Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
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© 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 28, 5769 – 19/20 June ,
2009 |
First Year
of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday June 19, 2009 – Candles at 8:33 PM Saturday June 20, 2009 – Havdalah 9:35 PM |
San Antonio, Texas, U.S. Friday June 19, 2009 – Candles at 8:18 PM Saturday June 20, 2009 – Havdalah 9:17 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday June 19, 2009 – Candles at 7:51 PM Saturday June 20, 2009 – Havdalah 8:51 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday June 19, 2009 – Candles at 8:18 PM Saturday June 20, 2009 – Havdalah 9:31 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday June 19, 2009 – Candles at 7:50 PM Saturday June 20, 2009 – Havdalah 8:55 PM |
Brisbane, Australia Friday June 19, 2009 – Candles at 4:43 PM Saturday June 20, 2009 – Havdalah 5:39 PM |
|
Chattanooga,
& Cleveland Tennessee, US Friday June 19, 2009 – Candles at 8:40 PM Saturday June 20, 2009 – Havdalah 9:43 PM |
Bucharest, Romania Friday June 19, 2009 – Candles at 8:45 PM Saturday June 20, 2009 – Havdalah 9:59 PM |
|
Miami, Florida, US Friday June 19, 2009 – Candles at 7:56 PM Saturday June 20, 2009 – Havdalah 8:54 PM |
Jakarta, Indonesia Friday June 19, 2009 – Candles at 5:29 PM Saturday June 20, 2009 – Havdalah 6:21 PM |
|
New London, Connecticut USA Friday June 19, 2009 – Candles at 7:59 PM Saturday June 20, 2009 – Havdalah 9:08 PM |
Kuala Lumpur, Malaysia Friday June 19, 2009 – Candles at 7:05 PM Saturday June 20, 2009 – Havdalah 7:57 PM |
|
Olympia, Washington, U.S. Friday June 19, 2009 – Candles at 8:52 PM Saturday June 20, 2009 – Havdalah 10:11 PM |
Manila
& Cebu, Philippines Friday June 19, 2009 – Candles at 6:09 PM Saturday June 20, 2009 – Havdalah 7:02 PM |
|
Philadelphia,
Pennsylvania USA Friday June 19, 2009 – Candles at 8:14 PM Saturday June 20, 2009 – Havdalah 9:22 PM |
Singapore, Singapore Friday June 19, 2009 – Candles at 6:54 PM Saturday June 20, 2009 – Havdalah 7:45 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
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Scholars, amen ve amen!
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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 |
|
Rashi
& Targum Pseudo Jonathan for: B’Resheet (Genesis) 35:9 – 36:43
|
RASHI |
TARGUM PSEUDO
JONATHAN |
|
9.
El-him again appeared to Yaakov when he came from Padan Aram, and He blessed
him. |
9.
And the LORD revealed Himself to Jakob again on his return from Padan of
Aram, and the LORD blessed him by the name of His Word, after the death of
his mother. [JERUSALEM:
The Word of the Lord revealed Himself unto Jakob the second time on his
coming from Padan Aram, and blessed him.] |
|
10.
El-him said to him. "Your name is Yaakov. No longer will your name be
Yaakov, but Yisrael will be your name;" and He named him Yisrael. |
10.
And the LORD said to him, Heretofore was your name Jakob: your name will be
no more called Jakob, but Israel will be your name. |
|
11.
El-him said to him, "I am Almighty Sh-ddai. Be fruitful and increase, a
nation and a community of nations will come from you, and kings will come out
of your loins. |
11.
And the LORD said to him, I am El Shadai: spread forth and multiply; a holy
people, and a congregation of prophets and priests, will be from your sons
whom you have begotten, and two kings will yet from you go forth. |
|
12.
Verse 12: The land that I gave to Avraham and Yitzchok, I will give to you;
and to your offspring after you I will give the land." |
12.
And the land which I gave to Abraham and to Izhak will I give unto you, and
to your son, after you will I give the land. |
|
13.
El-him ascended from him at the place where He had spoken to him. |
13.
And the Shekinah of the Lord ascended from him in the place where He had
spoken with him |
|
14.
Yaakov set up a monument in the place where He had spoken to him, it was a
monument of [a single] stone. He poured a libation on it, and he [also]
poured oil on it. |
14.
And Jakob erected there a pillar of stone in the place where He had spoken
with him, a pillar of stone; and he outpoured upon it a libation of wine, and
a libation of water, because thus it was to be done at the feast of
Tabernacles; and he poured oil of olives thereupon. |
|
15.
Yaakov named the place where El-him had spoken to him; Bet El, [the House of
the Almighty]. |
15.
And Jakob called the name of the place where the Lord bad spoken with him
Beth El. |
|
16.
They journeyed on from Bet El, and there was yet a stretch of land before
[they would reach] Ephrat when Rachel began to give birth. Her labor was very
difficult. |
16.
And they proceeded from Beth El; and there was yet much space of provision
land in the coming to Ephrath and Rahel travailed, and had hard labour in her
birth. [JERUSALEM.
And there was a space, as much ground, to come unto Ephrath;] |
|
17.
When her labor was at its most difficult stage, the midwife said to her,
"Do not fear, for this one will also be a son for you." |
17.
And it was in the hardness of her travail that the midwife said to her, Fear
not, for this also is to you a male child. [JERUSALEM.
and Rahel travailed, and had hard labour in her birth.] |
|
18.
As her soul was departing, for she died, she named him Ben Oni [son of my
sorrow], but his father named him Binyamin. |
18.
And it was in the going forth of her soul, for death came upon her, that she
called his name The son of my woe: but his father called him Benjamin [JERUSALEM.
But his father called him in the language of the sanctuary, Benjamin.] |
|
19.
Rachel died and was buried on the way to Ephrat, which is Bet Lechem
[Bethlehem]. |
19.
And Rahel died, and was buried in the way to Ephrath, which is Bethlehem. |
|
20.
Yaakov set up a monument on her grave. This monument is on Rachel's grave to
this very day. |
20.
And Jakob erected a pillar over the house of burying: which is the pillar of
the tomb of Rahel unto this day. |
|
21.
Yisrael traveled on, and set up his tent beyond Migdal Eder [Tower of the
herds]. |
21.
And Jakob proceeded and spread his tent beyond the tower of Eder, the place
from whence, it is to be, the King Mashiah
will be revealed at the end of the days. |
|
22.
Yaakov was settled in that land. Reuvein went and lay near Bilhah, his
father's concubine, and Yisrael heard [about it]. The sons of Yaakov were
twelve. |
22.
And it was while Israel dwelt in this land that Reuben went and confounded
the bed of Bilhah the concubine of his father, which had been ordained along
with the bed of Leah his mother; and this is reputed with regard to him, as
if he had lain with her. And Israel heard it, and it afflicted him, and he
said, Alas, that one should have come forth from me so profane, even as
Ishmael came forth from Abraham, and Esau from my father! The Spirit of
Holiness answered and thus spoke to him: fear not, for all are
righteous/generous and none of them is profane! So, after Benjamin was born,
the sons of Jakob were twelve. |
|
23.
The sons of Leah [were]: Reuven, Yaaqob's firstborn, Shimon, Levi, Yehudah,
Yissachar and Zevulun. |
23.
The sons of Leah, the first‑born of Jakob, Reuben, and
Shimeon, and Levi, and Jehudah, and Issakar, and Zabulon. |
|
24.
The sons of Rachel [were]: Yosef and Binyamin. |
24.
The sons of Rahel, Joseph and Benjamin. |
|
25.
The sons of Bilhah, Rachel's handmaid, [were]: Dan and Naftali. |
25.
The sons of Bilhah, the handmaid of Rahel, Dan and Naphtali; |
|
26.
The sons of Zilpah, Leah's handmaid, [were]: Gad and Asher. These are the
sons of Yaaqob that were born to him in Padan Aram. |
26.
and the sons of Zilpha, the handmaid of Leah, Gad and Asher. These are the
sons of Jakob who were born to him in Padan Aram. |
|
27.
Yaaqob came to Yitzchaq, his father, in Mamre at Kiryat Arba, which is
Chebron where Avraham and Yitzchaq lived. |
27.
And Jakob came to Izhak his father, at Mamre the city of Arba, which is
Hebron, for there Abraham and Izhak had dwelt. |
|
28.
The days of [the life of] Yitzchaq were one hundred and eighty years. |
28.
And the days of Izhak were an hundred and eighty years. |
|
29.
Yitzchaq expired and died. He was gathered to his people old and in the
fullness of days. His sons, Esav and Yaaqob buried him. |
29.
