵרֶם) ,” and does not specify,] go [automatically] to Sanctuary
moneys [designated for maintenance of the Temple. Now, according to this
ruling,] what then is the meaning of, "Anything devoted in Israel shall
belong to you"? (Num. 18:14). This refers to vows of devoted property
specifically designated to the kohanim, whereby someone says explicitly: “This
is ((חֵרֶם) devoted for the kohen.” But some [Rabbis] say that unqualified
vows of devoted property go [automatically] to the kohanim.-[Arachin 28b]
shall not be sold, nor shall it be redeemed But, it
must be given to the kohen. [For] according to those who rule that unqualified
vows of devoted property go [automatically] to the kohanim (see preceding
Rashi), they explain this verse as referring to unqualified vows of devoted
property, while those who rule that unqualified vows of devoted property go
[automatically] to [Sanctuary moneys designated for] maintenance of the Temple,
explain this verse as referring to vows of devoted property specifically
designated to the kohanim. For all agree that devoted property specifically
designated to kohanim does not have any redemption, until it falls into the
possession of the kohen [and the property then becomes completely
non-consecrated and can even be sold by the kohen (Sifthei Chachamim)]. Devoted
property to the One on High [i.e., specifically designated to the maintenance
of the Holy Temple, on the other hand], may be redeemed [at its market value
even before it reaches the Temple treasury, and its redemption moneys go for
maintenance of the Holy Temple, and the property itself then becomes
non-consecrated].-[Sifthei Chachamim ; Arachin 29a]
all devoted things are holy of holies Those who
rule that unqualified vows of devoted property go for maintenance of the Holy
Temple, bring this verse as proof [to their position]. However, those who rule
that unqualified vows of devoted property go to the kohanim, explain the phrase
here, “all devoted things are holy of holies (קֽדֶשׁ קָדָשִׁים) ,” to mean that the act of devoting items to the
kohanim can take effect upon [animal sacrifices with the degree of] “holy of
holies” [indicated by the use of the double expression here, קֽדֶשׁ
קָדָשִׁים ] and [moreover, even the single expression itself
here, קֽדֶשׁ , indicates that this act can take effect upon
sacrifices with a degree] of lesser holiness. Thus, [if someone undertakes to
bring a sacrifice, allocates which animal he is to sacrifice and then
subsequently devotes that animal to the kohanim,] he must give [the relevant
money (see below)] to the kohen [and then sacrifices the animal for the
offering he had undertaken], just as we have learnt in Tractate Arachin (28b):
If [he made] a vow (נֶדֶר) [to bring a sacrifice, i.e., he said, “I take upon myself (to
bring an animal as such-and-such a sacrifice)” (see Rashi on Lev. 22:18)—in
this case, if an animal he had then allocated becomes lost or blemished, he
must fulfill his vow with a replacement animal, for his vow was to bring a
sacrifice and was not limited to that particular animal. Therefore, in the case
of a devoted vow ((נֶדֶר) ,] he must give [to the kohen, money worth] the full value [of
the animal, for it is still considered fully his when he devoted it to the
kohen]. And if [he committed himself in the form of] a donation (נְדָבָה) [saying, “This particular animal is to be brought as
such-and-such a sacrifice” (see Rashi on Lev. 22:18)—in this case, if the
animal he had allocated becomes lost or blemished, he need not replace it, for
his undertaking was limited only to that particular animal, and therefore the
animal is no longer considered his. Therefore, in the case of a devoted
donation (נְדָבָה) ,] he need give only [the monetary value of] the
“benefit” for the [animal which means: Since in case the animal is lost or
dies, he would not be required to bring another one in replacement, then once
he has set the animal aside for the purpose of that particular sacrifice, he is
considered to have already fulfilled his duty, and so, his actual sacrificing
it becomes simply a gift to God, as it were. Enjoying this gesture of
presenting a gift to God is the “benefit” he has from that animal and which is
also the extent of his monetary ownership. This “benefit” is valued as follows:
Someone else, who was not obligated to bring this sacrifice, is asked how much
he would pay to have this animal sacrificed in his name as a gift to God. The
amount that this person states is the amount that the one devoting must give to
the kohen, and then he must bring the animal as a sacrifice, as per his
undertaking to bring a donation].-[Mishnah Arachin 8:6-7 and see Rashi on
Talmud Arachin 28b]
[Anything that a man devotes... from any of his
property -] whether it be a person For example, if he devotes his non-Jewish male or
female servants [for they are considered his property].-[Arachin 28a]
29 Any devoting... who has been devoted [This
verse refers to] someone who [has been sentenced to death, and, as he] is going
out to be executed, another person declares, “I hereby make a personal
commitment [to pay] his valuation!” his words have no validity.-[Arachin 6b]
[And why not? Because] he is to be put to death i.e., he
is on his way to be executed, and therefore, he "cannot be
redeemed"—he has no market value [as a slave] or any valuation.
30 Any tithe of the Land
Scripture is speaking about the Second Tithe.-[Torath Kohanim 27:112]
the seed of the land [Regarding the Second
Tithe, Scripture says, “the tithes of your grain, of your wine and of your oil”
(Deut. 14:23 and see Rashi there). Thus, here, “the seed of the land” refers
to] grain [and]
the fruit of the tree [refers
to] wine and oil.
