|
Esnoga
Bet Emunah 4544
Highline Dr. SE Olympia,
WA 98501 United
States of America © 2013 E-Mail: gkilli@aol.com |
|
Esnoga
Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America © 2013 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial
Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three
and 1/2 year Lectionary Readings |
Second Year of the Triennial
Reading Cycle |
|
Shebat
08, 5773 – Jan 18/Jan 19, 2013 |
Fifth
Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
|
Conroe & Austin, TX, U.S. Fri. Jan 18 2012 – Candles at 5:37 PM Sat. Jan 19 2012 – Habdalah 6:34 PM |
Brisbane, Australia Fri. Jan 18 2012 – Candles at 6:29 PM Sat. Jan 19 2012 – Habdalah 7:26 PM |
Chattanooga, & Cleveland,
TN, U.S. Fri. Jan 18 2012 – Candles at 5:37 PM Sat. Jan 19 2012 – Habdalah 6:37 PM |
|
Jakarta, Indonesia Fri. Jan 18 2012 – Candles at 5:58 PM Sat. Jan 19 2012 – Habdalah 6:49 PM |
Manila & Cebu,
Philippines Fri. Jan 18 2012 – Candles at 5:30 PM Sat. Jan 19 2012 – Habdalah 6:22 PM |
Miami, FL, U.S. Fri. Jan 18 2012 – Candles at 5:36 PM Sat. Jan 19 2012 – Habdalah 6:31 PM |
|
Olympia, WA, U.S. Fri. Jan 18 2012 – Candles at 4:35 PM Sat. Jan 19 2012 – Habdalah 5:44 PM |
Murray, KY, & Paris, TN. U.S. Fri. Jan 18 2012 – Candles at 4:46 PM Sat. Jan 19 2012 – Habdalah 5:46 PM |
San Antonio, TX, U.S. Fri. Jan 18 2012 – Candles at 5:42 PM Sat. Jan 19 2012 – Habdalah 6:38 PM |
|
Sheboygan
& Manitowoc, WI, US Fri. Jan 18 2012 – Candles at 4:25 PM Sat. Jan 19 2012 – Habdalah 5:30 PM |
Singapore, Singapore Fri. Jan 18 2012 – Candles at 6:59 PM Sat. Jan 19 2012 – Habdalah 7:50 PM |
St. Louis, MO, U.S. Fri. Jan 18 2012 – Candles at 4:48 PM Sat. Jan 19 2012 – Habdalah 5:50 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet
Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved family
His Excellency Adon Barth Lindemann & beloved family
His Excellency Adon John Batchelor & beloved wife
His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet
Tricia Foster
His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet
Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His Eminence Rabbi Dr. Adon Eliyahu ben Abraham and beloved wife HH
Giberet Dr. Elisheba bat Sarah
Her Excellency Prof. Dr. Conny Williams & beloved family
Her Excellency Giberet Gloria Sutton & beloved family
His Excellency Adon Albert Carlsson and beloved wife Giberet Lorraine
Carlsson
His Excellency Adon John Hope & beloved family
For their regular and
sacrificial giving, providing the best oil for the lamps, we pray that G-d’s
richest blessings be upon their lives and those of their loved ones, together
with all Yisrael and her Torah Scholars, amen ve amen!
Also a great thank you and great blessings be upon all who send comments
to the list about the contents and commentary of the weekly Torah Seder and
allied topics.
If you want to subscribe to our list and ensure that you never lose any
of our commentaries, or would like your friends also to receive this
commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet
Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved family
His Excellency Adon Barth Lindemann & beloved family
His Excellency Adon John Batchelor & beloved wife
His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet
Tricia Foster
His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet
Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His Eminence Rabbi Dr. Adon Eliyahu ben Abraham and beloved wife HH
Giberet Dr. Elisheba bat Sarah
Her Excellency Prof. Dr. Conny Williams & beloved family
Her Excellency Giberet Gloria Sutton & beloved family
His Excellency Adon Albert Carlsson and beloved wife Giberet Lorraine
Carlsson
His Excellency Adon John Hope & beloved family
For their regular and
sacrificial giving, providing the best oil for the lamps, we pray that G-d’s
richest blessings be upon their lives and those of their loved ones, together
with all Yisrael and her Torah Scholars, amen ve amen!
Also a great thank you and great blessings be upon all who send comments
to the list about the contents and commentary of the weekly Torah Seder and
allied topics.
If you want to subscribe to our list and ensure that you never lose any
of our commentaries, or would like your friends also to receive this
commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
This
meditation on the Torah Seder for this week is dedicated to Cohen Institute
(St. Louis, Missoury), and to its Dean Prof. Dr. Conny Williams together with
faculty and student members for bestowing upon me the Honorary Doctor of
Divinity degree. It was a most solemn occasion for me and this ministry, for
all who share and sacrifice in order to keep this ministry alive and effective
also share with me in this honour. I shall treasure this honor and gift most
sincerely. This year we will be adding ground breaking classes like the Talmud
with commentary from the Nazarean Codicil, and also classes the Holy Zohar with
commentary from the Nazarean Codicil. Again I want to thank all who have donated
moneys to make this a reality, and becoming sharers and partakers with me in
all its blessings and honors.
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וַיִּקְרְבוּ
יְמֵי-יִשְׂרָאֵל |
|
|
|
“Vayiq’r’vu Y’mei Yisrael” |
Reader 1 – B’Resheet
47:29-31 |
Reader
1 – B’resheet 49:1-4 |
|
“And drew near the days of Israel” |
Reader 2 – B’Resheet 48:1-3 |
Reader
2 – B’resheet 49:5-7 |
|
“Y llegaron los días de
Israel” |
Reader 3 – B’Resheet 48:4-6 |
Reader
3 – B’resheet 49:8-10 |
|
B’Resheet (Gen.) 47:29 –
48:22 |
Reader 4 – B’Resheet 48:7-9 |
|
|
Ashlamatah: 1
Kings 2:1-10, 12 |
Reader 5 – B’Resheet 48:10-12 |
|
|
|
Reader 6 – B’Resheet
48:13-16 |
Reader
1 – B’resheet 49:1-4 |
|
Psalms 39:1-14 |
Reader 7 – B’Resheet
48:17-22 |
Reader
2 – B’resheet 49:5-7 |
|
|
Maftir – B’Resheet 48:20-22 |
Reader
3 – B’resheet 49:8-10 |
|
N.C.: Mk 4:26-29 & Acts
10:44-48 |
1 Kings 2:1-10, 12 |
|
Blessings Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the universe, Who
has sanctified us through Your commandments, and commanded us to actively study
Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your Torah in
our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your Torah
for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches
Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the universe, Who
chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem,
Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
This way, the priests will link My Name with the Israelites,
and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when doing acts of kindness; and there
is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy
even in this world, even though the primary reward is in the Next World: They
are: Honouring one's father and mother; doing acts of kindness; early
attendance at the place of Torah study -- morning and night; showing
hospitality to guests; visiting the sick; providing for the financial needs of
a bride; escorting the dead; being very engrossed in prayer; bringing peace
between two people, and between husband and wife; but the study of Torah is as
great as all of them together. Amen!
Rashi
& Targum Pseudo Jonathan
for: B’Resheet (Gen.) 47:29 – 48:22
|
Rashi |
Targum Pseudo Jonathan |
|
29. When the time drew near for
Israel to die, he called his son Joseph and said to him, "If I have now
found favor in your eyes, now place your hand beneath my thigh, and you shall
deal with me with loving-kindness and truth; do not bury me now in Egypt. |
29. And the
days of Israel drew near to die. And he called to his son, to Joseph, and
said to him, If now I have found favour before you, put your hand on the
place of my circumcision, and deal with me in goodness and truth, That you
will not bury me in Mizraim, |
|
30. I will lie with my forefathers, and you shall carry me out of Egypt, and
you shall bury me in their grave." And he said, "I will do as you
say." |
30. that I may
sleep with my fathers, and that you may carry me from Mizraim, and bury me in
their sepulchre. But because he was his son he did not (so) put his hand; but
said, I will do according to your word. |
|
31. And he said, "Swear to me." So he swore to him, and Israel
prostrated himself on the head of the bed. |
31. And he
said, Swear tome: and he swore to him. And immediately the Glory of the
Shekina of the LORD was revealed to him, and Israel worshipped upon the
pillow of the bed. |
|
1. Now it came to pass after these
incidents that [someone] said to Joseph, "Behold, your father is
ill." So he took his two sons with him, Manasseh and Ephraim. |
1. And after
these things it was told Joseph, Behold, your father is lying ill. And he
took his two sons with him., Menasheh and Ephraim. |
|
2. And [someone] told Jacob and said, "Behold, your son Joseph is
coming to you." And Israel summoned his strength and sat up on the bed. |
2. And it was
announced to Ya’aqob, saying, Behold, your son Joseph has come to you: and
Israel strengthened himself, and sat upon the bed. |
|
3. And Jacob said to Joseph, "Almighty God appeared to me in Luz, in
the land of Canaan, and He blessed me. |
3. And Ya’aqob
said to Joseph: El Shadai revealed Himself to me at Luz, in the land of
Kenaan, and blessed me. |
|
4. And He said to me, 'Behold, I will make you fruitful and cause you to
multiply, and I will make you into a congregation of peoples, and I will give
this land to your seed after you for an everlasting inheritance.' |
4. And He
said to me, Behold, I will increase you and multiply you, and make you an
assemblage of tribes, and will give this land to your sons after you for an
everlasting inheritance. |
|
5. And now, [as for] your two sons, who were born to you in the land of
Egypt, until I came to you, to the land of Egypt they are mine. Ephraim and
Manasseh shall be mine like Reuben and Simeon. |
5. And now, your
two sons who have been born to you in the land of Mizraim before I came to
you into Mizraim are mine; Ephraim and Menasheh as Reuben and Shimeon will be
reckoned unto me. |
|
6. But your children, if you beget [any] after them, shall be yours; by
their brothers' names they shall be called in their inheritance. |
6. And your
children whom you may beget after them will be yours; by the name of their
brethren will they be called in their inheritance. |
|
7. As for me, when I came from Padan, Rachel died to me in the land of
Canaan on the way, when there was still a stretch of land to come to Ephrath,
and I buried her there on the way to Ephrath, which is Bethlehem." |
7. And I
beseech you to bury me with my fathers. Rachel died by me suddenly in the
land of Kenaan, while there was yet much ground to come to Ephrath; nor could
I carry her to bury her in the Double Cave, but I buried her there, in the
way of Ephrath which is Bet-Lechem. |
|
8. Then Israel saw Joseph's sons, and he said, "Who are these?" |
8. And Israel
looked at the sons of Joseph and said, From whom are these born to you? |
|
9. Joseph said to his father, "They are my sons, whom God gave me
here." So he said, "Now bring them near to me, so that I may bless
them." |
9. And Joseph
answered his father, They are my sons which the Word of the LORD gave me
according to this writing, according to which I took Asenath the daughter of
Dinah your daughter to be my wife. And he said, Bring them now near to me,
and I will bless them. |
|
10. Now Israel's eyes had become heavy with age, [to the extent that] he
could not see. So he drew them near to him, and he kissed them and embraced
them. |
10. But
Israel's eyes were heavy from age, and he could not see. And he brought them
to him, and he kissed them and embraced them. |
|
11. And Israel said to Joseph, "I had not expected to see [even] your
face, and behold, God has shown me your children too." |
11. And
Israel said to Joseph, To see thy face I had not reckoned, but, behold, the
LORD has also showed me your sons. |
|
12. And Joseph took them out from upon his [Jacob's] knees, and he prostrated
himself to the ground. |
12. And
Joseph brought them out from (between) his knees, and worshipped on his face
upon the ground. |
|
13. And Joseph took them both, Ephraim at his right, from Israel's left, and
Manasseh at his left, from Israel's right, and he brought [them] near to him. |
13. And
Joseph took both of them, Ephraim on his right side, which was Israel's left,
and Menasheh on his left side, which was Israel's right, and brought them to
him. |
|
14. But Israel stretched out his right hand and placed [it] on Ephraim's
head, although he was the younger, and his left hand [he placed] on
Manasseh's head. He guided his hands deliberately, for Manasseh was the
firstborn. |
14. And
Israel stretched out his right hand and laid it upon the head of Ephraim,
though he was the younger; and his left hand upon the head of Menasheh,
altering his hands, for Menasheh was the firstborn. |
|
15. And he blessed Joseph and said, "God, before Whom my fathers,
Abraham and Isaac, walked, God Who sustained me as long as I am alive, until
this day, |
15. And he
blessed Joseph, and said: The Lord, before whom my fathers Abraham and
Yitschaq, did serve; the LORD who has fed me since I have been unto this day, |
|
16. may the angel who redeemed me from all harm bless the youths, and may
they be called by my name and the name of my fathers, Abraham and Isaac, and
may they multiply abundantly like fish, in the midst of the land." |
16. be
pleased that the angel whom You did ordain for me, to redeem me from all
evil, may bless the children; and let my name be called upon them, and the names
of my fathers Abrabam and Yitschaq. And as the fishes of the sea in
multiplying are multiplied in the sea, so may the children of Joseph be
multiplied abundantly in the midst of the earth. |
|
17. And Joseph saw that his father was placing his right hand on Ephraim's
head, and it displeased him. So he held up his father's hand to remove it from
upon Ephraim's head [to place it] on Manasseh's head. |
17. And
Joseph saw that his father placed his right hand upon Ephraim's head; and it
was evil before him, and he uplifted his father's hand to remove it from off
the head of Ephraim, that it might rest on the head of Menasheh. |
|
18. And Joseph said to his father, "Not so, Father, for this one is the
firstborn; put your right hand on his head." |
18. And
Joseph said to his father, Not so, my father, for this is the firstborn; lay
thy right hand on his head. |
|
19. But his father refused, and he said, "I know, my son, I know; he too
will become a people, and he too will be great. But his younger brother will
be greater than he, and his children['s fame] will fill the nations." |
19. But his
father was not willing, and said, I know, my son, I know that he is the
firstborn, and also that he will be a great people, and will also be
multiplied; yet will his younger brother be greater than he, and his sons be
greater among the Gentiles. |
|
20. So he blessed them on that day, saying, "With you, Israel will
bless, saying, 'May God make you like Ephraim and like Manasseh,' " and
he placed Ephraim before Manasseh. |
20. And he
blessed them in that day, saying, In you, Joseph my son, will the house of
Israel bless their infants in the day of their circumcision, saying, The LORD
set you as Ephraim and as Menasheh. And in the numbering of the tribes the
prince of Ephraim will be numbered before the prince of Menasheh. And he
appointed that Ephraim should be before Menasheh. |
|
21. And Israel said to Joseph, "Behold, I am going to die, and God will
be with you, and He will return you to the land of your forefathers. |
21. And
Israel said to Joseph, Behold, my end comes to die. But the Word of the LORD
will be your Helper, and restore you to the land of your fathers; |
|
22. And I have given you one portion over your brothers, which I took from
the hand of the Amorite with my sword and with my bow." |
22. and I,
behold, I have given to you the city of Shekhem, one portion for a gift above
your brethren, which I took from the hand of the Amorites at the time that
you went into the midst of it, and I arose and helped you with my sword and
with my bow. |
|
|
|
Summary of the Torah Seder – B’Resheet
(Gen.) 47:29
– 48:22
·
Sunset of Jacob’s Career – Gen
47:29-31
·
Ephraim and Manasseh – Gen.