And Izhak expired and died and was gathered to his people, old and full of
days, and Esau and Jakob his sons buried him. |
|
|
|
|
1.
These are the descendants of Esav, also known as Edom. |
1.
These are the genealogies of Esau, who is called Edom. |
|
2.
Esav took his wives from the daughters of Canaan: Adah, the daughter of Elon,
the Chittite, and Ahalivamah, the daughter of Anah, daughter of Tzivon, the
Chivite. |
2.
Esau took wives of the daughters of Kenaan, Adah the daughter of Elon the
Hittah, and Ahalibama the daughter of Ana, the daughter of Sibeon the Hiva, |
|
3.
[He also took] Basmat, the daughter of Yishmael, the sister of Nevayot. |
3.
and Basemath the daughter of Ishmael whom Nebaioth her brother gave to him. |
|
4.
Adah bore to Esav, [his son] Eliphaz, and Basmat bore Reuel. |
4.
And Adah bare to Esau Eliphaz, and Basemath bare Reuel. |
|
5.
Ahalivamah bore Yeush, Yalam, and Korach. These are the sons of Esav that
were born to him in the land of Canaan. |
5.
And Ahalibama, bare to Esau Jehus, and Jaalam, and Korach. These are the sons
of Esau who were born to him in the land of Kenaan. |
|
6.
Esav took his wives, his sons, his
daughters, all the people of his household, his livestock, all his animals,
and all his possessions that he had acquired in the land of Canaan, and he
went to a land away from his brother, Yaaqob. |
6.
And Esau had taken his wives and his sons and his daughters, and all the
souls of his house, and his flocks and his cattle, and all the substance
which he had gotten in the land of Kenaan, and had gone into another land;
for there fell upon him a fear of Jakob his brother: |
|
7.
For their wealth was too great for
them to live together. The land in which they lived temporarily could not
support them because of their livestock. |
7.
for their possessions would be too great for them to dwell together, neither
would the land of their sojourning maintain them, on account of their flocks.
|
|
8.
Esav [therefore] settled in Mount Seir. Esav is Edom. |
8.
And Esau dwelt in the mountain of Gabal. He is Esau the prince of the
Edomites. |
|
9.
These are the descendants of Esav, the ancestor of Edom in Mount Seir. |
9.
And these are the kindreds of Esau the prince of the Edomites, the place of
whose dwelling was in the mountain. of Gabal. |
|
10.
These are the names of Esav's sons: Eliphaz, the son of Adah, the wife of
Esav, Reuel, the son of Basmat, the wife of Esav. |
10.
These are the names of the sons of Esau, Eliphaz bar Adah, wife of Esau;
Reuel bar Basemath, wife of Esau. |
|
11.
The sons of Eliphaz were Teiman, Omar, Tzepho, Gatam and Kenaz. |
11.
And the sons of Eliphaz were Teman, Omar, Zephu, and Gaatam, and Kenaz, and
Timna. |
|
12.
Timna became a concubine to Eliphaz, Esav's son, and she bore to Eliphaz [a son],
Amalek. These are the sons of Adah, the wife of Esav. |
12.
And Timna was the concubine of Eliphaz bar Esau, and she bare to Eliphaz
Amalek. He is Eliphaz the companion of Job. These are the sons of Adah wife
of Esau. |
|
13.
These are the sons of Reuel, Nachat, Zerach, Shamah, and Mizzah. These were
the sons of Basmat, the wife of Esav. |
13.
And these are the sons of Reuel, Nachath and Zerach, Shammah and Mizzah.
These are the sons of Basemath wife of Esau. |
|
14.
These are the sons of Ahalivamah, the daughter of Anah, the daughter of
Tzivon, the wife of Esav; she bore to Esav: Yeush, Yalam and Korach. |
14.
And these are the sons of Ahalibama the daughter of Anah the daughter of
Sebeon wife of Esau; and she bare to Esau, Jehus, and Jaalam, and Korach. |
|
15.
These are the chiefs of the sons of Esav: the sons of Eliphaz, Esav's first
born: Chief Teman, Chief Omar, Chief Tzepho, Chief Kenaz. |
15.
These are the chieftains of the sons of Esau; the sons of Eliphaz, the first‑born of Esau, Rabba
Teman, Rabba Omar, Rabba Zephu, Rabba Kenaz, |
|
16.
Chief Korach, Chief Gatam, Chief Amalek. These are the chiefs of Eliphaz in
the land of Edom. These are the sons of Adah. |
16.
Rabba Korach, Rabba Gaatam, Rabba Amalek: these are the chieftains of
Eliphaz, whose habitation was in the land of Edom; they are the sons of Adah. |
|
17.
These are the sons of Reuel, Esav's son: Chief Nachat, Chief Zerach. Chief
Shamah, Chief Mizzah. These are the Chiefs of Reuel in the land of Edom.
These are sons of Basmat, wife of Esav. |
17.
And these are the sons of Reuel bar Esau; Rabba Nachath, Rabba Zerach,, Rabba
Shammah, Rabba Mizzah; these are the chieftains of Reuel, whose habitation
was in the land of Edom. These are the sons of Basemath wife of Esau. |
|
18.
These are the sons of Ahalivamah, wife of Esav: Chief Yeush, Chief Yalam,
Chief Korach. These are the Chiefs of Ahalivamah, daughter of Anoh, wife of
Esav. |
18.
And these are the sons of Ahalibama wife of Esau; Rabba Jeush, Rabba Jaalam,
Rabba Korach; these are the chieftains of Ahalibama, daughter of Adah wife of
Esau. |
|
19.
These are the sons of Esav, and these are their chiefs, he is Edom. |
19.
These are the sons of Esau, and these their chieftains. He is the father of
the Edomites. |
|
20.
These are the sons of Seir, the Chorite, the inhabitants of the land: Lotan,
Shoval, Tzivon, and Anah. |
20.
These are the sons of Gebal, the generations who before that had dwelt in
that land: Lotan, and Shobal, and Sebeon, and Anah, |
|
21.
Dishon, Etzer and Dishan, these are the chiefs of the Chorites, the sons of
Seir, in the land of Edom. |
21.
and Dishon, and Etser, and Dishan. These are the chieftains of the
generations of the sons of Gebal, whose habitation was of old in the land of
the Edomites. |
|
22.
The sons of Lotan were Chori and Hemam. Lotan's sister was Timna. |
22.
And the sons of Lotan were the Chori and Heman; and the sister of Lotan was
Timna. |
|
23.
These are the sons of Shoval: Alvan, Manachat, Eval, Shefo and Onam. |
23.
And these are the sons of Shobal, Alvan, and Manachoth, and Ebal, Shepho, and
Onam. |
|
24.
These are the sons of Tzivon: Ayah and Anah. He is the same Anah who found
the mules in the desert while tending the donkeys for his father, Tzivon. |
24.
And these are the sons of Sebeon, Aja and Anah: he is Anah who coupled the
onagers with the she‑asses,
and after a time found mules which had come forth from them, when he was
tending the asses of Sebeon his father. |
|
25.
These are the children of Anah: Dishon, and Ahalivamah the daughter of Anah. |
25.
And these are the children of Anah: Dishon; and Ahalibama was the daughter of
Anah. |
|
26.
These are the sons of Dishon: Chemdan, Eshban, Yitran and Keran. |
26.
And these are the sons of Dishon, Hemdan, and Jisban, and Jithran, and Keran.
|
|
27.
These are the sons of Eitzer: Bilhan, Zaavan and Akan. |
27.
These are the sons of Etser, Bilhan, and Zaavan, and Akan. |
|
28.
These are the sons of Dishan: Utz and Aran. |
28.
These are the sons of Dishan, Hutz and Aram. |
|
29.
These are the chiefs of the Chorites: Chief Lotan, Chief Shoval, Chief
Tzivon, Chief Anah. |
29.
These are the chieftains of the families: Rabba Lotan, Rabba Shobal, Rabba
Sebeon, Rabba Anah, |
|
30.
Chief Dishon, Chief Etzer, Chief Dishan. These are the chiefs of the Chorites
based on the ranks of chiefs in the Land of Seir. |
30.
Rabba Dishon, Rabba Etser, Rabba Dishan: these are the chieftains of the
families, according to their principalities, whose habitation was of old in
the land of Gabla. |
|
31.
These are the kings who reigned in the Land of Edom before any king reigned
over the Children of Israel. |
31.
These are the kings who reigned in the land of Edom before any king reigned
over the sons of Israel. |
|
32.
