Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

Telephone: 360-584-9352 - United States of America © 2009

E-Mail: gkilli@aol.com

 

Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

 

Three and 1/2 year Lectionary Readings

First Year of the Reading Cycle

Sivan 21, 5769 – 12/13 June , 2009

First Year of the Shmita Cycle

 

Candle Lighting and Havdalah Times:

 

Atlanta, Georgia, U.S.

Friday June 12, 2009 – Candles at 8:30 PM

Saturday June 13, 2009 – Havdalah 9:32 PM

 

 

San Antonio, Texas, U.S.

Friday June 12, 2009 – Candles at 8:16 PM

Saturday June 13, 2009 – Havdalah 9:15 PM

 

Baton Rouge & Alexandria, Louisiana, U.S.

Friday June 12, 2009 – Candles at 7:49 PM

Saturday June 13, 2009 – Havdalah 8:49 PM

 

Sheboygan  & Manitowoc, Wisconsin US

Friday June 12, 2009 – Candles at 8:15 PM

Saturday June 13, 2009 – Havdalah 9:28 PM

 

Bowling Green & Murray, Kentucky, U.S.

Friday June 12, 2009 – Candles at 7:48 PM

Saturday June 13, 2009 – Havdalah 8:52 PM

 

Brisbane, Australia

Friday June 12, 2009 – Candles at 4:42 PM

Saturday June 13, 2009 – Havdalah 5:38 PM

 

Chattanooga, & Cleveland Tennessee, US

Friday June 12, 2009 – Candles at 8:37 PM

Saturday June 13, 2009 – Havdalah 9:40 PM

 

Bucharest, Romania

Friday June 12, 2009 – Candles at 8:42 PM

Saturday June 13, 2009 – Havdalah 9:56 PM

 

Miami, Florida, US

Friday June 12, 2009 – Candles at 7:54 PM

Saturday June 13, 2009 – Havdalah 8:51 PM

 

Jakarta, Indonesia

Friday June 12, 2009 – Candles at 5:28 PM

Saturday June 13, 2009 – Havdalah 6:19 PM

 

New London, Connecticut USA

Friday June 12, 2009 – Candles at 7:56 PM

Saturday June 13, 2009 – Havdalah 9:05 PM

 

Kuala Lumpur, Malaysia

Friday June 12, 2009 – Candles at 7:04 PM

Saturday June 13, 2009 – Havdalah 7:56 PM

 

Olympia, Washington, U.S.

Friday June 12, 2009 – Candles at 8:49 PM

Saturday June 13, 2009 – Havdalah 10:08 PM

 

Manila & Cebu, Philippines

Friday June 12, 2009 – Candles at 6:07 PM

Saturday June 13, 2009 – Havdalah 7:00 PM

 

Philadelphia, Pennsylvania USA

Friday June 12, 2009 – Candles at 8:11 PM

Saturday June 13, 2009 – Havdalah 9:19 PM

 

 

Singapore, Singapore

Friday June 12, 2009 – Candles at 6:52 PM

Saturday June 13, 2009 – Havdalah 7:44 PM

 

For other places see: http://chabad.org/calendar/candlelighting.asp

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of:

 

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsheva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Sandra Grenier

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Tracy Osborne and

beloved wife HE Giberet Lynn Osborne

His Excellency Rev. Dr. Adon Chad Foster and

beloved wife HE Giberet Tricia Foster

His Excellency Adon Fred Dominguez and beloved wife

 

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

 

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

 

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

 

 

Shabbat

Torah Reading:

Weekday Torah Reading:

וַיָּבֹא יַעֲקֹב

 

 

“VaYavo Ya’aqob”

Reader 1 – B’Resheet 33:18-20

Reader 1 – B’Resheet 35:9-12

“And Jacob came”

Reader 2 – B’ Resheet 34:1-6

Reader 2 – B’Resheet 35:13-15

“Y vino Jacob”

Reader 3 – B’ Resheet 34:7-10

Reader 3 – B’Resheet 35:9-15

B’Resheet (Gen.) 33:18 – 35:8

Reader 4 – B’ Resheet 34:11-17

 

Ashlamatah: Nahum 1:12 – 2:6 + 14

Reader 5 – B’ Resheet 34:18-24

 

 

Reader 6 – B’ Resheet 34:25 – 35:3

Reader 1 – B’Resheet 35:9-12

Psalm 28

Reader 7 – B’ Resheet 35:4-8

Reader 2 – B’Resheet 35:13-15

N.C.: Mark 3:19b-27

       Maftir : B’ Resheet 35:6-8

Reader 3 – B’Resheet 35:9-15

Pirke Abot: II:12

                   Nahum 1:12 – 2:6 + 14

 

 

 

Rashi & Targum Pseudo Jonathan for: B’Resheet (Genesis) 33:18 – 35:8

 

RASHI

TARGUM PSEUDO JONATHAN

18. Ya’aqob arrived safely at the city of Shechem, which is in the Land of Canaan, when he came from Padan Aram. He encamped before the city.

18. Then came Jakob in peace with all that he had to the city of Shekem, in the land of Kenaan, in his Coming from Padan Aram; and he dwelt near the city,

19. He bought the part of the field where he had spread his tent, from the sons of Chamor, father of Shechem, for one hundred kesitahs.

19. and bought the possession of a field where lie spread his tent from the hand of the sons of Hamor father of Shekem, for a hundred pearls.

20. He erected an altar there and called it, "the Almighty is G-d of Yisrael."

20. And he raised there an altar, and there he gave the tithes which he had set apart of all that he had before God, the God of Israel.

1. Deenah went out, the daughter of Leah, whom she had borne to Ya’aqob, to see [visit] the local girls.

1. And Dinah the daughter of Leah whom she bare to Jakob, went forth to see the manners of the daughters of the people of the land

2. She was seen by Shechem, son of Chamor, the Chivite, who was the prince of the land. He took her, was with her, and mistreated her.

2. And Shekem, the son of Hamor the Hivite, prince of the land, saw her, and took her by force, and lay with her and afflicted her.

3. He became deeply attached to Deenah, the daughter of Ya’aqob, and he loved the girl. He spoke to the girl's heart.

3. And his soul delighted in Dinah the daughter of Jakob; and he loved the girl, and spoke kindly to the heart of the girl.

4. Shechem spoke to his father Chamor, saying, "Take this young girl for me as a wife."

4. And Shekem spoke to Hamor his father, saying, Take for me this damsel to wife.

5. Ya’aqob heard that he had defiled his daughter, Deenah, [while] his sons were with the livestock in the fields. Ya’aqob remained silent until they returned.

5. But Jakob had heard that he had polluted Dinah his daughter, And his sons were with the flocks in the field, and Jakob was silent until they came.

6. Chamor, father of Shechem, went out to Ya’aqob to speak with him.

6. And Hamor the father of Shekem came forth to Jakob to speak with him.

7. The sons of Ya’aqob returned from the field when they heard [what had happened]. The men grieved and were very angry, for he [Shechem] had committed an outrage against Yisrael to lie with a daughter of Ya’aqob. Such a thing should not be done.

7. And the sons of Jakob had come up from the field when they heard. And the men were indignant, and very violently moved, because Shekem had wrought dishonour in Israel in lying with the daughter of Jakob; for so it was not right to have been done.

