Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Tammuz 14, 5770 – June 25/26, 2010	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. June 25, 2010 – Candles at 8:34 PM

Sat. June 26, 2010 – Havdalah 9:36 PM

Brisbane, Australia

Fri. June 25, 2010 – Candles at 4:44 PM

Sat. June 26, 2010 – Havdalah 5:41 PM

Bucharest, Romania

Fri June 25, 2010 – Candles at 8:46 PM

Sat. June 26, 2010 – Havdal. 10:00 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. June 25, 2010 – Candles at 8:41 PM

Sat. June 26, 2010 – Havdalah 9:44 PM

Jakarta, Indonesia

Fri. June 25, 2010 – Candles at 5:30 PM

Sat. June 26, 2010 – Havdalah 6:22 PM

Manila & Cebu, Philippines

Fri. June 25, 2010 – Candles at 6:10 PM

Sat. June 26, 2010 – Havdalah 7:03 PM

Miami, FL, U.S.

Fri. June 25, 2010 – Candles at 7:58 PM

Sat. June 26, 2010 – Havdalah 8:55 PM

Olympia, WA, U.S.

Fri. June 25, 2010 – Candles at 8:53 PM

Sat. June 26, 2010 – Havdal. 10:12 PM

Murray, KY, & Paris, TN. U.S.

Fri. June 25, 2010 – Candles at 8:00 PM

Sat. June 26, 2010 – Havdalah 9:05 PM

San Antonio, TX, U.S.

Fri. June 25, 2010 – Candles at 8:19 PM

Sat. June 26, 2010 – Havdalah 9:18 PM

Sheboygan & Manitowoc, WI, US

Fri. June 25, 2010 – Candles at 8:19 PM

Sat. June 26, 2010 – Havdalah 9:12 PM

Singapore, Singapore

Fri. June 25, 2010 – Candles at 6:55 PM

Sat. June 26, 2010 – Havdalah 7:47 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

Her Excellency Giberet Laurie Taylor

His Excellency Dr. Adon Eliyahu ben Abraham and beloved wife HE Giberet Dr. Elisheba bat Sarah

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

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

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Shabbat	Torah Reading:	Weekday Torah Reading:
וַיִּקְרָא, אֶל-מֹשֶׁה
“Vayiqrá El Moshéh”	Reader 1 – Vayiqra 1:1-9	Reader 1 – Vayiqra 2:1-3
“AND CALLED to Moses”	Reader 2 – Vayiqra 1:10-13	Reader 2 – Vayiqra 2:4-6
“Y LLAMO á Moisés”	Reader 3 – Vayiqra 1:14-17	Reader 3 – Vayiqra 2:1-6
Vayiqra (Leviticus) 1:1 – 2:16	Reader 4 – Vayiqra 2:1-3
Ashlamatah: Micah 6:9-16 + 7:7-8‎	Reader 5 – Vayiqra 2:4-6
	Reader 6 – Vayiqra 2:7-10	Reader 1 – Vayiqra 2:1-3
Psalm 73:1-28	Reader 7 – Vayiqra 2:11-13	Reader 2 – Vayiqra 2:4-6
Pirqe Abot IV:6	Maftir – Vayiqra 2:14-16	Reader 3 – Vayiqra 2:1-6
N.C.: I Tsefet (Peter) 2:11-12	Micah 6:9-16 + 7:7-8‎