Bela, son of Beor reigned in Edom, and the name of his city was Dinhavah. |
32.
In Edom reigned Bileam. the son of Behor, and the name of the city of the
house of his kingdom was Dinhaba. |
|
33.
Bela died, and he was succeeded as king by Yovav, son of Zerach, from Botzrah. |
33.
And Bela died, and in his stead reigned Jobab the son of Zerach of Botsra. |
|
34.
Yovav died, and he was succeeded as king by Chusham from the land of the
Teimanites. |
34.
And Jobab died, and in his stead reigned Husham of the South country; |
|
35.
Chusham died, and he was succeeded as king by Hadad, son of Bedad, who
attacked Midian in the field of Moav, and the name of his city was Avit. |
35.
and Husham died, and in his stead reigned Hadad the son of Bedad, who slew
the Midianites when he arrayed war with them in the fields of Moab, and the
name of the city of the house of his kingdom was Avith. |
|
36.
Hadad died, and he was succeeded as king by Samlah of Masriekah. |
36.
And Hadad died, and in his stead reigned Simlah of Masrekah. |
|
37.
Samlah died, and he was succeeded as king by Shaul from Rechovot-by-the-river. |
37.
And Simlah died, and instead of him reigned Shaul, who was of Rohoboth on the
Pherat. |
|
38.
Shaul died, and he was succeeded as king by Baal-Chanan, son of Achbor. |
38.
And Shaul died, and in his stead reigned Baal Hanan bar Akbor. |
|
39.
Baal-Chanan, son of Achbor died, and he was succeeded as king by Hadar. The
name of his city was Pa'u. His wife's name was Mehetavel, the daughter of
Matred, daughter of Mei-Zahav. |
39.
And Baal Hanan bar Akbor died, and instead of him reigned Hadar; and the name
of the city of the house of his kingdom was Pahu; and the name of his wife
was Mehetabel the daughter of Matred. He was the man who laboured with
perseverance and vigilance, and who, after he had become wealthy and had
gotten riches, turned to become more lofty in his heart, saying What is silver
and what is gold? [JERUSALEM. And after him reigned Hadar; and the name of
his city was Pahu, and the daughter of Matred, the daughter of the changer of
gold: the man who persevere all the days of his life; but who, after he had
eaten and was satisfied, converted and said, What is gold, and what is
silver?] |
|
40.
These are the names of the chiefs of Eisov, each with their families,
according to their places, by their names: Chief Timna, Chief Alvah, Chief
Yetet. |
40.
And these are the names of the chieftains of Esau after their kindreds, after
the place of their habitation,with their names Rabba Timna, Rabba Alva, Rabba
Jetheth, |
|
41.
Chief Aholivamah, Chief Elah, Chief Pinon. |
41. Rabba Aholibama, Rabba Elah, Rabba Phinon, |
|
42.
Chief Kenaz, Chief Teman, Chief Mivtzar. |
42. Rabba Kenaz, Rabba Teman, Rabba Mibzar, |
|
43.
Chief Magdiel, Chief Iram. These are the chiefs of Edom according to their
places of residence, in the land of their possession. Thus was Esav the
ancestor of the Edomites. |
43.
Rabba Magdiel, he was called Magdiel from the name of his city whose (migdol)
tower was strong, Rabba Hiram. These are the chieftains of Edom, according to
their habitations in the land of their possessions. He is Esau the father of
the Edomites. |
|
|
|
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.
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) 35:9
– 36:43
9 again The second time in this place:
once when he went away and once when he returned.
and He
blessed him [with] the blessing of [the consolation bestowed
upon] mourners.-[from Gen. Rabbah
82:3]
10 Your name will no longer be called Jacob
Heb. יַעֲקֹב, an expression of a man who comes with stealth and
guile, but יִשְׂרָאֵל, a term denoting a prince שַׂר and a chief.-[from Zohar vol. 1, 1712, vol. 3, 45a, and Chullin 92a]
11 I am the Almighty God Heb. שַׁדַּי. For I have the power (כְּדַּי) to bless, because the blessings are Mine.
be
fruitful and multiply-[God bestowed this blessing upon Jacob] because
Benjamin was not yet born, although (Rachel) was already pregnant with him.
a nation-
Benjamin.-[from Gen. Rabbah 82:4] nations Manasseh and Ephraim, who were
destined to emanate from Joseph, and [were counted] in the number of the
tribes.- [from Gen. Rabbah loc. cit.]
and kings Saul and
Ishbosheth, who were of the tribe of Benjamin, who had not yet been born.
(Abner interpreted this verse [in this sense] when he crowned Ishbosheth, and
the tribes too interpreted it [in this sense] and became friendly again with
Benjamin, as it is written: “No man from us will give his daughter to Benjamin
for a wife” (Jud. 21:1)—they retracted this and said, “Were he (Benjamin) not
to be counted among the tribes, the Holy One, blessed be He, would not have
said to Jacob, ‘and kings shall come forth from your loins.’”) [Old Rashi
manuscript from Tanchuma Buber Vayishlach 29]
a nation
and a multitude of nations This means that his children are destined to be like
[the foreign] nations, according to the number of the nations, who are the
seventy nations. Likewise, the entire Sanhedrin is [composed of] seventy
[members. When Jacob and his household migrated to Egypt, they numbered
seventy, as it is stated in Gen. 46:27]. Another explanation: This means that
his sons are destined to offer up sacrifices at the time of the prohibition of
the high places, just as the gentile nations [did] in the days of Elijah.- [Old
Rashi manuscript from Gen. Rabbah
82:5]
14 in the place where He had spoken with him
I do not know what this teaches us.
16 some distance Heb. כִּבְרַת-הָאָרֶץ. Menachem (Machbereth
Menachem p. 102) explained [כִּבְרַת] as an expression meaning “much”—in this case, a
long distance. The Aggadah (Gen. Rabbah
82:7) explains it as: during the time [when] the ground is riddled like a
sieve, when plowed fields are common, when the winter has passed, and the heat
has not yet come. This, however, is not the simple meaning of the verse, for we
find concerning Na’aman, “and he went some distance (כִּבְרַת-אָרֶץ) from him” (II Kings 5:19). I therefore believe
that it is the name of a land measure, like the distance of a parasang or more.
Just as you say [in measuring an area], “yokes of a vineyard (צִמְדֵּי-כֶרֶם)” (Isa. 5:10),”a plot of land (חֶלְקַת
הַשָּׂדֶה)” (above 33: 19), so with a man’s journey (land approximately
the journey of a mil), one calls the measure כִּבְרַת-הָאָרֶץ.
17 for this one, too, is Added to Joseph
for you. Our Sages interpreted [גַם as intimating that] with each tribe a twin sister
was born, and with Benjamin, an extra twin sister was born.-[from Gen. Rabbah 82:8]
18 Ben-oni-The son of my pain. [from Gen. Rabbah 82:9] Benjamin—It seems to
me that since he was the only one who was born in the land of Canaan, which is
in the South for a person [who is] coming from [the direction of]
Aram-naharaim, as it is said: “in the South, in the land of Canaan” (Num.
33:40); “continually traveling southward” (Gen. 12:9).
Benjamin The son
of the South, an expression of “North and South (וְיָמִין) You created them” (Ps. 89:13). For this reason,
it is [written here] plene, [with a “yud” after the “mem”]. (Another
explanation: Benjamin means “the son of days” (יָמִים בֶנ), because he was born in his (Jacob’s) old age, and it is
spelled with a “nun” like “at the end of the days (הַיָּמִין)” (Dan. 12:13).
22 when Israel sojourned in that land
Before he came to Hebron, to Isaac, all these [incidents] befell him.
and lay Since he
(Reuben) disarranged his (Jacob’s) bed, Scripture considers it as if he had
lain with her. Now why did he disarrange and profane his bed? [It was] because
when Rachel died, Jacob took his bed, which had been regularly placed in
Rachel’s tent and not in the other tents, and moved it in to Bilhah’s tent.
Reuben came and protested his mother’s humiliation. He said, “If my mother’s
sister was a rival to my mother, should my mother’s sister’s handmaid [now
also] be a rival to my mother?” For this reason, he disarranged it.-[from Shab.