18:1-22
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 IIIb: Joseph in Egypt
By:
Rabbi Yaaqov Culi, Translated by: Rabbi Aryeh Kaplan
Published
by: Moznaim Publishing Corp. (New York, 1990)
Vol.
3b – “Joseph in Egypt,” pp. 474-490
Rashi’s
Commentary for: B’Resheet (Gen.) 47:29
– 48:22
29 When the time
drew near for Israel to die Everyone of whom it is stated [that his days]
drew near to die, did not attain the life span of his forefathers. [Isaac lived
180 years, and Jacob lived only 147 years. In connection with David, the
expression of drawing near is mentioned (I Kings 2:1). His father lived 400
years, and he lived 70.]-[from Gen.
Rabbah 96:4]
he called his son Joseph The one who had the ability to do it. -[from Gen. Rabbah] 96:5.
now place your hand beneath my
thigh And swear.-[from Pirkei d’Rabbi Eliezer ch. 39] As
explained in the narrative of Abraham and Eliezer (Gen. 24:2), he meant that
Joseph should swear by covenant of the circumcision.
lovingkindness and truth Loving-kindness that is done with the dead is true
loving-kindness, for one does not expect any payment or reward.-[from Gen. Rabbah 96:5]
do not bury me now in Egypt [Because] its soil is destined to become lice (which
will crawl under my body), and because those who die outside the [Holy] Land
will not be resurrected except with the pain of rolling through underground
passages. [Also] so that the Egyptians will not deify me.-[from Gen. Rabbah 96:5, Keth. 111a]
30 I will lie with
my forefathers Heb. וְשָׁכַבְתִּי, lit., and I will lie. This “vav” (of וְשָׁכַבְתִּי) is connected to the beginning of the
previous verse: “Place now your hand beneath my thigh and swear to me, for I am
destined to lie with my forefathers, and you shall carry me out of Egypt.” We
cannot say, however, that “I will lie with my forefathers” means: Lay me to
rest with my forefathers in the cave, because afterwards it is written: “and
you shall carry me out of Egypt, and you shall bury me in their grave.”
Moreover, we find everywhere that the expression “lying with one’s forefathers”
denotes expiration, not burial, as in “And David lay with his forefathers,” and
afterwards, “and he was buried in the city of David” (I Kings 2:10).
and Israel prostrated himself [Although the lion is king] when it is the time of the
fox, bow down to him.-[from Meg. 16b]
on the head of the bed He turned around to the side of the Shechinah (Gen. Rabbah, Vatican ms. no. 60). From
here [the Sages] deduced that the Shechinah is at the head of a sick person
(Shab. 12b). Another explanation: עַל
רֽאשׁ הַמִטָה - [He prostrated himself to God] because
his offspring were perfect, insofar as not one of them was wicked, as is
evidenced by the fact that Joseph was a king, and furthermore, that [even
though] he was captured among the heathens, he remained steadfast in his righteousness.-
[from Sifrei Va’ethannan 31, Sifrei Ha’azinu 334]
Chapter 48
1 that [someone]
said to Joseph One of the tellers, and this is an elliptical verse. Some
say, however, that Ephraim was accustomed to study with Jacob, and when Jacob
became ill in the land of Goshen, Ephraim went to his father to Egypt to tell
him.
so he took his two sons with him so that Jacob should bless them before his death.
2 And [someone]
told The teller [told] Jacob, but [the text] does not specify who [it was],
and many [Scriptural] verses are elliptical.
And Israel summoned his strength He said, “Although he is my son, he is a king;
[therefore,] I will bestow honor upon him” [Midrash
Tanchuma Vayechi 6]. From here [we learn] that we must bestow honor upon
royalty, as Moses bestowed honor upon royalty, [as it is written, that Moses
said to Pharaoh,] “Then all these servants of yours will come down to me”
(Exod. 11:8), [rather than “You will come down to me”]. And so Elijah [also
bestowed honor upon royalty, as it is written]: “And he girded his loins [and
ran before Ahab until coming to Jezreel]” (I Kings 18:46). -[from Mechilta Beshallach Section 13]
4 and I will make
you into a congregation of peoples He announced to me that another
congregation of peoples was to be descended from me. Although he said to me, “A
nation and a congregation of nations [shall come into existence from you]” (Gen
35:11) [meaning three nations], by “a nation,” He promised me [the birth of]
Benjamin. “A congregation of nations” means two in addition to Benjamin, but no
other son was born to me. Thus I learned that one of my tribes was destined to
be divided [in two]. So now, I am giving you that gift.-[from Pesikta Rabbathi
ch. 3]
5 who were born to
you…until I came to you Before I came to you, i.e., those who were born
since you left me [and] I came to you.
they are mine They are counted with the rest of my sons, to take a
share in the land, each one exactly as each [of my other sons].-[from Baba Bathra 122b-123a]
6 But your children
If you have any more [children], they will not be counted among my sons, but
will be included among the tribes of Ephraim and Manasseh, and they will not
have a [separate] name like [each of] the [other] tribes as regards the
inheritance. Now, although the land [of Israel] was divided according to their
heads (the population of each tribe), as it is written: “To the large [tribe]
you shall increase its inheritance” (Num. 26: 54); and each man received an
equal share, except for the firstborn. Nevertheless, only these (Ephraim and
Manasseh) were called tribes [regarding the ability] [to cast a lot in the land
according to the number of names of the tribes and [regarding having] a prince
for each tribe, and groups [of tribes in the desert] for this one and for that
one]. [Note that the bracketed material does not appear in early editions of
Rashi.]
7 As for me, when I
came from Padan, etc. Although I burden you to take me to be buried in the
land of Canaan, and I did not do so to your mother, for she died close to
Bethlehem.-[from Targum Jonathan ben
Uzziel]
a stretch of land Heb. כִּבְרַת-אֶרֶץ, a measure of land, which is two thousand
cubits, equivalent to the measure of the Sabbath boundary (the distance a
person may walk on the Sabbath), according to the statement of Rabbi Moshe
Hadarshan. [The preceding material should be considered parenthetic. The
following is Jacob’s explanation of why he did not bury Rachel in the cave of
Machpelah.] You should not say that the rains prevented me from transporting her
and burying her in Hebron, [for] it was the dry season, when the earth is
riddled and full of holes like a sieve (כְּבָרָה).
and I buried her there And I did not take her even to Bethlehem to bring her
into the Land (i.e., into the inhabited region of the Holy Land-[Sifthei Chachamim]), and I know that you
hold it against me; but you should know that I buried her there by divine
command, so that she would be of assistance to her children. When Nebuzaradan
exiles them (the Israelites), and they pass by there, Rachel will emerge from
her grave and weep and beg mercy for them, as it is said: “A voice is heard on
high, [lamentation, bitter weeping, Rachel is weeping for her children]” (Jer.
31:14). And the Holy One, blessed be He, answers her, “‘There is reward for
your work,’ says the Lord,… ‘and the children shall return to their own border’
” (ibid. verses 15, 16) (Pesikta Rabbathi ch. 3). Onkelos, however, renders [כִּבְרַת-אֶרֶץ as] כְּרוּב
אַרְעָא, [meaning:] the measure of plowing in a day [Other editions: [a
measure of plowing] of land], and I say that they (people in Biblical times)
had a measurement called one full furrow, caruede
in Old French, [which is] a land measure, plowed land, as we say: “He plows (כָּרִיב) and plows again” (B.M. 107a); “As much as a fox picks up [on its feet] from a plowed
field (מִבֵּי
כַּרְבָּא)” (Yoma 43b).
8 Then Israel saw
Joseph’s sons-He attempted to bless them, but the Shechinah withdrew from
him because of Jeroboam and Ahab, who were destined to be born from Ephraim,
and Jehu and his sons, [who were destined to be born] from Manasseh.-[from Tanchuma Vayechi 6] [Jeroboam the son of
Nebat, the first king of the Northern Kingdom, and Ahab the son of Omri were
notorious idolaters.]
and he said, “Who are these?” Where did these come from [meaning: From whom were they
born], that they are unworthy of a blessing?-[from Tanchuma Vayechi 6]
9 here Heb. בּזֶה, lit., in this, or with this. He (Joseph) showed him (Jacob) the
document of betrothal and the kethubah,
and Joseph prayed for mercy concerning the matter, and the Holy Spirit
[returned and] rested upon him (Jacob). -[from Kallah Rabbathi 3:19]
So he said, “Now bring them near
to me, so that I may bless them.” This is what
Scripture [is referring to when it] states: “And I (the Holy One) trained it
into Ephraim; he took them on his arms” (Hosea 11:3). I trained My spirit into
Jacob for Ephraim’s sake, and he took them upon his arms.-[from Tanchuma Vayechi 7]
11 I had not
expected Heb. א
פִלָלְתִּי. I dared not entertain the thought that I
would see your face again. פִלָלְתִּי is a word meaning thought, similar to
“Bring counsel, deliberate thought (פְלִילָה)” (Isa. 16:3).
12 And Joseph took
them out from upon his [Jacob’s] knees After he (Jacob) had kissed them,
Joseph took them off his (Jacob’s) knees to sit them down, this one to the
right and this one to the left, [to make it easier for his father] to lay his
hands upon them and bless them.
and he prostrated himself to the
ground when he moved backward from
before his father.
13 Ephraim at his
right, from Israel’s left If one comes toward his friend, his right is
opposite his friend’s left. Since he (Manasseh) is the firstborn, he should be
placed on the right for the blessing.-[from Peskita
Rabbathi ch. 3]
14 He guided his
hands deliberately Heb. שִׂכֵּל. As the Targum renders: אַחְכִּמִינוּן, he put wisdom into them. Deliberately and
with wisdom, he guided his hands for that purpose, and with knowledge, for he
knew [full well] that Manasseh was the firstborn, but he nevertheless did not
place his right hand upon him.