8. Chamor spoke with them saying, "My son, Shechem, desires your daughter. Please grant her to him for a wife.

8. And Hamor spoke with them, saying, The soul of Shekem my son delights in your daughter: give her, I pray, to him to wife;

9. Intermarry with us. Give us your daughters, and take our daughters for yourselves.

9. and conjoin yourselves by marriage with us. Give your daughters to us, and take our daughters to you;

10. You will [then] live with us and the land will be open to you. Live and trade in it and possess it."

10. and dwell with us, and the land will be before you, to dwell where you please and do business in it and possess it.

11. Shechem said to her father and her brothers, "Let me find favor in your eyes and whatever you say [ask of me], I will give.

11. And Shekem said to her father and to her brethren, Let me find grace in your sight, and what you will tell me I will give.

12. Increase greatly the amount I must pay for the bridal dowry and gifts. I will give whatever you say, but give me the girl for a wife."

12. Multiply upon me greatly dowry and gift, and I will give as you will tell me; only give me the damsel to wife. [JERUSALEM. Dotation and marriage portion.]

13. The sons of Ya’aqob answered Shechem, and his father Chamor, with guile, when they spoke; because he had defiled their sister, Deenah.

13. But the sons of Jakob answered Shekem. and Hamor his father with subtlety, and so spoke, because he had polluted Dinah their sister,

14. They said to them, "We cannot do such a thing--- to give our sister [in marriage] to an uncircumcised man, for that is a disgrace to us.

14. and said to them, We cannot do this thing, to give our sister to a man who is uncircumcised, because that would be a disgrace to us.

15. This is the only way we will consent to you: if you will be like us, circumcising all your males.

15. But in this we will accede to you, if you will be as we are by circumcising every male.

16. [Then] we will give our daughters to you, and we will take your daughters for ourselves. We will live together with you, and we will become one people.

16. And we will give our daughters to you, and will take your daughters to us, and dwell with you, and be one people.

17. But if you do not listen to us to be circumcised, we will take our daughter and go."

17. But if you will not hearken to us to be circumcised, we will take our daughter by force and will go.

18. Their words were agreeable in the eyes of Chamor, and in the eyes of Shechem, the son of Chamor.

18. And their words were pleasing in the eyes of Hamor, and in the eyes of Shekem, the son of Hamor.

19. The young man did not delay doing the thing, because he desired the daughter of Ya’aqob. He was the most honored person in his father's house.

19. And the young man delayed not to do the thing; because he wished for the daughter of Jakob; and he was more honourable than all his father's house.

20. Chamor and his son, Shechem came to the gate of their city, and they spoke to the men of their city saying,

20. And Hamor and Shekem his son came to the gate of their city, and spoke with the men of the gate of their city, saying,

21. "These men are completely at peace with us. Let them live in the land and trade in it. The land has ample room to be open to them. We will take their daughters for wives, and we will give them our daughters.

21. These men are friendly with us; and they may dwell in the land and do business in it; and the land, behold, it is broad (in) limits before them; let us take their daughters to us for wives, and give our daughters to them.

22. But only on these terms will the men consent to live with us, to become one people: every male among us must be circumcised, just as they are circumcised.

22. But in this only will the men accede to us, to dwell with us, and to be one people, by every male of us being circumcised as they are.

23. Their livestock, their possessions and all their cattle, will it not be ours? Only let us consent to them, and they will live with us.

23. Their flocks, and their substance, and all their cattle, will they not be ours? Only let us consent to them, and they will dwell with us.

24. They listened to Chamor, and to his son, Shechem--- all those who passed through the gate of his city. Every male was circumcised--- all who passed through the gate of his city.

24. And all they who came out of the gate of his city received from Hamor and from Shekem, his son; and they circumcised every male, all who came out of the gate of the city.

25. On the third day when they were in pain, two of Ya’aqob's sons, Shimon and Levi, brothers of Deenah, each took his sword. They approached the city with confidence, and killed every male.

25. And it was on the third day, when they were weak from the pain of their circumcision, two of the sons of Jakob, Shimeon and Levi, the brothers of Dinah, took each man his sword, and came upon the city, which was dwelling securely and killed every male.

26. They killed Chamor and his son Shechem at the point of the sword. They took Deenah from the house of Shechem and they left.

26. And Hamor and Shekem his son they killed with the edge of the sword; and they took Dinah from the house of Shekem, and went forth.

27. The sons of Ya’aqob came upon the corpses, and they plundered the city that had defiled their sister.

27. And the rest of the sons of Jakob came to the spoil of the slain, and they sacked the city because they had polluted their sister in the midst of it.

28. Their sheep, their cattle, their donkeys, whatever was in the city and whatever was in the field--- they took.

28. Their flocks, and oxen, and asses, and whatever was in the city or in the field they spoiled;

29. All their wealth, all their children, and their wives--- they took captive, and plundered--- including everything in the houses.

29. and all their wealth and all their little ones they took and spoiled, and all that was in the houses.

30. Ya’aqob said to Shimon and Levi, "You have made trouble for me, making me obnoxious to the inhabitants of the land, the Canaanites and the Perizzites. [Since] I am few in number, they will gather together and attack me. I and my house [family] will be destroyed.

30. And Jakob said to Shimeon and Levi, You have made my name to go forth as evil among the inhabitants of the land, among the Kenaanites and Phezerites. And I am a people of (small) number, and they will gather together against me, and destroy me and the men of my house.

31. They said, "Should he make our sister into a harlot?"

31. And Shimeon and Levi answered, It would not have been fit to be said in the congregations of Israel that the uncircumcised polluted the virgin, and the worshippers of idols debased the daughter of Jakob: but it is fit that it should be said, The uncircumcised were slain on account of the virgin, and the worshippers of idols on account of the daughter of Jakob. Shekem bar Hamor will not (now) deride us with his words; for as a whorish woman and an outcast who hath no avenger would he have made our sister, if we had not done this thing.

[JERUSALEM. The two sons of Jakob answered together, and said to Israel their father, It would not be fit to be said in the congregations of Israel, in their house of instruction, that the uncircumcised polluted the virgin, and the worshippers of idols the daughter of Jakob; but it is fit that it be said in the congregations of Israel and in their house of instruction, that the uncircumcised were put to death for the sake of the virgin, and the worshippers of idols because they had defiled Dinah the daughter of Jakob. And Shekem bar Hamor will not boast in his heart and say, As a woman who hath no man to avenge her injury, so hath Dinah the daughter of Jakob been made. And they said, As an impure woman and an outcast would he have accounted our sister.]

1. Elohim said to Ya’aqob, "Arise, go up to Bet El and live there; make an altar there to the Almighty Who appeared to you when you were fleeing from your brother Esav."

1. And the Lord said to Jakob, Arise, go up to Bethel and dwell there, and make there an altar unto Eloha, who revealed Himself to thee in thy flight from before Esau thy brother.

2. Ya’aqob [then] said to his household, and to everyone that was with him, "Get rid of the foreign gods in your midst. Purify yourselves and change your garments.

2. And Jakob said to the men of his house, and to all who were with him, Put away the idols of the peoples which are among you which you took from the temple of Shekem, and purify you from the uncleannesses of the slain whom you have and change your raiment.

3. Let us arise and go up to Bet El. There I will make an altar to the Almighty, Who answered me in the day of my distress, and Who was with me along the way I travelled."

3. And we will arise and go up to Bethel, and I will make there an altar unto Eloha, who heard my prayer in the day when I was afflicted, and whose Word was my helper in the way that I went.