55b]
and so,
the sons of Jacob were twelve [Scripture] commences with the previous topic (i.e.
the birth of Benjamin). When Benjamin was born, the marriage bed (i.e. the
destined number of sons) was completed, and from then on, it was proper that
they be counted, and [so] it (Scripture) counted them. Our Sages, however,
interpreted that these words are intended to teach us that all of them (Jacob’s
sons) were equal, and all of them were righteous/generous, for Reuben had not
sinned.-[from Shab. 55b]
23 Jacob’s firstborn Even at the time of [Reuben’s]
error, [Scripture] calls him the firstborn [with all its honors].-[from Gen. Rabbah 82:11]
Jacob’s
firstborn First-born in regard to inheritance, firstborn to
perform the service, firstborn regarding the counting (when the names of the
tribes were enumerated, he was always counted first.) The birthright was given
to Joseph only in respect to the tribes, in that he founded two tribes (Ephraim
and Manasseh).
27 Mamre The name of the plain.
Kiriath-arba The name
of the city. [Therefore,] מַמְרֵא
קִרְיַת
הָאַרְבַּע means “the plain of Kiriath-arba.” If you say that
it should have been written: מַמְרֵא
הֵקִרְיַת אַרְבַּע, [the answer is that] this is biblical style. In
every case of a compound name such as this (קִרְיַת
הָאַרְבַּע), and such as Bet-Lechem, Avi-Ezer, Bet-El, when a
“hey” needs to be added, it is prefixed to the second word: “the Bethlehemite (בֵּית-הַלַּחְמִי)” (I Sam. 16:1); “in Ophrah of the Abiezrites (אֲבִי
הָעֶזְרִי)” (Jud. 6:24); “Hiel the Bethelite (בֵּית
הָאֱלִי) built” (I Kings 16:34).
29 And Isaac expired There is no order of
earlier and later events (chronological order) in the [narrative of] Torah. The
selling of Joseph [actually] preceded Isaac’s demise by 12 years, for when
Jacob was born, Isaac was 60 years old, and Isaac died in Jacob’s 120th year,
for it is stated: “and Isaac was sixty years old” (Gen. 25: 26)—if you subtract
60 from 180 [Isaac’s age at his death], you have 120 left. Joseph was 17 years
old when he was sold, and that year was Jacob’s 108th year. How so? He was
blessed at the age of 63 [as Rashi explains Gen. 28:9], for 14 years he hid in
the academy of Eber, totaling 77. He worked 14 years for a wife, and at the end
of the 14 years, Joseph was born, as it is said: “Now it came to pass when Rachel
had borne Joseph, etc.” (Gen. 30:25). The total is 91. [Add to this] the 17
[years] until Joseph was sold, and it totals 108. (Moreover, it is explicit
that from when Joseph was sold until Jacob came to Egypt, 22 years had passed,
as it is said: “And Joseph was thirty years old, etc.” (Gen. 41:46), and the
seven years of plenty and two years of [the] famine [had elapsed before Jacob’s
arrival.] This totals 22. And it is written: “The days of the years of my
sojournings are one hundred thirty years” (Gen. 47:9). [Since Jacob arrived in
Egypt at age 130, 22 years after Joseph had been sold,] it follows that Jacob
was 108 when he (Joseph) was sold.) [from Seder Olam, ch. 2]
2 Adah daughter of Elon This is
[actually] Basemath the daughter of Elon (mentioned above 26:34). She was
called Basemath because she burnt incense (B’SAMIM) to idols.
Oholibamah She is
[identical to] Judith (mentioned above 26:34). He (Esau) nicknamed her Judith (יְהוּדִית) to imply that she denied the validity of
idolatry, so that he might deceive his father.
daughter
of Anah, daughter of Zibeon If she was the daughter of Anah, she could not have
been the daughter of Zibeon: Anah was the son of Zibeon, as it is said: “And
these are the sons of Zibeon: Aiah and Anah” (below verse 24). [This] teaches
[us] that Zibeon was intimate with his daughter-in-law, the wife of Anah, and
Oholibamah emerged from between them both [i.e., from Zibeon and Anah].
Scripture teaches us that they were all mamzerim (illegitimate), products of
adultery and incest.-[from Tanchuma Vayeshev 1]
3 Basemath, daughter of Ishmael Elsewhere
[Scripture] calls her Mahalath (above 28:9). I found in the Aggadah of the
midrash on the Book of Samuel (ch. 17): There are three people whose iniquities/Lawlessness
are forgiven: One who converts to Judaism, one who is promoted to a high
position, and one who marries. The proof [of the last one] is derived from here
(28:9). For this reason she was called Mahalath (מָחֲלַת), because his (Esau’s) sins were forgiven
(N’M’CHALU).
sister of
Nebaioth Since he (Nebaioth) gave her hand in marriage after
Ishmael died, she was referred to by his name.-[from Meg. 17a]
5 Oholibamah bore…and Korah This Korah
was illegitimate. He was the son of Eliphaz, who had been intimate with his
father’s wife, Oholibamah, the wife of Esau. This is evidenced by the fact that
he [Korah] is [also] listed among the chieftains of Eliphaz at the end of this
chapter.-[from Gen. Rabbah 82:12]
and he
went to a[nother] land to dwell wherever he would find.
7 and the land of their sojournings could not
provide [sufficient] pasture for their animals. The Midrash Aggadah (Gen. Rabbah
82:13), however, explains “because of his brother Jacob,” [as follows:] Because
of the note of obligation of the decree: “that your seed will be strangers”
(Gen. 15:13), which was put upon the descendants of Isaac. He (Esau) said, “I
will get out of here. I have neither a share in the gift-for the land has been
given to him-nor in the payment of the debt.” [He left] also on account of the
shame that [he felt because] he had sold his birthright.-[from Gen. Rabbah 82:13]
9 And these are the generations that his
sons begot after he went to Seir.
12 And Timna was a concubine [This passage
is here] to proclaim the greatness of Abraham-how much [people] longed to
attach themselves to his descendants. This Timna was a daughter of chieftains,
as it is said: “and the sister of Lotan was Timna” (below verse 22). Lotan was
one of the chieftains of the inhabitants of Seir, from the Horites, who had
dwelt there before. She said, “I may not be worthy of marrying you, but if only
I could be [your] concubine” (Gen. Rabbah
82:14). In (I) Chronicles (1:36) [the Chronicler] enumerates her among the
children of Eliphaz [here she is counted as the daughter of Seir the Horite,
and the concubine of Eliphaz]. This teaches [us] that he (Eliphaz) was intimate
with the wife of Seir, and Timna emerged from between them (Seir’s wife and
Eliphaz), and when she grew up, she became his (Eliphaz’s) concubine. That is
the meaning of “and the sister of Lotan was Timna.” [Scripture] did not count
her with the sons of Seir, because she was his (Lotan’s) sister through his
mother but not through his father.-[from Tanchuma Vayeshev 1]
15 These became the chieftains of the sons of
Esau The heads of the clans.
20 the inhabitants of the land They were
its inhabitants before Esau came there. Our Rabbis explain [that they were
called, “inhabitants of the land”] (Shab. 85a) because they were skilled in
making the land habitable. [They would say,] “The length of this [measuring]
stick is [good] for [planting] olives; the length of this [measuring] stick is
[good] for [planting] grapevines,” for they would taste [the soil] and know
what was suitable to plant in it.
24 Aiah and Anah Heb. וְאַיָּה
וַעֲנָה. The “vav” is superfluous. There are many [such instances] in
the Scriptures, [e.g.] “permitting the Sanctuary (תֵּת
וְקֹדֶשׁ) and the host to be trampled” (Dan. 8:13); “chariot and horse
were stunned (נִרְדָּם, וְרֶכֶב
וָסוּס)” (Ps. 76:7).
he is
Anah Who is mentioned above (verse 20) to be the brother of Zibeon, but here
[Scripture] calls him his son. This teaches us that Zibeon was intimate with
his mother, and fathered Anah.-[from Pes. 54a]
who found
the mules in the wilderness-Heb. הַיֵּמִם, mules. He mated a donkey with a mare (female
horse), and it gave birth to a mule. He (Anah) was illegitimate, and he brought
illegitimate offspring into the world (Gen.