16 the angel who
redeemed me The angel who was usually sent to me in my distress, as the
matter is stated: “And an angel of God said to me in a dream, ‘Jacob!…I am the
God of Bethel’ ” (Gen. 31:11-13). -[after Targum
Jonathan ben Uzziel]
bless the youths Manasseh and Ephraim.
and may they multiply…like fish [Just] like fish, which proliferate and multiply, and
are unaffected by the evil eye.-[from Onkelos
and Gen. Rabbah 97:3]
17 So he held up his
father’s hand He lifted it off his son’s head and held it up with his [own]
hand.
19 I know, my son, I
know-that he is the firstborn.
he too will become a people, etc.-for Gideon is destined to be descended from him.
[Gideon] through whom the Holy One, blessed be He, will perform a
miracle.-[from Midrash Tanchuma Vayechi
7]
But his younger brother will be
greater than he for Joshua is
destined to be descended from him, [and Joshua is] the one who will distribute
the inheritances of the land and teach Torah to Israel.-[from Midrash Tanchuma Vayechi 7]
and his children[’s fame] will
fill the nations The whole world will
be filled when his fame and his name are spread when he stops the sun in Gibeon
and the moon in the Valley of Ajalon.-[from Abodah
Zarah 25a]
20 With you, Israel
will bless Whoever wishes to bless his sons, will bless them with their
blessing (with a blessing related to them), and a man will say to his son, “May
God make you like Ephraim and like Manasseh.”-[from Sifrei Nasso 18]
and he placed Ephraim Before Manasseh in his blessing, to give him precedence
in the groupings [of the tribes in the desert] and [also] at the dedication of
[the Tabernacle by] the [tribal] princes.-[from Gen. Rabbah 97:5]
22 And I have given
you Since you are taking the trouble to occupy yourself with my burial, I
have given you an inheritance where you will be buried. And which is this? This
is Shechem, as it is said: “And Joseph’s bones, which the children of Israel
had brought up out of Egypt, they buried in Shechem” (Josh. 24:32).
one portion over your brothers Heb. שְׁכֶם
אַחַד עַל
אַחֶיךָ, the actual [city of] Shechem, which will be for you one share
over your brothers. [Accordingly, we render: Shechem, [which is] one [share]
over your brothers.]-[from Gen. Rabbah
97:6] Another explanation: “One portion” refers to the birthright, and
indicates that his (Joseph’s) sons should take two shares. שְׁכֶם is a word meaning “a portion,” as the Targum renders. There are many similar instances in Scripture: “For
You shall place them as a portion (שְׁכֶם)” (Ps. 21:13), You shall place my enemies
before me as portions; “I will divide a portion (שְׁכֶם)” (ibid. 60: 8); “…murder on the way, שֶׁכְמָה " (Hos. 6:9), [meaning:] each one his
share; “to worship Him of one accord אֶחָד)
(שְׁכֶם”
(Zeph. 3:9), [meaning: in one group].
which I took from the hand of the
Amorite From the hand of
Esau, who behaved like an Amorite (Gen.
Rabbah 97:6). Another explanation [of why Esau is called אֱמֽרִי]: who deceived his father with the sayings (אִמְרֵי) of his mouth.
with my sword and with my bow-When Simeon and Levi slew the men of Shechem, all those
[nations] around them (Jacob’s sons) assembled to attack them, and Jacob girded
weapons of war against them.-[from Gen.
Rabbah 97:6, Targum Jonathan ben
Uzziel]
with my sword and
with my bow I. e., his
cleverness and his prayer.
Ketubim:
Targum Tehillim (Psalms) 39:1-14
|
Rashi |
Targum
on the Psalms |
|
1. For the conductor, to Jeduthun,
a song of David. |
1. For praise; concerning the guard of the sanctuary,
according to Jeduthun. A Psalm of David. |
|
2. I said, "I will guard my
ways from sinning with my tongue; I will guard my mouth [as with] a muzzle
while the wicked man is still before me. |
2. I said, I will keep my way
from sinning by my tongue, I will keep a bridle for my mouth, while there is
a wicked man before me. |
|
3. I made myself dumb in silence; I was silent from good although my pain
was intense. |
3. I was dumb, I was quiet, I kept away from the words of Torah; because of
this my pain contorts me. |
|
4. My heart is hot within me; in my thoughts fire burns; I spoke with my
tongue, |
4. My heart grew heated in my body; when I murmur, fire will burn; I spoke
with my tongue. |
|
5. O Lord, let me know my end, and
the measure of my days, what it is; I would know when I will cease. |
5. Make known to me
the way of my end; and the measure of my days, what they are; I would know
when I will cease from the world. |
|
6. Behold You made my days as handbreadths, and my old age is as nought
before You; surely all vanity is in every man; this is his condition forever. |
6. Behold, You have ordained my days to be swift, and my body is as nothing
before You. Truly all are considered to be nothing, but all the righteous/generous
endure for eternal life. |
|
7. Man walks but in darkness; all that they stir is but vanity; he gathers
yet he knows not who will bring them in. |
7. Truly in the image of the LORD man goes about; truly for nothing they are
perplexed; he gathers and does not know why anyone gathers them. |
|
8. And now, what have I hoped, O Lord? My hope to You is; |
8. And now, why have I hoped, O LORD? My waiting is for You. |
|
9. Save me from all my transgressions; do not make me the reproach of an
ignoble man. |
9. From all my rebellions deliver me; do not put on me the
shame of the fool. |
|
10. I have become mute; I will not open my mouth because You have done it. |
10. I have become mute, and I will not open my mouth, for You have done it. |
|
11. Remove Your affliction from me; from the fear of Your hand I perish. |
11. Remove Your plague from me; I am destroyed by the blow of Your mighty
hand. |
|
12. With rebukes for iniquity You have chastised man; You have caused his
flesh to decay as by a moth. Surely all man is vanity forever. |
12. You punish a son of man with rebuke for sin; and You have dissolved his
body like wool that has been nibbled away; truly every son of man is as
nothing forever. |
|
13. Hear my prayer, O Lord, and
hearken to my cry. Be not silent to my tears, for I am a stranger with You, a
dweller as all my forefathers. |
13. Receive my prayer, O LORD,
and hear my supplication, and to my tears do not be silent; for I am like a
foreigner with you, an alien like all my fathers. |
|
14. Turn away from me that I may recover, before I go and am here no
longer." |
14. Leave me alone, and I will depart, ere I go and exist no more. |
|
|
|
Rashi’s
Commentary on Tehillim (Psalms) 39:1-14
1 to Jeduthun
The name of one of the singers, and there was also a musical instrument called
Jeduthun. According to the Midrash Aggadah (Song Rabbah 4:1 [4]): concerning
the edicts (דתות) and concerning the distressing laws and
decrees that are decreed upon Israel.
2 I said, “I will guard my ways,
etc.” As for us we had in mind to watch ourselves with all the troubles
that come upon us, neither to criticize nor speak harshly of the Divine
Attribute of Justice although the wicked who oppress us are before us.
a muzzle Heb. מחסם, as (in Deut. 25:4): “You shall not muzzle
(תחסם) an ox, amuzelment in Old French. And I
made myself mute in silence many days. We also were silent from “good,” even
from words of Torah, because of their fear of them, our pain was so intense and
frightening. When we were silent, our heart was hot within us and in the
thought of our heart it burns in us like fire. That causes us to speak with our
tongue (in silence not in all editions) before You, and this is what we say, “O
Lord, let us know our end.” How long will we be in distress, and let us know
when we will be over it.
6 Behold...handbreadths
The days of man are measured like a thing that is measured with handbreadths;
so are man’s days limited.
and my old age Heb. וחלדי, and our old age is as nothing before you.
חלד is an expression of rust (חלודה), rodijjl in Old French; rust, old age.
every man his life and his condition are a life of vanity.
7 but in darkness
Heb. בצלם, in darkness. Dunash explained it as an expression of darkness (צלמות) (Teshuvoth Dunash p. 89), but Menachem (p.
150) explained it as an actual image, as (in Gen. 9:6) “for in the image of God
He made man.” His view is impossible, however.
all that they stir is but vanity All their stirring and lust. he gathers grain in the field all the days of the harvest.
yet he knows not who will bring
them in He does not know who
will gather them into the house; perhaps he will die before the ingathering.
8 And now, what
have I hoped What is the request that I ask and hope from You? It is only
that You save me from my transgressions.
9 do not make me
the reproach of the ignoble Esau. Bring afflictions and pains upon him too,
so he will not be able to say to me, “You are suffering, and we are not
suffering.” This prayer was instrumental in bringing about the pains of
illnesses upon the nations.
10 because You have
done it For You brought upon us trouble more than all nations.
11 from the fear of
Your hand Heb. מתגרת, from the fear of Your blows. תגרת is an expression of (Num. 22:3): “And Moab became terrified (וַיָגָר).” The “tav” is a defective radical in the
word, like תנובה, produce; תלונה, complaint; תקומה, restoration; תכונה, characteristic. This is how Menachem
explained it, but I maintain that תגרת is not an expression of מָגוֹר, fear, because he should have said תגוּרה as he says from: וישב (and he returned) תשוּבה, [from] ויקם, וירם and וילן: תקוּמה, תרוּמה and תלוּנה, so he should say from ויגר,
תגוּלה, or מגוּרה as (above 31:14, Jer. 20:3): “terror (מגור) from all sides”; (Isa. 66:4) “and their
fears (ומגורתם)I
will bring.” Thus you learn that מתגרת is nothing but as (II Chron. 25:19), “Why
should you provoke (תתגרה)disaster?”;
(Deut. 2:5), “Do not provoke (תתגרו) them,” in which case the verb is גרה like קוה, to hope; אוה, to desire; צוה, to command, of which the noun is תקוה, תאוה, מצוה. So one says from גרה, תגרה, and this is its explanation: from the
blows of Your hand, with which You fight me, I perish.
12 With rebukes
that are written in the Torah for our iniquities that we have sinned before You
and for which You chastised us.
You have caused his flesh to
decay You have caused our flesh to
decay like a moth-eaten garment. Heb. חמודו means his flesh, which is his desire (חמדתו).
14 Turn away from me
Loosen Your hand from smiting me.
that I may recover Heb. ואבלגה, that I regain my strength.
Meditation from
the Psalms
Psalms 39:1-14
By: H.
Em. Rabbi Dr. Hillel ben David
Beresheet
(Genesis) 47:29 – 48:22
I
Melachim (Kings) 2:1-10, 12
Tehillim
(Psalm) 39
Mk
4:26-29, Acts 10:44-48
Radak
explains that this psalm was composed by David and given, or dedicated, to
Yedutun.[1] This psalm conveys the dismal mood
of the crushed man - David (or the nation whose head is David), shrouded in the
gloom of failure and defeat.
In
our Torah portion we see Ya’aqov’s desire to return to the Promised Land (in
47:30). In this desire we see his anguish at being a stranger in a strange
land. He commanded Yosef to carry him up, after death, to the Promised Land in
order to be one of the first to be resurrected. David clearly saw himself in
this same situation when he cried:
Tehillim
(Psalm) 39:13 Hear my prayer, O LORD, and give ear unto my cry; keep not silence
at my tears; for I am a stranger with You, a sojourner, as all my fathers
were.
Clearly
David and Ya’aqov longed for the time when they would no longer be sojourners.
They longed for the day when they could walk with HaShem in the garden! Theirs
was not a longing for geography as much as a longing to be where HaShem is. In
order to achieve some limited connection with HaShem in this world, David
composed this psalm and gave it to Yedutun.
This
psalm was given to, or dedicated to, Yedutun. Who is Yedutun? David divided the
Levite families into twenty-four watches to serve as singers in the Temple on a
rotating weekly basis. Of these, six families were headed by the six sons of
Yedutun, and they in turn, were under the charge of their father, Yedutun, who
prophesied with a kinor to give thanks and to praise HaShem.[2]
In
order to cleave to HaShem, David constantly tried to control his speech,
knowing that the one who controls the tongue, controls the entire body.[3] In v.2 we read:
Tehillim
(Psalm) 39:2 I said: 'I will take heed to my ways, that I sin not with my
tongue; {N} I will keep a curb upon my mouth, while the wicked is before me.'