It is the Lord’s [The Second Tithe does not
belong to God in the sense that one is forbidden to have benefit from it, for
indeed it is eaten in Jerusalem by the one who brings it (Sifthei Chachamim)
Rather,] God has acquired this [Second Tithe], and it is from His very Table,
as it were, that He invites you to come up and eat it in Jerusalem, as it is
said, "And you shall eat before the Lord, your God, [in the place which He
will choose to establish His Name therein;] the tithes of your grain, of your
wine and of your oil..." (Deut. 14:23). -[Kid. 53a]
31 [redeem] some of his tithe [... he shall add its
fifth]] ["of his tithe,"] but not, of someone
else’s tithe. Thus, one who redeems his friend’s tithe, does not add a fifth
[to its value].-[Kid. 24a] And what is [the purpose of] its redemption? In
order to permit its being eaten anywhere [outside Jerusalem]. And [instead] he
must bring the money [of its redemption] up to Jerusalem and eat [food there,
bought with that money], as it is stated, "[And if... the place is too
distant from you...] Then you will turn it into money [... and... go to the
place which... God will choose. And you will turn that money into whatever your
soul desires... and you will eat there before... God]" (Deut. 14:24-26).
32 of all that pass under the rod When one
comes to tithe them, he lets them out [of the pen] through the gate, one by
one, and he strikes [every] tenth animal with a rod that has been painted with
vermillion (red dye), so that it is identifiable as the tithe. So he must do
with every year’s lambs and calves, [but with no other animals, as Scripture
states, “Any tithe of cattle or flock”].-[Bech. 58b]
[the tenth] shall be holy that its
blood and sacrificial portions be offered upon the altar, while its meat is
eaten by the owner [with nothing given to the kohanim], because it is not
enumerated with other [items categorized as] “gifts to the kehunah,” nor do we
find that its meat must be given to kohanim.
33 He shall not inspect [a tithed animal]... Since
[Scripture] says, “[there will you bring...] the choice of your vows [which you
will vow to the Lord]” (Deut. 12:11), one might think that he should select and
take out the best [animal for the tithe]. Scripture, therefore, says, "He
shall not inspect [a tithed animal] for a good or a bad one"—i.e., whether
[the tenth animal] is unblemished or blemished, [since it is the tenth,]
holiness has come upon it [exclusively]. This does not mean that a blemished
animal can be sacrificed, but that he should eat it according to the law of
tithes and that it must not be shorn or used for labor.-[Bech. 14b, 31b]
Tehillim - Psalm 89:39-53
|
Rashi |
Targum |
|
1. A maskil of Ethan the Ezrahite. |
1. A good lesson uttered by Abraham, who came
from the east. |
|
2.
The kindnesses of the Lord I shall sing forever; to generation after
generation I shall make known Your faithfulness, with my mouth. |
2. I will praise the kindness of the LORD forever;
from generation to generation I will make known Your truth with my mouth. |
|
3.
For I said, "Forever will it be built with kindness; as the
heavens, with which You will establish Your faithfulness." |
3.
For I said, "The world will be built by kindness; You will
establish Your truth in the heavens." |
|
4.
I formed a covenant with My chosen one; I swore to David My servant. |
4.
I made a covenant with Abraham My chosen; I confirmed it
with My servant David. |
|
5.
Until eternity, I shall establish your seed, and I shall build your
throne for all generations forever. |
5.
I will establish your sons forever; and for every generation I
will build your royal throne forever. |
|
6.
And the heavens acknowledge Your wonder, O Lord, also Your
faithfulness in the congregation of holy ones. |
6.
And the heavens will confess Your wonders, O LORD; also Your truth in
the assembly of the holy ones. |
|
7.
For who in the heavens is equal to the Lord? [Who] resembles the Lord
among the sons of the mighty? |
7.
For who in the clouds can be set beside the LORD? Who resembles the
LORD in the multitudes of messengers? |
|
8.
God is revered in the great council of the holy ones and feared by all
around Him. |
8.
God is mighty in the mysteries of the holy ones; sitting on
the throne of glory, great and fearsome over all the angels who stand around
Him. |
|
9.
O Lord, God of Hosts, who is like You, O Yah, Who are mighty? And Your
faithfulness surrounds You. |
9.
O LORD God above the hosts of the height, who is like You in
strength, O LORD? And Your truth is around You. |
|
10.
You rule over the pride of the sea; when it raises its waves, You
humble them. |
10.
You rule over the pride of the sea; when its waves increase and become
high, You will subdue them. |
|
11.
You crushed Rahab like one slain; with the arm of Your might You
scattered Your enemies. |
11.
You have crushed Rahab, that is, wicked/Lawless Pharaoh, like
one slain by the sword; with the might of Your strong arm You
have scattered Your enemies. |
|
12.
The heaven is Yours, even the earth is Yours; the inhabited earth and
the fullness thereof-You founded them. |
12.
Yours is the heaven, yea, Yours is the earth; You have founded the
world and all its contents. |
|
13.