Rashi & Targum Pseudo Jonathan

for: Vayiqra (Leviticus) 1:1 – 2:16

RASHI	TARGUM PSEUDO JONATHAN
1. And He called to Moses, and the Lord spoke to him from the Tent of Meeting, saying,	1. And it was when Mosheh had completed to erect the tabernacle that Mosheh reasoned and judged in his heart, and said: To Mount Sinai, whose excellence is the excellence only of an hour and its holiness the holiness but of three days, I could not ascend till the time that the Word was spoken to me; but the excellence of this the tabernacle of ordinance is an eternal excellence, and its holiness an everlasting holiness; therefore is it right that I should not enter within it until the time that I am spoken with from before the Lord. Then did the Word of the Lord call unto Mosheh and the Word of the Lord spoke with him from the tabernacle of ordinance saying: [JERUSALEM TARGUM. And it was when Mosheh had completed to erect the tabernacle to anoint it, and sanctify it, and all its vessels, that Mosheh reasoned in his heart, and said: Within Mount Sinai, whose majesty was the majesty of an hour, and its holiness the holiness of an hour, I might not ascend till the time which was bidden me from before the Lord; nor into the tabernacle of ordinance, whose majesty is an eternal majesty, and its holiness an everlasting holiness, is it right for me to enter till the time that I am bidden from before the Lord. And the Word of the Lord called to Mosheh; for the Word of the Lord was altogether with him, from the tabernacle of ordinance, saying:]
2. Speak to the children of Israel, and say to them: When a man from [among] you brings a sacrifice to the Lord; from animals, from cattle or from the flock you shall bring your sacrifice.	2. Speak with the sons of Israel, and say to them: If a man of you,‑but not of the rebellious worshippers of idols, bring an oblation before the Lord, (it must be) from the clean cattle, from the oxen or from the sheep; but not from the wild beasts may you offer your oblations.
3. If his sacrifice is a burnt offering from cattle, an unblemished male he shall bring it. He shall bring it willingly to the entrance of the Tent of Meeting, before the Lord.	3. If his oblation be a burnt offering of oxen, he shall bring a male unblemished to the door of the tabernacle of ordinance, and offer him to be accepted for himself before the Lord.
4. And he shall lean his hand [forcefully] upon the head of the burnt offering, and it will be accepted for him to atone for him.	4. And he shall lay his right hand with firmness upon the head of the sacrifice, that it may be acceptable from him to propitiate on his behalf.
5. And he shall slaughter the young bull before the Lord. And Aaron's descendants, the kohanim, shall bring the blood, and dash the blood upon the altar, around [the altar] which is at the entrance of the Tent of Meeting.	5. And the slayer shall kill the ox at the place of slaughter before the Lord, and the sons of Aharon the priest shall bring the blood in vessels, and sprinkle the blood which is in the basins round about the altar that is at the door of the tabernacle of ordinance.
6. And he shall skin the burnt offering, and cut it into its [prescribed] sections.	6. And he shall take away the skin from the sacrifice, and divide him according to his members. [JERUSALEM. And he shall skin the holocaust, and divide him by his members.]
7. And the descendants of Aaron the kohen shall place fire on the altar, and arrange wood on the fire.	7. And the sons of Aharon the priest shall put fire upon the altar, and lay wood in order upon the fire;
8. And Aaron's descendants, the kohanim, shall then arrange the pieces, the head and the fat, on top of the wood which is on the fire that is on the altar.	8. and the priests the sons of Aharon shall lay the members in order and the heart and the covering of the fat upon the wood that is on the fire upon the altar.
9. And its innards and its legs, he shall wash with water. Then, the kohen shall cause to [go up in] smoke all [of the animal] on the altar, as a burnt offering, a fire offering, [with] a pleasing fragrance to the Lord.	9. And he shall wash the inwards and his legs with water; and the priest shall offer the whole upon the altar of burnt offering an oblation to be accepted with grace before the Lord. [JERUSALEM. And he shall wash.]
10. And if his offering is [brought] from the flock from sheep or from goats as a burnt offering he shall sacrifice it an unblemished male.	10. And if his oblation be of the flock, whether of the lambs or of the young goats, he shall bring a male unblemished.
11. And he shall slaughter it on the northern side of the altar, before the Lord. And Aaron's descendants, the kohanim, shall dash its blood upon the altar, around.	11. And the slayer shall kill it at the foot of the altar on the north side, before the Lord, and the priests the sons of Aharon shall sprinkle the blood that is in the basins upon the altar round about.
12. And he shall cut it into its [prescribed] sections, with its head and its fat, and the kohen shall arrange them on top of the wood which is on the fire that is on the altar.	12. And he shall divide it by its members, its bead and lit's body, and the priest shall set them in order on the wood which is upon the fire on the altar.
13. And the innards and the legs, he shall wash with water. Then, the kohen shall offer up all [of the animal], and cause it to [go up in] smoke on the altar. It is a burnt offering, a fire offering [with] a pleasing fragrance to the Lord.	13. And the inwards and his legs he shall wash with water, and the priest shall offer the whole and burn it at the altar of burnt sacrifice; it is an offering to be received with grace before the Lord.
14. And if his sacrifice to the Lord, is a burnt offering from birds, he shall bring [it] from turtle doves or from young doves.	14. And if his oblation before the Lord be of birds he shall bring his oblation from the turtle doves or the young of pigeons; but of the turtle doves he shall bring the largest, and of the pigeons the young ones.
15. And the kohen shall bring it near to the altar, and nip off its head, and cause it to [go up in] smoke on the altar, and its [the bird's] blood shall be pressed out upon the wall of the altar.	15. And the priest shall offer it upon the altar, and shall wring off its head, and burn upon the altar, and press out its blood at the side of the altar.
16. And he shall remove its crop along with its entrails, and cast it next to the altar on the east side, to the place of the ashes.	16. And he shall remove its gullet and the contents thereof, and throw it by the eastern side of the altar in the place where they burn the cinders. [JERUSALEM. And the priest shall bring it to the side of the altar, and twist off its head, and lay it in order upon the altar, and press out its blood at the bottom of the altar. And he shall remove its ventricle with the dung, and throw it by, on the east of the altar at the place where the cinders are emptied.]
17. And he shall split it open with its wing feathers [intact], but he shall not tear it completely apart. The kohen shall then cause it to [go up in] smoke on the altar, on top of the wood which is on the fire. It is a burnt offering, a fire offering [with] a pleasing fragrance to the Lord.	17. And he shall cut it between its wings, but not to sever the wings from it; and the priest shall burn it at the altar upon the wood which is on the fire: it is a sacrifice, an oblation to be received with favour before the Lord. [JERUSALEM. And he shall cut it through its wings, but not to dissever; and the priest shall lay it in order upon the, altar, on the wood that is upon the fire.]

1. And if a person brings a meal offering to the Lord, his offering shall be of fine flour. He shall pour oil over it and place frankincense upon it.	1. But when a man will offer the oblation of mincha before the Lord, his oblation shall be of flour, and he shall pour oil upon it, and put incense thereon,
2. And he shall bring it to Aaron's descendants, the kohanim, and from there, he [the kohen] shall scoop out his fistful of its fine flour and its oil, in addition to all its frankincense. Then, the kohen shall cause its reminder to [go up in] smoke on the altar; [it is] a fire offering [with] a pleasing fragrance to the Lord.	2. and bring it to the priests the sons of Aharon; and he shall take from thence his band full of the meal and of the best of the oil, with all the frankincense; and the priest shall burn the goodly memorial at the altar, an oblation to be accepted with grace before the Lord.
3. And what remains of the meal offering shall belong to Aaron and to his descendants; [it is] holy of holies from the fire offerings of the Lord.	3. And what remains of the mincha shall be Aharon's and his sons, most holy among the oblations of the Lord.
4. And if one brings a meal offering baked in an oven, it shall consist of [either] unleavened loaves [made] of fine flour mixed with oil, or unleavened wafers anointed with oil.	4. And when you will offer the oblation of a mincha of that which is baked in the oven, it shall be cakes of flour, unleavened and mixed with oil, and wafers unleavened, which are anointed with oil. [JERUSALEM. And wafers unleavened.]
5. And if a meal offering on a pan is your sacrifice, it shall be [made] of fine flour, mixed with oil; it shall be unleavened.	5. And if your oblation of a mincha be from the pan, it shall be of flour mingled with oil, unleavened shall it be.
6. Break it into pieces, and you shall [then] pour oil over it. It is a meal offering.	6. He shall break it in pieces, and pour oil thereupon. It is a mincha. [JERUSALEM. And he shall break it in pieces, and pour oil thereon.]
7. And if your sacrifice is a meal offering [made] in a deep pot, it shall be made of fine flour with oil.	7. And if thy oblation be a mincha from the grid-iron, it shall be made of flour broiled with oil.
8. Thus you shall bring the meal offering which shall be made from these [types], to the Lord. And he shall bring it to the kohen, and he shall bring it close to the altar.	8. And the mincha which bath been made with the flour and the oil thou shalt bring in before the Lord, and the man who brings it shall present it to the priest, and the priest shall take it to the altar.
9. And the kohen shall lift out, from the meal offering, its reminder and cause it to [go up in] smoke on the altar; [it is] a fire offering [with] a pleasing fragrance to the Lord.	9. And the priest shall separate from the mincha a memorial of praise, and burn it at the altar, an oblation to be accepted with grace before the Lord.
10. And what remains of the meal offering shall belong to Aaron and his descendants; [it is] holy of holies from the fire offerings of the Lord.	10. And what remains of the mincha shall be for Aharon and his sons, it is most holy among the oblations of the Lord.
11. No meal offering that you sacrifice to the Lord shall be made [out of anything] leavened. For you shall not cause to [go up in] smoke any leavening or any honey, [as] a fire offering to the Lord;	11. But no mincha which you offer to the Lord shalt you make with leaven; for neither leaven nor honey may you offer as an oblation before the Lord.
12. [However,] you shall bring them as a first [fruit] offering to the Lord; nevertheless, they shall not go up on the altar as a pleasing fragrance to the Lord.	12. When you offer an oblation of first fruits before the Lord, the bread of the first fruits you may bring leavened, and the dates in the season of first fruits, and the fruit with its honey you may bring, and the priest may eat them; but they shall not burn them at the altar as an oblation to be received with favour.
13. And you shall salt every one of your meal offering sacrifices with salt, and you shall not omit the salt of your God's covenant from [being placed] upon your meal offerings. You shall offer salt on all your sacrifices.	13. And every oblation of your mincha you will salt with salt; you will not withhold the salt of the covenant of your God from your mincha, because the twenty and four gifts of the priests are appointed with a covenant of salt; therefore salt will you offer with all your oblations.
14. When you bring a meal offering of the first grains to the Lord, you shall bring your first grain meal offering [from barley], as soon as it ripens, parched over the fire, kernels full in their husks, [ground into] coarse meal.	14. And if you will present a mincha of first fruits before the Lord, (ears of wheat) roasted by fire, roasted flour and meal of barley will you offer as a mincha of your first fruits.
15. And you shall put oil on it, and place frankincense upon it. It is a meal offering.	15. And you will put olive oil upon it, and lay frankincense thereon; it is a mincha.
16. Then, the kohen shall cause its reminder to [go up in] smoke, [taken] from its coarse meal and from its oil, with all its frankincense; [it is] a fire offering to the Lord.	16. And the priest will burn its memorial of praise from the meal and from the best of the oil, with all the frankincense, an oblation before the Lord.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Reading Assignment:

The Torah Anthology, Volume 11, The Divine Service, pp. 1-76

By: Hakham Yitschak Magrisso

Translated by Rabbi Aryeh Kaplan

Moznaim Publishing Corporation, 1991

Rashi’s & Abraham Ibn Ezra’s Commentary for Vayiqra (Lev.) 1:1 - 2:16: ‎

Rashi:

1 And He called to Moses Every [time God communicated with Moses, whether it was represented by the expression] וַיְדַבֵּר , “And He spoke,” or וַיּֽאמֶר ; “and He said,” or וַיְצַו , “and He commanded," it was always preceded by [God] calling [to Moses by name] (Torath Kohanim 1:2-3). [ קְרִיאָה ] is an expression of affection, the [same] expression employed by the ministering angels [when addressing each other], as it says, “And one called (וְקָרָא) to the other…” (Isa. 6:3). To the prophets of the nations of the world, however, He revealed Himself through expressions denoting coincidence and impurity, as the verse says, “and God happened to [meet] (וַיִּקָּר) Balaam" (Num. 23:4). -[Bemidbar Rabbah 52:5] [The expression וַיִּקָּר has the meaning of a coincidental happening, and also alludes to impurity. [See Deut. 23:11, regarding the expression מִקְרֵה לַיְלָה .]

And He called to Moses The [Divine] voice emanated and reached Moses’ ears, while all [the rest] of Israel did not hear it. One might think that for each new section [representing a new topic], there was also [such] a call. Scripture, therefore, states, “and [the Lord] spoke (וַיְדַבֵּר) [to him],” [denoting that] only for speech, [i.e., when God “spoke” to Moses, or “said” to him, or “commanded” him,] was there a call, but not at the subsections. [For when these expressions are employed, they demarcate the beginning of major sections, i.e., when God first called to Moses and then proceeded with the prophecy at hand, unlike the beginning of each separate subsection, when God simply continued His communication to Moses without “calling" him anew. Now, if each subsection in the Torah does not represent a new beckoning from God to Moses, ushering in a new prophecy, then] what is the purpose of these subsections? To give Moses a pause, to contemplate between one passage and the next, and between one subject and another. [And if this pause for contemplation was given to the great Moses when being taught by God, then] how much more [necessary is it] for an ordinary man learning [Torah] from another ordinary man [to be allowed pauses between sections and subjects, to carefully contemplate and understand the material being learned].-[Torath Kohanim 1:3]

to him Heb. אֵלָיו [That is, God spoke only to Moses. This phrase comes] to exclude Aaron. Rabbi Judah [Ben Betheira] says: “Thirteen times in the Torah, God spoke (וַיְדַבֵּר) to both Moses and Aaron together, and, corresponding to them were thirteen [other] occasions [when God spoke only to Moses] precluding [Aaron], to teach you that they were not said [directly] to Aaron, but to Moses, that he should say them to Aaron. These are the thirteen cases where [Aaron was] precluded: (1) “To speak with him…,” (2) “…speaking to him…,” (3) “…and He spoke to him” (Num. 7:89); (4) “I will meet with you [there at set times], etc. …” (Exod. 25:22) All of them can be found [in the above dictum of Rabbi Judah] in Torath Kohanim (1:4). Now, [even though it was Moses who exclusively heard the prophecies,] one might think that they [i.e., the rest of Israel, nevertheless] heard the sound [of God] “calling" [to Moses preceding the prophecy]. Scripture therefore, says: [not “He heard] the voice [speaking] to him (לוֹ) ," [but] “[he heard] the voice [speaking right up] to him (אֵלָיו) ” (Num. 7:89). [This verse could have used the word לוֹ , “to him,” rather than such an exclusive expression as אֵלָיו , “right up to him.” However, it uses this expression in order to teach us that only] Moses heard [the Divine voice calling him], while all [the rest] of Israel did not hear [it].-[Torath Kohanim 1:4]

from the Tent of Meeting This teaches us that the [Divine] voice stopped and did not project itself beyond the Tent [of Meeting]. One might think that this was because the voice was low. Scripture therefore says, “[And when Moses came into the Tent of Meeting, he heard] the voice” (Num. 7:89). What is the meaning of “the voice” [with the definite article]? It is the voice referred to in Psalms (29:4-5): “The voice of the Lord is in strength; the voice of the Lord is in beauty. The voice of the Lord breaks cedars.” If so, why does it say, “[and the Lord spoke to him] from the Tent of Meeting”? [To inform us] that the [Divine] voice stopped. A case similar to this [where a powerful sound uttered within the Holy Temple was not heard outside,] is: “And the sound of the cherubim’s wings was heard up to the outer courtyard…” (Ezek. 10:5). One might think that the sound was low. Scripture therefore states [further in that verse]: “…as the voice of the Almighty God when He speaks!” Why then does the verse say, “[the sound…was heard] up to the outer courtyard” [and not further, if this sound was indeed so mighty]? Because when it reached there, it stopped.-[Torath Kohanim 1:5]