David
starts this psalm with a promise we should all make, to curb our tongues and
mouths. Malbim differentiates between the tongue and the mouth. The tongue is
the internal organ of speech, and symbolizes the expression of deeply felt
intellectual concepts. On the other hand, the mouth is the external aspect of
vocalization (from the lips outward), and symbolizes words spoken without prior
thought.[4] Given the importance of
speech and it’s proper control, let’s explore speech and its effects, a bit.
Speaking
is a bridge between the higher and the lower worlds. When we speak, we take an
idea, which is entirely spiritual, and we manifest that idea in the
physical world with sound. Sound, and therefore speech, has a physical
component which can be felt in this world.
Speech,
which emanates from the mouth, is that which connects two opposite worlds; the
spiritual world and the physical world. This, as we can see, is the nature of
the mouth.
Speech
was fractured at the tower of Babel. Most folks think that what happened when
HaShem confused the language, that He created Spanish, French, Japanese, etc.
While this is true, the reality is far greater than this. In addition to
creating multiple languages, HaShem also confused even the language of those who
spoke the same language. This means that even if two men spoke English, even
then they did not understand each other. In other words, the thoughts in the
speaker’s mind were not the same thoughts that the hearer had when the
conversation was over. Language was truly confused.
After
Babel, language was fractured in all areas save one. The last vestige where
language retained its original power was in prophecy. When a Prophet spoke, his
thoughts and the thoughts of those who heard him were exactly the same. They
experienced his prophecy such that there was no doubt that they were hearing
prophecy. There was no chance of not believing that this was a message from
HaShem. The experience was so powerful that there was no doubt, no possibility
of disbelief.
Prophecy
also ended in Babel. The Sanhedrin excised idolatry while in Babylon (Babel).
Since the excision of the negative aspect of prophecy also excised the positive
aspect of prophesy, thus prophecy was also lost at Babel. The Talmud speaks of
the end of prophecy:
Yoma 69b And
[they] cried with a great [loud] voice unto the Lord, their God. What did they
cry? — Woe, woe, it is he who has destroyed the Sanctuary, burnt the Temple,
killed all the righteous, driven all Israel into exile, and is still dancing
around among us! Thou hast surely given him to us so that we may receive reward
through him. We want neither him, nor reward through him! Thereupon a tablet
fell down from heaven for them, whereupon the word ‘truth’ was inscribed. (R.
Hanina said: One may learn there from that the seal of the Holy One, blessed be
He, is truth). They ordered a fast of three days and three nights, whereupon he
was surrendered to them. He came forth from the Holy of Holies like a young
fiery lion. Thereupon the Prophet said to Israel: This is the evil desire of
idolatry, as it is said: And he said: This is wickedness.
Babel
is the place of babbling. Today there is only a vestige of prophecy in the
world. The last vestige of prophecy is a dream (except for that found in young
children, insane people, and dogs. These categories include only those who
cannot speak).
Now
that we have some understanding of speech, let’s examine the misuse of speech.
Our
Sages teach that the ketoret[5] was used as an atonement
for evil speech (Lashon HaRa). The offering of the ketoret was carried
out in complete seclusion, as the Torah teaches us:
Vayikra
(Leviticus) 16:17 any person shall not be in the Tent of Meeting when he comes to
provide atonement in the Sanctuary until his departure.
Although
this pasuk (verse) is found in the section of the Torah dealing with the Yom
HaKippurim[6] service, this halacha is
not limited to Yom HaKippurim. It was forbidden for any other Kohen to be
present in the Bet HaMikdash while the Kohen Gadol, the High Priest, was
offering his ketoret, whether it be Yom HaKippurim when it was offered in the
Holy of Holies, or any other day that it was brought on the inner altar. This offering that was always
done in private serves to atone for Lashon HaRa[7]
that is spoken privately.
The
Gemara[8] teaches us that “Because
of Lashon HaRa, tzaraat (leprosy) befalls a person. Yet [the Gemara asks]
doesn’t Rav Anani bar Sason teach that when the Kohen Gadol (High Priest) wears
the garment known as the me’il - מְעִיל,[9] this atones for the
nation’s Lashon HaRa”?
The
Gemara, as explained by Rashi, answers: If the Lashon HaRa caused a fight,
tzaraat results. Otherwise, the wearing of the me’il atones.
Yet does not Rav Simon teach that
the ketoret (incense) atones for lashon hara, for we read in the Torah that
Aharon atoned for the people with ketoret? Yes, the ketoret, which is usually
burnt privately in the inner sanctum of the Mishkan,[10] atones for Lashon HaRa
spoken in private, while the me’il atones for Lashon HaRa spoken in public.
[Until here from the Gemara.]
The
Chafetz Chaim writes: It follows from this that Lashon HaRa which causes a
fight is punished by tzaraat even when spoken privately. ketoret (incense) atones for Lashon HaRa spoken
privately which causes no harm.
Why
then did the ketoret provide atonement, in Bamidbar (Numbers) 16:46, where the
Lashon HaRa was very public? Because Aharon took the ketoret out of the privacy
of the Mishkan and burnt it in the midst of the camp.
The
Gemara records that offering of the ketoret is done privately;[11] that is, when the ketoret
is offered, no one is allowed to be in the Heichal, the inner sanctum, other
than the kohen offering the ketoret. While the Torah mentions this exclusion
specifically regarding the special service of the kohen Gadol on Yom
HaKippurim,[12]
the Gemara understands that it applies to the ketoret generally.[13]
Given
its very private nature, the ketoret (incense) symbolizes the mysterious, the
unknown. However, the Torah explicitly connects both offerings of the ketoret
to the lighting of the menorah. The menorah is symbolic of the light of the
Torah, the revealed Torah, while the ketoret is symbolic of the hidden aspects
of Torah, of those parts that lie beyond human comprehension. The Torah links
these two commands, highlighting the significance of striving to understand the
Torah while recognizing that some aspects of Torah will remain difficult.
Lashon
HaRa is not only speaking evil. It is
relating any information that might damage another person’s character. HaShem
deals with us mida-kneged-mida (measure for measure).
Idle
Chatter and Games
The
Vilna Gaon said: “Although there is no worldly pleasure in idle chatter and games,
still, it is particularly sweet:
Mishlei
(Proverbs) 1:22-23 ... their spirit will not quiet or rest until they speak words of
frivolity, and from this they have pleasure..."
What
is the nature of this Yetzer Hara, this evil inclination, the desire to fritter
away our lives by being idle with one's time? When people gather for idle
conversation, the first topic of discussion is the solution of life's problems.
Whether it is President Clinton's nuclear disarmament policy, or the latest
flood tolls in rural India; talk shows are filled with folks from Des Moines
who share their thoughts with the world. The urge to gossip is quite similar.
When one finds a particular person truly disturbing, he finds no rest until he
can sit in a quiet circle of friends, unload his pain and anger, and slice his
foe to pieces with a few well-placed words. Why is Lashon HaRa so satisfying?
In person, I may feel powerless and humiliated, but, at least here, in this
room, I have killed him. Speech is a form of control, a tool of power. The
words may be idle, but they define one's world.
Idle
chatter is related to playing a game. Both are pointless, yet both give us
great pleasure. This is one of the pleasures of the Olam HaBa. In that world we
will not have to account for our time as we do in this world. We will no longer
be required to accomplish something. In the Olam HaBa we will be like HaShem
who plays with the Torah. We will play with the Torah as we play
games in this world. We will find this game as immensely satisfying as we find
the playing of games in this world.
Consider
how many people spend all of their free time playing golf or other games. Games
and idle chatter both teach us about the pleasure of the Olam HaBa
(age-to-come). However, we must be wise enough to discern that these are the
pursuits of the Olam HaBa; they are NOT the pursuits of this world! We
should do everything we can to accomplish our mission in this world. In this
world we have legs in order that we may travel in the pursuit of our mission.
We have hands and arms in order that we might accomplish the tasks that make up
our mission in this world. In the Olam HaBa there will be no more “going” and
no more “doing”. When we arrive there, we will experience the pleasures
of that world as a reward for the “going” and “doing” that we faithfully
executed in this world, in the pursuit of our mission.
Let’s
complete this study by taking note of a pasuk (verse) at the end of our psalm.
In v.13 we read:
Tehillim
(Psalm) 39:13 Hear my prayer, HaShem, and give ear unto my cry; {N}
keep not silence at my tears; {N} for I am a stranger with You, a
sojourner, as all my fathers were.
I
would like to dwell a bit on the idea of ‘prayer’. To get us started, I would
like to ask a question. What is ‘prayer’? To investigate this, let’s look at
the meaning of the Hebrew word ‘tefillah’, as given to us by Strong’s
Concordance:
6419
palal, paw-lal'; a prim. root; to judge (officially or mentally); by extension.
to intercede, pray:-entreat, judge
(-ment), (make) pray (-er, - ing), make supplication.
If
the prime meaning for the Hebrew root word for ‘prayer’ is to judge,
then whom are we judging? We can get a clue to the answer by understanding that
the Hebrew word ‘palal’ is reflexive, that is, the speaker acts upon himself.
From this we understand that ‘prayer’ is judging oneself!
The
path of Torah study that leads to Gan Eden begins at the time of Brit Mila, as
we learn from the Targum on 48:20 for our parasha:
Beresheet 48:20 In
you, Joseph my son, will the house of Israel bless their infants in the day of their circumcision,
saying, The Lord set you as Ephraim and as Menashe.
We
cannot afford to wait for our children to grow up if they are to have any hope
of becoming great Torah scholars. We must begin at their brit
(circumcision/covenant)! It is this Torah study which will provide our sons
with the ability to control their tongues and thereby gain mastery over their
entire body. It is this Torah study which will end our exile and allow us to
return to the garden.
When
we combine the beginning of our psalm, which speaks of the control of the mouth
and tongue, with the end of our psalm, which speaks of judging ourselves in
prayer, then we begin to understand that the first judgment we should make is
the judgment of our speech. When we have brought this organ under control, then
we are on the path to walk with HaShem in the garden.
Ashlamatah:
1 Kings 2:1-10, 12
|
Rashi |
JPS |
|
1. ¶ And the days of David drew near
that he should die; and he charged Solomon, his son, saying: |
1. ¶ When
David's life was drawing to a close, he instructed his son Solomon as
follows: |
|
2. "I go the way of all the earth; you shall be strong, therefore, and
show yourself a man; |
2. "I am going the way of all the earth; be strong and show yourself a
man. |
|
3. And keep the charge of the Lord your God to walk in His ways, to keep His
statutes, and His commandments, and His judgments, and His testimonies, as it
is written in the law of Moses, that you may prosper in all that you do, and
wherever you turn; |
3. Keep the charge of the LORD your God, walking in His ways and following
His Laws, His commandments, His rules, and His admonitions as recorded in the
Teaching of Moses, in order that you may succeed in whatever you undertake
and wherever you turn. |
|
4. That the Lord may continue His
word which He spoke concerning me, saying, 'If your children take heed to
their way, to walk before Me in truth with all their heart and with all their
soul, there shall not fail you,' said He, 'a man on the throne of Israel.' |
4. Then the LORD will fulfill the promise that He made
concerning me: 'If your descendants are scrupulous in their conduct, and walk
before Me faithfully, with all their heart and soul, your line on the throne
of Israel will never end!' |
|
5. Moreover, you also know what Joab the son of Zeruiah did to me, (and)
what he did to the two captains of the hosts of Israel, to Abner the son of
Ner, and to Amasa the son of Jether, whom he slew, and shed the blood of war
in peace and put the blood of war upon his girdle (that was) about his loins,
and in his shoes that (were) on his feet. |
5. "Further, you know what Joab son of Zeruiah did to me, what he did
to the two commanders of Israel's forces, Abner son of Ner and Amasa son of
Jether: he killed them, shedding blood of war in peacetime, staining the
girdle of his loins and the sandals on his feet with blood of war. |
|
6. And you shall do according to your wisdom, and do not let his hoary head
go down to the grave in peace. |
6. So act in accordance with your wisdom, and see that his white hair does
not go down to Sheol in peace. |
|
7. But show kindness to the children of Barzillai the Gileadite, and let
them be of those that eat at your table, for so did they befriend me when I
fled from Absalom your brother. |
7. "But deal graciously with the sons of Barzillai the Gileadite, for
they befriended me when I fled from your brother Absalom; let them be among
those that eat at your table. |
|
8. And, behold, there is with you Shimei the son of Gera the Benjamite of
Bahurim, who cursed me with a grievous curse on the day when I went to
Mahanaim, and he came down to meet me at the Jordan, and I swore to him by
the Lord, saying, 'I will not put you to death with the sword.' |
8. "You must also deal with Shimei son of Gera, the Benjaminite from
Bahurim. He insulted me outrageously when I was on my way to Mahanaim; but he
came down to meet me at the Jordan, and I swore to him by the LORD: 'I will
not put you to the sword.' |
|
9. And now hold him not guiltless, for you are a wise man, and you will
surely know what you ought to do to him, and you shall bring his hoary head
down to the grave with blood." |
9. So do not let him go unpunished; for you are a wise man and you will know
how to deal with him and send his gray hair down to Sheol in blood." |
|
10. And David slept with his
fathers, and was buried in the city of David. {P} |
10. So David
slept with his fathers, and he was buried in the City of David. {P} |
|
11. And the days that David reigned
over Israel (were) forty years, seven years he reigned in Hebron, and in
Jerusalem he reigned thirty-three years. |
11. The length of David's reign over Israel was forty
years: he reigned seven years in Hebron, and he reigned thirty-three years in
Jerusalem. |
|
12. And Solomon sat upon the throne
of David his father, and his kingdom was firmly established. {S} |
12. And Solomon sat upon the throne of his father David, and his rule was
firmly established. {S} |
|
13. And Adoniahu the son of Haggith
came to Bath Sheba, the mother of Solomon, and she said, "Do you come
peaceably?" And he said, "Peaceably." |
13. Adonijah son of Haggith came to see Bathsheba,
Solomon's mother. She said, "Do you come with friendly intent?" "Yes,"
he replied; |
|
14. And he said, "I have something to say to you." And she said,
"Say on." |
14. and he continued, "I would like to have a word with you."