North and south-You created them; Tabor and Hermon sing praises in
Your name. |
13.
The deserts in the north and those who dwell in the south,
You created them; Tabor in the west and Hermon in the east sing
praise in Your name. |
|
14.
You have an arm with might; Your hand is mighty, Your right hand is
high. |
14.
Yours is the arm with strength; Your hand will be strong to redeem
Your people; Your right hand will be raised to perfect Your sanctuary. |
|
15.
Righteousness and judgment are the basis of Your throne; kindness and
truth come before Your countenance. |
15.
Righteousness/generosity and justice are the dwelling place of Your glorious
throne; favor and truth go before Your face. |
|
16.
Fortunate is the people that know the blasting of the shofar; O Lord,
may they walk in the light of Your countenance. |
16. Happy the
people who know to please their Creator with a shout; O LORD, in the splendid
light of Your countenance they will walk and be acquitted in judgment.
|
|
17.
With Your name they rejoice every day, and with Your righteousness
they are exalted. |
17. In Your name they will rejoice all day, and by
Your righteousness/generosity they will be exalted. |
|
18.
For You are the glory of their might, and with Your favor our horns
will be raised. |
18.
For You are the splendor of their strength, and by Your will their horn
is exalted. |
|
19. For
our shield is [devoted] to the Lord, and our king to the Holy One of Israel. |
19.
For our shields belong to the LORD, and our king belongs to the
LORD, the Holy One of Israel. |
|
20.
Then You spoke in a vision to Your pious ones, and You said, "I
placed help on a mighty man; I lifted up a chosen one from the people. |
20.
Then You spoke in a vision to Your pious ones, and You said, "I
have set up a helper for My people by the hand of one mighty in
Torah; I have set apart a youth from among the people." |
|
21.
I found David My servant, I anointed him with My holy oil. |
21.
I have found David My servant, with the holy oil I anointed
him. |
|
22.
With whom My hand will be established, even My arm will strengthen
him. |
22.
Whom My hands are ready to help; truly My arm will
strengthen him. |
|
23.
No enemy will exact from him, neither will an unjust person afflict
him. |
23.
The enemy will not make him go astray; the son of
wickedness/lawlessness will not afflict him. |
|
24.
And I shall crush his adversaries from before him, and I shall strike
his enemies. |
24.
And I will crush his oppressors before him, and I will smite his foes. |
|
25.
My faithfulness and My kindness will be with him, and with My name his
horn will be raised. |
25.
And My truth and goodness are with him; in the name of My Word his
glory will be exalted. |
|
26.
I shall place his hand over the sea, and his right hand over the
rivers. |
26.
And I will place his dominion at the harbors of the sea,
and the might of his right hand on those who dwell by the
rivers. |
|
27.
He will call to Me, 'You are my Father, my God, and the Rock of my
salvation.' |
27.
He will call to Me, "You are my Father (abba), my God, and
the strength of my redemption." |
|
28.
I, too, shall make him a firstborn, the highest of the kings of the
earth. |
28.
Also I will make him first-born of the kings of the house of Judah,
the highest of the kings of the earth. |
|
29.
I will forever keep My kindness for him, and My covenant will remain
true to him. |
29.
I will preserve My goodness to him forever; and My covenant is
constant for him. |
|
30.
And I shall make his seed endure forever, and his throne as the days
of the heavens. |
30.
And I will set up his sons forever, and his throne for as many
days as the heavens will last. |
|
31.
If his sons forsake My Torah and do not walk in My judgments, |
31.
If his sons abandon My Torah, and do not walk in My judgments, |
|
32.
If they profane My statutes and do not keep My commandments, |
32.
If they violate My covenant, and do not keep My commandments, |
|
33.
I shall punish their transgression with a rod, and their iniquity with
stripes. |
33.
Then I will punish their rebellions by means of the rod of the
wicked/Lawless, and their iniquities by the demons that plague
them. |
|
34.
But I shall not cancel My kindness from him, and I shall not betray My
faith. |
34.
But My goodness I will not revoke from him, and I will not be false to
My faithfulness. |
|
35.
I shall not profane My covenant, neither shall I alter the utterance
of My lips. |
35.
I will not violate my covenant, and the utterance of My lips I will
not change. |
|
36.
One thing have I sworn by My holiness, that I will not fail David. |
36.
Once I have sworn by My holy name: "I will not lie to
David." |
|
37.
His seed will be forever and his throne is like the sun before Me. |
37.
His sons will exist forever, and his throne is bright as
the sun before Me. |
|
38.
Like the moon, which is established forever, and it is a witness in
the sky, eternally true." |
38.
Like the moon that is set for an eternal sign, and a faithful
witness in the sky forever. |
|
39.
But You abandoned and You rejected; You became wroth with Your
anointed. |
39.
But You have forsaken and rejected, grown angry with Your anointed
(Messiah). |
|
40.
You abrogated the covenant of Your servant; You profaned his crown to
the ground. |
40.
You have changed the covenant with Your servant; You
have profaned his crown to the earth. |
|
41.
You breached all his fences; You made his fortifications a ruin. |
41.
You have forced all his strongholds, You have made his open
villages a ruin. |
|
42.