[And the Lord spoke to him] from the Tent of Meeting, saying One might think [that God spoke to Moses] from the entire house [that is, that the Divine voice emanated from the entire Tent of Meeting]. Scripture therefore states, “[and he heard the voice speaking to him] from above the ark cover” (Num. 7:89). [If so,] one might think [the voice emanated] from the entire ark cover. Scripture therefore states [further in that verse], “from between the two cherubim.”-[Torath Kohanim 1:5]

saying [God told Moses:] Go forth and say to them [the children of Israel] captivating words, [namely:] “For your sake God communicates with me. ” Indeed, we find this is so for all the thirty-eight years that the Israelites were in the desert, placed under a ban, [i.e.,] from the incident involving the spies and onwards, the [Divine] speech was not addressed especially to Moses, for it says, “So it was, when all the men of war had finished dying from among the people, that the Lord spoke to me saying …” (Deut. 2:16-17). [Only then was] the Divine speech [again] addressed specifically to me. Another explanation [of לֵאמֽר is that God says to Moses]: “Go forth and tell them My commandments, and bring Me back word whether they will accept them," as the verse says, “and Moses reported the words of the people back to the Lord” (Exod. 19:8). -[Torath Kohanim 1:6]

Abraham Ibn Ezra:

[l:l] GOD called to Moshe and spoke to him from within the Tent of Assembly, saying:

Just as the covenant of circumcision serves two distinct purposes [Genesis 17:1; Genesis 17:11], so it is possible for a single commandment to serve many different purposes - like the commandments of the burnt offering and other sacrifices:

1) In offering up the appropriate portion at the appropriate time, we who have a portion in the world to come are apportioned proportionately. Thus the word "to atone" literally means "to ransom" (this is evidenced in the beginning of the parasha of Ki Tissa [Exodus 30:12], and it explains the phrase "lest he strike us with pestilence" [Exodus 5:3]).

2) The burnt offerings also contain profound allusions to natural history.

3) By studying each sacrifice, one may come fundamentally to understand the nature of sin, and the nature of our obligations to sustain the teachers of the Torah.

GOD called to Moshe Since Scripture has already stated that "Moshe was not allowed ... " [Exodus 40:35], GOD must have called him from within the Tent of Assembly, telling him to enter therein, where He would speak to him. Moshe used to go behind the Partition, where the Glory resided (for so it is written [Exodus 25:22]) [This is the meaning of “He beholds the form of GOD” (Numbers 12:8)]. The reason for mentioning the sacrifices before the other commandments is that the Divine Presence would depart if they did not keep the law of the daily burntoffering (which eventually happened). Perish the thought that GOD should need a burnt-offering! As it is written: “If I were hungry, I would not tell you” [Psalms 50:12]. The subject is admittedly too profound to explain easily.

Rashi:

2 When a man from [among] you brings a sacrifice Heb. כִּי יַקְרִיב , when he brings. [That is, Scripture is not dealing here with an obligatory sacrifice, in which case it would have said, “a man shall bring ….” Rather,] Scripture is speaking here of voluntary sacrifices [and thus says, “When a man …brings a sacrifice”].-[Torath Kohanim 1:12]

a man Heb. אָדָם . Why is this term used here [as opposed to “ אָדָם ”]? [It alludes to Adam, the first man on earth, and teaches us:] Just as Adam, the first man, never offered sacrifices from stolen property, since everything was his, so too, you must not offer sacrifices from stolen property.-[Vayikra Rabbah 2:7]

animals Heb. הַבְּהֵמָה מִן . One might think that wild beasts are also included [since sometimes wild beasts are included in this term, and therefore may be offered up as sacrifices]. Scripture therefore states [here], “from cattle or from the flock.”-[Torath Kohanim 1:16]

from animals—but not all of them. [The phrase therefore comes] to exclude the case of animals that have cohabited with a human, as an active or a passive party. -[Torath Kohanim 1:17]

from cattle Heb. מִן הַבָּקָר [The phrase “from cattle” comes] to exclude an animal that has been worshipped [as a deity].

or from the flock Heb. הַצּֽאן וּמִן [This phrase comes] to exclude an animal set aside [i.e., designated for sacrifice to pagan deities].-[Torath Kohanim 1:18]

or from the flock [The extra “vav” at the beginning of this phrase comes] to exclude the case of a goring animal that has killed [a man]. Now, when [Scripture] states below (verse 3): מִן הַבָּקָר , “of cattle,” [the word מִן ] need not have been used, since Scripture has already [taught us the exclusions here. Therefore, this extra word comes] to exclude a טְרֵפָה [an animal with a terminal disease or injury]. -[Torath Kohanim 1:17]

you shall bring Heb. תַּקְרִיבוּ [The plural form of the verb] teaches [us] that two people may donate a voluntary burnt offering in partnership.-[Torath Kohanim 1:19]

your sacrifice Heb. קָרְבַּנְכֶם [The plural form] teaches us that [a burnt offering] may also be offered as a voluntary gift from the community (Torath Kohanim 1: 20). This sacrifice was called עוֹלַת קַיִץ הַמִּזְבֵּחַ , “the burnt-offering which was provision for the altar.” [Every year, each twenty-year old male was taxed to give a silver half-shekel for communal sacrifices. See Exod. 30:11-16. This voluntary sacrifice] was purchased with any money remaining [from the previous year’s collection of half-shekels, and was offered as a communal burnt offering when there were no individual offerings brought, in order to prevent the altar from being bereft of sacrifices. Thus, the name “provision for the altar”].-[Shev. 12a]

Abraham Ibn Ezra:

[2l Speak to the Children of Israel and say to them: "Any man who brings, from among you, a sacrifice to GOD - you will bring your offering from domestic stock: from cattle, or from the flock.

from among you:

This word appears later in the sentence than is syntactically called for. The sentence is understood as if it read, “any man among you who brings a sacrifice ... “, Many Hebrew sentences exhibit similar constructions. Or

Scripture employs synecdoche and connotes “from your possessions” by the words “from you”. Or

By altering its location in the sentence, and stressing “from you”, Scripture alludes to the unacceptability of bringing offerings of stolen animals. Compare, “I hate robbery with burnt offerings” [Isaiah 61: 8].

from domestic stock The sacrifice must be from this general category. Scripture then specifies:

from cattle, and from the flock - itself a category that includes the two species of sheep and goats.

your offering This word is also a general category.

Rashi:

3 male—but not a female. When Scripture repeats later (verse 10) [that the burnt-offering must be] “a male [animal],” it appears unnecessary to state that [since Scripture has already taught us that it must be a male animal and not a female. Therefore, this repetition of the word “male,” comes to teach us that a sacrifice must consist of a completely] male [animal], not an animal of indeterminate gender or a hermaphrodite.-[Bech. 41b]

unblemished Heb. תָּמִים , perfect, without a blemish.