"Speak up," she said. |
|
15. And he said, "You know that the kingdom was mine, and (that) all
Israel set their faces on me, that I should reign, but the kingdom turned
about, and has become my brother's, for it was his from the Lord. |
15. Then he said, "You know that the kingship was rightly mine and that
all Israel wanted me to reign. But the kingship passed on to my brother; it
came to him by the will of the LORD. |
|
16. And now I ask one petition of you, do not refuse me, and she said to him,
"Say on." |
16. And now I have one request to make of you; do not refuse me." She
said, "Speak up." |
|
17. And he said, "Say, I beg
of you, to Solomon the king, for he will not refuse you, that he give me
Abishag the Shunemitess as a wife. |
17. He replied, "Please ask King Solomon -- for he
won't refuse you -- to give me Abishag the Shunammite as wife." |
|
18. And she said, "Good, I will speak for you to the king." |
18. "Very well," said Bathsheba, "I will speak to the king in
your behalf." |
|
19. And Bath Sheba came into king Solomon to speak to him for Adoniahu. And
the king rose up to meet her and bowed himself to her, and sat down on his
throne, and caused a seat to be set for the king's mother, and she sat at his
right hand. |
19. So Bathsheba went to King Solomon to speak to him about Adonijah. The
king rose to greet her and bowed down to her. He sat on his throne; and he
had a throne placed for the queen mother, and she sat on his right. |
|
20. And she said, "I ask one small petition of you, do not refuse
me," and the king said to her, "Ask on, my mother, for I will not
refuse you." |
20. She said, "I have one small request to make of you, do not refuse
me." He responded, "Ask, Mother; I shall not refuse you." |
|
21. And she said, "Let Abishag the Shunemitess be given to Adoniahu,
your brother, as a wife." |
21. Then she said, "Let Abishag the Shunammite be given to your brother Adonijah
as wife." |
|
22. And king Solomon answered and said to his mother, "And why do you
ask Abishag the Shunemitess for Adoniahu? Ask for him the kingdom (also), for
he is my elder brother, and to him, and Abiathar the priest, and Joab the son
of Zeruiah." {P} |
22. The king replied to his mother, "Why request Abishag the Shunammite
for Adonijah? Request the kingship for him! For he is my older brother, and
the priest Abiathar and Joab son of Zeruiah are on his side." {P} |
|
|
|
Rashi’s
Commentary for: 1 Kings 2:1-10, 12
5 You also know
what Joab the son of Zeruiah did to me by showing them the letter which
David had sent through Uriah.
And shed the blood of war in
peace Since they were at peace with
him, they were not on guard against him.
And he put the blood of war upon
his girdle that was about his loins He had girded his
sword, attached to his loins, not in the customary manner of those girding
swords, and he went out to meet Amasa. He turned the opening downward so that
it should easily fall out of the sheath to the ground as it says (Samuel II
20:8) “and he went out towards Amasa and it fell out.” As soon as it fell, Joab
[nonchalantly] retrieved it, and held it ready in his hand. Amasa presumed he
retrieved it solely to pick it up from the ground, and was not alert to guard
himself against an attack from the sword which was in Joab’s hand.
6 And do not let
his hoary head go down to the grave in peace Do not let him die a natural
death [since this will minimize his worldly punishment] and cause him to fall
into purgatory for torturous purification.
8 Who cursed me
with a grievous curse [Others maintain] נִמְרֶצֶת means clear and unquestionable as (we
find) in (Job 16:3): “what will bring clarity to you (ימריצך),” and (Job 6:25): “how clear (נמרצו) are right words,” the same as נִמְלְצוּ a derivation of the word מְלִיצָה, an interpretation or clarification.
9 For you are a
wise man Turn your attention to find for him an iniquity justifying a death
penalty in another matter.
12 And his kingdom
was firmly established He was also master and ruler of all heavenly
creatures and beings.
19 to speak to him
to speak on his behalf; on behalf of Adoniahu.
for the king’s mother Our Sages said, however, “the king’s mother” is a
reference to Ruth.
22 ...ask for him
the kingdom also From the moment a commoner uses the scepter of the king,
that is the beginning of authority.
Verbal Tallies
By: H. Em. Rabbi Dr. Hillel ben
David
& HH Giberet Dr. Elisheba bat
Sarah
Beresheet
(Genesis) 47:29 – 48:22
I
Melachim (Kings) 2:1-10, 12
Tehillim
(Psalms) 39
Mk
4:26-29, Acts 10:44-48
The
verbal tallies between the Torah and the Ashlamata are:
Time
/ day - יום,
Strong’s number 03117.
Drew
nigh - קרב,
Strong’s number 07126.
Israel
- ישראל, Strong’s number 03478.
Die
- מות,
Strong’s number 04191.
Said
/ saying - אמר,
Strong’s number 0559.
Put
/ shed / make - שום,
Strong’s number 07760.
Deal
/ doest / didst - עשה,
Strong’s number 06213.
Kindly
/ kindness - חסד,
Strong’s number 02617.
Trully
/ truth - אמת,
Strong’s number 0571.
Bury
/ buried - קבר,
Strong’s number 06912.
The
verbal tallies between the Torah and the Psalm are:
Time
/ day - יום,
Strong’s number 03117.
Said
/ saying - אמר,
Strong’s number 0559.
Put
/ shed / make - שום,
Strong’s number 07760.
Hand
- יד,
Strong’s numbner 03027.
Deal
/ doest / didst - עשה,
Strong’s number 06213.
Beresheet
(Genesis) 47:29 And the time <03117> drew near <07126> (8799) that
Israel <03478> must die <04191> (8800): and he called his son
<01121> Joseph, and said <0559> (8799)
unto him, If now I have found grace in your sight, put <07760> (8798), I
pray, your hand <03027> under my thigh, and deal <06213> (8804)
kindly <02617> and truly <0571> with me;
bury <06912> (8799) me not, I pray, in Egypt:
Beresheet
(Genesis) 30 But I will lie with my
fathers, and you will carry me out of Egypt, and bury me in their burying-place.
And he said, I will do as you have said.
I
Melachim (Kings) 2:1 Now the days <03117> of David drew near <07126> (8799)
that he should die <04191> (8800); and he charged Solomon his son
<01121>, saying <0559> (8800),
I
Melachim (Kings) 2:3 And keep the charge of the LORD thy God, to walk in his ways, to keep
his statutes, and his commandments, and his judgments, and his testimonies, as
it is written in the law of Moses, that thou mayest prosper in all that thou
doest <06213> (8799), and whithersoever
thou turnest thyself:
I
Melachim (Kings) 2:4 That the LORD may continue his word which he spake concerning me, saying
<0559> (8800), If thy children take heed to their way, to walk before me
in truth <0571> with all their heart and with all their soul, there shall not fail
thee (said he) a man on the throne of Israel
<03478>.
I Melachim
(Kings) 2:5 Moreover thou knowest also what Joab the son of Zeruiah did to me,
and what he did to the two captains of the hosts of Israel, unto
Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed <07760>
(8799) the blood of war in peace, and put the
blood of war upon his girdle that was about his loins, and in his shoes that
were on his feet.
I
Melachim (Kings) 2:7 But shew kindness <02617> unto the sons of Barzillai the
Gileadite, and let them be of those that eat at thy table: for so they came to
me when I fled because of Absalom thy brother.
I
Melachim (Kings) 2:10 So David slept with his fathers, and was buried <06912>
(8735) in the city of David.
Tehillim
(Psalms) 39:1 « To the chief Musician, even to Jeduthun, A Psalm of David. » I
said <0559> (8804), I will take heed to my ways, that I sin not
with my tongue: I will keep my mouth with a bridle,
while the wicked is before me.
Tehillim
(Psalms) 39:4 LORD, make me to know mine end, and the measure of my days <03117>,
what it is; that I may know how frail I am.
Tehillim
(Psalms) 39:8 Deliver me from all my transgressions: make <07760> (8799)
me not the reproach of the foolish.
Tehillim
(Psalms) 39:9 I was dumb, I opened not my mouth; because thou didst
<06213> (8804) it.
Tehillim
(Psalms) 39:10 Remove thy stroke away from me: I am consumed by the blow of thine
hand <03027>.