All wayfarers have plundered him; he was a disgrace to his neighbors. |
42.
All who pass on the road have trampled him; he has become a
disgrace to his neighbors. |
|
43.
You raised the right hand of his adversaries; You caused all his
enemies to rejoice. |
43.
You have raised the right hand of his oppressors; You have gladdened
all his enemies. |
|
44.
You even turned back the sharp edge of his sword, and You did not
raise him up in battle. |
44.
Also You will turn aside his sword and You have not supported him in
battle. |
|
45.
You have brought an end to his shining, and his throne You have cast
down to earth. |
45.
You have abolished the priests who sprinkle blood on the altar
and cleanse his people, and you have cast to the ground his royal
throne. |
|
46.
You have shortened the days of his youth; You have enwrapped him with
shame forever. |
46.
You have cut short the days of his young men; You have covered him
with shame and disgrace forever. |
|
47.
How long, O Lord? Will You hide forever? Will Your anger burn like
fire? |
47.
How long, O LORD, will You remove Your presence forever? How
long will Your rage burn like fire? |
|
48.
I am mindful what my old age is; for what futility have You created
all the sons of man? |
48.
Remember that I was created from dust; why have You
created all the sons of men for vanity? |
|
49.
Who is a man who will live and not see death, who will rescue his soul
from the grasp of the grave forever? |
49.
Who is the man who will live and not see the angel of death,
who will deliver his soul from his hand, and not go down to his
grave forever? |
|
50.
Where are Your former acts of kindness, O Lord, which You swore to
David in your trust? |
50.
Where are your favors which were from the beginning, O LORD, which You
swore to David in Your faithfulness? |
|
51.
Remember, O Lord, the disgrace of Your servants, which I bear in my
bosom, [the disgrace] of all great nations. |
51.
Remember, O LORD, the disgrace of your servant; I have borne in
my bosom all the insults of many peoples. |
|
52.
Which Your enemies disgraced, O Lord, which they disgraced the ends of
Your anointed. |
52.
For Your enemies have scorned, O LORD, for they have scorned the
delay of the footsteps of your Messiah, O LORD. |
|
53.
Blessed is the Lord forever. Amen and Amen. |
53.
Blessed be the name of the LORD in this age, amen and
amen. Blessed be the name of the LORD in the age to come, amen and amen. |
|
|
|
Rashi’s Commentary for: Psalm 89:39-53
39 But You abandoned You dealt
strictly with his children in counting their iniquity until You abandoned them
and You rejected them in the days of Zedekiah.
40 You abrogated You nullified.
41 all his fences which he built in
Jerusalem.
his fortifications The Temple Mount and the
stronghold of Zion.
44 You even turned back the sharp edge of his sword You
turned back and reversed the sharp edge of his sword, as (Josh. 5: 2): “sharp (צרים) knives,” and likewise (Isa. 54:17): “Any weapon whetted (יוצר) against you.”
and You did not raise him up in battle And You
did not hold him upright so that he should not fall.
45 You have brought an end to his shining Heb. מטהרו , his shining, as צהרים , noon, is translated טהרא , and like (Exod. 24:10): “and like the appearance
of the heaven for splendor (לטהר) .”
You have cast down to the earth Heb. מגרת . You have humbled and destroyed. Every expression of bending
down is, in Targum Jonathan, מגר .
48 I am mindful what my old age is Heb. חלד . What
old age do I have? Are not my days few? It should suffice You to punish me with
my premature death.
for what futility Heb. שוא . For nothing and for vanity have You created all
the sons of man?
51 which I bear in my bosom, of all great nations In exile
I bear their burden and their load.
52 the ends of Your anointed Heb. עקבות , the ends of the King Messiah. This is the language of the
Mishnah (Sotah 49b): At the ends of the Messiah, audacity will increase; i.e.,
at the end of the exile, prior to the advent of the Messiah.
53 Blessed is the Lord forever For all
that He did for us.
Ashlamatah: Shof’tim (Judges)
11:30-40
|
Rashi |
Targum |
|
29.
¶ And a spirit of the Lord was upon Jephthah, and he
passed over Gilead and Menasseh, and he passed over Mizpeh of Gilead, and
from Mizpeh of Gilead he passed over (to) the children of Ammon. |
29.
And a pirit of power from before the LORD resided upon Jephthah, and he
passed through Gilead and Manasseh, and he passed from Mizpah of Gilead, and
from Mispah of Gilead he passed unto the sons of Ammon. |
|
30.
And Jephthah vowed a vow to the Lord, and said, "If You will
indeed deliver the children of Ammon into my hand, |
30.
And Jephthah vowed before the LORD, and said: “If indeed you give the sons of
Ammon in my hand, |
|
31.
And it will be, whatever comes forth, that shall come forth from the
doors of my house towards me, when I return in peace from the children of
Ammon, shall be to the Lord, and I will offer him up for a
burnt-offering."{P} |
31.
whoever will come forth outside from the doors of my house to meet me when I
return in peace from the sons of Ammon will be before the LORD, and I will
offer him up as a holocaust. |
|
32.
And Jephthah passed over to the children of Ammon to fight against
them; and the Lord delivered them into his hand. |
32.