[He shall bring it …] to the entrance of the Tent of Meeting He [himself] must attend to bringing it up to the courtyard [of the Temple] (Torath Kohanim 1:24). Why does the verse repeat the word “bring” here [when it says, “he shall bring…He shall bring it”? This repetition teaches us that] even in the case of Reuben’s burnt offering [animal] being mixed up with Simeon’s burnt offering [animal, and the animals cannot be identified], nevertheless, each one of them must be offered up in the name of [its rightful owner] whoever that may be. Similarly, if [an animal designated for] a burnt offering has been mixed up with non-consecrated animals, the non-consecrated animals must be sold to those who need burnt offerings, and thus all of these animals are now [designated to become] burnt offerings. [Accordingly] each animal is now brought in the name of [its rightful owner] whoever that may be. Now, one might think that this must be done even if [an animal designated to become] a burnt offering became mixed up with animals unfit for sacrifice or with [animals designated to become] different kinds of sacrifices [e.g., a sin offering, a guilt offering, etc.]. Scripture therefore says here: יַקְרִיבֶנּוּ , [meaning, “he must bring it.” This teaches us that only an animal fit for and specifically designated as a burnt offering must be brought here].-[Torath Kohanim 1:25]

He shall bring it [This clause] teaches us that the person is coerced [to bring the offering if he is remiss in bringing the sacrifice he had promised]. One might think that this means that they should force him against his will [to bring the offering]! Scripture therefore says: “[He shall bring it] willingly (לִרְצֽנוֹ) .” How is this possible [that on one hand he should be forced, yet on the other, he must bring the offering willingly? The explanation is that] they must coerce him until he says “I am willing.”-[R.H. 6a, Torath Kohanim 3:15] 3-4.

Before the Lord…And he shall lean [The procedure of] leaning [the hands upon sacrifices] does not apply to a high place [a private altar. These high places were permitted to be used before the permanent Temple was built when the Mishkan was in Gilgal, Nob, and Gibeon. Certain sacrifices could be offered up on them. We learn this from the continuity of these two verses that only “before the Lord”—that is, in the sanctuary precincts—one “should lean his hand upon” the head of sacrifices, but not on a high place outside the sanctuary precincts.]- [Torath Kohanim 1:27]

Abraham Ibn Ezra

[3] If he brings a burnt-offering from the cattle, he will bring an un blemished male to the entrance of the Tent of Assembly. He will bring it willingly before GOD.

a burnt-offering This is one category of sacrifice; and its name is self-explanatory.

from tbe cattle Either a fully grown or a young animal may be offered, so long as it is at least eight days old. Since the entire burnt offering is offered to the Most High, a choice animal must be used. Therefore, females are not used for burnt offerings, because male animals are preferable to female animals.

unblemished without defects. After having said he will bring, Scripture goes on to specify where he shall bring it, once he has entered the Courtyard of the Tent of Assembly.

before GOD This phrase is a displaced continuation of the clause, he will bring it to the entrance of the Tent of Assembly.

The word willingly indicates that he must offer the sacrifice voluntarily, and not out of obligation.

Rashi:

4 upon the head of the burnt offering [The text could have simply said “upon its head.” However, it adds “burnt offering”] to include [any sacrifice that is called a “burnt offering,” namely,] (1) an obligatory burnt offering, that it too requires סְִמִיכָה [leaning the hands on its head. Since this section deals with voluntary burnt offerings, this case requires an extra word to include it. See commentary on verse 2]; also included is (2) a burnt offering from the flock [that it too must have סְִמִיכָה , for this is not specified in the verses dealing with the burnt offering from the flock. See verses 10-13].-[Torath Kohanim 1:30]

the burnt offering [The use of the definite article here teaches us that the verse is referring to “the” burnt offering, i.e., the one mentionebd earlier, where it says, “from cattle or from the flock” (verse 2). Thus] excluding the burnt offering from birds.-[Torath Kohanim 1:30]

and it will be accepted for him For which [sins] will [the sacrifice] be accepted for him [thereby atoning for them]? If you say that [the offering is accepted and thereby the person is atoned for] sins which incur the penalty of excision, the death penalty through the court, the death penalty through the heaven[ly court], or lashes, their punishments are [expressly] stated, [and thus, the person must undergo the respective punishment to receive atonement for those sins]. Thereby, we determine that it is accepted only for [failure to perform] a positive commandment [for which the punishment is not expressly stated in the Torah, or [violation of] a negative commandment that is attached to a positive commandment. [I.e., some negative commandments are attached to a positive commandment that relates to the same matter. An example of this is the law of the Passover lamb. The Torah states: “And you shall not leave over any of it until morning, and whatever is left over of it until morning, you shall burn in fire” (Exod. 12:10). Here, the negative commandment is “attached” to the positive commandment. How so? If someone has transgressed the negative commandment and left over some of the Passover lamb until the following morning, he may exonerate himself from the punishment he has just incurred by fulfilling the positive commandment attached, namely by burning the remainder in fire. That is an example of “a negative commandment that is attached to a positive commandment.” See Mak. 4b.]-[Torath Kohanim 1:31]

Abraham Ibn Ezra:

[4] He will place his hand on the burnt offering's head, and it will be accepted, to atone for him.

He will place his hand [singular] It seems from a literal interpretation of the verse that he places a single hand (for we cannot assume that the scapegoat [16:21] resembles the other offerings, insofar as there Scripture specifically mentions how many hands are to be placed). However, the Exegetes, upon whom we rely, have determined that all laying on of hands involves both hands [Yoma 36a].

The animal which atones for an emergent impulse is called a burnt offering [literally: an arising]. Similarly, the animals brought to atone for sin and guilt are called sin offerings and guilt-offerings, respectively.

it will be accepted he will obtain GOD's good will to atone for him to release him from the punishment due him

Rashi:

5 And he shall slaughter…And…the kohanim shall bring [the blood] [Since the word kohanim is mentioned only in reference to receiving the blood, and not before, we learn that all procedures in a sacrifice] from receiving [the blood in a vessel] and onwards are the duty of the kehunah [as opposed to non- kohanim]. This teaches regarding the slaughtering [which precedes receiving the blood], that it is valid [even if performed] by a stranger [i.e., a non- kohen].-[Zev. 32a]

before the Lord in the courtyard [of the Holy Temple].

and […the kohanim] shall bring [the blood] [Although וְהִקְרִיבוּ literally means “bringing,” here,] it means “receiving” [the blood in a vessel], which is the first [procedure immediately following the slaughtering]. However, it literally means “bringing” [the blood to the altar]. [Consequently,] we learn that both these procedures are the duties of Aaron’s descendants [i.e., the kohanim].-[Chag. 11a]