4. They gave Ya’aqob all the foreign gods that were in their hands, and [also] the rings in their ears. Ya’aqob buried them under the oak [tree] which was near Shechem.

4. And they delivered into Jakob's hand all the idols of the people which were in their hands which they had taken from the temple of Shekem, and the jewels that had been in the ears of the inhabitants of the city of Shekem, in which was portrayed the likeness of their images; and Jakob hid them under the terebinth that was near to the city of Shekem.

5. They began their journey. The terror of Elohim was upon the cities that were around them, and they did not pursue the sons of Ya’aqob.

5. And they journeyed from thence, offering praise and prayer before the Lord. And there was a tremor from before the Lord upon the people of the cities round about them, and they pursued not after the sons of Jakob.

6. Ya’aqob came to Luz, which was in the land of Canaan--- that is, to Bet El--- he and all the people that were with him.

6. And Jakob came to Luz in the land of Kenaan, which is Bethel, he and all the people who were with him.

7. There he built an altar, and he called the place El Bet El, for there Elohim was revealed to him when he was fleeing from his brother.

7. And he builded there an altar, and named that place, To God, who made His Shekinah to dwell in Bethel, because there had been revealed to him the angels of the Lord, in his flight from before Esau his brother.

8. Devorah, Rivkah's nurse, died, and she was buried below Bet El, under the oak. He named it Weeping Oak [Alon Bachut].

8. And Deborah, the nurse of Rivkah, died, and was buried below Bethel, in the field of the plain. And there it was told Jakob concerning the death of Rivkah his mother; and he called the name of it, The other weeping.

 

Reading Assignment:

 

Torah With Targum Onkelos and Rashi’s Commentary – Vol. 1

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 164-170.

 

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. IIIa, pp. 153-185.

 

 

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/s is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

 

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

 

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

 

 

Rashi Commentary for: B’Resheet (Genesis) 33:18 – 35:8

 

18 And Jacob came safely Heb. שָׁלֵם, lit., whole, unimpaired in his body, for he was cured of his limp and whole with his money. He did not lose anything because of that entire gift that he had given Esau. [He was also] whole with his Torah, for he had not forgotten [any of] his studies in Laban’s house.-[from Gen. Rabbah 79:5, Shab. 33b]

 

the city of Shechem Heb. עִיר, [meaning] the city of Shechem, like לְעִיר, to the city, and similar to this, “until they came to Bethlehem (בֵּית לֶחֶם)” (Ruth 1:19).

 

when he came from Padan- aram Like a person who says to his companion, “So-and-so came out from between the teeth of lions and returned safely.” Here too, he came whole from Padan-aram, from Laban and from Esau, who had come to attack him on the way.

 

19 kesitas [This is a coin known as] a ma’ah. Rabbi Akiva said, “When I traveled to the cities by the sea, they called a ma’ah, kesita.” (The Targum renders it TURFAN, good, acceptable everywhere, like [above 23:16] “accepted by the merchant”). [from Rosh Hashanah 26a]

 

20 and he named it, “God is the God of Israel.” Not that the altar is called “the God of Israel,” but since the Holy One, blessed be He, had been with him and saved him, he named the altar because of the miracle. That is to say: He Who is God that is the Holy One, blessed be He—He is God to me, whose name is Israel. We find something similar in connection with Moses: “and he named it Ha-Shem Nissi” (Exod. 17:15). Not that the altar was called Ha-Shem, but because of the miracle he named the altar thus, to mention the praise of the Holy One, blessed be He: “The LORD is my miracle.” Our Rabbis (Meg. 18a) interpreted it to mean that the Holy One, blessed be He, called Jacob God [rendering: and the God of Israel called him God]. The words of Torah are “like a hammer that shatters a rock” (Jer. 23:29). They divide into many meanings, but I have come to establish the simple meaning of the verse.

 

1 the daughter of Leah And not the daughter of Jacob? However, because of her going out she was called the daughter of Leah, since she (Leah) too was in the habit of going out, as it is said: “and Leah came forth toward him” (above 30:16). [from Tanchuma Vayishlach 7] (And concerning her, they devise the proverb: Like mother like daughter.) - [Gen. Rabbah 80:1]

 

2 lay with her in a natural way.-[from Gen. Rabbah 80:5]

 

and violated her Heb. וַיְעַנֶּהָ, lit., and afflicted her. [I.e. he was intimate with her] in an unnatural way.-[from Gen. Rabbah 80:5]

 

3 and spoke to the girl’s heart [I.e. he spoke] seductive words, “Look how much money your father squandered for a small parcel of land. I will marry you, and you will acquire the city and all its fields.”-[from Gen. Rabbah 80:7]

 

7 and such ought not to be done- to violate virgins, for the nations (the general population) had refrained from illicit relationships because of the Flood.-[from Gen. Rabbah 80:7]

 

8 has a liking He desires.

 

12 marriage settlemet Kethubah-[from Mechilta Mishpatim, Nezikin 17]

 

13 with cunning Heb. בְּמִרְמָה, with cunning.- [from Targum Onkelos]

 

because [after all] he had defiled Scripture states that this was not trickery because [after all] he had defiled their sister Dinah.-[from Gen. Rabbah 80:8]

 

14 for that is a disgrace to us To us, it is a defect. If someone wishes to insult another person, he says, “You are uncircumcised,” or “[You are] the son of an uncircumcised person.” Wherever חֶרְפָּה is mentioned, it is an [expression of] insult.

 

15 we will consent to you Heb. נֵאוֹת. We will consent to you, an expression like (וַיֵּאֹתוּ, הַכֹּהֲנִים), “And (the priests) consented,” (in connection with Jehoiada) (II Kings 12:9).

 

will be circumcised Heb. לְהִמֹּל, lit., to be circumcised. This is not in the active voice but in the passive.

 

16 Then we will give Heb. וְנָתַנּוּ. The second “nun” is punctuated with a “dagesh,” because it serves instead of two “nuns.”

 

and we will take your daughters for ourselves You find in the stipulation that Hamor suggested to Jacob, and in the reply of Jacob’s sons to Hamor, that they [Hamor and Shechem] attached importance to Jacob’s sons, [allowing them] to take whomever of the daughters of Shechem they would choose for themselves, and their daughters they would give to them [the people of Shechem], as they (the sons of Jacob) wished, for it is written: “Then we will give you our daughters,” as we wish, “and we will take your daughters for ourselves,” however we wish. But, when Hamor and his son Shechem spoke to their townsmen, they reversed the matter, [and said (verse 21),] “We will take their daughters for ourselves as wives, and our daughters we will give them,” in order to appease them (the townsmen), that they would consent to be circumcised.

 

21 These men are peaceful with us Heb. שְׁלֵמִים. With peace and sincerity.

 

and the land-behold it is spacious enough [The metaphor is that of] a person whose hand is wide and generous. That is to say: You will not lose anything [if they trade here]. Plenty of merchandise comes here, and there is no one to purchase it.

 

22 by...being circumcised Heb. בְּהִמּוֹל, by being circumcised.

 

23 But let us consent to them regarding this matter, and thereby, they will dwell with us.

 

25 Jacob’s two sons They were his sons, but nevertheless, Simeon and Levi conducted themselves like other people, who were not his sons, for they did not take counsel with him.- [from Gen. Rabbah 80:10]

 

Dinah’s brothers Since they risked their lives for her, they were called her brothers.-[from Gen. Rabbah 80:10]

 

with confidence Because they (the townsmen) were in pain. The Aggadah (Gen. Rabbah 80:10) says: They were confident in the strength of the elder (Jacob).

