Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2009
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
|
Shebat 06, 5769 – January
30/31, 2009 |
First Year
of the Shmita Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday Jan. 30, 2009 – Candles at 5:48 PM Saturday Jan. 31, 2009 – Havdalah 6:46 PM |
San Antonio, Texas, U.S. Friday Jan. 30, 2009 – Candles at 5:52 PM Saturday Jan. 31, 2009 – Havdalah 6:48 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday Jan. 30, 2009 – Candles at 5:21 PM Saturday Jan. 31, 2009 – Havdalah 6:17 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday Jan. 30, 2009 – Candles at 4:40 PM Saturday Jan. 31, 2009 – Havdalah 5:45 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday Jan. 30, 2009 – Candles at 4:50 PM Saturday Jan. 31, 2009 – Havdalah 5:50 PM |
Brisbane, Australia Friday Jan. 30, 2009 – Candles at 6:26 PM Saturday Jan. 31, 2009 – Havdalah 7:21 PM |
|
Miami,
Florida, US Friday Jan. 30, 2009 – Candles at 5:45 PM Saturday Jan. 31, 2009 – Havdalah 6:39 PM |
Jakarta,
Indonesia Friday Jan. 30, 2009 – Candles at 6:00 PM Saturday Jan. 31, 2009 – Havdalah 6:50 PM |
|
New London, Connecticut USA Friday Jan. 30, 2009 – Candles at 4:35 PM Saturday Jan. 31, 2009 – Havdalah 5:38 PM |
Kuala Lumpur, Malaysia Friday Jan. 30, 2009 – Candles at 7:08 PM Saturday Jan. 31, 2009 – Havdalah 7:58 PM |
|
Oklahoma City, Oklahoma, U.S Friday Jan. 30, 2009 – Candles at 5:37 PM Saturday Jan. 31, 2009 – Havdalah 6:36 PM |
Manila
& Cebu, Philippines Friday Jan. 30, 2009 – Candles at 5:36 PM Saturday Jan. 31, 2009 – Havdalah 6:27 PM |
|
Olympia, Washington, U.S. Friday Jan. 30, 2009 – Candles at 4:53 PM Saturday Jan. 31, 2009 – Havdalah 6:00 PM |
Port Elizabeth, South Africa Friday Jan. 30, 2009 – Candles at 7:12 PM Saturday Jan. 31, 2009 – Havdalah 8:10 PM |
|
Philadelphia,
Pennsylvania USA Friday Jan. 30, 2009 – Candles at 4:59 PM Saturday Jan. 31, 2009 – Havdalah 6:00 PM |
Singapore, Singapore Friday Jan. 30, 2009 – Candles at 7:02 PM Saturday Jan. 31, 2009 – Havdalah 7:52 PM |
For
other places see: http://chabad.org/calendar/candlelighting.asp
Upcoming
Semi-Festival: “Chamisha Asar B’Shebat” or “Tu-BiShebat”
Shebat
15 – Evening Sunday February 8 – Evening Sunday February 9
For further
information see: http://www.betemunah.org/tubshevt.html
Roll of Honor:
This Torah commentary comes to you courtesy of:
His
Honor Rosh Paqid Adon Hillel ben David and
beloved wife HH Giberet Batsehva bat Sarah,
His
Honor Paqid Adon Mikha ben Hillel
His
Honor Paqid Adon David ben Abraham,
Her
Excellency Giberet Sarai bat Sarah and
8beloved family,
His
Excellency Adon Barth Lindemann and
beloved family,
His
Excellency Adon John Batchelor and
beloved wife,
His
Excellency Adon Ezra ben Abraham and
beloved wife HE Giberet Karmela bat Sarah,
Her Excellency Giberet Sandra Grenier
His Excellency Adon Stephen Legge and
beloved wife HE Giberet Angela Legge
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon
all who send comments to the list about the contents and commentary of the
weekly Torah Seder and allied topics.
If you want to subscribe to our list and ensure
that you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your
friends. Toda Rabba!
Barukh
Dayan Emet! Blessed be the true/faithful Judge!
The
commentary for this Torah Seder is in honor of the memory of His Excellency Adon
Lee ben Noach, the father of Her Honor Giberet Batsheva bat Sarah who passed
away peacefully last Shabbat. May his memory be for blessing, and may this
humble commentary be considered by G-d as if he had done it whilst he was alive,
amen ve amen!
May Her
Honor and her most Distinguished family be consoled and comforted for the loss
of her beloved father together with all those of our most beloved and noble
people of Yisrael who are presently mourning for their loved ones, and the
destruction of our Holy Temple. May our Messiah King David return soon and our
Holy Temple be rebuilt in our days amen ve amen!
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וְהָאֱלֹהִים
נִסָּה |
|
|
|
“V’HaElohim Nisah” |
Reader 1 – B’Resheet 22:1-6 |
Reader 1 – B’resheet 24:1-4 |
|
“And G-d testing” |
Reader 2 – B’Resheet 22:7-12 |
Reader 2 – B’resheet 24:4-6 |
|
“Y Dio probó” |
Reader 3 – B’Resheet 22:13-19 |
Reader 3 – B’resheet 24:7-9 |
|
B’resheet (Gen.) 22:1 – 23:20 |
Reader 4 – B’Resheet 22:20-25 |
|
|
Ashlamatah: 1 Kings 10:1-9
+23-24 |
Reader 5 – B’Resheet 23:1-7 |
|
|
|
Reader 6 – B’Resheet 23:8-12 |
Reader 1 – B’resheet 24:1-4 |
|
Psalms 16 |
Reader 7 – B’Resheet 23:13-20 |
Reader 2 – B’resheet 24:4-6 |
|
N.C.: Mark 3:1-6 |
Maftir: B’Resheet 23:17-20 |
Reader 3 – B’resheet 24:7-9 |
|
Mishle (Proverbs) 4:20-27 |
1 Kings 10:1-9 +23-24 |
|
|
|
|
Rashi & Targum Pseudo Jonathan
for: B’Resheet (Gen.) 22:1 – 23:20
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
After these events, Elohim tested Abraham and said to him, "Abraham!"
and he [Abraham] said, "Here I am." |
1.
And it was after these things that Izhak and Ishmael contended; and Ishmael
said, It is right that I should inherit what is the father's because I am his
firstborn son. And Izhak said, It is right that I should inherit what is the
father's, because I am the son of Sarah his wife, and you are the son of
Hagar the handmaid of my mother. Ishmael answered and said, I am more
righteous/generous than you, because I was circumcised at thirteen years; and
if it had been my will to hinder, they should not have delivered me to be
circumcised; but you were circumcised a child of eight days; if you had
knowledge, perhaps they could not have delivered you to be circumcised. Izhak
responded and said, Behold now, today I am thirty and six years old; and if
the Holy One, blessed be He, were to require all my members, I would not
delay. These words were heard before the Lord of the world, and the Word of
the Lord at once tried Abraham, and said to him, Abraham! And he said, Behold
me. [JERUSALEM.
And it was after these things that the Lord tried Abraham with the tenth
trial, and said to him, Abraham! And he said, Behold me.] |
|
2.
He said, "Please take your son, your only one, who you love---Yitzchaq---
and go to the land of Moriah. Sacrifice him as a burnt-offering on one of the
mountains which I will designate to you. |
2.