And Jephthah passed unto the sons of Ammon to wage battle against them, and
the LORD gave them in his hand. |
|
33. And he
struck them from Aroer until you come to Minnith, twenty cities, and up to
Abel Cheramim, a very great slaughter. And the children of Ammon were subdued
before the children of Israel.
{P} |
33.
And he struck them down from Aroer and unto the entrance of Minnith – twenty
cities, and unto the plane of vineyards, a very great slaughter. And the sons
of Ammon were shattered from before the sons of Israel. |
|
34.
And Jephthah came to Mizpah, to his house, and behold, his daughter
was coming out towards him with timbrels and with dances, and she was an only
child, he had from her neither a son nor a daughter. |
34.
And Jephthah came to Mispah to his house. And behold his daughter came forth
to meet him with timbrels and with dances. And she was his only child;
besides her he had no son or daughter. |
|
35.
And it was, when he saw her, that he rent his clothes, and said,
"Alas, my daughter! You have made me fall and you have become one of
those that trouble me; and I have opened my mouth to the Lord and I cannot go
back." |
35.
And when he saw her, he torn his garments and said: “Woe, my daughter, indeed
you have saddened me, and you have become my grief, for I opened my mouth in
a vow before the LORD, and I cannot take it back.” |
|
36.
And she said to him, "My father, you have opened your mouth to
the Lord, do to me according to that which has issued from your mouth, since
the Lord has done for you vengeance from your enemies, from the children of
Ammon." |
36.
And she said to him: “Father, you have opened your mouth in a vow before the
LORD. Do to me as it went forth from your mouth, after the LORD has worked
for you retribution from your enemies, from the sons of Ammon.” |
|
37.
And she said to her father, "Let this thing be done for me,
refrain from me two months, and I shall go, and wail upon the mountains, and
I shall cry over my virginity, I and my companions." |
37.
And she said to her father: “Let this thing be done to me. Leave me alone for
two months, and I will go and withdraw upon the mountains and weep over my
virginity, I and my companions.” |
|
38.
And he said, "go," and he sent her away two months; and she
went with her companions, and she cried over her virginity upon the
mountains. |
38.
And he said, “Go.” And he sent her away for two months, and she wnt, she and
her companions, and she wept over her virginity upon the mountains. |
|
39.
And it was at the end of two months, that she returned to her father,
and he did to her his vow which he had vowed; and she had not known any man,
and it was a statute in Israel. |
39.
And at the end of two months she returned unto her father, and he did to her
his vow that he vowed. And she did not know man. And it was made a rule in
Israel in order that a man not offer up his son and his daughter for a
holocaust as Jephthah the Gileadite did. And he was not inquiring of Phinehas
the Priest; and if he inquired of Phinehas the Priest, he would have redeemed
her with blood. |
|
40.
From year to year the daughters of Israel went to lament the daughter
of Jephthah the Gileadite, four days in a year. {P} |
40.
From time to time the daughters of Israel were going to lament the daughter
of Jephthah the Gileadite four days in a year. |
|
|
|
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
Vayiqra (Leviticus) 27:1-34
Shoftim (Judges) 11:30-40
Tehillim (Psalms) 89:39-53
2 Tsefet (Peter) 3:17-18
The
verbal tallies between the Torah and the Ashlamata are:
HaShem /
LORD - יהוה,
Strong’s number 03068.
Saying - אמר, Strong’s
number 0559.
Children
/ men - בן,
Strong’s number 01121.
Israel - ישראל,
Strong’s number 03478.
Man - איר, Strong’s
number 0376.
Vow - נדר, Strong’s
number 05088.
The
verbal tallies between the Torah and the Psalm are:
HaShem /
LORD - יהוה,
Strong’s number 03068.
Children
- בן,
Strong’s number 01121.
Soul /
person - נפש,
Strong’s number 05315.
Vayiqra
(Leviticus) 27:1 And
the LORD <03068> spake unto Moses, saying <0559> (8800),
2
Speak unto the children <01121> of Israel <03478>, and say
<0559> (8804) unto them, When a man <0376> shall make a singular
vow <05088>, the persons <05315> shall be for the LORD
<03068> by thy estimation.
Shoftim
(Judges) 11:30 And
Jephthah vowed a vow <05088> unto the LORD <03068>, and said
<0559> (8799), If thou shalt without fail deliver the children
<01121> of Ammon into mine hands,
Shoftim
(Judges) 11:33 And
he smote them from Aroer, even till thou come to Minnith, even twenty cities,
and unto the plain of the vineyards, with a very great slaughter. Thus the
children <01121> of Ammon were subdued before the children <01121>
of Israel <03478>.
Shoftim
(Judges) 11:39 And
it came to pass at the end of two months, that she returned unto her father,
who did with her according to his vow <05088> which he had vowed: and she
knew no man <0376>. And it was a custom in Israel <03478>,
Tehillim
(Psalms) 89:46
How long, LORD <03068>? wilt thou hide thyself for ever? shall thy wrath
burn like fire?
Tehillim
(Psalms) 89:47
Remember how short my time is: wherefore hast thou made all men <01121>
in vain?