 

27 upon the slain-to strip the slain. [from Targum Onkelos]

 

29 And all their wealth Heb. חֵילָם, their money, and similarly; “amassed this wealth (הַחַיִל) for me” (Deut. 8:17); “and Israel amasses wealth (חָיִל)” (Num. 24:18); “and leave over their possessions (חֵילָם) to others” (Ps. 49:11).

 

they captured Heb. שָׁבוּ, a term denoting captivity. Therefore, the accent is on the latter syllable.-[from Targum Onkelos]

 

30 You have troubled me Heb. עֲכַרְתֶּם, an expression denoting murky water [meaning that] now my mind is not clear [without worry]. The Aggadah (Gen. Rabbah 80:12) [explains]: The barrel was clear, but you have made it murky. (I.e., I saw our way clear to co-exist with the Canaanites, but now you have spoiled the possibility to do so.) The Canaanites had a tradition that they would fall into the hands of Jacob’s sons, but they said [that this would only happen], “Until you are fruitful and inherit the land” (Exod. 23:30). Therefore, they have been silent.

 

few in number few men.

 

31 like a harlot Abandoned-[from Gen. Rabbah 80:12]

 

our sister [Onkelos renders] YAT LA’ACHATANA, our sister.

 

1 Arise and go up -(Tanchuma Vayishlach 8) Since you tarried on the way, you were punished, and this trouble with your daughter has befallen you.

 

2 the foreign nations That you have in your possession from the spoils of Shechem.-from Zohar, vol. 1, 173a] purify yourselves from idolatry.

 

and change your clothes Perhaps you have the clothing of idols in your possession.-[from Gen. Rabbah 81:3]

 

4 under the terebinth Heb. אֵלָה, a species of tree that bears no fruit.

 

near Shechem Heb. עִם-שְׁכֶם, lit., with Shechem, [meaning] next to Shechem.-[from Targum Jonathan ben Uzziel]

 

5 and the fear terror.

 

7 El Beth-el Heb. אֵל בֵּית-אֵל, The Holy One, blessed be He, is in Beth-el (בְּבֵּית-אֵל) the manifestation of His presence is in Beth-el. Some words lack the prefix “beth,” [meaning “in,”] like “Behold, he is in the house of (בֵּית) Machir, the son of Ammiel” (II Sam. 9:4), [Which is equivalent to] בְּבֵּית מָכִיר.

 

had been revealed to him Heb. נִגְלוּ, the plural form. In many places, the noun referring to godliness or mastership appears in the plural form, like “Joseph’s master (אֲדֹנֵי יוֹסֵף)” (Gen. 39:20), “if its owner (בְּעָלָיו) is with him” (Exod. 22: 14), and it does not say בַּעֲלוׄ. Likewise, אֱלָהוּת (godliness), an expression of judgment and lordship, is mentioned in the plural form, but none of the other names [of the Deity] are found in the plural form.- [from Sanh. 38b]

 

8 And Deborah...died What connection does Deborah have with Jacob’s household? However, since Rebecca said to Jacob, “and I will send and take you from there” (above 27:45), [it was] Deborah [whom] she sent to him, to Padan-aram [to instruct him] to leave from there, and she died on the way. I learned this from the words of Rabbi Moshe Hadarshan.-[from Bereishith Rabbathi, p. 113]

 

beneath Beth-el The city was situated on a mountain, and she was buried at the foot of the mountain.

 

beneath the plain [Onkelos renders:] at the bottom of the plain, for there was a plain above, on the incline of the mountain, and the grave was below, and the plain of Beth-el was called Allon. The Aggadah [tells us that] he was informed there of another mourning, for he was told about his mother, who died (Gen. Rabbah 81:5), and Allon in Greek means “another.” For the following reason, the day of her death was concealed, viz. so that people should not curse the womb whence Esau had emerged. Therefore, neither did Scripture publicize it.

 

 

Ketubim: Targum Tehillim (Psalms) 28:1-22

 

JPS  TRANSLATION

TARGUM

1. A Psalm of David. Unto thee, O LORD, do I call; my Rock, be not Thou deaf unto me; lest, if Thou be silent unto me, I become like them that go down into the pit. 

1. Of David. To you, O LORD, I cry; O my strength, do not be silent to me, lest, when You are silent, I become like those who descend to the pit.

2. Hear the voice of my supplications, when I cry unto Thee, when I lift up my hands toward Thy holy Sanctuary.

2. Accept the voice of my petition when I pray to You, whenever I spread my hands in prayer before Your holy temple.

3. Draw me not away with the wicked/lawless, and with the workers of iniquity/lawlessness; who speak peace with their neighbours, but evil is in their hearts.

3. Do not drag me away with the wicked/lawless or with those who do wrong; who speak peace with their fellows, while evil is in their hearts.

4. Give them according to their deeds, and according to the evil of their endeavours; give them after the work of their hands; render to them their desert.

4. Give to them according to their deeds, and according to their evil deeds; according to the works of their hands, repay them; turn upon them their retribution.

5. Because they give no heed to the works of the LORD, nor to the operation of His hands; He will break them down and not build them up.

5. Because they do not understand the Torah of the LORD or the works of His hands; he will tear them down and not rebuild them.

6. Blessed be the LORD, because He has heard the voice of my supplications.

6. Blessed is the LORD because He has accepted the voice of my prayer.

7. The LORD is my strength and my shield, in Him has my heart trusted, and I am helped; therefore my heart greatly rejoices, and with my song will I praise Him.

7. The LORD is my strength and shield; on Him my heart has set its hope; and You have aided me, and my heart exults; I will give thanks in His presence by my psalm.

8. The LORD is a strength unto them; and He is a stronghold of salvation to His anointed.

8. The LORD is their strength and might; He is the redemption of His anointed.

9. Save Your people, and bless Your inheritance; and tend them, and carry them forever.

9. Redeem Your people and bless Your inheritance; feed them and support them forever.

-         

 

 

Rashi’s Commentary for: Psalm 28:1-9  

 

3 Do not cause me to be drawn Heb. תִּמְשְׁכֵנִי, do not draw me with the wicked; treras moy in Old French.

 

7 and I will thank Him with my song Now what is the thanks?...

 

8 The Lord is strength to them to those who rely on Him, viz. the entire house of Israel, at the time that He is the stronghold of the salvations of His anointed.

 

9 and tend them Heb. וּרְעֵם, an expression of pasture (מרעה).

 

 

Ashlamatah: Nahum 1:12 – 2:6 + 14

 

12. Thus says the LORD: Though they be in full strength, and likewise many, even so will they be cut down, and he will pass away; and though I have afflicted you, I will afflict you no more.

13. And now will I break his yoke from off you, and will burst your bonds in sunder.

14. And the LORD has given commandment concerning you, that no more of your name be sown; out of the house of your god will I cut off the graven image and the molten image; I will make your grave; for you are become worthless. {P}

 

1. Behold upon the mountains the feet of him that brings good tidings, that announces peace! Keep your feasts, O Judah, perform your vows; for the wicked/Lawless one will no more pass through you; he is utterly cut off.