Aaron’s descendants One might think [that these duties may be performed as well by Aaron’s descendants who are] חֲלָלִים , kohanim whose lineage invalidates them for kehunah [e.g., if the mother was divorced before marrying the kohen]. Scripture therefore adds: “the kohanim ” [indicating that these duties may be performed only by kohanim].-[Torath Kohanim 1:38]

[The kohamin, shall bring] the blood, and dash the blood Why does Scripture say, “blood, blood” here twice? To include [the cases of blood from a burnt offering,] that was mixed up with the same type [of blood, i.e., the blood of burnt offerings from two different people being mixed up, and [blood from a burnt offering] that was mixed up with a different type [of blood, i.e., from another type of sacrifice]. One might think that this would also include [the case that the blood was mixed up with blood of] an unfit sacrifice, or [blood from] inner sin offerings [the blood of which is to be sprinkled on the inner altar] or [blood from] outer sin offerings [the blood of which is to be sprinkled on the outer altar] even though [the latter, have their blood dashed] above [the chut hasikra, the red line, of the altar], while this [the burnt offering has its blood dashed] below [the chut hasikra of the altar]. Scripture [therefore] states [regarding a burnt offering] in another place: “its blood” (verses 11 and 15). [This expression teaches us that only cases in which the blood of a burnt offering is mixed up with the blood of another sacrifice which is also to be dashed below the chut hasikra on the altar, no problems arise, and these bloods can both be dashed at that level of the altar. This excludes the case of inner sin offerings whose blood is sprinkled inside and outer sin offerings whose blood must be dashed above the chut hasikra].-[Torath Kohanim 1:39]

And […the kohanim,shall…] dash [the blood…around]-[The kohen] must stand below [i.e., on the ground], and dash [the blood] from the vessel [in which it was received] onto the wall of the altar below the chut hasikra, towards the corners [of the altar. Meaning, from the ground he approaches the northeastern corner of the altar and dashes some of the blood from its receptacle onto the corner ridge where the northern wall and the eastern wall of the altar meet, below the red line. In this way, the blood dashes onto both the northern and eastern sides of the altar with one motion by the kohen. That motion is thus referred to as “one application (of blood) which is two,” i.e., one dashing motion, which applies the blood to two faces of the altar. The kohen then proceeds to the southwestern corner of the altar and again performs this procedure, thereby applying the blood to both the southern and western walls of the altar in one motion. Thus, in a total of two dashing motions, the blood has been applied to the four faces of the altar. These dashes are referred to as “two applications (of blood) which are four.”] Therefore, it says “around,” namely that [with these prescribed dashing motions] the blood is to be applied to the four sides of the altar. Now, one might think that [when the verse says that the kohen must dash the blood around the altar, this means that] he must encircle it [the altar with blood] like a thread. Scripture therefore says: “[the kohanim] shall…dash [the blood],” and it is impossible to apply it [as a continuous line] around the altar through a “dashing” motion. Alternatively, one might think that “shall…dash” refers to one dashing motion. Scripture therefore says: “around” [and it is impossible to apply the blood all around the altar with one dashing motion]. How then [should the blood be applied to the altar]? The kohen must make “two applications, which are four.”-[Torath Kohanim 1:40]

[the altar] which is at the entrance of the Tent of Meeting But not when [the Tent of Meeting] is disassembled [even though the altar itself may be standing, since at such a time the altar is not “at the entrance of the Tent of Meeting”].-[Torath Kohanim 1:44]

Abraham Ibn Ezra:

[5] He will slaughter the ox before GOD, and the sons of Aaron, the kohanim, will bring the blood, and will throw the blood around the sides of the altar at the entrance of the Tent of Assembly.

before GOD The same phrase is used apropos the sheep burnt offering [:11], where the subsequent phrase "the northern side of the Altar" localizes the slaughter directly opposite the Table.

One kohen will slaughter [singular] the animal, but many will throw [plural] the blood, as it is written: "Aaron's sons handed him the blood" [9: 12].

the one at the entrance of the Tent i.e. not the Incense Altar

Rashi:

6 And he shall skin [the burnt offering] Why does the verse say “the burnt offering” ? To include every [kind of] burnt offering [not just this one in the procedure of] skinning and cutting up [in the prescribed manner].-[Torath Kohanim 1:45]

its [prescribed] sections [The verse does not state that the animal is cut into pieces, but rather “into its pieces,” implying that it must be cut into specific prescribed pieces] and not [to cut] its [prescribed] pieces into [smaller] pieces.-[Torath Kohanim 1:47; Chul. 11a]

Abraham Ibn Ezra:

[6] He will skin the burnt-offering and carve it into its limbs.

He will skin either a kohen, or the Levite attached to his service

Rashi:

7 shall place fire [on the altar] Even though the fire descended [miraculously] from heaven [onto the altar, to consume the sacrifices], it was [nevertheless] a mitzvah for a mortal to bring [his fire to the altar.- [Torath Kohanim 1:49; Zev. 18a]

the descendants of Aaron the Kohen [But we know that Aaron was a Kohen Gadol ! So what does “the Kohen ” come to teach us? It teaches us that the Kohen Gadol may perform the sacrificial service only] when he is [invested] in his kehunah [i.e., wearing the proper eight garments of the Kohen Gadol]. If, however, he officiated wearing the raiment of an ordinary kohen, his service is rendered invalid.-[Torath Kohanim 1:49]

Abraham Ibn Ezra:

[7] The sons of Aaron the kohen will light a fire on the altar, and arrange wood on the fire.

The sons of Aaron for the Levites may not approach the Altar. This commandment falls upon the Kohanim (see next verse).

Rashi:

8 Aaron’s descendants, the kohanim [But we know that Aaron’s descendants are kohanim ! So what does “the kohanim ” come to teach us?] The [ordinary] kohanim must be functioning in their kehunah [i.e., the proper four garments of the ordinary kohanim]. If an ordinary kohen officiated wearing the “eight garments” [of a Kohen Gadol], however, his service is rendered invalid.

the pieces, the head Since the head is not included in the skinning and cutting up [procedures], since it was was detached by the slaughtering, the Torah had to count it individually [to inform us that it was to be placed on the altar as it is, even though it is not skinned.] -[Chul. 27a]

and the fat Why is [the fat] mentioned [separately]? To teach you that the kohen must bring it up [onto the altar together] with the head, and that with it he covers the area where [the animal] was slaughtered. This was done in deference to the honor of God on high [because the cut throat is soiled with the blood of the head] (Rashi, Yoma 26a). -[Chul. 27a]

[the wood] which is on the altar The logs of wood must not project beyond the [area of the arranged] woodpile [constituting one square cubit. This is so that the kohanim would not be disturbed by protruding pieces of wood when they go around the altar].-[Torath Kohanim 1:54]

Abraham Ibn Ezra:

[8] The sons of Aaron, the kohanim, will arrange the limbs, the head, and the fats upon the wood of the fire on the altar.

kohanim - the use of the plural means that no fewer than two must participate.

the fats Many contemporary scholars have understood this word to mean "the carcass". In my opinion, the word denotes suet.