And He said, Take now your son, your only one whom you love, Izhak, and go
into the land of worship, and offer him there, a whole burnt offering, upon
one of the mountains that I will tell you. [JERUSALEM.
At Mount Moriah.] |
|
3.
Abraham awoke early in the morning, saddled his donkey, and took his two
attendants with him, and also his son, Yitzchaq. He split the wood of the
burnt-offering, rose, and went to the place that Elohim had designated to
him. |
3.
And Abraham rose up in the morning and saddled his ass, and took two young
men with him, Eliezer and Ishmael, and Izhak his son, and cut the small wood
and the figs and the palm, which are provided for the whole burnt offering,
and arose and went to the land of which the Lord had told him. |
|
4.
On the third day, Abraham raised his eyes and saw the place from afar. |
4.
On the third day Abraham lifted up his eyes and beheld the cloud of glory
fuming on the mount, and it was discerned by him afar off. |
|
5.
Abraham said to his attendants, "Remain here with the donkey and I and
the lad will go to that place. We will prostrate ourselves [in worship] and
return to you." |
5.
And Abraham said to his young men, Wait you here with the ass, and I and the
young man will proceed yonder, to prove if that which was promised will be
established:--So will be your sons:--and we will worship the Lord of the world,
and return to you. |
|
6.
Abraham took the wood of the burnt-offering and placed it on his son Yitzchaq.
In his hand he took the fire and the knife, and they both went together. |
6.
And Abraham took the wood of the offering and laid it upon Izhak his son, and
in his hand he took the fire and the knife; and they went both of them
together. |
|
7.
Yitzchaq spoke to Abraham, his father, and said, "Father," and he [Abraham]
said, "Here I am, my son." He said, "Here are the fire and the
wood, but where is the lamb for the burnt-offering?" |
7.
And Izhak spoke to Abraham his father and said, My Father! And he said, I am.
And he said, Behold the fire and the wood: where is the lamb for the
offering? |
|
8.
Abraham said, "Elohim will show the lamb for a burnt-offering, my
son." And the two of them went together. |
8.
And Abraham said, The Lord will choose for Himself a lamb for the offering.
And they went both of them in heart entirely as one. [JERUSALEM. And Abraham
said, The Word of the Lord will prepare for me a lamb; and if not, then you
are the offering, my son! And they went both of them together with a contrite
heart.] |
|
9.
They came to the place that Elohim had designated to him. Abraham built the
altar there, and arranged the wood. He bound his son Yitzchaq, and placed him
on the altar, on top of the wood. |
9.
And they came to the place of which the Lord had told him. And Abraham rebuilt
there the altar which Adam had built, which had been destroyed by the waters
of the deluge, which Noah had again rebuilt, and which had been destroyed in
the age of divisions [of languages and lands]; and he set the wood in order
upon it, and bound Izhak his son, and laid him on the altar upon the wood. |
|
10.
Abraham extended his hand and took the knife to slaughter his son. |
10.
And Abraham stretched out his hand, and took the knife to slay his son. And
Izhak answered and said to his father, Bind me properly (aright), lest I
tremble from the affliction of my soul, and be cast into the pit of
destruction, and there be found profaneness in your offering. (Now) the eyes
of Abraham looked on the eyes of Izhak; but the eyes of Izhak looked towards
the angels on high, (and) Izhak beheld them, but Abrahm saw them not. And the
angels answered on high, Come, behold how these solitary ones who are in the
world kill the one the other; he who slays delays not; he who is to be slain
reaches forth his neck. [JERUSALEM.
And Abraham stretched out his hand, and took the knife to slay Izhak his son.
Izhak answered and said to Abraham his father, My father, bind my hands
rightly, lest in the hour of my affliction I tremble and confuse you, and your
offering be found profane, and I be cast into the pit of destruction in the
world to come. (Now) the eyes of Abraham reached unto the eyes of Izhak; but
the eyes of Izhak reaching to the angels on high. And Izhak beheld them, but
Abraham saw them not. In that hour came forth the angels on high, and said,
these to these, Come, behold two righteous/generous ones alone in the midst
of the world: the one slays, the other is slain. He who slays defers not, and
he who is to be slain stretches out his neck.] |
|
11.
An angel of Adonai called to him from heaven and said, "Abraham, Abraham!"
and he said, "Here I am." |
11.
And the Angel of the Lord called to him from the heavens, and said to him,
Abraham! Abraham! And he said, Behold me. [JERUSALEM. And He said, Abraham!
Abraham! And Abraham answered in the language of the sanctuary, and said,
Behold me.] |
|
12.
He [G-d] said, "Do not touch the lad, nor do anything to [harm] him; for
now I know that you are one who fears Elohim and have not withheld your son,
your only one, from Me." |
12.
And He said, Stretch not out your hand upon the young man, neither do him any
evil; for now it is manifest before Me that you fear the Lord; neither have
you withheld your son the only begotten from Me. |
|
13.
Abraham looked up and beheld a ram after it had been caught in the thicket by
its horns. Abraham went and took the ram and sacrificed it as a
burnt-offering instead of his son. |
13.
And Abraham lifted up his eyes and saw, and, behold, a certain ram which had
been created between the evenings of the foundation of the world, was held in
the entanglement of a tree by his horns. And Abraham went and took him, and
offered him an offering instead of his son. |
|
14.
Abraham called the name of that place, "Adonai will see"; as it is
said [to] this day, "On Adonai's mountain, He will be seen." |
14.
And Abraham gave thanks and prayed there, in that place, and said, I
pray through the mercies that are before You, O Lord, before whom it is
manifest that it was not in the depth of my heart to turn away from doing
Your decree with joy, that when the children of Izhak my son will offer in
the hour of affliction, this may be a memorial for them; and You may hear
them and deliver them, and that all generations to come may say, In this
mountain Abraham bound Izhak his son, and there the Shekina of the Lord was
revealed unto him. [JERUSALEM.
And Abraham prayed in the name of the Word of the Lord, and said, You
are the Lord who sees, and art not seen. I pray for mercy before You, O Lord.
It is wholly manifest and known before You that in my heart there was no
dividing, in the time that You did command me to offer Izhak my son, and to
make him dust and ashes before You; but that forthwith I arose in the morning
and performed Your word with joy, and I have fulfilled Your word. And now I
pray for mercies before You, O Lord God, that when the children of Izhak
offer in the hour of need, the binding of Izhak their father You may remember
on their behalf, and remit and forgive their sins, and deliver them out of
all need. That the generations who are to arise after him may say, In the
mountain of the house of the sanctuary of the Lord did Abraham offer Izhak
his son, and in this mountain of the house of the sanctuary was revealed unto
him the glory of the Shekinah of the Lord.] |
|
15.
An angel of Adonai called to Abraham, a second time, from heaven. |
15.
And the Angel of the Lord called to Abraham the second time from the heavens,
|
|
16.
And said, " 'I have sworn by Myself,' declares Adonai, 'that because you
performed this deed, and did not withhold your only son. |
16.
and said, By My Word have I sworn, says the Lord, forasmuch as you have done
this thing, and has not withheld your son, your only begotten, |
|
17.