2. A maul is come up before your face; guard the defences, watch the way, make your loins strong, fortify your power mightily! -

3. For the LORD restores the pride of Jacob, as the pride of Israel; for the emptiers have emptied them out, and marred their vine-branches. -

4. The shield of his mighty men is made red, the valiant men are in scarlet; the chariots are fire of steel in the day of his preparation, and the cypress spears are made to quiver.

5. The chariots rush madly in the streets, they jostle one against another in the broad places; the appearance of them is like torches, they run to and fro like the lightnings.

6. He bethinks himself of his worthies; they stumble in their march; they make haste to the wall thereof, and the mantelet is prepared.

7. The gates of the rivers are opened, and the palace is dissolved.

8. And the queen is uncovered, she is carried away, and her handmaids moan as with the voice of doves, tabering upon their breasts.

9 But Nineveh has been from of old like a pool of water; yet they flee away; 'Stand, stand'; but none looks back.

10 Take the spoil of silver, take the spoil of gold; for there is no end of the store, rich with all precious vessels.

11. She is empty, and void, and waste; and the heart melts, and the knees smite together, and convulsion is in all loins, and the faces of them all have gathered blackness.

12. Where is the den of the lions, which was the feeding-place of the young lions, where the lion and the lioness walked, and the lion's whelp, and none made them afraid?

13. The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his caves with prey, and his dens with ravin.

14. Behold, I am against you, says the LORD of hosts, and I will burn her chariots in the smoke, and the sword will devour your young lions; and I will cut off your prey from the earth, and the voice of thy messengers will no more be heard. {P}

 

 

Mishnah Pirke Abot: II:12

 

Rabbi Shimon said: Be careful regarding the recitation of the Shema and the Tefillah [prayer], and when you pray do not make your prayer a fixed task, but rather supplication before the Omnipresent, because He is gracious and merciful, slow to anger and abounding in loving-kindness, and He changes His mind regarding evil [decrees he has already passed]. And do not be a wicked/lawless man in your own estimation.

 

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 139-143)

 

Since Rabbi Shimon feared sin, he warns us not to sin against God by taking the recitation of the Shema and the Amidah prayer lightly or by saying our prayers mechanically. All these things can be included under the heading of fearing sin.

 

Rabbi Shimon of our Mishnah was reacting to the preachments of his colleagues in the two preceding Mishnayoth. Rabbi Yehoshua cautioned us to beware of the damage of an evil eye. Then came Rabbi Yosi and offered a remedy: the constant study of Torah. In this Mishnah, Rabbi Shimon, who did not subscribe to the principle that Torah study is everything, proclaims an alternative which he conceives as superior to any other strategy. He advocates that intensive prayer is the most effective way of avoiding the consequences of the Ayin Ha-Ra; not deadweight, mechanical prayer, but meaningful prayer that has direction and purpose.

 

Why did Rabbi Shimon choose the Shema (“Hear O Israel, the Lord is our God the Lord is One") and the Amidah prayer (the Eighteen actually, nineteen Benedictions recited in silence) as his examples? There are so many prayers in the Jewish liturgy that are expressive and inspiring? Why only these two?

 

Here, Abarbanel gives us a lesson in the philosophy of prayer. It is common knowledge that most of the authorities agree that with the destruction of the Temple and the cessation of the sacrificial cult, the Amidah prayer was instituted to replace the sacrifices. The ancient sacrifices were intended to deflate a man's ego and permeate him with a sense of humility. When he saw the animal being offered up, the sinner was filled with remorse and gratitude because he realized the he should have been destroyed for his transgressions instead of the animal. Similarly, prayer is meant to draw the finite human being closer to the infinite God. Here, too, man must approach God meekly subdued and penitent. In the case of the animal sacrifice, God was not in need of the animal, but rather required a sign of repentance on the part of the sinner. Similarly, God does not need our prayers; He only wants them as a symbol of our modesty and humbleness before Him.

 

Abarbanel then addresses himself to the question why Rabbi Shimon mentions first the Shema and then the Shemoneh Esreh. Would it not be more logical for the latter, with its conglomerate of personal supplications to God, to be mentioned first?

 

The Shema is the fulcrum of the entire Jewish religion. To remove this sensitive element is to deny Judaism in its entirety. The oneness and unity of God is the heart of Judaism. If a person does not acknowledge this most basic component of the Jewish religion, his prayers are not Jewish prayers. If he does not proclaim the omnipotence of the one God, how can he come to Him to ask for His beneficence?

 

It is because of this that the sages of the Great Assembly, who formulated most of our prayers, bracketed the Shema with a number of benedictions: Before the Shema two benedictions are recited which relate the unparalleled power of God and His unequivocal love for our people. With that in mind, the Jew should feel sufficiently inspired to call out, “Hear, O Israel, the Lord is God, the Lord is One.” The recitation of the Shema is followed by a benediction dedicated to the redemption of Israel. Only after he has accepted the message of the Shema, can the Jew approach his Maker and pray for his personal needs.

 

There is another underlying difference between the Shema and the Shemoneh Esreh, which is often called the Amidah because it is said standing. Basing himself on the prayer of Hannah as described in the bible – “Only her lips moved but her voice could not be heard” (I Samuel 1:131 - Abarbanel merely repeats the authoritative rule that when a man entreats God for His blessings, he should do so silently and without fanfare. This is why the Amidah, which is a series of personal supplications for God's generosity, should be recited in a whisper. In the first place, God does not need to be shouted at to draw His attention. He is aware of the emotional upheaval that pervades the petitioner. Secondly, there is no need for anyone standing nearby to learn about the grief of another. It is in this sense that Rabbi Shimon counsels us to be careful about our recitations of the Shema and the Amidah. In other words, Shema and its attendant benedictions should be recited with enthusiasm and vigour in a loud voice, since it is a declaration of faith; the Amidah, however, should be prayed in a state of humbleness and in an inaudible whisper.

 

Thirdly, we must recognize the fact that neither the Shema nor the Amidah is necessary for God's personal delight; nor is the Almighty such who is swayed by sweet-talk. They are meant to attune man to God and put him in a position where he can solicit His good will.

 

Another aspect of these two prayers that is of cardinal importance is the necessity and obligation of the one who prays to do so with great earnestness. To pray by rote, without close mental attention is farcical; Abarbanel compares it to the chirping of the birds - sounds not representative of any mental or emotional process. There is a popular saying in religious literature, “A prayer without concentration is like a body without a soul.” In this light, says Abarbanel, we can understand why God required Moshe to ascend Mt. Sinai alone to receive the Torah. The purpose was to free Moshe from any distraction, disturbances and mental impediments, and to give him the opportunity to encapsulate himself in the sublime, heavenly environment.

 

A fifth aspect of the Shema and the Amidah is the time element involved. According to Abarbanel, by warning us to be careful in these prayers, Rabbi Shimon meant that we should recite them at their proper time. The morning prayer, Shaharit, should be recited with the first rays of the sun; the afternoon prayer, Minhah, when the sun is still high; the evening prayers, Ma'ariv, when the stars are out. Abarbanel condemns the Greek Jews who pray Shaharit before the sun rises so that they will have a full day for their work and other enterprises. He also chastises the Jews of Italy who were wont to recite their evening prayers immediately after Minhah so that they would not have to wait for the necessary time to elapse between the two sets of prayers. Apparently, services were considered a burden to be borne; which is exactly what Rabbi Shimon was warning against when he said, “Do not make your prayers a fixed task.”