Tehillim
(Psalms) 89:48
What man is he that liveth, and shall not see death? shall he deliver his soul
<05315> from the hand of the grave? Selah.
Hebrew:
|
Hebrew |
English |
Torah Seder Lev 27:1-34 |
Psalms Psa 89: 39-53 |
Ashlamatah Jud 11:30-40 |
|
~d'a |
Lev. 27:28 |
Ps. 89:47 |
||
|
אוֹ |
or |
Lev. 27:10 |
Jdg. 11:34 |
|
|
אַחַר |
after, since |
Lev. 27:18 |
Jdg. 11:36 |
|
|
אָיַב |
enemies |
Ps. 89:42 |
Jdg. 11:36 |
|
|
אִישׁ |
man |
Lev. 27:2 |
Jdg. 11:39 |
|
|
אִם |
if |
Lev. 27:4 |
Jdg. 11:30 |
|
|
אָמַר |
say, said,
spoken |
Lev. 27:2 |
Jdg. 11:30 |
|
|
אֶרֶץ |
land, earth |
Lev. 27:24 |
Ps. 89:39 |
|
|
אֲשֶׁר |
which, who, whom |
Lev. 27:9 |
Ps. 89:51 |
Jdg. 11:31 |
|
בַּיִת |
house |
Lev. 27:14 |
Jdg. 11:31 |
|
|
בֵּן |
son |
Lev. 27:2 |
Ps. 89:47 |
Jdg. 11:30 |
|
הָיָה |
become, became |
Lev. 27:10 |
Ps. 89:41 |
Jdg. 11:39 |
|
rh; |
mount |
Lev. 27:34 |
Jdg. 11:37 |
|
|
חֹדֶשׁ |
months |
Lev. 27:6 |
Jdg. 11:37 |
|
|
יָד |
hands |
Lev. 27:8 |
Ps. 89:48 |
Jdg. 11:30 |
|
יהוה |
LORD |
Lev. 27:2 |
Ps. 89:46 |
Jdg. 11:30 |
|
יוֹם |
day |
Lev. 27:23 |
Ps. 89:45 |
Jdg. 11:40 |
|
יָצָא |
reverts, comes |
Lev. 27:21 |
Jdg. 11:31 |
|
|
יִשְׂרָאֵל |
Israel |
Lev. 27:2 |
Jdg. 11:33 |
|
|
כֹּל |
any, all |
Lev. 27:9 |
Ps. 89:40 |
|
|
לֹה |
no, none, nor |
Lev. 27:20 |
Jdg. 11:35 |
|
|
מִנִּי |
than, besides |
Lev. 27:8 |
Jdg. 11:33 |
|
|
נָדַר |
vowed |
Lev. 27:8 |
Jdg. 11:30 |
|
|
נֵדֶר |
vow |
Lev. 27:2 |
Jdg. 11:30 |
|
|
vp,n< |
person, soul |
Lev. 27:2 |
Ps. 89:48 |
|
|
נָתַן |
gives, given |
Lev. 27:9 |
Jdg. 11:30 |
|
|
עַד |
until, long, as
far as |
Lev. 27:18 |
Ps. 89:46 |
Jdg. 11:33 |
|
עַל |
according,
because |
Lev. 27:8 |
Jdg. 11:37 |
|
|
עֶשְׂרִים |
twenty |
Lev. 27:3 |
Jdg. 11:33 |
|
|
פֶּה |
my word,
according |
Lev. 27:8 |
Jdg. 11:35 |
|
|
פָּנֶה |
before the face |
Lev. 27:8 |
Jdg. 11:33 |
|
|
קוּם |
stand |
Lev. 27:14 |
Ps. 89:43 |
|
|
רָאָה |
saw, see |
Ps. 89:48 |
Jdg. 11:35 |
|
|
שׁוּב |
turn, return |
Lev. 27:24 |
Ps. 89:43 |
Jdg. 11:31 |
|
שָׁנָה |
year |
Lev. 27:3 |
Jdg. 11:40 |
|
|
rb;[' |
crossed over |
Ps. 89:41 |
Jdg. 11:32 |
Greek:
|
Greek |
English |
Torah Seder Lev 27:1-34 |
Psalms Psa 89: 39-53 |
Ashlamatah Jud 11:30-40 |
NC 2 Pe 3:17-18 |
|
αἰών |
eon, ages |
Psa 89:52 |
2Pe 3:18 |
||
|
ἡμέρα |
day |
Lev 27:23 |
Psa 89:45 |
Jdg 11:40 |
2Pe 3:18 |
|
κύριος |
LORD |
Lev 27:2 |
Psa 89:46 |
Jdg 11:30 |
2Pe 3:18 |
|
Χριστός |
anointed, Christ |
Psa 89:51 |
2Pe 3:18 |
2 Tsefet (Peter) 3:17-18
|
CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
17.