I will greatly bless you and make your descendants as numerous as the stars
of the sky and like the sand on the seashore. Your descendants will inherit
the gate of their enemies. |
17.
that in blessing I will bless you, and in multiplying I will multiply your
sons as the stars of the heavens, and they will be as the sand which is upon
the shore of the sea, and your sons will inherit the cities before their
enemies. |
|
18.
Through your children, will be blessed all the nations of the world, because
you heeded My voice.' " |
18.
And all the peoples of the earth will be blessed (grafted in) through
the righteousness/ generosity of your son, because you have obeyed My Word. |
|
19.
Abraham returned to his attendants, and they rose and went together to Beer
Sheva. Abraham dwelt in Beer Sheva. |
19.
And the angels on high took Izhak and brought him into the school (Bet Midrash)
of Shem the Great; and he was there three years. And in the same day Abraham
returned to his young men; and they arose and went together to the Well of
the Seven, and Abraham dwelt at Beira-deSheva. |
|
20.
After these events, it was told to Abraham, saying, "Behold, Milkah has
also born children to Nachor, your brother." |
20.
And it was after these things, after Abraham had bound Izhak, that Satan came
and told unto Sarah that Abraham had killed Izhak. And Sarah arose, and cried
out, and was strangled, and died from agony. But Abraham had come, and was
resting in the way. And it was told Abraham, saying, Behold, Milcha also has
borne; she has enlargement, through the righteousness/ generosity of her
sister, for bring forth sons unto Nachor your brother: |
|
21.
Utz, his first born, Buz his brother, and Kemueil, the father of Aram. |
21.
Uts, his firstborn, and Booz, his brother, and Kemuel, master of the Aramean
magicians, |
|
22.
[Also] Kesed, Chazo, Pildash, Yidlaf and Betuel. |
22.
and Keshed, and Chazo, and Pildash, and Jidlaph, and Bethuel. |
|
23.
Betuel fathered Rivkah. These eight, Milkah bore to Nachor, the brother of Abraham. |
23.
And Bethuel begat Rivkah. These eight bare Milcha to Nacor the brother of
Abraham. |
|
24.
His concubine was named Re'umah. She also gave birth to Tevach, Gacham,
Tachash and Ma'achoh. |
24.
And his concubine, whose name was Reuma, she also bare Tebach, and Gacham,
and Tachash, and Maacha. [JERUSALEM. And his concubine…and her name…] |
|
|
|
|
1.
The lifetime of Sarah consisted of one hundred years, twenty years and seven
years. [These were] the years of Sarah's life. |
1.
And the days of the life of Sarah were an hundred and twenty and seven years,
the years of the life of Sarah. |
|
2.
Sarah died in Kiryat Arba, which is Chevron, in the land of Canaan. Abraham
came to eulogize Sarah and to weep for her. |
2.
And Sarah died in Kiryath Arba, which is Hebron. [JERUSALEM. And Sarah died
in the city of the giants.] And Abraham came from the mountain of worship,
and found that she was dead; and he sat to mourn for Sarah, and to weep for
her. |
|
3.
Abraham rose from the presence of his dead, and spoke to the sons of Chet
saying, |
3.
And Abraham rose up from the sight of the face of his dead, and spoke with
the sons of Hittah, saying, |
|
4.
"I am a foreigner and a resident among you. Grant me the possession of a
grave site with you, so that I may bury my dead from my presence." |
4.
I am a sojourner and dweller with you; I pray sell me the inheritance of a
sepulchre among you, and I will bury my dead there. |
|
5.
The sons of Chet replied to Abraham saying to him, |
5.
And the sons of Hittah responded unto Abraham, saying to him, |
|
6.
"Hear us my master, you are a prince of G-d in our midst. Bury your dead
in the choicest of our grave sites. No man among us will deny his grave site
from you to bury your dead." |
6.
Attend to us, our lord. Great before the Lord are you among us, in the best
of our sepulchres bury your dead: there is not a man of us who will refuse
you his sepulchre, that you may bury your dead. |
|
7.
Abraham rose and bowed to the people of the land, the sons of Chet. |
7.
And Abraham rose and bowed to the people of the land, the sons of Hittah. |
|
8.
Abraham spoke to them, saying, "If it is really your will that I bury my
dead from my presence, listen to me and intercede for me with Ephron, son of
Tzochar. |
8.
And he spoke with them, saying, If it be with the consent of your mind that I
bury my dead from before my face, receive of me, and intercede for me before
Ephron bar Zochar |
|
9.
Let him give me the Machpelah [double] cave, which belongs to him, which is
at the end of his field. Let him give [sell] it to me for its full value, as
a grave site among you." |
9.
that he sell me his double cave which is built in the side of his field, for
the full price in silver let him give it me among you, for an inheritance of
a grave site. |
|
10.
Ephron lived in the midst of the sons of Chet, Ephron the Chitite replied to Abraham
in the ears [audience] of the sons of Chet, for all who came to the city
gate, saying, |
10.
But Ephron the Hittite answered Abraham in the presence of the sons of
Hittah, of all who entered the gate of his city, saying, |
|
11.
"No, my master, hear me: I have given you the field, and the cave that
is in it, I have [also] given to you. Before the eyes of the sons of my
people I have given it to you. Bury your dead." |
11.
My lord, listen to me: the field I give you, and the cave which is in it, to
you I give it, as a gift before the sons of my people I give it to you; go,
bury your dead. |
|
12.
Abraham bowed to the people of the land. |
12.
And Abraham bowed before the sons of Hittah. |
|
13.
He spoke to Ephron in the ears [audience] of the people of the land saying,
"If you will only listen to me. I have given the money for the field.
Take it from me and I will bury my dead there." |
13.
And he spoke with Ephron before the people of the land, saying, Nevertheless,
if you are willing to do me a favour, hear me: I will give you in silver the
price of the field; take (it) of me, and I will bury my dead there. |
|
14.
Ephron replied to Abraham, saying to him, |
14.
And Ephron answered Abraham, saying to him, |
|
15.
"My master, hear me. A land [worth] four hundred silver shekel--- what
is that between me and you? Bury your dead." |
15.
My lord, hear me: the land, as to its price, would be four hundred sileen of
silver; between me and you what is that? Bury your dead. |
|
16.
Abraham listened to Ephron, and Abraham weighed-out for Ephron the silver
that he spoke of in the hearing of the sons of Cheis, four hundred silver
shekel, negotiable currency. |
16.
And Abraham hearkened unto Ephron, and Abraham weighed to Ephron the silver
which he had named before the sons of Hittah, four hundred sileen of silver,
good, passing at every table, and receivable in all transactions. [JERUSALEM.
Four hundred sileen of silver, passing at every table, and receivable in all
transactions.] |
|
17.
The field of Ephron was established [as Abraham's possession], [the field]
which was in Machpelah, facing Mamre; [this included] the field, the cave
that was in it, and all the trees that were in the field that were in the
entire circumference of its boundaries. |
17.
And he confirmed the purchase of the field of Ephron, in which (was) the
double (cave) which is before Mamre, The field, and the cave that is therein,
and all the trees that were in the field, in all the boundaries thereof round
about,-- |
|
18.
This became Abraham's [possession] through a purchase before the eyes of the
sons of Chet, all who had come to the gate of his city. |
18.