 

Abarbanel also offers a novel interpretation of “Do not make your prayers a fixed task.” In the Hebrew, the word for “Your prayers” is TEFILATEKHA, which should be more correctly rendered as “your tefilah,” tefilah being another name of the Amidah prayer. The Shema and its benedictions are prayers which praise and glorify the Almighty, whereas the Amidah is mostly made up of benedictions asking for personal needs. Therefore, according to Abarbanel, Rabbi Shimon's thrust was as follows: Be careful with the recitation of the Shema and the Amidah, i.e., say them in that order: first - praise to God and only then make your personal requests. Furthermore, do not make the Amidah the main part of your prayers or concentrate mainly on your own needs; rather make God's praise the main part.

 

Finally, commenting on the axiom that God is gracious and full of mercy, Abarbanel sees it as a statement encouraging sinners to repent: A person should not consider himself so incorrigible and perverted that he feels there is no sense in praying to God because it will be of no value. Rather he should look to God - who is full of compassion and mercy, and who is ready to forgive.

 

Here, too, Rabbi Shimon shows his preference for Torah and derekh eretz (proper noble manners) over the study of Torah by itself. This is indicated by the fact that he did not mention the study of Torah.

 

 

Miscellaneous Interpretations

 

Rashi (R. Shelomo ben Yitshaq, Troyes (France), 1040 – 1105): had two versions before him. In the first, the word TEFILLAH (prayer, referring specifically to the Amidah prayer) was omitted and Rabbi Shimon warned us against being complacent in our recitation only of the Shema. The second version accepts the concept that the Shema and the Tefillah are similar in importance.

 

Also to avoid making one's prayer a “fixed task” means that he must not assume the attitude that prayer is a burden and when will he be relieved of this burden. He must approach prayer with a sense of pleading for his life.

 

Rashi sees in the words of Rabbi Shimon, “And do not be a wicked/Lawless man in your own estimation” to mean that after sinning one day one should not get up the next day and declare himself a wicked/Lawless person.

 

Rashbatz (R. Shimon ben Tzemah Duran, Majorca (Spain) & Algiers, 1361 – 1444): In the text that he had before him, he, too, discovered that Rashi was intent on preferring the version that omitted the word tefilah.

 

Why? Two reasons are proposed by Rashbatz: First, the recitation of the Shema is limited to a very short period of time; the time for Amidah is more extended. Thus, Rabbi Shimon cautions us to be careful of the Shema, but does not bother to emphasize the Amidah.

 

Secondly, a mitzvah which has a fixed time limit cannot be treated lightly. On this basis, the rabbis taught (Kiddushin 33a) that an employee may not waste time by standing up when a Sage passes by, because no mitzvah of a fixed time nature is involved. However, we find that the citizens of Jerusalem would stand and wave to those who were arriving from distances with their First-Fruits and spend time welcoming them. Here, there was a fixed time element - not every day in the week would the First-Fruits be brought to the Temple.

 

Rabbenu Yonah (R. Yonah ben Abraham Gerondi, Barcelona (Spain), 1200 - 1236): One must approach the act of worship in the same light as a pauper pleading and begging for something that he needs, not casually like one who is asking for something that he really does not need. Furthermore, prayer should never be a burden on the petitioner.

 

According to Rabbenu Yonah, the adage of Rabbi Shimon that one should not be wicked/Lawless in his own eyes has a psychological truth. A person must never feel himself so grief stricken after living a life of sin that he resigns himself to feeling that he can never rehabilitate himself. By doing that he is adding one serious error to the other. However, Rabbenu Yonah continues, polarization is not only undesirable in wickedness/Lawlessness but also in righteousness/Generosity. In other words, a man must not be self-righteous/generous and consider himself a Tsaddik. This is what the rabbis meant (Niddah 30b), “God compels a foetus in its mother's womb to swear that it will reject self-righteousness/generosity when it is born.” In the view of Rabbenu Yonah, the ideal person is one who considers himself half-wicked/Lawless and half-righteous/generous, where every single deed will determine to which side the scale will tip.

 

Midrash Shemuel (R. Shemuel ben Yitchaq de Uceda, Safed (Israel), 1540 - ?): What constitutes a fixed prayer? A petition to God that emanates from one's lips automatically is unacceptable. In other words, when prayer is so fixed in one's mouth that it comes out without kavanah (concentration), even to the extent that he bows like a robot, it is displeasing in the eyes of God.

 

Midrash Shemuel cites an anonymous commentator who comments on, “Do not be a wicked/Lawless man in your own estimation.” If you do not worship with kavanah but your gyrations cause people to believe that you do, you are a wicked/Lawless person in the eyes of God, but not in the eyes of man. There is another dimension to this: When you pray without kavanah you are not only deceiving your neighbour but, even worse, you are deceiving yourself. This is unforgivable.

 

The last axiom of Rabbi Shimon can also be interpreted as a direct accusation against the one who deludes himself into believing that when he sins, he sins for himself and no one is harmed. This is false reasoning. In the concept of one Jew being responsible for the other, the sinner does involve every other Jew as well.

 

Rabbi Ephraim (France, 1110 – 1175): There can be no doubt that worshipping within the framework of a congregation is more ecstatic, inspiring and exciting than when one isolates oneself, even in prayer. Nevertheless, fervent and passionate prayer by the individual, with profound kavanah, will be received kindly by God. “Do not make yourself wicked/Lawless before yourself (i.e., when you worship by yourself).”

 

 

What Say the Nazarean Hakhamim?

 

Ya’aqob (James 5:16 Confess [privately] to one another your transgressions of the Law [between each other], and pray for one another, that you may be healed. Very strong and effective is the supplication of a righteous/generous [man].

 

Ephesians 6:18 Through all prayer and supplication, praying in every appointed time in the spirit, and watching to this same thing with all perseverance and supplication for all the saints (the most noble and beloved Jewish people).

 

Philippians 1:3 I give thanks to my [one and only] God upon all the remembrance of you,

Philippians 1:4 always in my every supplication on your behalf making my supplication with joy

Philippians 1:5 for your contribution to the Masorah (tradition), from the first day until now,

Philippians 1:6 being confident of this very thing, that the One having begun a good work in you will perform it until the day of Yeshua the Messiah;

 

Colossians 4:2 In the prayer (i.e. the Amiddah) continue, watching in it with thanksgiving;

 

Romans 12:3 For through the compassion which is given to me, I say to everyone being among you, not to be high-minded beyond what is right to think. But set your mind to be sober-minded, even as God divided a measure of faithful obedience to each.

 

Philippians 2:2 Fulfil my joy, that you may be of the same mind, having the same love, being as one soul, minding (preoccupied with) the same thing[s].

Philippians 2:3 Let nothing be done through rivalry or vainglory; but in humility of mind, each esteeming the other better than him/herself.

Philippians 2:4 Consider (look after) not every man on his own things, but every man also consider [look after] the things of others (i.e. his brethren).