You, then, beloved, knowing this before, be on your guard lest, being led
away with the deception of the dissolute, you should be falling from your own
steadfastness." |
17. You therefore, my beloved [ones], since you know
[these things] beforehand, guard yourselves, so that you should not fall from
your commitment, following after the error of those who are lawless. |
17. Ὑμεῖς οὖν
ἀγαπητοί προγινώσκοντες
φυλάσσεσθε
ἵνα μὴ τῇ
τῶν ἀθέσμων
πλάνῃ συναπαχθέντες
ἐκπέσητε τοῦ
ἰδίου στηριγμοῦ |
17 וְאַתֶּם
חֲבִיבַי
אֲשֶׁר
יְדַעְתֶּם
זֹאת
מֵרֹאשׁ
הִשָּׁמְרוּ
לְנַפְשֹׁתֵיכֶם
פֶּן־תִּמָּשְׁכוּ
אַחֲרֵי
טָעוּת
אַנְשֵׁי
בְלִיַּעַל
וּנְפַלְתֶּם
מִמָּעוּזְּכֶם׃ |
|
18.
Yet be growing in grace and in the knowledge of our Lord and Saviour Jesus
Christ. To Him be glory now, as well as for the day of the eon. Amen!" |
18. But grow in grace and in the knowledge of our
Lord and our redeemer, Jesus Christ, and of God the Father, to whom [be]
glory, both now and always, even for the days of eternity. Amen. |
18. αὐξάνετε
δὲ ἐν χάριτι
καὶ γνώσει
τοῦ κυρίου
ἡμῶν καὶ σωτῆρος
Ἰησοῦ Χριστοῦ
αὐτῷ ἡ δόξα καὶ
νῦν καὶ εἰς
ἡμέραν αἰῶνος
ἀμήν |
18 וּרְבוּ
בְּחֶסֶד
וּבְדַעַת
אֲדֹנֵינוּ
וּמוֹשִׁיעֵנוּ
יֵשׁוּעַ
הַמָּשִׁיחַ
אֲשֶׁר־לוֹ
הַכָּבוֹד
גַּם־הַיּוֹם
וְגַם־לְיוֹם
הָעוֹלָם אָמֵן׃ |
Hakham’s &
Dr. Adon Eliyahu’s Rendition
Last
week’s:
11.
¶ All these things being in the process of dissolution, what
country (people) must you belong to, and what
sort of acts of piety (should) (your) holy conduct
(produce),
12.
[while] waiting for the “Day of God,” (Elohim
the Judge) by whom the heavens and
elements will dissolve with great heat.
13.
But looking for new heavens and [a new] earth according to His
declaration (prophecy) in which righteousness/generosity
dwells.
14.
Therefore, beloved look forward [to]
these (things) endeavouring [to be] found spotless,
without blame in peace (Heb. Shalom).
15.
And the LORD delays His wrath having dominion over
deliverance as our beloved brother Hakham Shaul has given
his wisdom in [his] writings for us.
16.
And as in all [his] letters, telling in them [things]
concerning [things] difficult to understand (from a
P’shat/literal perspective). [For] those who are unlearned (not
schooled in Remez hermeneutics) [they] pervert [the truth of] the rest of the
Scriptures to their own destruction.
This
week’s:
17.
Consequently beloved be forewarned to keep guard in order not to (fall into)
Lawless deceit (opposite of truth - truthless) withdrawing from your own
ordination (Heb. Smikha).
18.
But increasing in generosity and knowledge of our Master and redeemer Yeshua HaMashiach.
To him (be) honour now and to the hidden.
Commentary:
v.17
- Consequently
beloved be forewarned to keep guard in order not to (fall into) Lawless deceit
(opposite of truth - truthless) withdrawing from your own ordination (Heb. Smikha). – Here
Hakham Tsefet alike his colleague Hakham Yochanan, that all men and women
called to follow the Master are also called to become ministers through much
study of the Torah and discipleship under a capable and learned Master. People
are not called to follow Messiah just to fill pews every Sabbath at the
Synagogue, but more important to prepare themselves to become able ministers of
the Torah. Thus in a Jewish environment the Bet Midrash (Bible College usually
housed inside the Synagogue building) and the Cheder (Children’s School) takes
precedence over the building itself of a Synagogue.
Consequently Hakham Yochanan writes:
“And you have an anointing from
the Holy One, [that enables] you [to] know all things.” (1 John 2:20)
Not
that we know all things, but rather, that we have an anointing (KJV: “unction”)
which helps us know all things if we put an effort to learn and be thoroughly
discipled by a learned and capable Torah Master. Therefore, those that are not
actively pursuing this kind of learning to become proficient in it, are working
against the “anointing/ unction” that the Master bestowed upon them when they
surrendered their total self to the Master, His Majesty King Yeshua the
Messiah.
Many
want to follow, but experience over many years shows, that when we try to make
that following “real” by subjecting candidates to a serious programme of study
in conjunction with serious discipleship, service and obedience to a Master,
many are they that pull out, because their “anointing” and allegiance to the
Messiah was just superficial, or at best something traditional or cultural with
no deep roots in the soul.
On this
verse, Neyrey[5],
comments:
“Forewarned, is forearmed. A characteristic element
of testaments and farewell discourses is a prediction of wolves tearing the
community and false teachers spreading their poison (Acts 20:29-30; see 2 Peter
3:3-4). Knowing therefore the authentic tradition, the congregation can then
spot these wolves and be on its guard.”