Unto Abraham, for a purchased possession, in the presence of the sons of
Hittah, (even) of all who entered in at the gate of the city. |
|
19.
After that Abraham buried his wife Sarah in the cave of the Machpelah field,
which faces Mamre, which is Chevron, in the land of Canaan. |
19.
And afterwards Abraham buried Sarah his wife in the cave of the field
Kapheilta which is before Mamre, that is, Hebron in the land of Kenaan. |
|
20.
The field and its cave was established as Abraham's possession as a
gravesite, by the sons of Chet. |
20.
And the field and the cave therein were confirmed unto Abraham for an
inheritance of sepulture from the sons of Hittah. |
|
|
|
Reading Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
93-100.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol II: The Patriarchs
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
II, pp. 309-378.
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.
Ketubim: Targum Tehillim (Psalms) 16
|
JUDAICA PRESS TRANSLATION |
TARGUM |
|
1. A
michtam of David; O God, guard me for I have taken refuge in You. |
1. An honest inscription of David. Protect me, O
God, because I have hoped in Your Word. |
|
2. You should say to
the Lord, "You are my Master; my good is not incumbent upon You. |
2. You have spoken – you, my soul – in the presence of the
Lord. You are my God, truly my goodness is not present without You. |
|
3. For the holy ones
who are in the earth, and the mighty ones in whom is all my delight. |
3. To the holy ones that are in the in the land they have
declared the might of my power from the beginning; and as for those proud of
their good deeds, my good will is for them. |
|
4. May the sorrows of those who hasten after another
[deity] increase; I will not pour their libations of blood, nor will I take
their names upon my lips. |
4. But the wicked/Lawless multiply their idols; afterwards
they hurry to make their sacrifices. I will not receive favourably their
libations or the blood of their sacrifices, nor will I mention their name
with my lips. |
|
5. The Lord is my
allotted portion and my cup; You guide my destiny. |
5. The Lord is the portion of my cup and my
share; You will support my lot. |
|
6. Portions have fallen
to me in pleasant places; even the inheritance pleases me." |
6. The lots have fallen pleasantly for me; indeed, a
beautiful inheritance is mine. |
|
7. I will bless the
Lord, Who counselled me; even at night my conscience instructs me. |
7. I will bless the Lord, who has counselled me; even at
night my mind disciplines me. |
|
8. I have placed the
Lord before me constantly; because [He is] at my right hand, I will not
falter. |
8. I have placed the Lord before me always, for His
presence rests on me; I will not be shaken. |
|
9. Therefore, my heart
rejoiced, and my soul was glad; even my flesh will dwell in safety. |
9. Therefore my heart is glad, and my glory rejoices;
besides, my flesh will dwell in security. |
|
10. For You will not
forsake my soul to the grave; You will not allow Your pious one to see the
pit. |
10. For You will not abandon my soul to Sheol, You will not
hand over Your innocent one to see corruption. |
|
11. You will let me know
the way of life, the fullness of joys in Your presence. There is pleasantness
in Your right hand forever. |
11. You will tell me the way of life; abundance of joy is
in the presence of Your face; pleasant things are at Your right hand forever. |
|
|
|
RASHI’S COMMENTARY ON PSALMS
Psalm Sixteen
1 A michtam of
David Our Sages said (Sotah 10b, Mid. Ps. 16:1): Of David, who was poor (מך)
and perfect (ותם), whose wound (מכתו) was perfect (תמה), for he was born circumcised. However,
the sequence of the verse here does not lend itself to be interpreted according
to the Midrash. There are psalms prefaced by the title מִכְתָּם לְדָוִד, which may be interpreted: This
song is David’s, who was poor and perfect, but here, where it is stated מִכְתָּם
לְדָוִד, it cannot be interpreted in this
manner. I therefore say that it is one of the names of the various types of
melodies and the variations in the music. Another explanation: מִכְתָּם is an expression of a crown,
like כתם, meaning that David was accustomed to say, “O God, guard me for
I have taken refuge in You.” And this was to him as a crown, as it is stated
(5:13): “You will crown him with will.”
2 You should say to
the Lord, “You are my Master, etc.” David addresses the Congregation of
Israel. “It is your duty to say to the Lord, ‘You are the Master, and You have
the upper hand in all that befalls me.’” Another explanation: You should say to
the Lord, “You are my Master.” He [David] was saying this to his soul.
Similarly, we find on this order (in II Sam. 13:39): “And David longed,” which
means: And the soul of David longed. Here too, “You, my soul, have said to the
Lord,” you my soul, should say to the Holy One, blessed be He. (The second
interpretation appears in very few early editions.)
my good is not incumbent upon
You. The benefits that You do for me it is not
incumbent upon You to bestow [them] upon me, because You do not benefit me on
account of my righteousness/generosity.
3 For the holy ones
who are in the earth For the sake of the holy ones who are buried in the
earth, who walked before You with sincerity.
and the mighty ones in whom is
all my delight They are the mighty ones in whom
is all my delight and for whose sake all my necessities are accomplished.
4 May the
sorrows...increase All this you should say to the Lord, “May the sorrows of
those who do not believe in You increase,” viz. those who hasten and scurry to
idolatry. Another explanation: מָהָרוּ is an expression of מֺהר, dowry, douaire in French.
I will not pour their libations
of blood I will not be like them, to
sprinkle blood for pagan deities, neither will I take up the name of pagan
deities upon my lips.
5 The Lord is my
allotted portion and my cup All my benefit is from Him. Another
explanation: כוֹסִי means “my share,” as (in
Exod. 12:4): “you shall make your count (תָּכֹסּוּ) on the lamb.” This is how
Menachem (p. 107) associated it.
You guide my destiny It is You Who placed my hand on the good share, as it is
stated (in Deut. 30:19): “I have set life and death before you...Choose life...
“ as a man who loves one of his sons and lays his hand on the better share,
saying, “Choose this one for yourself.”
guide Heb. תּוֹמִיךְ. You lowered my hand onto the
portion, an expression of (Ecc. 10:18): “the rafter sinks (יִמַּךְ),” is lowered. In this manner it is
expounded upon in Sifre (Deut. 11:26, 27). It can also be interpreted as an
expression of support, according to the Midrash Aggadah, as (in Gen. 48:17) “he
supported (וַיִּתְמֹךְ) his father’s hand.”
6 Portions have
fallen to me in pleasant places When the lot fell to me to be in Your
portion, it is a pleasant portion. Also, such an inheritance is pleasing to me.
7 I will bless the
Lord Until here, David prophesied concerning the Congregation of Israel,
that she would say this, and now he says, “I, too, will bless the Lord, Who
counseled me to choose life and to go in His ways.”
even at night my conscience
instructs me to fear Him and to love Him. Our
Sages though, (Mid. Ps. 16:7) explained it as referring to our father Abraham,
who learned Torah by himself before the Torah was given, but we must reconcile
the verses according to their sequence.
8 I have placed the
Lord before me constantly In all my deeds, I have placed His fear before my
eyes. Why? Because He is always at my right hand to help me so that I should
not falter. Another explanation: I have placed the Lord before me constantly.