Hebrew:
|
Hebrew |
English |
Torah Seder Gen 46:28 – 47:28 |
Psalms Psa 38:1-22 |
Ashlamatah Zech. 10:6-12 + 11:4-11 |
|
!yIa; |
there, no |
Gen 47:4 |
Ps 38:3 |
|
|
vyai |
men, man |
Gen 46:32 |
Ps 38:14 |
Zech 11:6 |
|
lk;a' |
lived off, food,
eat |
Gen 47:22 |
Zech 11:9 |
|
|
~yhil{a/ |
GOD |
Ps 38:15 |
Zech 10:6 |
|
|
rm;a' |
said |
Gen 46:30 |
Ps 38:16 |
Zech 11:4 |
|
#r,a, |
Land earth
ground |
Gen 46:28 |
Zech 10:10 |
|
|
rv,a] |
who, which |
Gen 46:31 |
Ps 38:14 |
Zech 11:5 |
|
aAB |
came, come, |
Gen 46:28 |
Zech 10:10 |
|
|
tyIB; |
house, household |
Gen 46:31 |
Zech 10:6 |
|
|
%r;B' |
blessed |
Gen 47:7 |
Zech 11:5 |
|
|
rf'B' |
flesh |
Ps 38:3 |
Zech 11:9 |
|
|
~G: |
both, even, also |
Gen 46:34 |
Ps 38:10 |
Zech 11:8 |
|
%l;h' |
go, walk |
Ps 38:6 |
Zech 10:12 |
|
|
hNEhi |
behold |
Gen 47:1 |
Zech 11:6 |
|
|
rk;z" |
memorial,
remember |
Ps 38:1 |
Zech 10:9 |
|
|
[r;z" |
sow, scatter |
Gen 47:23 |
Zech 10:9 |
|
|
dy" |
hand, power,
four-fifths |
Gen 47:24 |
Ps 38:2 |
Zech 11:6 |
|
[d;y" |
know |
Gen 47:6 |
Zech 11:11 |
|
|
hd'Why> |
Judah |
Gen 46:28 |
Zech 10:6 |
|
|
hwhy |
LORD |
Ps 38:1 |
Zech 10:6 |
|
|
~Ay |
days |
Gen 47:9 |
Ps 38:6 |
Zech 11:11 |
|
@seAy |
Joseph |
Gen 46:28 |
Zech 10:6 |
|
|
bv;y" |
live , settled,
inhabitants |
Gen 46:34 |
Zech 11:6 |
|
|
dbeK' |
severe, heavy |
Gen 47:4 |
Ps 38:4 |
|
|
dx;K' |
hide,
annihilated |
Gen 47:18 |
Zech 11:8 |
|
|
yKi |
when |
Gen 46:33 |
Zech 10:6 |
|
|
lKo |
all, every |
Gen 46:32 |
Ps 38:6 |
Zech 10:11 |
|
!heKo |
priests |
Gen 47:22 |
Zech 11:7 |
|
|
aol |
no, nor |
Gen 47:9 |
Zech 10:10 |
|
|
ble |
heart |
Ps 38:8 |
Zech 10:7 |
|
|
xq;l' |
took |
Gen 47:2 |
Zech 11:7 |
|
|
daom. |
very, greatly,
badly |
Gen 47:13 |
Ps 38:6 |
|
|
tWm |
die |
Gen 46:30 |
Zech 11:9 |
|
|
rk;m' |
sold, sell |
Gen 47:20 |
Zech 11:5 |
|
|
!mi |
because |
Gen 47:13 |
Ps 38:3 |
|
|
ac'm' |
found, find,
fall |
Gen 47:14 |
Zech 10:10 |
|
|
~yIr;c.mi |
Egyptians |
Gen 46:34 |
Zech 10:10 |
|
|
dg:n" |
tell, told,
confess |
Gen 46:31 |
Ps 38:18 |
|
|
dg<n< |
presence,
before, aloof |
Gen 47:15 |
Ps 38:9 |
|
|
vp,n< |
life, soul |
Ps 38:12 |
Zech 11:8 |
|
|
dA[ |
long time,
still, longer |
Gen 46:29 |
Zech 11:6 |
|
|
!yI[; |
eyes |
Gen 47:19 |
Ps 38:10 |
|
|
l[; |
therefore |
Gen 47:22 |
Ps 38:16 |
|
|
dm;[' |
presented, stand |
Gen 47:7 |
Ps 38:11 |
|
|
hP, |
according, mouth |
Gen 47:12 |
Ps 38:13 |
|
|
~ynIP' |
before, face |
Gen 46:28 |
Ps 38:3 |
|
|
!aoc |
flocks |
Gen 46:32 |
Zech 11:4 |
|
|
hn"q' |
buy, bought |
Gen 47:19 |
Zech 11:5 |
|
|
ar'q' |
call |
Gen 46:33 |
Zech 11:7 |
|
|
ha'r' |
appeared, see,
seen |
Gen 46:29 |
Zech 10:7 |
|
|
[;re |
friend |
Ps 38:11 |
Zech 11:6 |
|
|
ra;v' |
left |
Gen 47:18 |
Zech 11:9 |
|
|
xm;f' |
rejoice, be glad |
Ps 38:16 |
Zech 10:7 |
|
|
yx; |
alive |
Gen 46:30 |
Ps 38:19 |
|
|
hy"x' |
live |
Gen 47:19 |
Zech 10:9 |
|
|
rb;[' |
removed, gone
over, passed |
Gen 47:21 |
Ps 38:4 |
Zech 10:11 |
|
~[; |
people |
Gen 47:21 |
Zech 10:9 |
|
|
hn"[' |
answer |
Ps 38:15 |
Zech 10:6 |
|
|
hb'r' |
became numerous |
Gen 47:27 |
Zech 10:8 |
|
|
h['r' |
shepherds |
Gen 46:32 |
Zech 11:4 |
Greek:
|
Greek |
English |
Torah Seder Gen 46:28 – 47:28 |
Psalms Psa 38:1- |
Ashlamatah Zech. 10:6-12 + 11:4-11 |
Peshat Mk/Jude/Pet Mk 4:21-25 |
Remes 1 Luke Lk 11:33-36 |
Remes 2 Acts/Romans Acts 10:34-43 |
|
|
ἀγαπάω |
love |
Zec 10:6 |
||||||
|
αἴρω |
taken |
Mar 4:25 |
Luk 8:18 |
|||||
|
ἀκούω |
hear, heard |
Ps 38:13 |
Mar 4:23 |
Luk 8:18 |
||||
|
ἁμαρτία |
sins |
Ps 38:3 |
Act 10:43 |
|||||
|
ἀνοίγω |
open, opening |
Ps 38:13 |
Act 10:34 |
|||||
|
ἀπόκρυφος |
concealed |
Mar 4:22 |
Luk 8:17 |
|||||
|
ἀποστέλλω |
sent |
Gen 46:28 |
Act 10:36 |
|||||
|
αὐξάνω |
grow, grew |
Gen 47:27 |
||||||
|
βλέπω |
see, heed |
Mar 4:24 |
Luk 8:16 |
|||||
|
γινώσκω |
know |
Zec 11:11 |
Luk 8:17 |
|||||
|
διά |
on account of |
Gen 47:22 |
Zec 11:6 |
Act 10:36 |
||||
|
δίδωμι |
give, given,
appointed |
Gen 46:25 |
Mar 4:25 |
Luk 8:18 |
Act 10:40 |
|||
|
διέρχομαι |
through |
Zec 10:11 |
Act 10:38 |
|||||
|
δικαιοσύνη |
righteousness |
Ps 38:20 |
Act 10:35 |
|||||
|
δύο |
two |
Zec 11:7 |
||||||
|
εἰρήνη |
peace |
Ps 38:3 |
Act 10:36 |
|||||
|
εἷς |
one |
Zec 10:10 |
||||||
|
ἔπω |
said, speak,
say, spoken |
Gen 46:30 |
Ps 38:16 |
Zech 11:4 |
Act 10:34 |
|||
|
ἔρχομαι |
come, came |
Gen 47:1 |
Mar 4:21 |
Luk 8:17 |
||||
|
ἐσθίω |
eat, ate |
Gen 47:22 |
||||||
|
ἕτερος |
other, another |
Zec 11:7 |
||||||
|
ζάω |
live, living |
Gen 46:30 |
Ps 38:19 |
Act 10:42 |
||||
|
ἡμέρα |
day |
Gen 47:9 |
Ps 38:6 |
Zech 11:11 |
Act 10:40 |
|||
|
θεός |
GOD |
|||||||
|
κλίνη |
beds |
Mar 4:21 |
Luk 8:16 |
|||||
|
κρυπτός |
hidden |
Mar 4:22 |
Luk 8:17 |
|||||
|
κύριος |
LORD, master |
Gen 47:18 |
Ps 38:1 |
Zec 10:7 |
Act 10:36 |
|||
|
λαμβάνω |
received |
Gen 47:23 |
Zec 11:7 |
Act 10:43 |
||||
|
λαός |
people |
Gen 47:21 |
Zec 11:9 |
Act 10:41 |
||||
|
λέγω |
speaking, saying |
Gen 47:1 |
Zec 10:12 |
Mar 4:21 |
||||
|
λόγος |
matter, word |
Zec 11:11 |
Act 10:36 |
|||||
|
λυχνία |
lamp stand |
Mar 4:21 |
Luk 8:16 |
|||||
|
λύχνος |
lamp |
Mar 4:21 |
Luk 8:16 |
|||||
|
μεριμνάω |
anxious |
Ps 38:18 |
||||||
|
μέρος |
part |
Gen 47:24 |
Luk 11:36 |
|||||
|
μισέω |
detested |
Ps 38:19 |
||||||
|
μόδιος |
bushel |
Mar 4:21 |
Luk 11:33 |
|||||
|
ὅλος |
entire, all |
Ps 38:6 |
Luk 11:34 |
Act 10:37 |
||||
|
ὄνομα |
name |
Zec 10:12 |
Act 10:43 |
|||||
|
πᾶς |
all, entire |
Gen 46:32 |
Ps 38:6 |
Zech 10:11 |
Act 10:35 |
|||
|
πατήρ |
father |
Gen 46:29 |
||||||
|
πολύς |
more, many |
Gen 46:29 |
Zec 10:8 |
|||||
|
πονηρός |
severe, evil |
Gen 47:9 |
Luk 11:34 |
|||||
|
προστίθημι |
add |
Mar 4:24 |
||||||
|
σπείρω |
sowing |
Gen 47:19 |
Zec 10:9 |
|||||
|
στόμα |
mouth |
Ps 38:13 |
Act 10:34 |
|||||
|
συνάγω |
gathered,
together |
Gen 47:14 |
||||||
|
σῶμα |
person, body |
Gen 47:12 |
Luk 11:34 |
|||||
|
τίθημι |
set, put, place,
establish it |
Gen 47:26 |
Mar 4:21 |
Luk 8:16 |
||||
|
ὑπό |
under |
Mar 4:21 |
Luk 11:33 |
Act 10:38 |
||||
|
φανερός |
apparent |
Mar 4:22 |
Luk 8:17 |
|||||
|
φῶς |
light |
Ps 38:10 |
Luk 8:16 |
|||||
|
ψυχή |
soul |
Ps 38:12 |
Zech 11:8 |
|||||
NAZAREAN
TALMUD
Sidra Of B’resheet (Gen.) Gen 47:29 – 48:22
“Vayiq’r’vu
Y’mei Yisrael” “And drew near the days of Israel”
By: H. Em. Rabbi Dr. Eliyahu ben Abraham &
H. Em. Hakham Dr. Yosef ben Haggai
|
School of
Hakham Tsefet Peshat (Mk 4:26-29) Mishnah א:א |
|
|
And he (Yeshua) said, “The kingdom/Governance of God is as
if a man should scatter seed on the ground, and should sleep through[14]
the night and rise by day, and the seed should sprout and grow, he himself
does not know how. For the earth yields crops by itself: first the blade,
then the head, after that the full grain in the head. But when the grain
ripens, immediately he puts in the sickle, because the harvest has
come.”[15] |
|
|
School of Hakham Shaul Remes (2
Luqas - Acts 10:44-48) Pereq
א:א |
|
|
While Hakham Tsefet was still
speaking these words, the Ruach
HaKodesh (Nefesh Yehudi) fell upon all those who heard the words
of the Oral Torah. And those of the Jewish (brothers) who were faithfully obedient (to the Master’s Mesorah) were astonished, who accompanied Hakham
Tsefet, because the gift of the Ruach
HaKodesh (Nefesh Yehudi)
had been poured out on the Gentiles also. For they heard them speak in other
languages (Hebrew) and magnify God (referring to the
Kadish). Then Hakham Tsefet answered, “Can
anyone forbid water, that these should not be immersed who have received the
Ruach HaKodesh (Nefesh Yehudi) just as we have?” And he commanded them to be
immersed after they had received their Brit Milah[16] on the authority of the Master. Then they asked him to stay a few
days. |
|
Nazarean Codicil to be read in
conjunction with the following Torah Seder:
|
Gen 47:29 –
48:22 |
Psa. 39 |
I Kings
2:1-10, 12 |
Mk 4:26-29 |
Acts 10:44-48 |
Commentary to Hakham Tsefet’s School of Peshat
Satan and the Kingdom/Governance of G-d
Mk 4:28. For of itself does the earth bear fruit, first a blade,
then an ear, then full grain in the ear.
We
open the Peshat commentary with a question. Why does satan (the adversary)
oppose the Kingdom/Governance of G-d?
We
must first determine the identity of the adversary or “satan.” The Biblical
phrase “satan” is usually a direct translation of the word שָׂטָן satan, pronounced
“saw-tawn.”[17]
The Greek Σατανᾶς – Satanas, pronounced “sat-an-as”[18] is derived from the
Hebrew שָׂטָן satan. In
Christian literature “satan” is the archenemy of G-d. Jewish thoughts of
“satan” do not make “satan” into the arch villain of G-d but the part of the
human being referred to as the Yetser HaRa.
Gen. 1:26 Then God said,
"Let us make man in our image, after our likeness. And let them have
dominion…
We
must understand that the “image” and “likeness” of the present passage in no
way implies that G-d is a corporeal being as we are. The Sages (Hakhamim) teach
us that we cannot read the opening chapters of B’resheet is the absolute
literal (Peshat) sense. This does not mean that we cannot derive Peshat
information from them, as we will see. From the cited passage of B’resheet, we
learn that the plurality “us” does not relate to a “trinitarian” divinity
proposed by christian scholars and teachers. Nor, does the Hebrew word צֶלֶם – tselem
or דְּמוּת – demuwth in
any way imply that there is or ever will be a divinity of corporeal substance.[19]
The phrase “For the earth yields
crops by itself,” captures the “mystery” (So’od) in Peshat vocabulary. The
earth possesses the energy and ability to cause things to grow because G-d has
vested it with these powers.
B’resheet (Ge) 1:11 And God said, "Let the earth sprout vegetation,
plants yielding seed, and fruit trees bearing fruit in which is their seed,
each according to its kind, on the earth." And it was so. The earth
brought forth vegetation, plants yielding seed according to their own kinds,
and trees bearing fruit in which is their seed, each according to its kind. And
God saw that it was good.