Rabbah 82:15). Why were they called יִּמִם (signifying “dreaded beings”) ? Because their
dread (EIMATAN) was cast upon people; Rabbi Hanina said, “In all my days no one
has ever recovered from a wound from a white female mule.” (But we see that
[those bitten by white female mules] do live. Do not read: “who has lived
(V’HAYAH),” but “that was healed (V’CHAITAH),” because [such a] wound will
never heal.-[from an old Rashi manuscript]) It was unnecessary to list the
genealogy of the Horites except to mention Timna, and thereby inform us of the
greatness of Abraham, as I explained above (verse 12). [from Chullin 7b]
31 And these are the kings, etc. They were
eight, and, corresponding to them, Jacob set up [eight kings] and nullified the
kingdom of Esau during their time. They are the following (kings): Saul,
Ish-bosheth, David, Solomon, Rehoboam, Abijah, Asa, and Jehoshaphat. During the
days of his (Jehoshaphat’s) son Joram, however, it is written: “In his days,
Edom revolted from under the power of Judah, and they appointed a king over
themselves” (II Kings 8:20), [whereas] during Saul’s days it is written: “There
was no king in Edom; a governor was king” (I Kings 22:48). [from Gen. Rabbah 83:2]
33 Jobab, son of Zerah of Bozrah Bozrah
was [one] of the Moabite cities, as it is said: “And to Kerioth and to Bozrah,
etc.” (Jer. 48:24). Since it (Bozrah) appointed a king for Edom, it is destined
to be punished with them (the Edomites), as it is said: “for the Lord has a
slaughter in Bozrah” (Isa. 34:6). [from Gen.
Rabbah 83:3]
35 who defeated Moab in the field of Midian
For Midian came against Moab to wage war, and the king of Edom went to aid
Moab. From here we learn that Midian and Moab were quarreling with one another,
and in the days of Balaam they made peace, [in order] to band together against
Israel.-[from Tanchuma Balak 3]
39 the daughter of Me-zahab [מֵי
זָהָב denotes:] What is gold? He was rich, and gold was of no
importance to him.-[from Gen. Rabbah
83:4]
40 And these are the names of the chieftains of
Esau who were called by the names of their provinces after Hadar died and
their kingdom had ceased. The first ones mentioned above (verses 15-19) are the
names of their generations, and so it is delineated in (I Chronicles 1:51): And
Hadar [sic] died, and the chiefs of Edom were Chief Timna, etc.”
43 Magdiel This is Rome.-[From Pirkei d’Rabbi Eliezer, ch. 38]
B’Midbar (Num.) 28:9-15
|
RASHI |
TARGUM PSEUDO
JONATHAN |
|
9.
On the Shabbat day [the offering will be] two yearling lambs without blemish,
and two tenths [of an ephah] of fine flour as a meal-offering, mixed with
[olive] oil, and its libation. |
9. But
on the day of Shabbath two lambs of the year without blemish, and two‑tenths of flour
mixed with olive oil for the mincha and its libation. |
|
10.
This is the burnt-offering on its Shabbat, in addition to the constant
(daily) burnt-offering and its libation. |
10.
On the Sabbath you will make a Sabbath burnt sacrifice in addition to the
perpetual burnt sacrifice and its libation. |
|
11.
At the beginning of your months you will bring a burnt-offering to Adonai,
two young bulls, one ram, seven yearling lambs, [all] without blemish. |
11.
And at the beginning of your months you will offer a burnt sacrifice before
the Lord; two young bullocks, without mixture, one ram, lambs of the year
seven, unblemished; |
|
12.
And three tenths [of an ephah] of fine flour as a meal-offering mixed with
the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a
meal-offering, mixed with the [olive] oil for the one ram, |
12.
and three tenths of flour mingled with oil for the mincha for one bullock;
two tenths of flour with olive oil for the mincha of the one ram; |
|
13.
And one tenth [of an ephah] of fine flour as a meal-offering mixed with the
[olive] oil for each lamb. A burnt-offering of pleasing aroma, a
fire-offering to Adonai. |
13.
and one tenth of flour with olive oil for the mincha for each lamb of the
burnt offering, an oblation to be received with favour before the Lord. |
|
14.
Their libations [will be], one half of a hin for (a) bull, one third of a hin
for the ram, and one fourth of a hin for (the) lamb, of wine. This is the
burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months
of the year. |
14.
And for their libation to be offered with them, the half of a bin for a
bullock, the third of a bin for the ram, and the fourth of a hin for a lamb,
of the wine of grapes. This burnt sacrifice will be offered at the beginning
of every month in the time of the removal of the beginning of every month in the
year; |
|
15.
And [You will also bring] one he-goat for a sin offering to Adonai, in
addition to the constant (daily) burnt-offering it will be done, and its
libation. |
15.
and one kid of the goats, for a sin offering before the Lord at the
disappearing (failure) of the moon, with the perpetual burnt sacrifice will
you perform with its libation. |
|
|
|
Ketubim: Targum Tehillim (Psalms) 29:1-11
|
Judaica Press |
Targum on the Psalms |
|
1.
A song of David. Prepare for the LORD, [you] sons of the mighty;
prepare for the LORD glory and might. |
1.
A psalm of David. Give praise in the presence of the LORD, O bands of angels;
give glory and might in the LORD’s presence. |
|
2.
Prepare for the LORD the glory due His name; prostrate yourselves to
the LORD in the place beautified with sanctity. |
2.
Give the glory of His name in the presence of the LORD; bow down before the
LORD in the splendour of holiness. |
|
3.
The voice of the LORD is upon the waters; the God of glory thunders;
the LORD is over the vast waters. |
3.
The voice of the LORD is heard above the waters; in His glorious might the
LORD called out over many waters. |
|
4.
The voice of the LORD is in strength; the voice of the LORD is in
beauty. |
4.
The voice of the LORD is heard in strength; the voice of the LORD is heard in
splendour. |
|
5.
The voice of the LORD breaks the cedars, yes, the LORD breaks the
cedars of Lebanon. |
5.
The voice of the LORD shatters cedars; the word of the LORD has shattered the
cedars of Lebanon. |
|
6.
He causes them to dance like a calf, Lebanon and Sirion like a young
wild ox. |
6.
And He made them jump like a calf – Lebanon, and the Mount of Noisome Fruit,
like the young of oxen. |
|
7.
The voice of the LORD cleaves with flames of fire. |
7.
The voice of the LORD splits flames of fire. |
|
8.
The voice of the LORD causes the desert to quake; the LORD causes the
desert of Kadesh to quake. |
8.
The voice of the LORD shakes the wilderness; the Word of the LORD shakes the
wilderness of Rekem. |
|
9.
The voice of the LORD will frighten the hinds and strip the forests,
and in His Temple everyone speaks of His glory. |
9.
The voice of the LORD impregnates the hinds, and makes the beasts of the
forest give birth; and in His sanctuary above, all His servants say, “Glory,”
in His presence. |
|
10.
The LORD sat [enthroned] at the flood; the LORD sat as King forever. |
10.
In the generation of the Flood, the LORD sat on His throne of judgment to
take vengeance on them; and the LORD sat on the throne of mercy and saved
Noah; and He reigns over His children forever and ever. |
|
11.
The LORD will grant strength to His people; the Lord will bless His
people with peace. |
11.
The LORD gave the Torah to His people; the Lord will bless His people in
peace. |
|
|
|
Rashi’s Commentary for:
Psalm 29:1-11
1 Prepare for the Lord Heb. הָבוּ. Prepare for the Lord and prepare for Him, you
sons of the mighty of the land. From here we derive the ruling that [for the
first blessing of the Amidah prayer] we should say the blessing ABOT, the
Patriarchs (Meg. 17b, R.H. 32b, Mid. Ps. 29:2). But Menachem (p. 68) associated
הָבוּ as an expression of giving.
mighty Heb. אֵלִים, princes.
prepare
for the Lord glory and might From here we derive that [for the second blessing of
the Amidah prayer] we should say the blessing of G’BUROT, mighty deeds.
2 the glory due His name This is the
blessing of the sanctity of the Name [the third blessing of the Amidah]. In
this psalm, there are eighteen mentions of God’s name, and corresponding to
them, they instituted eighteen blessings.
3 The voice of the Lord is upon the waters
Upon the Sea of Reeds, “The Lord thundered from heaven” (above 18:14).
thunders Heb. הִרְעִים, tormanta in Old French.
4 The voice of the Lord is in strength At
the time of the giving of the Torah, He moderated His voice according to the
strength of Israel, as it is said (Exod. 19:19): “and God would answer him with
a voice,” with Moses’ voice.
5 The voice of the Lord breaks the cedars
The kings of the nations, as the matter that is written (in I Sam. 7:10): “and
the Lord thundered with a loud noise etc. upon the Philistines”; (in Isa.
30:31): “For from the Lord’s voice Assyria will be broken.” And at the time of
the giving of the Torah (Deut. 5:23): “For who is there of all flesh who has
heard the voice of the living God speak out of the fire as we have and remained
alive?” You heard and remained alive, but the nations of the world would hear
it and die.
6 He causes them to dance like a calf The
cedars and the mountains that came to hear the giving of the Torah.
Lebanon
and Sirion The names of mountains.