[This alludes to] the sefer Torah [that] was with him [for him] to read all the
days of his life [as in Deut. 17:19]. This is what he states: “from my right
hand I will not falter,” meaning that because of the Torah in which I am
engaged, which was given with His right hand, I will not falter. (This
interpretation does not appear in any manuscript. It does, however, appear in
several early printed editions.) Rashi to Sanhedrin explains that the
“right hand” alludes to the Torah scroll that the king would carry suspended
from his arm. David is confident that in the merit of that scroll, he
will not falter.
9 Therefore, my
heart rejoiced, etc. because I am confident that You will not forsake my
soul to the grave. Since, concerning the iniquity/Lawlessness of a grave
transgression which I committed, You sent me the tidings (in II Sam. 12: 13):
“Also the Lord has removed your sin,” certainly from now on You will not
forsake me [to cause me] to turn away from You.
11 You shall let me
know the way of life This is the future tense, not an expression of prayer.
the fullness of joys Endless joy. That is the joy of the future. (Found only
in certain manuscripts.)
in Your presence Joys that are before You, in a company that is near You.
Ashlamatah: 1 Kings 10:1-9 +23-24
1.
And when the queen of Sheba heard of the fame of Solomon because of the name of
the LORD, she came to test him with hard questions.
2.
And she came to Jerusalem with a very great train, with camels that bore spices
and gold very much, and precious stones; and when she was come to Solomon, she
spoke with him of all that was in her heart.
3.
And Solomon told her all her questions; there was not any thing hid from the
king which he told her not.
4.
And when the queen of Sheba had seen all the wisdom of Solomon, and the house
that he had built,
5.
and the food of his table, and the sitting of his servants, and the attendance
of his ministers, and their apparel, and his cupbearers, and his burnt-offering
which he offered in the house of the LORD, there was no more spirit in her.
6.
And she said to the king: 'It was a true report that I heard in mine own land
of thine acts, and of thy wisdom.
7.
Howbeit I believed not the words, until I came, and mine eyes had seen it; and,
behold, the half was not told me; thou hast wisdom and prosperity exceeding the
fame which I heard.
8.
Happy are thy men, happy are these thy servants, that stand continually before
thee, and that hear thy wisdom.
9.
Blessed be the LORD thy God, who delighted in thee, to set thee on the throne
of Israel; because the LORD loved Israel for ever, therefore made He thee king,
to do justice and righteousness.'
10. And she gave the king a
hundred and twenty talents of gold, and of spices very great store, and
precious stones; there came no more such abundance of spices as these which the
queen of Sheba gave to king Solomon.
11. And the navy also of Hiram,
that brought gold from Ophir, brought in from Ophir great plenty of sandal-wood
and precious stones.
12. And the king made of the
sandal-wood pillars for the house of the LORD, and for the king's house, harps
also and psalteries for the singers; there came no such sandal-wood, nor was
seen, unto this day.
13. And king Solomon gave to the
queen of Sheba all her desire, whatsoever she asked, beside that which Solomon
gave her of his royal bounty. So she turned, and went to her own land, she and
her servants. {P}
14. Now the weight of gold that
came to Solomon in one year was six hundred threescore and six talents of gold,
15. Besides that which came of
the merchants, and of the traffic of the traders, and of all the kings of the
mingled people and of the governors of the country.
16. And king Solomon made two
hundred targets of beaten gold: six hundred shekels of gold went to one target.
17. And he made three hundred
shields of beaten gold: three pounds of gold went to one shield; and the king
put them in the house of the forest of Lebanon. {P}
18. Moreover the king made a
great throne of ivory, and overlaid it with the finest gold.
19. There were six steps to the
throne, and the top of the throne was round behind; and there were arms on
either side by the place of the seat, and two lions standing beside the arms.
20. And twelve lions stood there
on the one side and on the other upon the six steps; there was not the like
made in any kingdom.
21. And all king Solomon's
drinking-vessels were of gold, and all the vessels of the house of the forest
of Lebanon were of pure gold; none were of silver; it was nothing accounted of
in the days of Solomon.
22. For the king had at sea a
navy of Tarshish with the navy of Hiram; once every three years came the navy
of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.
23.
So king Solomon exceeded all the kings of the earth in riches and in wisdom.
24.
And all the earth sought the presence of Solomon, to hear his wisdom, which God
had put in his heart.
25. And they brought every man
his present, vessels of silver, and vessels of gold, and raiment, and armour,
and spices, horses, and mules, a rate year by year. {S}
Mark 3:1-6
Delitzsch Hebrew Rendition:
ג וַיָּשָׁב
וַיָּבוֹא
אֶל־בֵּית
הַכְּנֵסֶת
וְשָׁם־אִישׁ
אֲשֶׁר יָדוֹ
יְבֵשָׁה׃
2וַיֶּאֶרְבוּ
לוֹ
אִם־יִרְפָּאֵהוּ
בַּשַּׁבָּת
לְמַעַן
יִמְצְאוּ
עָלָיו
עֲלִילוֹת
דְּבָרִים׃
3וַיּאֹמֶר
אֶל־הָאִישׁ
אֲשֵׁר
יָבְשָׁה יָדוֹ
קוּם עֲמֹד
בַּתָּוֶךְ׃
4וַיֹּאמֶר
אֲלֵיהֶם
הֲמֻתָּר
בַּשַּׁבָּת
לְהֵיטִיב
אוֹ לְהָרֵעַ
לְהַצִּיל
נֶפֶשׁ אוֹ
לְהָמִית
וַיַּחֲרִישׁוּ׃
5וַיִּפֶן
וַיַּבֵּט
אֲלֵיהֶם
בְּזַעַף וַיִּתְעַצֵּב
עַל־קְשִׁי
לְבָבָם
וַיֹּאמֶר
אֶל־הָאִישׁ
פְּשֹׁט
אֶת־יָדֶךָ
וַיִּפְשֹׁט
יָדוֹ
וַתֵּרָפֵא
וַתָּשָׁב כָּאַחֶרֶת׃
6וַיֵּצְאוּ
הַפְּרוּשִׁים
וַיְמַהֲרוּ
לְהִתְיָעֵץ
עָלָיו
עִם־אַנְשֵׁי
הוֹרְדוֹס
לְאַבְּדוֹ׃
Hakham’s
Rendition:
1.
And he entered again into the Synagogue, and there was there a man having the
hand withered,
2.
And they (the Boethusians) were watching him (Yeshua), whether on the Sabbath
he will heal him, that they might accuse him.
3.
And he said to the man having the hand withered, `Rise up in the midst.'
4.
And he said to them, ‘Is it lawful on the Sabbath to do good, or to do evil? Life
to save, or to kill?’ but they were silent.
5.
And having looked round upon them with anger, being grieved for the hardness of
their heart, he said to the man, ‘Stretch forth your hand;’ and he stretched
forth, and his hand was restored whole as the other;
6.
And the Boethusians having gone forth, immediately, with the Herodians, were
taking counsel against him how they might destroy him.