These
passages reveal even deeper truths than our Peshat will allow us to comment on
here. However, we can see even from Peshat, that the earth is able, of itself
to grow produce as Hakham Tsefet, in our pericope has suggested. Therefore,
whatever comes from the earth possess a special bestowal of energy to reproduce
“after its own species.” Consequently, man has come from the earth with the
capacity to reproduce “after his own species.” The Ramban[20] shows in his commentary
to B’resheet 1:26 that when G-d says “let us,” He is entering into a
partnership with the earth in the creation of man. As such, man has the earthly
capacity to reproduce himself through his seed in the same way that the fruit
tree produces “after its kind.” Therefore, the “image” and “likeness” can be
taken to mean that man has some physiognomies that he received from the earth
and some more sublime characteristics he received from G-d. Because man is
dualistic in his composite nature, he alone can capture the essence of the
spiritual (abstract) world and bring it into the mundane sphere of life. While
there is a great deal of work to be done in the area of “tikun,” meaning
repair, we must also remember that man is given an initial mission to “have
dominion, be fruitful, and multiply.” These commands are not mere “cultural
mandates” as some have purported. Judaism accepts these “mandates” as mitzvoth
(commandments) making them obligatory. And the mitzvah to be fruitful and
multiply can have deeper meanings, but we see that the idea is to build a
community under the authority of G-d’s mitzvot.
Of its own Species
In our attempt to
understand and determine the identity of the adversary, we must look into man’s
purpose. The Biblical refrain וַיֹּאמֶר
אֱלֹהִים
יְהִי
“and God said let there be” occurs repeatedly in the opening chapter of
B’resheet. As we noted above, we see with each remark, that G-d is investing a
specific energy and Law (Torah/Nomos) into the infrastructure of the Universe.
This truth compounds the question because it alters or amplifies the question.
If the earth is a part of the Structured Universe, which demands that we keep
the Torah, why is it adversely obsessed with returning man to the “dust of the
earth?” In a measure the “earth” the adversary (satan) wants us dead if we fail
to observe the mitzvoth.
Because man’s composition
he is caught between the earth and the heavens, man’s activities unlike G-ds,
fall into four classes.[21]
1.
Purposeless
2.
Unimportant
3.
Vanity
4.
Good
Works
In a measure, the “earth”
the adversary (satan) wants us dead, or wants its dirt from those who are not
productively building the earth and the universe. In other words when we do not
produce (a principle law of the earth/structured universe) we fall into decay,
which is the earths way of recycling. This is equally true regardless of
whether we are speaking of vegetable or animal life. The man who operates
“without purpose,” involved in the “unimportant” the adversarial earth pursues that man
involved in “vain activity” because he is not building the Kingdom of God or
“ruling” in the Governance of G-d.
Those
activities, which are deemed “good works,” are necessary and useful to obtain a
specified goal. Therefore, before we can define with clarity “good works” we
need to understand “works” as they appear in the Biblical Texts.
We
have included the English Standard version and our own translation for
comparison.
|
English Standard Version |
H. Em. Rabbi Dr. Eliyahu ben Abraham & H.
Em. Hakham Dr. Yosef ben Haggai’s translation |
|
Eph.
2:8-10 For by grace you have been saved through faith. And this is not your
own doing; it is the gift of God, not a result of works, so that no one may
boast. For we are his workmanship, created in Christ Jesus for good works,
which God prepared beforehand, that we should walk in them. |
Eph 2:8-10 It is by God’s
loving-kindness that brought you (Gentiles) to wholeness[22]
by becoming faithfully obedient Jews, this is not by your own merit but a
gift of God.[23]
You are not made whole by human attempts to please God,[24]
so that anyone can boast. For we (Jews) are His (God’s)
workmanship, created in union with Yeshua HaMashiach for a life of good works, according
to the halakhot (Laws) of the Torah,
which God has prepared beforehand that we[25]
(Jews and Gentiles) should walk
(halakh)[26]
in them. |
The
“gift of G-d” is the Torah,
as can be seen in our footnotes. G-d’s loving-kindness gave us the Gift of the Torah as an eternal
spiritual gift. This “gift” was given to the Jewish people first.[27] Because our translation
of Ephesians 2:8-10 purports the truth that the Gentiles must become fully
obedient Jews, we take up the age-old battle between “works” and “grace.”
Firstly, we must realize that the Gift of the Torah is never to be rescinded.[28] Furthermore, we must
accept the fact that the structure of the entire universe is built upon the
Nomos/Oral Torah. These spoken words (Oral Torah) are captured from time to
time in the written text. The refrain וַיֹּאמֶר
אֱלֹהִים
יְהִי
“and God said let there be…” cited above is a perfect example. However, the
written text has not captured all the words that G-d used to create the
universe. Consequently, we must accept the Oral Torah as a means for
understanding the will of G-d as well as the power of creation. The English
Standard Version of the Bible says that “salvation” (being made whole)[29]
is a “gift of G-d” and not of “works,” therefore, we need some clarity as to
what “works” are being discussed. The proper way to understand the phrase
“works” in the present context is, as we have translated the phrase “human attempts to please God.” If we accept that, no
human works devoid of the Torah can please G-d we have a perfect
understanding of Hakham Shaul’s intention. In other words, when we
hermeneutically understand these words aright, we understand that we must join
G-d’s gift of the Torah with the idea of “being made whole” (salvation).[30]
Works that men contrive or imagine apart from the Torah can NEVER produce
“salvation,” bring a man to “spiritual wholeness” or bring us into connection
with G-d.
Rom. 1:16 For I
am not ashamed of the Mesorah (Oral Torah), for it is the power[31]
of God for being made whole[32] (salvation) to
everyone who becomes faithfully obedient, by the Jew first and then also
by the Gentiles.
Hakham
Shaul’s words are straightforward here. It is the Mesorah of G-d that brings
the ability to “be made whole,” (be “saved”).
The
Midrashic text of Matityahu, the commentary to the Malchut Shamayim[33] (Kingdom/Governance of
G-d) addresses this question with the same vocabulary as our cited texts.
Matt. 19:25-26 When his (Yeshua’s) talmidim
(disciples) heard (Yeshua’s midrash
on the rich man), they were
overwhelmingly amazed, saying, “Who has the power (δύναται – dunatai) to be made spiritually whole (saved)? But Yeshua understood their amazement, and said to them, With men
this is impossible (ἀδύνατόν – adunaton);[34]
but with God all things are possible (δυνατά – dunata).
Now
we see that “salvation,” “being made spiritually whole” is impossible with man.
Or, man does not have the capacity
(ἀδύνατόν – adunaton); of his own accord apart from the Gift of the Torah (G-d’s δύναται – dunatai) to be “saved,” made spiritually whole. Therefore, a man’s works apart from the Gift of the Torah is
powerless and are considered the “works of the flesh.” The “works of the flesh”
are man’s attempt to “save” himself without the instruction of the Torah, Oral
or Written.
Case Law
Judaism
is a “faith” if we can call it that, built upon precedent. Therefore, we have
cited a textual, hermeneutic argument above, which needs “case law” to finalize
our controversy.
B’resheet (Gen.) 3:7-10 Then the eyes of both were
opened, and they knew that they were naked. And they (of their own accord trying to atone for their sin) sewed fig leaves together and made themselves loincloths. And they
heard the voice (Dabar/Logos/Memra)
of the Lord God (Oral Torah) walking in the garden in the ruach (breath)[35] of the day, and the man and his wife were
hidden[36]
from the presence of the Lord God
among the trees of the garden. But the Lord
God called to the man and said to him, "Where are you" (being
unable to see Adam)? And he said,
"I heard the your voice (Dabar/Logos/Memra) in the garden, and I was afraid, because I was naked, and I was hidden
(because of my sin).”
Adam’s
sin hid him from the “Presence (face) of G-d.” G-d could no longer see Adam and
Chava because they had violated the mitzvot of G-d. However, our point (case
Law) rests upon the fact that Adam took it upon himself to atone for his wrong
by covering himself with a fig leaf. The fig leaf depicts Adam’s “works of the
flesh,” and “human attempts to please God” or an
attempt to atone for his sin apart from the Torah. Therefore, we see the
precedential law, which demonstrated that the activities contrived apart from
Torah render a man dead to G-d. We understand by later passages that G-d taught
Adam the appropriate way to atone for sin when he made “skins” for Adam and
Chava.[37]
Rule or Fall
Adam was created to rule. The Hebrew word “rule” is radah. The Hebrew word for “fall” or descend is yarad. The Hebrew text of B’resheet 1:26
says “And let them have dominion” ve-yiradoo.[38] Here “ve-yiradoo”
is a polyvalent containing a trilateral consonantal root. Therefore, “ve-yiradoo” can mean that
he could either yarad – descend or radad - rule.[39]
Adam’s
right to “rule” was dependent upon his right standing with G-d! Those who do
not have a “right standing” with G-d are not qualified or able to rule in the
Kingdom/Governance of G-d! In other words, those who flagrantly violate the
mandates of the Torah cannot be “rulers” in the Governance of G-d.[40] Those Hakhamim who are
“shomer HaTorah,” are the Torah’s “guardians” can “rule” (radah). But, those
who refuse to observe the mitzvot are destined to fall (yarad). It is these
unproductive souls that the adversary, the earth, wishes to consume.
The
Communion, presence, and power of G-d that Adam possessed were lost with his
violation of the Torah mandate. The whole of Adam's (humanities) existence is
dependent on his relationship with G-d through the Torah. Without a true and
proper relationship with G-d, man does not warrant existence at all. ALL men
who do not seek to establish a correct relationship with G-d through the Torah
warrant DEATH. Therefore, the earth seeks to consume the “workers of iniquity”
those who have no works of Torah.
Peroration
Are we “saved” by
“grace”? Yes the “grace” loving-kindness of G-d gave us the gift of eternal
“salvation” through the “Gift of the Torah” as opposed to the “works of the
flesh,” man’s attempt to please G-d apart from the Torah.
Commentary to Hakham Shaul’s School of Remes
The goal of this commentary is to prove that the “Oral Torah” and the
“spirit” of 2 Luqas (Acts) 10:44-48 are the same. Furthermore, the “Oral Torah”
is not only the path of return to Gan Eden and that the promise given to the
Prophets, the Oral Torah is a means of Global tikun and continuation of Adam’s
initial mission.
We
find that our present Remes text presents itself as a case Law for this very
purpose. In other words, 2 Luqas (Acts) 10:44-48 presents itself as a Talmudic
case Law showing that the Oral Torah is the “spirit” that the Prophets spoke of
concerning the “out pouring” in the last days.
Why Do humans employ sin with such
resourcefulness?
B'resheet does not record only the fall of Adam. The narrative of
B'resheet records a series of falls. These are not all directly associated with
the "fall of Adam." Therefore, we cannot attribute every subsequent
case of sinfulness to Adam. B'resheet shows the repeated challenge of humanity.
In most cases, we see the same result. Man is given the challenge and choice to
employ sin or reject it. This scenario is played out in the life of every human
soul.
Gan Eden and the state of Pleasure
The fall of Adam demonstrates that humanity will repeatedly fall and
give way to sin forfeiting his right to be an authority in the
Kingdom/Governance of G-d. However, the narrative of Gan Eden and the fall of
Adam present the secret to all life in the universe. Man's failure to reach his
potential is in his refusal to obey G-d's commandments. G-d's commands are not
for the sake of "legalism" or the like, as we have seen from our
Peshat commentary. G-d's commands are the mechanism whereby we remain
constantly in loving connection with Him.
The Galil experienced an amazing transformation during the life and
ministry of Yeshua in that the hierarchy of angelic beings established to
guarantee the observance of the Torah met with the Master in perfect unity.
Rather than contending with the forces of the heavens, the Galileans aligned
themselves with the “Kingdom of the Heavens” (governance) of God [through
Hakhamim and Bate Din] as opposed to human kings and created a new Eden. This was the intended state for Gan Eden. Adam
was to establish the "Perfected Community" under G-d. “One Nation -
People under G-d” as the Perfected Society.
If the Torah – Nomos is the structure of the universe, we must opine
that the Oral Torah is the structure both of the Y’mot HaMashiach (Days of
Messiah) and the Olam HaBa (the ever coming world). We further state that the
Halakhic application of the Oral Torah is a means for the restoration Eden
(Paradise). How can this be?