7 cleaves with flames of fire taylont in
Old French, to cut. Our Sages (Mechilta ibid.) explained that the utterance of
the Decalogue emanated from His mouth with a flame of fire and was engraved on
the tablets according to their form.
8 causes the desert to quake Heb. יָחִיל, an expression of (Jer. 6:24), “pain (חִיל) as a woman in travail.”
the Lord
causes the desert of Kadesh to quake That is the desert of Sinai, as our Sages said in
Tractate Shabbath (89a): It was called by five names: the desert of Sinai, the
desert of Zin, the desert of Kadesh, the desert of Kedemoth, the desert of
Paran. [It was called] the desert of Kadesh because Israel was sanctified on
its account.
9 The voice of the Lord will frighten the
hinds In the future, it will frighten the nations of the world and cause
[them] to quake, those who are now standing firmly like hinds, as the matter
that is stated (above 18:34): “He makes my feet like hinds.” Said Rabbi
Phinehas: It does not say, “like harts,” but “like hinds,” like the females,
because the feet of the females stand straighter than those of the males (Mid.
Ps. 22:1). Another explanation: יְחוֹלֵל is kria in Old French, to create, as (in Prov.
8:25), “before the hills, I was created (חוֹלָלְתִּי).”
and strip
the forests Like (Gen. 30:37), “by uncovering (מַחְשֹׂף) the white.” He will strip the forest trees, i.e.,
he will strip the nations, compared to forest trees, of their glory, as is
stated (in Amos 2:9): “whose height is as the height of the cedar trees.”
and in
His Temple which will be built.
everyone
speaks of His glory Everyone will praise Him there and say...
10 The Lord sat [enthroned] at the flood
alone in His greatness, and now also, the Lord sits alone forever, “but the
idols will completely pass away,” (as in Isa. 2:18), yet to His people He will
give strength and a blessing of peace. Our Sages, however, expounded upon it in
Midrash Psalms (29:2) that the nations became frightened and startled, and they
came to Balaam and said to him, “What is the sound of the stirring that we
heard? Is He going to bring a flood upon the world?” He replied to them, “He
already swore that He would not bring a flood. Rather, the sound of the
stirring that you heard is that the Holy One, blessed be He, is giving a Torah
to His people.”
Ashlamatah: Isaiah 43:1-7 +
19-21
1.
But now thus says the LORD that created you, O Jacob, and He that formed you, O
Israel: Fear not, for I have redeemed you, I have called you by thy name, you
are Mine.
2.
When you pass through the waters, I will be with you, and through the rivers,
they will not overflow you; when you walk through the fire, you will not be
burned, neither will the flame kindle upon you.
3.
For I am the LORD your God, The Holy One of Israel, your Saviour; I have given
Egypt as your ransom, Ethiopia and Seba for you.
4.
Since you are precious in My sight, and honourable, and I have loved you; therefore
will I give men for you, and peoples for your life.
5.
Fear not, for I am with you; I will bring your seed from the east, and gather
you from the west;
6.
I will say to the north: ‘Give up,’ and to the south: ‘Keep not back, bring My
sons from far, and My daughters from the end of the earth;
7.
Every one that is called by My name, and whom I have created for My glory, I
have formed him, yes, I have made him.’
8. The blind people that have
eyes will be brought forth, and the deaf that have ears.
9. All the Gentiles are gathered
together, and the peoples are assembled; who among them can declare this, and
announce to us former things? Let them bring their witnesses, that they may be
justified; and let them hear, and say: ‘It is truth.’
10. You are My witnesses, says
the LORD, and My servant whom I have chosen; that you may know and believe Me,
and understand that I am He; before Me there was no God formed, neither will
any be after Me.
11. I, even I, am the LORD; and
beside Me there is no saviour.
12. I have declared, and I have
saved, and I have announced, and there was no strange god among you; therefore
you are My witnesses, says the LORD, and I am God.
13. Yea, since the day was I am
He, and there is none that can deliver out of My hand; I will work, and who can
reverse it? {S}
14. Thus says the LORD, your
Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, and I
will bring down all of them as fugitives, even the Chaldeans, in the ships of
their shouting.
15. I am the LORD, your Holy One,
the Creator of Israel, your King. {S}
16. Thus says the LORD, who makes
a way in the sea, and a path in the mighty waters;
17. Who brings forth the chariot
and horse, the army and the power - they lie down together, they will not rise,
they are extinct, they are quenched as a wick:
18. Remember not the former
things, neither consider the things of old.
19.
Behold, I will do a new thing; now will it spring forth; will you not know it?
I will even make a way in the wilderness, and rivers in the desert.
20.
The beasts of the field will honour Me, the jackals and the ostriches; because
I give waters in the wilderness, and rivers in the desert, to give drink to My
people, Mine elect;
21.
The people which I formed for Myself, that they might tell of My praise. {S}
Special Ashlamatah: 1 Samuel 20:18-42
18 And Jonathan said unto him: ‘Tomorrow is the
new moon; and you will be missed, your seat will be empty.
19.
And in the third day you will hide yourself well, and come to the place where
you did hide yourself in the day of work, and will remain by the stone Ezel.
20.
And I will shoot three arrows to the side-ward, as though I shot at a mark.
21.
And, behold, I will send the lad: Go, find the arrows. If I say unto the lad:
Behold, the arrows are on this side of you; take them, and come; for there is
peace to you and no hurt, as the LORD lives.
22.
But if I say thus unto the boy: Behold, the arrows are beyond you; go your way;
for the LORD has sent you away.
23.
And as touching the matter which I and you have spoken of, behold, the LORD is
between me and you forever.’
24.
So David hid himself in the field; and when the new moon was come, the king sat
him down to the meal to eat.
25.
And the king sat upon his seat, as at other times, even upon the seat by the
wall; and Jonathan stood up, and Abner sat by Saul's side; but David's place
was empty.
26.
Nevertheless Saul spoke not anything that day; for he thought: ‘Something has
befallen him, he is unclean; surely he is not clean.’
27.
And it came to pass on the morrow after the new moon, which was the second day,
that David's place was empty; and Saul said unto Jonathan his son: ‘Wherefore
comes not the son of Jesse to the meal, neither yesterday, nor to-day?’
28.
And Jonathan answered Saul: ‘David earnestly asked leave of me to go to Bethlehem;
29.
and he said: Let me go, I pray; for our family has a sacrifice in the city; and
my brother, he has commanded me; and now, if I have found favour in your eyes,
let me get away, I pray, and see my brethren. Therefore he is not come unto the
king's table.’
30.
Then Saul's anger was kindled against Jonathan, and he said unto him: ‘You son
of perverse rebellion, do not I know that you have chosen the son of Jesse to
your own shame, and unto the shame of your mother's nakedness?
31.
For as long as the son of Jesse lives upon the earth, you will not be
established, nor your kingdom. Wherefore now send and fetch him unto me, for he
deserves to die.’
32.
And Jonathan answered Saul his father, and said unto him: ‘Wherefore should he
be put to death? what has he done?’
33.
And Saul cast his spear at him to smite him; whereby Jonathan knew that it was
determined of his father to put David to death.
34.
So Jonathan arose from the table in fierce anger, and did eat no food the
second day of the month; for he was grieved for David, and because his father
had put him to shame.
35.
And it came to pass in the morning, that Jonathan went out into the field at
the time appointed with David, and a little lad with him.
36.
And he said unto his lad: ‘Run, find now the arrows which I shoot.’ And as the
lad ran, he shot an arrow beyond him.
37.
And when the lad was come to the place of the arrow which Jonathan had shot,
Jonathan cried after the lad, and said: ‘Is not the arrow beyond you?’
38.
And Jonathan cried after the lad: ‘Make speed, hasten, stay not.’ And
Jonathan's lad gathered up the arrows, and came to his master.
39.
But the lad knew not anything; only Jonathan and David knew the matter.
40.
And Jonathan gave his weapons unto his lad, and said unto him: ‘Go, carry them
to the city.’
41.
And as soon as the lad was gone, David arose out of a place toward the South,
and fell on his face to the ground, and bowed down three times; and they kissed
one another, and wept one with another, until David exceeded.
42.
And Jonathan said to David: ‘Go in peace, forasmuch as we have sworn both of us
in the name of the LORD, saying: The LORD will be between me and you, and
between my seed and your seed, forever.’ And he arose and departed; and
Jonathan went into the city.
Mishnah Pirke Abot: II:13
Rabbi
Elazar said: Be diligent in the study of Torah and know how to reply to a heretic.