Comments:
We
have entered into the second Chapter/block of the Mishnaic Treatise of Mark,
which starts at 2:1 and should end at 3:6.[1]
This second block or Marcan writing can be divided into five segments centred
around five questions put forward by the scribes and Pharisees and Yeshua’s
response. Thus, we can summarize as follows:[2]
|
Segment |
Question |
Yeshua’s Response |
|
On whether a Jewish
prophet can announce that sin has been forgiven |
||
|
Mark 2:1-12 |
2:7 - ‘Why (Greek: TI) does this one thus speak evil words? Who
is able to forgive sins except the One God?’ |
2:10 – ‘And, that you may know that the Son of Man (Hebrew: Ben
Adam – a title given to Jewish prophets) has authority on the earth to
[announce the] forgiveness of sins -- (he said to the paralytic) –‘ |
|
On whether a Hakham
can eat with Jewish habitual Law transgressors |
||
|
Mark 2:13-17 |
2:16 – ‘Why (Greek: HOTI) that with the [gauging] tax-collectors
and sinners (habitual transgressors of the Law) he does eat and drink?’ |
2:17 – ‘They who are strong have no need of a doctor, but they
who are ill; I came not to call righteous/generous men, but sinners to
reformation.’ |
|
On fasting when in
the physical presence of the Messiah |
||
|
Mark 2:18-22 |
2:18 – ‘Why (Greek: DIA TI) do the disciples of Yochanan (John)
and those of the Pharisees fast, and your Talmidim (Rabbinic disciples) do
not fast?’ |
2:19-20 – ‘Should the sons of the bride-chamber (wedding guests)
fast, while the bridegroom is with them? So long time as they have the
bridegroom with them they are should not fast; but days will come when the
bridegroom will be taken from them, and then they will fast--in those days. |
|
On plucking grain
on the Sabbath |
||
|
Mark 2:23-28 |
2:24 – ‘Why (Greek: TI) do they on the Sabbath [are doing] that
which is not Lawful?’ |
2:27-28 – ‘And he said to them, The Sabbath for man was made,
not man for the Sabbath, so that the Son of Man (Hebrew: Ben Adam – a title
given to Jewish prophets) is master also of the Sabbath.’ |
|
On healing on the
Sabbath |
||
|
Mark 3:1-6 |
Mark 3:2 – [Implied: Is it Lawful to heal on the Sabbath?] |
3:4 – ‘Is it Lawful on the Sabbaths to do good, or to do evil?
Life to save, or to murder?’ |
|
|
||
I
would like to point out that all of these five narratives in one way or another
are centred around the question as to whether Yeshua was a prophet or not – or
more precisely, the prophet spoken of by Moses: “A prophet will the LORD
your God raise up unto you, from the midst of you, of your brethren, like unto
me; unto him you will hearken” (Deut. 18:15). And of course we know that this
prophet is associated with the person of the Messiah. This also connects with
the idea that Yeshuah is the second Adam, who like the first Adam was both King
and Prophet, as well as with Noach, Shem (Melchizedek – i.e. King of
Tsedeq/Jerusalem), and Abraham who were also kings and prophets simultaneously.
Most
Christian Theologians observe in these five arguments a tone of confrontation.
However, the point that eludes these scholars is that what Yeshuah was doing
was clarifying Halakha on subjects where there was considerable debate at that
time. Interestingly, Jewish Orthodoxy have accepted and have adopted the Master’s
position on these matters.
1.
And he entered again into the Synagogue – This of course from
the context means that the Master went “as his custom was” to a Synagogue on
Shabbat.[3]
However, the Greek text says “the” and not “a”, which when taken together with
the previous pericopes (cf. 2:1 which head this whole chapter) means simply
that the Master entered on a Shabbat the Esnoga at K’far Nachum.[4]
However, notice should be taken that Codices א and B omit the definite article.
Yet in spite of this we believe that the Greek definite article “την” should remain
there, and that Codices א and B were subject of a scribal
careless mistake, particularly as both Matityahu (Matthew) 12:9 and 1 Lukas
(Luke) 6:6 preserve the Greek definite article in question.
Some,
like Prof. Marcus[5]have suggested that
this is the same Sabbath of the previous pericope, but this is impossible
because Jews do not eat before going to morning services at the Esnoga.
and
there was there a man having the hand withered – Now, at that time
having the right hand withered or in paralysis meant that such a person could
not bless, nor could he hold the “Yad” (a pointer in the form of a hand) when
called upon to read from the Torah. Therefore, a man with a withered right
hand/arm was as good as dead in many respects.
But
this was no ordinary “man.” Prof. Delitzsch of blessed memory, translates here “אִישׁ” (ISH),
meaning “a royal man” – (a noble or a Torah Scholar). Having a withered right
hand/arm due to some form of paralysis was devastating for a Torah Scholar!
Concerning this man, Jerome[6]
comments:
In the
Gospel which the Nazarenes and the Ebionites use, which we have recently
translated out of Hebrew into Greek, and which is called by most people the
authentic (Gospel) of Matthew, the man who had the withered hand is described
as a mason who pleaded for help in the following words: "I was a mason and
earned (my) livelihood with (my) hands; I beseech you, Jesus, to restore me to
my health that I may not with ignominy have to beg for my bread."
This
identification is probably true, if we add to it that he was also most probably
a Torah Scholar as well.
2.
And they (the Boethusians) were watching him (Yeshua) , whether on the Sabbath
he will heal him, that they might accuse him. – Who, may we ask are
these “they”? To resolve this question we need to understand that there is a
key principle of Jewish Hermeneutics that of contiguity. That is, when there is
not enough information given in a particular verse for purposes of
identification the previous or the next verses can determine that
identification. Last Shabbat we rendered Mark 2:24, based on the reading of
Mishnah Menahot 6:3, as:
“And the Boethusians
said to him, ‘Behold, why do they on the Sabbath that which is not lawful?’”
Therefore,
the “they” in this verse are none other than the “Boethusians” of Mark 2:24.
This
hostile party, hostile not only to the Master, but also hostile to Pharisaic
teachers/teachings, looks at the Master with the question in mind: “Will the
Rabbi perform a medical operation on the Sabbath?” If so, then the hostile
party would have grounds for the accusation of “Sabbath desecration.”
3.
And he said to the man having the hand withered – There are many things
intimated by this statement which Christian Scholars and commentators seem to
be ignorant of. Chiefly, this stamen means that the Master was the officiating
Hakham at this Shabbat morning Synagogue service, otherwise the statement could
not be true.
Second,
this statement to me seems to have been made at that point during the Sabbath
service after taking out the Torah Scroll from the Hekhal (Arc) and the calling
of the 7th reader (place of honor for an Israelite who is neither a
Kohen (Priest) or a Levite) or the Maftir (8th reader who reads the
last verses of the Torah Seder and immediately after the Ashlamtah (reading
from the Prophets). Of these two possibilities I am more inclined for the first
since it also includes a recitation of a prayer for the healing of those who
are sick (Mi Shebberach) whilst the Torah is still on the Teba (pulpit from
which the Torah is read).
‘Rise
up in the midst’ (Hebrew: קוּם עֲמֹד
בַּתָּוֶךְ – Qum
A’amod BaTavekh)
– I
believe that the original probably read: Rise up and stand by the Teba Adon
Ploni ben Ploni. This phrase is similar to the one employed in a Synagogue for
the calling of each of the eight readers. Therefore the original of Mark for
this verse probably read in Hebrew: “Qum A’amod BaTeba Adon Ploni ben Ploni.”