 

 

Mark (Mordechai) 3:19b-27

Delitzsch Hebrew Rendition

 

 20וַיָּבֹאוּ הַבָּיְתָה וַיּוֹסֶף הֲמוֹן עָם לְהִתְאַסֵּף עַד כִּי־לֹא יָכְלוּ אַף לֶאֱכָל־לָחֶם׃

 21וַיִּשְּׁמְעוּ קְרוֹבָיו וַיֵּצְאוּ לְהַחֲזִיק בּוֹ כִּי אָמְרוּ יָצָא מִדַּעְתּוֹ׃

 22וְהַסּוֹפְרִים אֲשֶׁר יָרְדוּ מִירוּשָׁלַיִם אָמְרוּ בַּעַל־זְבוּל בּוֹ וְעַל־יְדֵי שַׂר־הַשֵּׁדִים הוּא מְגָרֵשׁ אֶת־הַשֵּׁדִים׃

 23וַיִּקְרָא אוֹתָם אֵלָיו וַיְדַבֵּר לָהֶם בִּמְשָׁלִים לֵאמֹר אֵיךְ יוּכַל הַשָׂטָן לְגָרֵשׁ הַשָׂטָן׃

 24וְאִם־נֶחְלְקָה מַמְלָכָה עַל־עַצְמָהּ לֹא־תוּכַל לַעֲמֹד הַמַּמְלָכָה הַהִיא׃

 25וּבַית אִם־נֶחֱלַק עַל־עַצְמוֹ לֹא־יוּכַל לַעֲמֹד הַבַּיִת הַהוּא׃

 26וְאִם־הַשָׂטָן יִתְקוֹמֵם אֶל־עַצְמוֹ וְנֶחֱלָק לֹא־יוּכַל לַעֲמֹד כִּי־בָא קִצּוֹ׃

 27אֵין אִישׁ יָכֹל לָבוֹא לְבֵית הַגִּבּוֹר וְלִגְזֹל אֶת־כֵּלָיו אִם־לֹא יֶאֱסרֹ בָּרִאשׁוֹנָה אֶת־הַגִּבּוֹר וְאַחַר יִשְׁסֶה אֶת־בֵּיתוֹ׃

 

19b. And they came to a house.

20. And came together again a congregation, so that they are not able so much as to eat bread;

21. And having heard [of it], those belonging to him (i.e. his family) went forth to lay hold of him (lit. “apprehend him by force”), for they said that he was beside himself,

22. And the scribes who from Jerusalem came down, said: “He has (is possessed by) Ba’al zevul, and by the prince of the demons he does cast out the demons.”

23. And, having called them near, in similes (analogies) he said to them, “How is the Satan (Adversary) able to cast out the Satan (Adversary)?

24. And if a kingdom against itself be divided, that kingdom is not able to stand.

25. And if a house against itself be divided, that house is not able to stand;

26. And if the Satan (Adversary) has risen up against himself, and has been divided, he is not able to stand, but has finished.

27. No one in any wise is able the vessels of the strong man (Heb.: GIBOR)--having entered into his house--to plunder, unless first the strong man (Heb.: GIBOR) be bound, and then his house he will plunder.”  

 

 

Commentary:

 

vv. 19b-21 – Verse 19b should be the beginning of verse 20. Here we have a contrast between v. 20 and v.21, and also a strong bond between v. 21 and v. 22. In verse 20 a large congregation sought him (most probably for teaching and healing), and in v.21 his family is after him to apprehend him by force in the belief that he had gone mad. The text is silent as to why his own family thought he had gone mad. But by the Jewish principle of contiguity we can infer things in v.21 by the information provided to us in v.22. This means, that at some point that scribes either of the Herodian party, or of the Priestly party, or of the School of Shamai had convinced the family of Yeshua that he had gone mad (the term “besides himself” means going mad, which also was interpreted as being demon possessed). Already in 3:6 we read that those of the School of Shamai and the Herodians “took counsel together against him, how they might destroy him.”

 

My father, always taught me, that one knows who are his real friends and family when adversity comes. It is quite possible that these same scribes who had come down from Jerusalem had visited Yeshua’s relatives prior to arriving where Yeshua was (somewhere in the Galil). The response of the Master towards defining who is family will be answered later on in this chapter (cf. 3:31-35).

 

v.22 – Two most horrible accusations are then openly laid against the Master by these scribes that had come from Jerusalem. (1) That the Master was possessed by Ba’al zevul and (2) that his healings, miracles, and teachings flow from a demonic source. These are very serious charges indeed which if found true deserve the death penalty. However none of these two charges were ever proven to be true nor were they the accusations for which he was later put to death. However, to this very day many are they from amongst our own flesh that still lay these accusations. Perhaps so that what is said in Zechariah 13:3-6, and Wisdom of Solomon 5:1-5 be fulfilled.

 

Zec 13:3 And it will come to pass that, when any will yet prophesy, then his father and his mother that begot him will say unto him: “You will not live, for you speak lies in the name of the LORD;” and his father and his mother that begot him will thrust him through when he prophesies.

Zec 13:4 And it will come to pass in that day, that the prophets will be brought to shame every one through his vision, when he prophesies; neither will they wear a hairy mantle to deceive;

Zec 13:5 but he will say: “I am no prophet, I am a tiller of the ground; for I have been made a bondman from my youth.”

Zec 13:6 And one will say unto him: “What are these wounds between your hands?” Then he will answer: “Those with which I was wounded in the house of my friends.”

 

Wis 5:1 Then will the righteous/generous [royal] man stand in great boldness before the face of such as have afflicted him, and made no account of his labours.

Wis 5:2 When they see it, they will be troubled with terrible fear, and will be amazed at the strangeness of his salvation, so far beyond all that they looked for.

Wis 5:3 And they repenting and groaning for anguish of spirit will say within themselves, This was he, whom we had sometimes in derision, and a proverb of reproach:

Wis 5:4 We fools accounted his life madness, and his end to be without honour:

Wis 5:5 How is he numbered among the sons of God (i.e. Jewish Torah Judges), and his lot is among the Tsadiqim!

 

Not only are these scribes identified to a specific city and by implication to two specific clans (cf. 3:6), but they are also depicted as “coming down” (for anyone going out from Jerusalem descends in holiness). On the other hand, Yehua belongs firmly to the school of R. Hillel, and his work as will be seen in the following chapters is one of ascent towards Yerushalayim.

 

v.23 – The Master here finds it necessary to summon his blaspheming opponents, and his opponents perhaps forced by the presence of the large congregation have no other option but to attend this summons. The following clause we have translated as “in similes (analogies) he said to them".  I know that the Greek text has " ἐν παραβολαῖς” (EN PARABOLES), and which literally means “in parables.” Similarly, Delitzsch has: וַיְדַבֵּר לָהֶם בִּמְשָׁלִיםVaY’Daber (and spoke) Lahem (to them) BiM’Shalim (in parables). The problem is that the parable belongs to the Drash genre of literature, and here we are in the midst of a Peshat work. Therefore, the arguments here is more of  simile or an analogy rather than the full complexity of a parable. In fact, the proper rules of a parable are inoperative in the arguments given. I do acknowledge nevertheless that no Christian scholar seems to agree with me on this point, this, on the other hand does not necessarily mean that my argument is wrong or that is of no value.

 

The verse concludes with a logical question that summarizes the two similes (analogies) presented and with the logical conclusion to the question in v. 26. The construction of the argument is very much in a sandwich as follows:

 

            Question -  v. 22 - How is the Satan (Adversary) able to cast out the Satan (Adversary)?

Analogy  1-  v.  24. And if a kingdom against itself be divided, that kingdom is not able to stand.

Analogy 2  v. 25. And if a house against itself be divided, that house is not able to stand;

 

Answer - : v. 26. And if the Satan (Adversary) has risen up against himself, and has been

   divided, he is not able to stand, but has (is) finished.

 

Another way to illustrate this argument would be as follows:

 

Question -        v.22 - ""How is the Satan (Adversary) able to cast out the Satan (Adversary)?  