[Know] also before whom you are labouring and who is your employer, who will
pay you the wages for your labour.
Abarbanel on Pirke Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 143-146)
The
sage of this Mishnah, Rabbi Elazar, intended to deliver three messages.
Firstly, success comes only through diligence. To succeed in the study of Torah
requires a great deal of effort and energy. Without them, one cannot expect to
achieve success. Thus, the rabbis of the Talmud pronounced, “If you hear of one
who has toiled in his work and did not meet with success, do not believe it”
(Megillah 6b). A concerted effort must bring the appropriate results.
Rabbi
Elazar was described by his teacher, Rabban Yohanan ben Zakkai as an overflowing
spring, i.e., a scholar of great intellect and innovative capacity. In the
second element of his aphorism, Rabbi Elazar was telling us to use our
intellectual capacity to find in the Torah rebuttals against those who
deprecate and vilify the Torah and its sages. The arguments required are not
written explicitly in the Torah; therefore an intellectual effort is needed to
derive them. Abarbanel describes such an effort as “the Derekh Eretz of the
Sages.” However, there is a proviso: This applies only to a non-Jewish heretic
(Sanhedrin 38b). The reasoning is that the Gentile sceptic does not know Torah
and so he cannot be blamed for his lack of religious identification. By
replying to his inquiries and teaching him the religious tenets there is a
chance that he will see the light and become religiously committed. On the
other hand, a Jewish apikorus, heretic, was exposed to the sublime principles
of Godliness and Torah Judaism, but chose to abandon the righteous path.
Regarding such a person, the best strategy is to avoid and ignore him. In fact,
by so doing you will be doing him a favour of sorts, because if you do answer
him and he rejects your answers, he will then be even more culpable for his
heresy.
Finally,
Rabbi Elazar emphasizes that after replying to the apikorus and concluding his
dialogue, he must dismiss from his mind the heretic pronouncements that he
heard. He must remember for whom he undertook the task - God.
Abarbanel
offers two alternative interpretations of the last part of the dictum. The
first is that the scholar may think that it is more desirable not to enter into
a disputation with the heretic as it will take up a great deal of his time and
be a heavy burden. Therefore, Rabbi Elazar tells him to remember for whom he is
toiling, i.e., for God, and that God will repay him.
The
second alternative is extremely novel and is, perhaps, an allusion to the
religious disputations in which Jewish scholars were forced to participate in
the Middle Ages. “Know before whom you are labouring” means: Make sure that the
adjudicator in the dispute is neutral and fair-minded. The continuation then
means: And notwithstanding the adjudicator, you can be sure that the Almighty
will help you in your efforts in the disputation and also reward you.
Miscellaneous Interpretations
Rashbatz
(R. Shimon ben Tzemah Durah, Majorca (Spain), and Algiers, 1361 – 1444): Throughout the
centuries there has always existed a sharp difference of opinion whether or not
it is advisable and permissible for a Torah scholar to study other disciplines.
In examining the advice of Rabbi Elazar in our mishnah, Rashbatz finds his cue
for a positive answer. The saying, “Know what to reply to a heretic,” implies
that it is permitted to study other disciplines so that through them we will be
in a position to reply to our critics.
This
does not come under the policy set by the rabbis (Sanhedrin 90a), “He who reads
secular books has no share in the World to Come.” According to Rashbatz, those
rabbis intended to restrict the Arab literature of the Middle Ages and to
Christian Theology. Otherwise we are permitted to take the position of Rabbi
Meir (Hagigah 15b) who took the contents of the teachings of Elisha ben Avuyah
and threw away the skin - likening it to a pomegranate.
Rashbatz
continues: If the occasion arises when we must defend our tradition against
non-Jewish theologians, we must speak their language. He stresses that in our
defence against Christianity and Islam our attack must be from a profound knowledge
of the Torah.
Rabbenu
Yonah (R. Yonah ben Avraham Gerondi, Barcelona (Spain), 1200 – 1236): The Jew is required to
become profoundly proficient in the knowledge of Torah so that he will be able
to effectively defend the wisdom of Torah. If the defender of the faith should,
due to his ignorance, utter invalid pronouncements and emerge from a dialogue
bruised and battered, the masses will suffer in that they will naturally put
more credence in the victor than in the loser.
Another
danger looms when one is unprepared to defend the Torah. The defender, himself,
may begin to lean towards views of the opposing forces. On this score, Rabbi
Elazar cautions, “Know before whom you are labouring.” That is to say, the Jew
who intends to justify his Judaism must unfailingly be inspired by his
submission to God.
In
conclusion, Rabbenu Yonah offers another piece of advice. Just as it is
incumbent upon the Jew to search, plumb and seek to understand the unity of
God, so must he be committed to the idea that there is a concept of reward and
punishment so that he will rejoice in serving Him with both fear and love.
Midrash
Shemuel (R. Shemuel ben Yitzchaq de Uceda, Safed (Israel) 1540 - ?): There is a subtle
note of caution in the maxim, “Know what to reply to a heretic.” Do not
deliberately go seeking a controversy with heretics. Indeed, try to avoid it.
On the other hand, if a heretic seeks you out, be prepared to give the proper
answers.
Rabbi
Moshe Almosnino (Salonica (Greece) 1515 – 1580): The easiest way to lose a debate
is to quote secondary sources. One cannot understand the true significance of a
statement unless one studies it from the original. Somehow, a secondary source
loses the full flavour of the message of the primary source. “Know what to
reply to a heretic” implies full knowledge, at first hand, of all the original
writings of the Torah.
It
is not a rarity that a Torah Scholar will be reticent to engage in argument
with a heretic and bring upon himself anguish and agony. He would prefer to
calmly agree with his opponent and rid himself of the whole unpleasant
situation. To this, Rabbi Elazar replies, “Know before whom you labour.” God
will repay you with kindness and generosity as “wages for your labour.”
Another
interpretation: Rabbi Elazar is giving us here a proper order of study. First,
“concentrate on the study of Torah.” Drink deep and continuing draughts of it.
Then you may take to other studies so that you may know what to answer a
heretic.
What say the Nazarean Hakhamim
1Pe
3:15 But
sanctify the Lord God in your hearts/minds (Isa. 8:13), and always be ready to
give an answer to everyone asking you a reason concerning the hope in you, with
meekness and fear,
1Pe
3:16 having
a good conscience, that while they speak against you as evildoers, they may be
shamed, those falsely accusing your good behaviour in Messiah.
Col
4:5 Walk
in Wisdom (i.e. Torah) toward the ones outside, redeeming the time.
Col
4:6 Let
your word be always with compassion, having been seasoned with salt, to know
how you ought to answer each one.
2Ti
2:14 Remind
them of these things, solemnly testifying before the LORD not to dispute about
words for nothing useful, to the subversion of those hearing.
2Ti
2:15 Study
to present yourself approved to God, a workman unashamed, rightly dividing the
Word of Truth (i.e. the Torah).
2Ti
2:16 But
shun profane, empty babblings, for they will go on to more ungodliness,
2Ti
2:17 and
their word will have growth like gangrene, of whom are Hymenaeus and Philetus,
2Ti
2:18 who
missed the mark concerning the Truth (i.e. the Torah), saying the resurrection
already has come, and overturn the faithful obedience of some.
Mark (Mordechai) 3:28-30
Delitzsch Hebrew Rendition
28אָמֵן
אֹמֵר אֲנִי
לָכֶם כִּי
כָל־הָחֲטָאִים
יִסָּלְחוּ
לִבְנֵי
אָדָם
וְכָל־הַגִּדּוּפִים
אֲשֶׁר
יְגַדֵּפוּ׃
29אַךְ
הַמְגַדֵּף
אֶת־רוּחַ
הַקֹּדֶשׁ
אֵין־לוֹ
סְלִיחָה
לְעוֹלָם
כִּי־עֲוֹנוֹ
יִשָׂא
לָנֶצַח׃
30כִּי־הֵמָּה
אָמְרוּ
רוּחַ
טֻמְאָה
בּוֹ׃
Murdoch’s
Peshitta Translation:
28.
Verily I say to you: All sins, and the blasphemies that men may utter, may be
forgiven them:
29.
but whoever will blaspheme against the Holy Spirit, to him forever there is no
forgiveness; but he is obnoxious to eternal judgment.
30.
Because they had said: An unclean spirit is in him.
Etheridge’s
Peshitta Translation:
28.
Amen I say to you, That all sin and blasphemy which the sons of men blaspheme
may be remitted them;
29.
but whosoever will blaspheme against the Spirit of Holiness has no remission
for ver, but is condemned to the judgment that is eternal.