The Greek phrase “εις το
μεσον” and translated as “in
the midst,” betrays the place where the Teba (Pulpit for the Reading of the
Torah) was placed in the Synagogue. The Jewish Encyclopaedia[7]
states:
“Maimonides states
that in the centre of the synagogue is placed the almemar, on which the reader
of the Pentateuch or the preacher stands in order that he may be the better
heard. The Zohar likewise placesthe Teba (pulpit) on the almemar in the center
of the synagogue, facing the Ark. The Zohar calls the pulpit "migdal 'oz
" (a strong tower; Prov. xviii. 10). The desk is ascended by six steps,
above which is an additional step to receive the Pentateuch and to serve as a
pulpit for the lecturer. The six steps represent those of Solomon's throne (II
Chron. ix. 18; Zohar, Wayaḳhel, Ex. 206a; Isaac Horowitz,
"Shelah," Num. 164b).”
The
Latin Vulgate has “in medium,” again betraying the place to where he was called
to stand (on the centre of the Esnoga where the Teba (pulpit from where the
Torah was read) was placed! The question now arises as to how could this man
stand up to read from the Torah placed on the Teba when his right hand/arm was
withered and could not hold the Yad (pointer in the form of a hand) nor take
his Tsitsit and hold them with the right hand and tough the Torah scroll with
them and kiss them?
4.
And he (Yeshua) said to them (the congregation), ‘Is it lawful on the Sabbath
to do good, or to do evil? Life to save, or to kill?’ but they were silent.
What
did Yeshua meant when he asked “Is it lawful to do good on the Sabbath?”
About what kind of “good” was he speaking? And how is “saving a life” related
to healing a withered hand/arm? After the reading of the Torah, our Siddurim[8]
have the following prayers to be said for the sick:
For a man:
He who blessed our
holy and pure forefathers, Abraham, Yitzchaq and Ya’aqob, Mosheh, Aharaon,
David and Shelomo may he bless the ill person: (name) ben (name of the mother).
And may He send him a complete healing to his 248 organs and 365 sinews. It is
a day of refraining from crying out, and healing is soon to come. Please G-d,
please heal him! Please G-d, please heal him! Please G-d, please heal him! And
cure him, and strengthen him, and make him healthy, and return to him his
original strength. So may it be His will, and let us say Amen!
For a woman:
He who blessed our
holy and pure matriarchs, Sarah, Rivka, Rachel and Leah, Miryam the prophetess
and Avigayil, and Esther the daughter of Avichayil, may He bless the ill person
(name) bat (name of her mother). And may He send her a complete healing to her
252 organs and 365 sinews. It is a day of refraining from crying out, and
healing is soon to come. Please G-d, please heal her! Please G-d, please heal
her! Please G-d, please heal her! And cure her, and strengthen her, and make
her healthy, and return her to her original strength. So may it be His will,
and let us say Amen!
Surely,
it is prohibited to perform a medical operation on a sick person if it can wait
till the end of the Sabbath (i.e. there is no danger to life), but on the other
hand there is nothing that prohibits one to pray for a sick person in front of
the Torah Scroll on the Sabbath, and for G-d to perform a healing miracle, for
G-d heals whenever He pleases be it on a weekly Sabbath or a High Holy Day.
Thus,
“to do good on the Sabbath” includes such things as rendering hospitality,
praying for the sick whilst the Torah scroll is in the Teba, and also when we
recite the Amida. This, and not engaging in unnecessary medical operations on
the Sabbath is what it means “to do good on the Sabbath”!
Now,
as we can see and infer from the next verse, Yeshua could have taken the Yad
and read the portion of the Torah to him, and then recited the blessing for
healing for this Torah Scholar. But obviously what happened here is that the
Master reversed the procedure, called the mand to stand for the reading of the
Torah, blessed him with a prayer for healing, the man was healed, then took the
Yad (pointer in the form of hand) in his right hand and proceeded to chant the
Torah readings assigned to him. Some would say that the text of Mark has
nothing to say about Torah Readings nor the Mi Shebberach prayer for the ill,
but there is no need to mention this, to a Torah observant Jew, the text
perfectly implies this! That Christian Scholars can’t see this is because they
have far removed themselves, out of their own will, from the Pharisaic religion
practiced by the Master of Nazareth and his Rabbinical Disciples. Anyone who
has attended Synagogue services for years will agree with me that Marks is
implying this on these verses.
For
a Torah Scholar, to be healed of a withered right hand/arm, meant that he could
no read from the Torah Scroll and used the Yad pointer, as well as bless each
reader with the prescribed blessings. This for a Torah Scholar is a no small
matter, to regain the ability to use the right hand and arm is surely a matter
of life and death. And this is what the Master meant when he asked: “Life to
save, or to kill?”
5.
And having looked round upon them with anger, being grieved for the hardness of
their heart, he said to the man, ‘Stretch forth your hand;’ and he
stretched forth, and his hand was restored whole as the other. – Why was the Master
grieved? Why was he angry? Because the Boethusian audience could care less for
the needs of a Torah Scholar with a paralysed/withered right arm/hand. These
Boethusians prayed by rote, not understanding the reason and purposes of the Mi
Shebberach prayer in front of the open Torah Scroll (Written Torah) on the
Teba, nor in front of the Oral Torah tabernacling in the flesh in the person of
the Master. There is much evil in the hearts of those who care less for their
fellowman and his needs, and more so if that person is a Torah Scholar
suffering from misfortune. This is why the Master was angry and grieved!
The
healing occurs in two steps, first the man is enabled to lift his arm, thereby
restoring a modicum of motion to his arm, then he is enabled to stretch his
arm/hand, and thereby restoring movement to his arm, hand and fingers. There is
a connection here via verbal tally with our Torah reading where in
Beresheet (Genesis) 22:10 we read: “Avraham
extended (stretched) his hand and took the knife to slaughter his son.
This
Sabbath was indeed most propitious to implore G-d for healing, as it could be
done (a) on the merits of the binding of Yistchaq, and (b) in the merits of the
life lived in Torah obedience of our Matriarch Sarah [as the Talmudic aphorism
states; “The death of the righteous/generous avails much” (Moed Katan 28a)].
The Mi Shebberach prayer in the presence of an open Torah Scroll on the Teba
and conjoined with the presence of the Oral Torah made flesh in the presence of
a Hakham, together with the reading of this particular Torah Seder for this
Shabbat would indeed be a most propitious time to implore G-d, most blessed be
He, for healing.
The
healing in this case is solely attributed to G-d’s mercy, for the Master did
not touch the man, nor laid hands on him, nor did he used any medical
procedures or medicines to effect this healing. The only medium used to effect
this healing was the Written and Oral Torah and the Mi Shebberach prayer!
Concerning this we read in our section of Mishle (Proverbs) for this Shabbat: “For they (i.e. Words of Torah) are life to him who finds them, and healing
to all his flesh.”
6. And the Boethusians having gone forth,
immediately, with the Herodians, were taking counsel against him how they might
destroy him. - The Greek text reads
Pharisees rather than Boethusians, but this is an obvious error, since we have
explained that, Mar 2:1 – 3:6 is an interconnected chapter, and therefore what
applied to the previous pericope applies to this one as well. In the previous
pericope based upon the authoritative reading of Mishnah Menahot 6:3, where it states:
“All of this [pomp]
for what purpose? Because of the Boethusians, for they maintain,
“The reaping of the [barley for] the Omer is not [done] at the
conclusion of the [first day of the] festival.”