The key to understanding the universalistic character of Judaic
monotheism lies in its focus on Israel as Adam and Eden and the land (Eretz
Yisrael) – and its eagerness to receive “under the wings of God’s presence” all
who accept God’s dominion and Torah’s statement thereof.[41]
Consequently, we can see that the Kingdom and the Torah/Nomos are so
intertwined that they are inseparable. One of the primary purposes of (Torah)
halakhah is to produce a specific social order. Neusner[42] understands that G-d has
called Yisrael “Adam” as taught by Yechezkel HaNavi (The Prophet Ezekiel). Adam
HaRishon (the First Adam) is the first creature to communicate the words of the
Divine by capturing the spiritual essence of the creatures and calling them by
name. This process is that of marrying the temporal world to the eternal
dimension of the “ever coming” world. This process is captured in the Greek
word “Nomos” and the Hebrew word “Dabar.” The world of Adam and Chava, Eden was
not only supposed to be strictly a “garden paradise.” Eden was supposed to be a
“social paradise.” The Nomos – Torah of the universe was built to support a
specific social order. The agents of G-d – the intermediaries are situated and
empowered to maintain this type of societal structure. Therefore, when society
runs contrary to the predetermined social order of the Nomos – Torah, the
intermediaries work to reestablish that environment by the means at their
disposal.
Adam’s sin finds its antidote in the Torah, which, the sages maintain, is given to purify the heart of humanity.
By keeping the Torah, humanity learns to accept God’s will, so to overcome the
natural propensity to rebel. When humanity, in full freedom of will, accepts
God’s commandments, beginning with “You will love the Lord your God with all
your heart, with all your soul, and with all your might” (Deut. 6:5), then
humanity regains Eden.[43]
Eden was designed to be a societal structure where humanity freely
accepted and delighted in the will of G-d as the normative way of life. Because
Eden was designed to be a societal structure as well as a paradise, we are
able, through the Oral Torah to recreate that communal organization and
paradise. Not only are we able to recreate this state of paradise but, this is
our "mission" in life. Therefore, regardless of ethnicity the Oral
Torah must be accepted in order to be a part of the Perfected Community.
Gan Eden and the Sabbath
The Hebrew word עֵדֶן – Eden, pronounced
"ay'-den" means delight.
This same nomenclature is used for Shabbat.
Isa 58:13-14 If you turn your foot because
of the Sabbath, from doing what you please on My holy days, and call the
Sabbath a delight, the holy of Lord,
honorable; and will honor Him, not doing your own ways, nor finding your own
pleasure, nor speaking your own words, then you will delight yourself in Lord; and I will cause you to ride on the high
places of the earth, and feed yourself with the inheritance of Ya’aqob your
father. For the mouth of Lord has spoken.
Isa 62:4 You will not be called “Forsaken” anymore;
nor will your land be called “Desolate” anymore; but you will be called “My Delight is in her,” and your land,
“Married”; for Lord delights in you,
and your land is married.
The Sabbath teaches us one of the most sublime lessons about the Kingdom
and the Torah. Yeshua teaches us that the Sabbath was created for man not man
for the Sabbath. When Shabbat is a delight,
we have begun the path of return. While the "outsiders" will never
understand that Shabbat is a day of rest from the mundane chores of life, those
who find rest and restoration in Shabbat will find the gate of Eden.
Shabbat is a picture of the Perfected Community in practical
application. Shabbat is a community of people who enter into the atmosphere of
halakhic harmony. Therefore, we deduce the truth that Shabbat provides a
temporal paradise where the Perfected Community becomes practical.
Hearts of Stone
The Tanakh teaches us that the answer to the problem of sin is in the
“heart.” Therefore, before the “sin problem” can be repaired, we need the
“heart” problem resolved.
The Biblical phraseology speaks of the Jewish people having hearts of
stone. If the Jewish people are said to have hearts of stone the Gentiles have
no heart at all. Or they not only have hearts of stone but they are made
entirely of stone allegorically speaking.
The Biblical narrative gives us an answer to the "heart of
stone."
Yermi'yahu 31:33 “I will put My law (Torah)
in their minds, and write it on their hearts; and I will be their God, and they
will be My people. No more will every man teach his neighbor, and every man his
brother, saying, Know the LORD, for they all shall know Me, from the least of
them to the greatest of them, says the LORD. For I will forgive their iniquity,
and their sin I will remember no more.”
Yechezkel 36:26-29 “I will give you a new
heart and put a new spirit (Ruach) within you; I will take the heart of stone
out of your flesh and give you a heart of flesh. I will put My spirit (Ruach)
within you and cause you to walk in My statutes, and you will keep My judgments
and do them. Then you will dwell in the land that I gave to your fathers; you
will be My people, and I will be your God. I will deliver you from all your
uncleanness.”
How does the “heart of stone” become a heart of flesh? The answer is
found in the cited Biblical verses. “I will put My law (Torah) in their minds,
and write it on their hearts,” “I will give you a new heart and put a new
spirit within you; I will take the heart of stone out of your flesh and give
you a heart of flesh.” “I will put My spirit within you and cause you to walk
in My statutes, and you will keep My judgments and do them.”
The placement of the Torah/Nomos within the heart makes us consciously
aware of G-d's will. Application of Hillel's 4th hermeneutic rule
brings us to a powerful truth. Binyan
ab mi-shene ketubim: The same as the preceding, (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) except that the provision is generalized from two
Biblical passages. From these two sets of passages we determine that The
"Torah" is what is placed in the heart. However, Yechezkel does not say that the Torah is placed in the heart.
Yechezkel's words tell us that G-d places the "spirit" within our
hearts. Furthermore, Yechezkel shows that the "spirit" causes us to
keep the statutes and the judgments. So what is it that G-d places in the heart
or within the Jewish people to cause them to keep the Torah? Is it the Torah or
the spirit? For the answer we again turn to hermeneutics. Rabbi Ishmael b.
Elisha's 13th hermeneutic rule is “When
two Biblical passages contradict each other the contradiction in question
must be solved by reference to a third passage.”
Iyov (Job) 27:3 As long as my breath
(Ruach) is in me, And the breath (Ruach) of God in my nostrils,
The third passage, which solves the problem of “Ruach/Spirit” is found
in Iyov (Job) cited above. Therefore, we
deduce from the hermeneutic principles that the “Spirit” is the Oral “breathed”
Torah. The Oral Torah (Spirit Torah/Breathed Torah) is also Prophecy.
Isa. 59:21 "As for Me," says the
LORD, "this is My covenant with them: My Spirit who is upon you, and My words which I have put in your mouth,
shall not depart from your mouth, nor from the mouth of your descendants, nor
from the mouth of your descendants' descendants," says the LORD,
"from this time and forevermore."
Ezek. 2:2-3 Then the Spirit entered me when
He spoke to me, and set me on my feet; and I heard Him who spoke to me. And He
said to me: "Son of man, I am sending you to the children of Israel, to a
rebellious nation that has rebelled against Me; they and their fathers have
transgressed against Me to this very day.[44]
Yoel (Joel) 2:28 “And it shall come to pass
afterward That I will pour out My Spirit on all flesh; Your sons and your daughters
shall prophesy, Your old men shall dream dreams, Your young men shall see
visions.”
Prov. 1:23 Turn at my correction;
Surely, I will pour out my spirit on you; I will make my words known to
you.
Note that
when the “spirit” entered Yechezkel he began to hear the words of prophecy.
Because all Torah, Oral and Written is prophesy, to speak the words of Torah is
also considered prophecy. Consequently, we see that when Cornelius and his
family received the Nefesh Yehudi they began to speak the words of the Oral
Torah.
Peroration
We have seen from the Peshat argument that the Torah is essential for
making G-d’s people whole. Here in 2 Luqas we have seen that the Nefesh Yehudi
is the conduit for the Oral Torah. Therefore, we opine that those who have the
Nefesh Yehudi have also received the Oral Torah as a way of life. The Torah,
Oral and Written teach man the path of G-d. Man apart from the Torah is hidden
and alienated from G-d’s presence. The Power of G-d to “salvation” being
spiritually made whole is the Torah. The Breath of G-d, which taught Adam his
daily lesson (daily bread) in Gan Eden, was the Oral Torah. Before there can be
a return to Eden we must return to the “ground-works,” “Good Works” of the
Torah.
Yeshua HaMashiach HaNotsri from the (city of) Branches[45]
with the Oral Torah/Spirit of Prophecy[46]
and with miracle working power:[47]
who went about doing
good works, and healing all that were oppressed by the shedim (demons); for God’s Shekinah (presence)
was with him.
If this was the work of the Master, can his talmidim do less than he
did?
Amen V’Amen
Questions
for Understanding and Reflection
- How were the readings for last Shabbat of
the New Moon of Shebat fulfilled for you during last week?
- From all the readings for this Shabbat
which verse or verses impressed your heart and fired your imagination?
3.
What questions were asked of Rashi regarding Gen. 47:29?
4.
What questions were asked of Rashi regarding Gen. 47:30?
5.
What questions were asked of Rashi regarding Gen. 48:2?
6.
What questions were asked of Rashi regarding Gen. 48:5?
7.
What questions were asked of Rashi regarding Gen. 48:7?
8.
What questions were asked of Rashi regarding Gen. 48:9?
9.
What questions were asked of Rashi regarding Gen. 48:14?
10.
What questions were asked of Rashi regarding Gen. 48:19?
11.
Please provide a Peshat, and Remes interpretation of Ps. 39:2.
12.
Please provide a Peshat and Remes interpretation of Ps. 39:13.
13.
In Psalm 39:13, the term “sojourner” is translated into the Greek of
the Septuagint as “Paroikos” which Hakham Tsefet uses 1 Peter 2:11. This Greek
term has passed into the English as “Parishioner” (i.e. a member of the local
Jewish community” and also meaning “a
fellow citizen.” What is His Majesty King David
the Messiah trying to teach in Psalm 39:13 from an allegorical
perspective?
14.
Why does the “ketoret” (Holy Incense) atones for the sin of Lashon Hara
(Evil Speech, Gossip and Slander)?
15.
What does the Hebrew word for “Prayer” (i.e. “Tefillah”) really means,
and what do we learn from this definition?
16.
Why were the Jewish (brothers) who were faithfully obedient (to the
Master’s Mesorah) astonished, who accompanied Hakham Tsefet ? (Please explain your answer)
17.
According to Hakham Shaul (Paul), for what purpose do we (Jews), His (God’s) workmanship,
created in union with Yeshua HaMashiach
? (Please explain your answer.)
18.
Why is it so critical for any believer whether Jew or Gentile to make
sure that he/she has the “Nefesh Yehudi” (Lit. “the Jewish soul”) and be
constantly filled with it?
19. Can a man or a woman make themselves “spiritually whole”? And how does a person become “spiritually whole”? (Describe the steps.)
- Taking
into consideration all the readings for this Shabbat what is the prophetic
statement for this week?
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
Next Shabbat:
“Vayiq’ra Ya’aqov” - “And Jacob called”
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וַיִּקְרָא
יַעֲקֹב |
|
|
|
“Vayiq’ra Ya’aqov” |
Reader 1 – B’Resheet 49:1-12 |
Reader
1 – Sh’mot:1:1-4 |
|
“And Jacob called” |
Reader 2 – B’Resheet 49:11-18 |
Reader
2 – Sh’mot 1:5-7 |
|
“Y llamó Jacob” |
Reader 3 – B’Resheet 49:19-26 |
Reader
3 – Sh’mot 1:8-10 |
|
B’Resheet (Gen) 49:1 – 50:26 |
Reader 4 – B’Resheet 49:27-32 |
|
|
Ashlamatah: Isaiah
43:22 – 44:2, 6 |
Reader 5 – B’Resheet 49:33- 50:4 |
|
|
|
Reader 6 – B’Resheet 50:5-13 |
Reader
1 – Sh’mot:1:1-4 |
|
Psalms 40:1-18 & 41:1-14 |
Reader 7 – B’Resheet
50:14-26 |
Reader
2 – Sh’mot 1:5-7 |
|
|
Maftir – B’Resheet 50:24-26 |
Reader
3 – Sh’mot 1:8-10 |
|
N.C.: Mark 4:30-34; Luke
13:18-19; Acts 11:1-18 |
Isaiah 43:22 –
44:2, 6 |
|
Coming Semi-Festival:
HaMishah Asar or Tu-BiShebat
15th of Shebat, 5773
Friday Evening January 25 – Saturday
Evening January 26, 2013
For further information see: http://www.betemunah.org/tubshevt.html
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai
Rabbi
Dr. Hillel ben David
Rabbi
Dr. Eliyahu ben Abraham