Thus: The sons of Aaron, the kohanim, will arrange the limbs - the pieces of the body;

[and] the head, and the fats - i.e., the suet [Scripture omits the word "and", in accordance with Hebrew usage (compare, “a ruby, [and] a topaz, and a rock-crystal” [Exodus 28: 17]).]. Also: "He will carve it into its limbs" [:12] - and these limbs of the carcass include "its head and its fats" [:12] (or, perhaps, the phrase means "with its head and its fats", following common Hebrew idiom - but conclusive evidence to the contrary appears in "Moshe kindled the head, and the pieces, and the fats" [8:20)).

Rashi:

9 as a burnt offering [I.e., the kohen] must burn the animal with the [specific] intention that it is a burnt offering.- [Torath Kohanim 1:58]

a fire offering Heb. אִשֵּׁה . When he slaughters [the animal], he must slaughter it with the [specific] intention [to burn it completely in] fire. Every [instance of the word] אִשֶּׁה in Scripture, is an expression related to [the word] אֵשׁ , “fire,” foyere in Old French.

pleasing Heb. נִיחוֹחַ [This word stems from the same root as the expression נַחַת רוּחַ , “contentment.” God says: “This sacrifice] gives Me contentment, for I said [My commandment], and My will was fulfilled!”

Abraham Ibn Ezra:

[9] He will wash its innards and its legs with water, and the kohen will kindle all on the altar for a burnt-offering, consumed by fire, that is willingly accepted by GOD.

will wash with water This is done either by a kohen or by a Levite. Thus Scripture must specify that the kohen is the one who will kindle.

The word burntoffering is an adjective, denoting an offering involving fire, and it modifies the word all.

willingly accepted previously explained [comment on Exodus 29:25]

Rashi:

10 And if…from the flock The “vav” [meaning “and” here demonstrates that this section concerning voluntary burnt offerings from the flock] is a continuation from the previous subject [those from cattle, and is thereby connected in that the laws of each are common to both]. But why was it separated [by a paragraph]? In order to give Moses a pause, so that he could contemplate between one passage and the next.-[Torath Kohanim 1:59]

from the flock…from sheep…from goats [The word “from” tells us that one cannot take all the animals of these classes, rather only “from” them, thereby disqualifying certain animals from being brought for a sacrifice.] These [three mentions of the word “from”] are three exclusions [from being offered as a sacrifice], excluding an aged [animal], a sick [animal] and a foul smelling [animal].-[Torath Kohanim 1:60]

Rashi:

11 on the…side of the altar Heb. יֶרֶךְ הַמִזְבֵּחַ , “on the…side of the altar.”

[And he shall slaughter it] on the northern [side of the altar], before the Lord [The law of] slaughtering on the northern side does not apply [when sacrificing an animal] on a high place [See above on verse 4].-[Torath Kohanim 1:27] [We learn this from this verse that a burnt offering must be slaughtered “on the northern side of the altar” only if it is “before the Lord,” i.e., in the sanctuary precincts, but not outside them.]

Abraham Ibn Ezra:

[11] He will slaughter it at the northern side of the altar, before GOD, and the sons of Aaron, the kohanim, will throw its blood around the sides of the altar.

at the northern side but not actually adjoining (as in, “on the northern side” [Psalms 48:3]. They are mistaken who say that the Tower of Zion was inside Jerusalem).

Rashi:

14 from birds But not all birds. Since it is stated: “an unblemished male, from cattle, from sheep, or from goats” (Lev. 22:19), [denoting that the requirement of] perfection and maleness apply [only] to animals, but [the requirement of] perfection and maleness does not apply to birds. One might think that even a bird that lacks a limb [may be brought for this offering]. Scripture, therefore, says [here]: “from birds” [but not all birds, excluding a bird lacking a limb].-[Torath Kohanim 1:71]

turtle-doves [Because the verse specifies “young” doves, whereas it simply says “turtle-doves” without stating “young, ” it must refer to] adult ones [only that may be offered], and not young ones.

young doves young ones [only may be offered], and not adult ones. -[Torath Kohanim 1:74]

from turtle-doves or from young doves [The word “from” occurring twice in this verse comes] to exclude [birds] whose feathers have just begun to become reddish in both species, that they are unfit [for sacrifice], for they are too old to be qualified as “young doves,” and they are too young to be qualified as [adult] “turtle-doves.”-[Torath Kohanim 1:75]

Abraham Ibn Ezra:

[14] If his burnt-offering to GOD is of fowl, he will bring his offering from turtledoves, or from the young of pigeons.

turtledoves fully grown, not young ones.

young of pigeons Scripture does not simply say "pigeons", to exclude the fully-grown.

Rashi:

15 shall bring it One may bring even a single bird. -[Torath Kohanim 1:77]

the kohen shall …

nip off The nipping [of the bird’s head] must not be done with anything but with the body of kohen. He would cut with his [thumb]nail adjacent to the back of the head, cutting right through its spine, until he reached the simanim [literally, “the signs”; in the context of slaughtering, this refers to the esophagus (gullet) and the trachea (wind-pipe)], and cuts through them [see Rashi on Lev. 5:8].

and its [the bird’s] blood shall be pressed out [The word וְנִמְצָה ] an expression similar to “the pressing out (מִיץ) of wrath” (Prov. 30:33); and, “for the milking (הַמֵּץ) has come to an end” (Isa. 16:4). He presses the slaughtering area [of the bird’s neck] against the wall of the altar, and thereby, the blood is pressed out and runs down [the wall].

and cut…and cause it to go up in smoke…shall be pressed out [According to the sequence of these terms, one would think that Scripture is commanding the kohen to first cut the bird’s neck, send the bird up in smoke, and only then to press out its blood. But] is it possible to suggest this? Since [the kohen] has already caused the bird to go up in smoke, he presses its blood out? Rather, [the meaning is clearly not so, and the procedure of causing the bird to go up in smoke appears in the verse after that of nipping off the head, to teach us that] just as with the procedure of causing it to go up in smoke, the bird’s head [is smoked] separately and its body separately, so is it with the procedure of nipping [the bird’s head, i.e., the head is cut at the neck, to become virtually separate from its body-even though it is still attached to the body by the skin] (Torath Kohanim 1:81). According to the simple meaning of the verse, it is transposed [and is to be understood as]: and nip off its head, and cause it to [go up in] smoke on the altar, and its [the bird’s] blood shall already have been pressed out.