We
therefore read Mark 2:24 (see my commentary on last week’s Torah Seder - http://www.betemunah.org/sederim/tebet2869.html) as:
“And the Boethusians
said to him, ‘Behold, why do they on the Sabbath that which is not lawful?”
And
since we found this week that the Pharisees did prayed for healing on Shabbat
before the open Torah Scroll on the Teba, it also follows that the people
allied themselves with the Herodians to find a way to destroy the Master, are
none other than the Boethusians of the pervious pericope. These Boethusians,
having been found lacking in their knowledge of the Torah, and not wanting to
have a Hakham rise to the stature of the coming prophet spoken of by Mosheh
Rabbenu, which might destroy their cosy arrangements with the Roman
authorities, and having not found fault in him, would now go away to engage
their evil imaginations to find a way to destroy him.
But
would this not be the same response that Christian Theologians would give if
the Messiah would return today and teach these passages of Mark like I do?
Would Christian Theologians agree that the proper interpretation of Mark is as
I propose or would they do their very best to torpedo, ignore or discredit me
or anyone that teaches like me? Personal;ly I think that little has changes
since the times of the Master nearly 2,000 years ago, as the wise King Messiah
Shelomo in Kohelet (Ecclesiastes) 1:9 states: “That which has been is that
which will be, and that which has been done is that which will be done; and
there is nothing new under the sun.”
In
closing, King Mesiah Shelomo taught (Proverbs 10:14): “Wise
men (i.e. Hakhamim) lay up knowledge; but the mouth of the foolish is an
imminent ruin.” There will be a heavy price to pay in the Age-to-Come for those
who despise the sound teaching of Jewish Hakhamim, anyone who thinks otherwise
is seeking nothing but “imminent ruin” for themselves and those with him. This
pericope has nothing whatsoever to teach that the Messiah loosened the lawful
restrictions of the Sabbath, but to the contrary it prophesies and much
re-enforces the teachings of the Pharisees regarding Shabbat.
MISHLE (Proverbs) 4:20-27
Keep to the Straight Path
Comments:
22
For they are life – Shmuel
said to R. Yehudah: Sharp one, open your mouth and read [Scripture]; open your
mouth and learn [Talmud], so that you live long and your learning remain with
you, as it is written: “For they [words of Torah] are life L’Motzeihem,
and to all his flesh, healing” – Read it not “L’Motzeihem” [“to those
who find them”], but “L’Motzieihem” [“to those who utter them”] with
their mouths. (Erubin 54a)
And
to all his flesh – R.
Yehoshua b. Levi said: If one is walking on the road and has no one to
accompany him, let him occupy himself with Torah, viz. (Proverbs 1:9): “R IT
{Torah] is an accompaniment of grace.” If he has a headache, let him occupy
himself with Torah, viz. (ibid) “They [words of Torah] are [healing] to your
head.” If his throat ails him, let him occupy himself with Torah, viz. (ibid):
“and [bracing] chains to your throat.” If his stomach ails him, let him occupy
himself with Torah, viz. (ibid 3:8): “It is healing to your navel.” If his
bones ache, let him occupy himself with Torah, viz. (ibid): “and marrow to your
bones.” If his whole body ails him, let him occupy himself with Torah, viz.:
“and to all his flesh, healing.” R. Yehudah b. R. Chiyya said: Come and see
that not as the “measure” of the Holy One Blessed be He is the measure of flesh
and blood: If a man gives a drug to his neighbour, it is good [for one organ or
ailment] and bad for another; but the Holy One Blessed be He gave Torah to
Israel, and it is a drug of life to their entire body, viz.: “and to all his
flesh, healing.” (Erubin 54a)
24
Remove from yourself – R. Nechemiah says: Both those who are “lion
proselytes” [i.e., converted to Judaism from fear of lions (see 2 Kings
17:25)], and “dream proselytes” [i.e., who are prompted to conversion by a
dream], and Mordechai and Esther’s proselytes [see Esther 8:17] are not
bonafide proselytes until they convert at the present time. – At the present
time? [i.e., Are all those who came before not proselytes?] Say, rather: as at
the present time [i.e., from conviction, and not as the result of external
pressures]. As R. Ashi said: “Remove from yourself crookedness of mouth, and
place perverseness of lips [(in this instance, casting doubt upon the
genuineness of your conversion)] far from you.” (Yebamot 24b)
26
Weigh the path -
... He went and found them questioning one verse with another, viz.: “Weigh the
path of your feet, and all of your ways will be set aright,” and (ibid. 5:6):
“The way of life [Torah], do not weigh; her paths move beyond knowing!” – There
is no contradiction. The first obtains with a mitzvah that cannot be performed
by others [(in which instance one must “wigh” whether he should interrupt his
Torah study to perform that mitzvah)]; the second, with a mitzvah that can be
performed by others [(in which instance he should not weigh, but continue his
Torah study)]. (Moed Katan 9a)
Questions
for Reflection:
1.
What question/s
lie behind Rashi’s comments in Genesis 22:1?
2.
What question/s
lie behind Rashi’s comments in Genesis 22:2?
3.
What question/s
lie behind Rashi’s comments in Genesis 22:4?
4.
What question/s
lie behind Rashi’s comments in Genesis 22:6?
5.
What question/s
lie behind Rashi’s comments in Genesis 22:9?
6.
What question/s
lie behind Rashi’s comments in Genesis 22:11?
7.
What question/s
lie behind Rashi’s comments in Genesis 22:13?
8.
What question/s
lie behind Rashi’s comments in Genesis 22:14?
9.
What question/s lie
behind Rashi’s comments in Genesis 22:20?
10.
What question/s
lie behind Rashi’s comments in Genesis 23:1?
11.
What question/s
lie behind Rashi’s comments in Genesis 23:1?
12.
What question/s
lie behind Rashi’s comments in Genesis 23:4?
13.
What question/s
lie behind Rashi’s comments in Genesis 23:9?
14.
What question/s
lie behind Rashi’s comments in Genesis 23:16?
15.
What question/s
lie behind Rashi’s comments in Genesis 23:17?
16.
What question/s
lie behind Rashi’s comments in Genesis 23:18?
17.
Why is it a great
deed to attend a funeral and escort the dead on its way to the cemetery
(excluding close relatives) even if he is a Gentile (excluding participation in
pagan services)?
18.
How
is the Torah Seder related to:
(a)
Psalm
Sixteen for this week?
(b)
The
Ashlamatah of Isaiah 1 Kings 10:1-9 + 23-24 for this week?
(c)
Mark
(Mordechai) 3:1-6?
(d)
Proverbs
4:20-27?
19.
After taking into
consideration all the above texts and our Torah Seder, what would you say is
the general message from the Scriptures for this coming week?
Always remember
that the goal is not to be correct or incorrect in answering the questions but
to participate and give it your best!
Shalom Shabbat and
much courage and guidance of G-d’s Wisdom in answering the above questions!
Hakham Dr. Yosef
ben Haggai