But
this “forearming” requires much effort and sacrifice in “knowing the authentic
tradition” both mentally and experientially. This brings us back to the “study”
motif, and putting the time and effort to master the Scriptures and the
traditions built around them by our Torah Sages.
v.
18 - But
increasing in generosity and knowledge of our Master and redeemer Yeshua HaMashiach.
To him (be) honour now and to the hidden. – Increasing in generosity and knowledge
is what we said above about “knowing the authentic tradition” both mentally and
experientially! And this can only happen in an optimum environment conducive to
such attainment – i.e. by being thoroughly discipled at the feet of a capable
and learned Torah Master. This is why Pirke Abot commands:
“Yehoshua the son of Perachya says: Make a [Torah]
teacher for yourself, acquire a study-companion for yourself, and judge all
individuals charitably.” (Abot I.6)
Rabbi
Bulka[6]
explains this Mishnah as follows:
“Rather than desist from Torah study, one should
realize that education is a continual process, If the essence of the individual
involves a constant transcending of the self, then education is the means
through which awareness of self and responsibility is heightened. The human
being is in a continual striving process and the value education of Torah is
that which makes the transcending possible. As such, it is vital that every
individual take pains to ensure the perpetuity of the educational process. This
is best achieved by Making a [Torah]teacher for yourself, one who
surpasses you in knowledge and will bridge the gaps in your own education.
The values taught by the appointed teacher are not
merely to be digested, they must be lived. But values cannot be lived in
isolation, they demand sharing. Thus acquire a companion for yourself,
so that what is learned can be immediately taught and lived with another. This
translates theory into realityand abstract knowledge into human wisdom.”
Thus, the
best protection against wolves and pseudo teachers or pseudo prophets is a
learned congregation that not only knows well, but also practices what it knows
individually and as a group.
And with
this verse we finish Hakham Tsefet’s interlude between the two halves of the
Mesorah of Mark, which we will G-d willing re-start again next week in
conjunction with the Book of Numbers.
Completed and finished! Praise to
G-d, Creator of the world!
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 Variqra 27:2 related to
Vayiqra 27:34?
3.
What questions were asked of
Rashi regarding Leviticus 27:3?
4.
What questions were asked of
Rashi regarding Leviticus 27:7?
5.
What question was asked of Rashi
regarding Leviticus 27:8?
6.
What question was asked of Rashi
regarding Leviticus 27:16?
7.
What questions were asked of
Rashi regarding Leviticus 27:18?
8.
What questions were asked of
Rashi regarding Leviticus 27:25?
9.
What questions were asked of
Rashi regarding Leviticus 27:28?
10.
What questions were asked of
Rashi regarding Leviticus 27:31?
11.
Why did the apostate priests in
Jerusalem correctly valued the life of Mashiach ben Yosef as equal to thirty
Temple Shekalim of silver – i.e. the valuation of a woman? (cf. Lev. 27:4 &
Zechariah 11:12)
12.
Taking into consideration your
findings on the above question, what do you think will be the valuation of
Mashiach ben David? Please explain why.
13.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Psalmist in Psalm 89:39-53?
14.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the author of the
book of Shofetim in Judges 11:30-40?
15.
How is the reading of Hakham
Tsefet (2 Peter 3:17-18) related to the readings for this Shabbat?
16.
In your opinion, what is the
chief purpose that Hakham Tsefet wants to address in 2 Peter 3:17-18?
17.
Explain how Hakham Tsefet derived
all of his material in 2 Peter 3:17-18 from the Torah Seder for this Shabbat,
Psalm 89:39-53, and
Judges
11:30-40?
18.
How are the readings for this
Shabbat communicating that a new Book of the Torah is coming upon us?
19.
From the reading of Leviticus
27:34 what important principle is disclosed here?
20.
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 10, 5771
– January 14/15, 2011
Shabbat: “Shirah”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
בְּמִדְבַּר
סִינַי |
|
|
|
“B’Midbar Sinai” |
Reader 1 – B’Midbar 1:1-19 |
Reader 1 – B’Midbar 2:1-3 |
|
“In
the desert of Sinai” |
Reader 2 – B’Midbar 1:20-25 |
Reader 2 – B’Midbar 2:4-6 |
|
“En el desierto de Sinaí” |
Reader 3 – B’Midbar 1:26-31 |
Reader 3 – B’Midbar 2:7-9 |
|
B’Midbar (Num.) 1:1-54 |
Reader 4 – B’Midbar 1:32-37 |
|
|
Ashlamatah: Hos. 2:1-9, 23 |
Reader 5 – B’Midbar 1:38-43 |
|
|
|
Reader 6 – B’Midbar 1:44-47 |
Reader 1 – B’Midbar 2:1-3 |
|
Psalm 90:1-17 |
Reader 7 – B’Midbar 1:48-54 |
Reader 2 – B’Midbar 2:4-6 |
|
|
Maftir: B’Midbar 1:52-54 |
Reader 3 – B’Midbar 2:7-9 |
|
N.C.: Mordechai (Mark) 9:42-48 |
Hos. 2:1-9, 23 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
HE Dr. Adon Eliyahu ben Abraham