30.
Because they had said that an unclean spirit was in him.
Hakham’s
Translation:
28.
“Amen! I say to you, that all the sins will be forgiven to the sons of men, and
evil speaking with which they might speak evil,
29.
But, whoever may speak evil in regard to the spirit of holiness has no forgiveness
forever, but is in danger of eternal judgment;”
30.
[This he taught] because they said, “He has an unclean spirit.”
Commentary:
v.
28 - “Amen! I say to you, - Cranfield[1]notes
that the term “Amen” is used in the Hebrew Scriptures to express:
(1)
Acceptance
of a commission from a man in the consciousness that it cannot be discharged
without G-d’s help – (1 Kings 1:36);
(2)
Acknowledgement
of the validity of a threat or curse affecting oneself – (Numbers 5:22; Deut.
27:15ff.; Neh. 5:13; Jeremiah 11:5);
(3)
One’s
will to be associated with a doxology that has been spoken (1 Chr. 16:36; Neh.
8:6; Psalm 41:13; 72:19; 89:52; 106:48);
(4)
As
a description of G-d (Isaiah 65:16 – twice).
By the use of AMEN
Messiah solemnly guarantees the truth of what he is about to say.
With
this we agree, and must add that the word “AMEN” followed by “I say to you”
equals to swearing that the statement is completely true and in accordance with
the Torah. We, however do not agree with Christian exegetes who find it a
Christological affirmation or a Trinitarian statement.
29.
But, whoever may speak evil in regard to the spirit of holiness has no
forgiveness forever, but is in danger of eternal judgment;” – The KJV and RSV has
“But he that will blaspheme against the Holy Ghost has never forgiveness, but
is in danger of eternal damnation.” What is this sin against the spirit of
Holiness? The only possibility in the Hebrew language is “Hilul Ha-Shem” – the
profanation of the name of G-d, which denotes speech which defies G-d’s power
and majesty.
Christians
teach that the sin here is that the Scribes from Jerusalem were attributing to
HaSatan the redemption and healing that the Master was bringing. We must
disagree with this line of thought as it does not fit the Judaic mind-set.
However, Sabin[2]seems to have hit the
nail in the head when she states:
What Jesus mean by
“the sin against the holy spirit” has been puzzled over for centuries. The
problem probably arose from capitalizing “holy spirit” and then assuming that
“the sin against the Holy Spirit” was a special offense. But Mark would not
have been thinking in terms of a Trinitarian formula. He would have been using
“holy spirit” to mean simply G-d’s spirit, as it appears in Psalm 51:11 -
Cast me not out from
Your presence,
And Your holy spirit
take not from me.
The clue to Jesus’
meaning here lies in the final explanation Mark gives: “For they had
said, ‘He has an unclean spirit’” (3:30). By means of this explanation,
Mark stresses the opposition between an “unclean spirit” and G-d’s holy
spirit.” As Psalm 51 attests it was common Jewish belief that every human being
naturally possesses G-d’s holy spirit. Jesus is teaching that the opposite of
this state, that is, possession by an “unclean spirit,” is thus unnatural and
pathological. The “blasphemy against the holy spirit” is the denial of the fact
that possession of G-d’s holy spirit is every person’s natural state. There is
therefore no clear cut division such as the scribes have implied, between good
and evil persons; there are only people in varying states of pathology or
wellness. So Jesus by driving out the unclean spirits, can restore people to
their original wholeness. Sinners are invaded and bound by Satan; Jesus sets
them free.”
Now
this explanation surely accords with Jewish teaching, and the Judaic
environment in which the Master operated. For, when Jews speak that “so and so
is an evil person” they surely are not saying that such a person is bereft of
the spirit of holiness, what they mean is simply that such a person is in an
advanced pathological state. In other words, and “evil person” is a “mentally
ill person,” for no human being is entirely evil, as the nature of man forbids
this to be so. Calling someone an “evil person” denies the truth of the Torah
that “G-d blew his spirit on the nostrils of Adam and he became a
living/speaking being.”
Further,
driving out unclean spirits, is no “big deal.” But freeing a person from sin,
and mental pathology, in order to observe Torah that is what counts. The Master
is often depicted as a “faith healer” alike many of these “tele-evangelists”
but this totally and completely untrue. The key operative work is not to heal
the “mentally ill” but to free the mentally ill from their pathology (originated
and perpetuated by sin) in order to serve G-d by studying Torah regularly and
observing His commandments.
This
is in fact, the problem with modern psychology and psychiatry. We have the
tools to heal most mental illness, but once the person is healed from their
mental pathology we leave their minds open to further demon attacks in the form
of sins which degenerate again into mental pathology. The key here is if
something is taken away it must be replaced by something which is desired and
provides long-lasting wellness.
What is interesting,
nevertheless, is that when the Master met people who mentally ill or said to
have an unclean spirit/s he went out of his way not to label an certify them as
such but to heal them and restore them to wellness – i.e. faithful obedience to
Torah (Written and Oral). These scribes from Jerusalem had come and labelled
and certified that the Master has an unclean spirit but did nothing, if the
proposition was true, to heal the Master and return him to wellness. Thus, the moral
of this narrative is that if one can’t heal a person from their mental illness
or from an invasion of an unclean spirit, one ought not to label nor or certify
someone by an offensive and/or demeaning appellative, otherwise it is a case of
Lashon HaRa for which there is “no forgiveness forever, but is in danger of
eternal judgment.”
Some Questions to Ponder:
1. What question/s were asked of Rashi regarding
Genesis 35:10?
2. What question/s were asked of Rashi regarding
Genesis 35:11?
3. What question/s were asked of Rashi regarding
Genesis 35:18?
4. What question/s were asked of Rashi regarding
Genesis 35:22?
5. What question/s were asked of Rashi regarding
Genesis 35:23?
6. What question/s were asked of Rashi regarding
Genesis 35:29?
7. What question/s were asked of Rashi regarding
Genesis 36:2?
8. What question/s were asked of Rashi regarding
Genesis 36:3?
9. What question/s were asked of Rashi regarding
Genesis 36:5?
10. What question/s were asked of Rashi regarding
Genesis 36:7?
11. What question/s were asked of Rashi regarding Genesis
36:12?
12. What question/s were asked of Rashi regarding
Genesis 36:24?
13. What is the difference between “mizbeach” and
“matzevah”?
14. To whom did Ya’aqob gave his tithes?
15. What three sins can cause a woman to die in
childbirth?
16. What was the
sin of Reuben?
17. For what
reasons did Esav parted company from Ya’aqob?
18. What does
Rosh Chodesh has to do with the events narrated in our Torah Seder?
19. How is Psalm
29 related to our Torah Seder?
20. How is the
Ashlamatah of Isaiah 43:1-7 + 19-21 related to our Torah Seder?
21. How is the
reading of Mordechai (Mark) 3:28-30 related to the rest of the readings for
this week?
22. How is our
reading of Pirke Abot II:13 related to our Torah Seder for this week?
23. In your
opinion, taking into consideration the contents of our Torah Seder, Psalm,
Ashlamatah, Pirke Abot II:13, and Mordechai 3:28-30, what is the prophetic message for
this week?
Next Shabbat:
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וַיֵּשֶׁב
יַעֲקֹב |
|
|
|
“VaY’shev Ya’aqob” |
Reader
1 – B’Resheet 37:1-3 |
Reader
1 – B’Resheet 38:1-3 |
|
“And dwelt Jacob” |
Reader
2 – B’
Resheet 37:4-8 |
Reader
2 – B’Resheet 37:4-7 |
|
“Y habitó Jacob” |
Reader
3 – B’
Resheet 37:9-11 |
Reader
3 – B’Resheet 37:8-10 |
|
B’Resheet (Gen.) 37:1-36 |
Reader
4 – B’
Resheet 37:12-17 |
|
|
Ashlamatah: Isaiah 32:18 – 33:6 + 15 |
Reader
5 – B’
Resheet 37:18-22 |
|
|
|
Reader
6 – B’
Resheet 37:23-27 |
Reader
1 – B’Resheet 37:1-3 |
|
Psalm 30:1-13 |
Reader
7 – B’
Resheet 37:28-36 |
Reader
2 – B’Resheet 37:4-7 |
|
N.C.: Mark 3:31-35 |
Maftir : B’Resheet 37:34-36 |
Reader
3 – B’Resheet 37:8-10 |
|
Pirke Abot: II:14 |
Isaiah 32:18
– 33:6 + 15 |
|
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.
179-185.
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. 229-270.
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