 

Answer -           v. 26. And if the Satan (Adversary) has risen up against himself, and has been

                        divided, he is not able to stand, but has (is) finished.

 

Because:

 

Analogy  1-  v. 24. if a kingdom against itself be divided, that kingdom is not able to stand.

Analogy  2  v. 25. if a house against itself be divided, that house is not able to stand;

 

What is interesting in these two presentations is the three times repetition of the verbs “divided” and “to stand.” There seems here to be a very subtle relationship between “division” and “being able to stand.” We can infer from this presentation that something that is divided against itself can’t be able to stand permanently. The accusers were one with regards to the accusation but deadly divided on many other things, therefore their accusation will not be able to stand permanently. This brings us also to another inference that a conflicted person, a person between two opinions finds it very hard to stand and recite the amidda. The recitation therefore of the amidda is essentially from this vantage point a plea for unity amongst all the peoples of Yisrael.

 

v. 27 – The last simile or analogy concerns a Gibbor (Master of the house) and his home’s invasion and plundering of his goods. According to Marcus[1], Cranfield[2], Lane[3]and many other Christian commentators the Gibor is identified with Ha-Satan. Personally I disagree completely with this line of interpretation and find Sbain’s[4]explanation more satisfactory. She states:

 

“By quoting the protests of the scribes to Jesus’ exorcisms, Mark presents more of Jesus’ teaching on forgiveness. The scribes say that Jesus himself must be possessed by Stan in order to drive out demons. Implicit in their statement is the idea that good and evil are so distinct and opposite that the “good” person should not go anywhere near “evil” persons. This thought is a logical extension of the idea that if Jesus were truly a person of G-d, he would not eat with (Jewish) sinners.

 

Jesus refutes this point of view in several ways. Fist he asks the commonsense question, “How can Satan drive out Satan?” He goes on to make the observation that “A kingdom divided against itself cannot stand (3:23-24). Ne3xt he uses the analogy of the “strong man”: “But no one can enter a strong man’s house to plunder his property unless he first ties up the strong man. Then he can plunder his house” (3:27). Some interpretations of this analogy assert that “the strong man” is Satan, and Jesus is the one who ties him up. But this would turn Jesus into a plunderer as well as a violent enforcer of his will – roles that violate everything we know of Jesus’ teachings. Rather it makes more sense to see that the violent intruder is Satan, and the “strong man” is the normally good person who is bound and robbed by him.”

 

Therefore, what the Master is doing is coming to the aid of humanity who has been home invaded and plundered of their goods – a repetition of the Exodus but at a universal scale. This is the thrust of this last analogy in our section for this Shabbat.

 

 

Some Questions to Ponder:

 

1.      What question/s were asked of Rashi regarding Genesis 33:18?

2.      What question/s were asked of Rashi regarding Genesis 33:20?

3.      What question/s were asked of Rashi regarding Genesis 34:2?

4.      What question/s were asked of Rashi regarding Genesis 34:13?

5.      What question/s were asked of Rashi regarding Genesis 34:15?

6.      What question/s were asked of Rashi regarding Genesis 34:25?

7.      What question/s were asked of Rashi regarding Genesis 34:28?

8.      What question/s were asked of Rashi regarding Genesis 34:30?

9.      What question/s were asked of Rashi regarding Genesis 35:2?

10.   What question/s were asked of Rashi regarding Genesis 35:7?

11.   What question/s were asked of Rashi regarding Genesis 35:8?

12.   For what seven reasons is said that Ya’aqob was whole and safe in Gen. 33:18?

13.   According to our Sages how old was Dinah when she was raped by Chamor?

14.   Did Chamor and Shechem has good intentions towards Ya’aqob when they spoke to the men of Shechem regarding being circumcised? Why or why not?

15.   How is the death of devorah and Rivkah tied together, from the name where the former was buried?

16.   How is Psalm 28 related to our Torah Seder?

17.   How is the Ashlamatah of Nahum 1:12 – 2:6 + 14 related to our Torah Seder?

18.   How is the reading of Mordechai (Mark) 3:19b-27 related to our Torah Seder for this week?

19.   How is our reading of Pirke Abot II:12 related to our Torah Seder for this week?

20.   In your opinion, taking into consideration the contents of our Torah Seder, Psalm, Ashlamatah, Pirke Abot II:12, and Mordechai 3:19b-27, what is the prophetic message for this week‏?‏‎ ‎

 

 

Next Shabbat:

Shabbat Mevar’chin HaChodesh Tammuz

(Proclamation of the New Moon of the Month of Tammuz)

Evening June 21 – Evening June 23, 2009

 

Shabbat

Torah Reading:

Weekday Torah Reading:

וַיֵּרָא אֱלֹהִים אֶל-יַעֲקֹב

 

 

“Vayera Elohim El-Ya’aqob”

Reader 1 – B’Resheet 35:9-15

Reader 1 – B’Resheet 37:1-3

“And appeared G-d unto Jacob”

Reader 2 – B’ Resheet 35:16-26

Reader 2 – B’Resheet 37:4-7

“Y se apareció Dio a Jacob”

Reader 3 – B’ Resheet 35:27-29

Reader 3 – B’Resheet 37:8-11

B’Resheet (Gen.) 35:9 – 36:43

B’Midbar (Num.) 28:9-15

Reader 4 – B’ Resheet 36:1-8

 

Ashlamatah: Isaiah 43:1-7 + 19-21

Reader 5 – B’ Resheet 36:9-19

 

Special: 1 Samuel 20:18-42

Reader 6 – B’ Resheet 36:20-30

Reader 1 – B’Resheet 37:1-3

Psalm 29:1-11

Reader 7 – B’ Resheet 36:31-43

Reader 2 – B’Resheet 37:4-7

N.C.: Mark 3:28-30

       Maftir : B’ Midbar 28:9-15

Reader 3 – B’Resheet 37:8-11

Pirke Abot: II:13

                   Isaiah 43:1-7 + 19-21

                  1 Samuel 20:18,42

 

 

 

Reading Assignment:

 

Torah With Targum Onkelos and Rashi’s Commentary – Vol. 1

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 170-178.

 

 

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. IIIa, pp. 185-228.

 

 

Please always remember:

 

The above questions are not about how many you can answer right or wrong, or how many you have answered at all, that is NOT the purpose of this exercise! The REAL merit is in making an effort to attempt to answer them as best as you can! We run no competitions here! The competition if any is a matter between you and Ha-Shem, most blessed be He! The questions are given to help you grasp the mechanics of the Peshat level of Hermeneutics and to help you understand Scripture from a legitimate Jewish perspective. So far, only few brave souls have attempted to answer the questions posed. For those who have not yet jumped into the pool of the brave, why not give it a try, even if you answered a few questions that would be great and most encouraging for you and the honourable members of this list!

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai

 



[1] Marcus, J. (2000), The Anchor Bible: Mark 1 – 8, New York: Doubleday, pp. 282-283.

[2] Cranfield, C.E.B.  (2000), The Cambridge Greek Testament Commentary: The Gospel According to St. Mark, Cambridge: Cambridge University Press, pp. 137-138.

[3] Lane, W.L. (1974), The New International Commentary on the New Testament: The Gospel According to Mark, Grand Rapids, Michigan: W. B. Eerdmans Publishing Co., p. 143.

[4] Sabin, M.N. (2005), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Min.: Liturgical Press, pp.37-38.