Abraham Ibn Ezra:

[15] The kohen will bring it to the altar, and behead it, and kindle it on the altar. Its blood, will be squeezed out against the wall of the altar

behead This word has no cognate: the form of beheading is known only from tradition.

its blood will he squeezed out a verb in the nif’al form, from "you have drained" [Isaiah 51:17].

Rashi:

16 its crop Heb. מֻרְאָתוֹ , the place of the רְעִי , the digested food or waste, i.e., the crop, [known in the Talmud as זֶפֶק The word מֻרְאָתוֹ stems from רְאִי , which is equivalent to רְעִי , since an “aleph” is sometimes interchangeable with an “ayin.”]-[Torath Kohanim 1:84]

with its entrails Heb. בְּנֽצָתָהּ , with its entrails (Zev. 64b). The word נוֹצָה denotes something disgusting, as [in the verse], “for they are foul (נָצוּ) , even slipping” (Lam. 4:15). And this is what Onkelos means [when he translates this word as]: בְּאוּכְלֵיהּ , “with its digested food” [i.e., the excrement found in its entrails]. This is the explanation given by Abba Yose ben Hanan, who states: The kohen removes the gizzard with it. But our Rabbis, of blessed memory, [understanding נוֹצָה to mean “feathers,”] explain [the verse as follows]: With a knife, he cuts an opening around the crop, like a window, and takes it [together] with the feathers (נוֹצָה) that are on the skin (Zev. 65a). In the case of the burnt offering of an animal, which eats exclusively from the feeding trough of its owner, it says, “And the innards and the legs, he shall wash with water. … and cause it to [go up in] smoke [on the altar]” (verse 13). However, regarding birds, which feed themselves on things stolen [from other people’s property], the verse says here, “And he shall [remove its crop]…and cast” the entrails, which ate from stolen property.-[Vayikra Rabbah 3:4]

next to the altar on the east side At the eastern side of the כֶּבֶשׁ [the ramp leading up to the altar].- [Torath Kohanim 1:86]

to the place of the ashes I.e., the place where each morning they deposit the ashes removed [from the outer altar], and the ashes removed from the inner altar and the menorah. All these were [miraculously] absorbed there in their place.-[Yoma 21a]

Abraham Ibn Ezra:

[16] He will remove its crop with its outer feathers, and cast it beside the altar, to the east, toward the ash-heap.

its crop The meaning of this word is known, and it is related to “Woe to the filthy” [Zephaniah 3:1]

with its [the crop's] outer feathers i.e., with the bird's outer feathers (as in, "full of feathers" [Ezekiel 17:3])

beside the Altar here the word means "outside the Altar"

to the east far away from the holy place

toward the ash-heap not just toward the ash-heap, but actually on it

Rashi:

17 And he shall split it open Heb. וְשִׁסַּע . The term שִׁסּוּעַ refers only to [splitting open] with the hand. Similarly, [Scripture] says regarding Samson: “and he split it open (וַיְשַׁסְּעֵהוּ) as he would have split open (כְּשַׁסַּע) a kid” (Jud. 14:6). -[Zev. 65b]

with its wing feathers [I.e.,] with its wings; he need not pluck out its wing feathers.

with its wing feathers [Lit., “its wings.” Here, it refers to] the actual feathers [of its wings]. But surely you will not find even the simplest of people [i.e., even a person who is not particular,] who, when smelling the odor of burnt feathers, does not find it repulsive. Why then does Scripture command us to send [the feathers] up in smoke? [The feathers are left intact] so that the altar should appear sated and adorned with the sacrifice of the poor man [who could afford only a bird].-[Vayikra Rabbah 3:5]

but he shall not tear it completely apart [Although the kohen splits open the bird,] he must not tear it apart completely into two [separate] pieces. Rather, he must tear it along its back. Now, regarding a bird [offering], it says here: “a pleasing fragrance [to the Lord],” and regarding animals, it says, “a pleasing fragrance [to the Lord]” (verse 9) [as well. From here we see that both in the case of a large animal or a small bird, the fragrance is pleasing to God]. This teaches us: Whether one offers much or little, [it is equally pleasing to God,] provided that he directs his heart to Heaven.-[Toroth Kohanim 1:91]

Abraham Ibn Ezra:

[17] He will split it by its wings, but will not divide it completely; the kohen will kindle it on the altar, on the wood of the fire. It is a burnt-offering consumed by fire, willingly accepted by GOD.

He will split as in "completely cleft" [11:3], meaning "cut"

Chapter 2

Rashi:

1 And if a person brings [literally, “And if a soul brings.”] Regarding all the sacrifices which were donated voluntarily, the only instance where Scripture states the word נֶפֶשׁ “soul” is in the case of the meal-offering. Now, who usually donates a meal-offering? A poor man [because flour is less expensive than birds or animals]. [Hence,] the Holy One Blessed is He, says: “I account if for him as if he has sacrificed his very soul!”-[Men. 104b]

his offering shall be from fine flour If a person says, “I hereby take upon myself to bring a meal-offering,” without specifying which type of meal-offering, then he shall bring מִנְחַת סֽלֶת , a meal-offering of fine flour, which is the first of the meal-offerings [mentioned in this chapter] (Men. 104b), and קֽמֶץ [fistful of the offering] is scooped out while it is [still in the form of] flour, as is explained in this passage. Since five kinds of meal- offerings are enumerated here, all of which had to be brought ready-baked before the קְמִיצָה [scooping took place], with the exception of this one, it is, therefore, called מִנְחַת סֽלֶת , “a meal-offering of fine flour.”

fine flour - סֽלֶת . [The term] סֽלֶת always denotes [fine flour of] wheat, as the verse says, “fine flour (סֽלֶת) of wheat” (Exod. 29:2). -[Torath Kohanim 2:96] No meal-offering consists of less than one עִשָּׂרוֹן [“one tenth” of an ephah of flour], as it is said, “one tenth measure for a meal-offering (עִשָּׂרוֹן) ” (Lev.14:21), [implying that] one tenth measure [shall be used] for each meal- offering.-[see Men. 89a]

He shall pour oil over it Over all of it. [However,]

and place frankincense upon it Upon part of it; the kohen places a fistful of frankincense upon it at one side [of the offering]. Now what makes you say this? Because an inclusion after an inclusion in the Torah means only to exclude. [Now, here, the expression עָלֶיהָ , upon it or over it, is inclusive in nature, for its assumed meaning is “upon all of it,” i.e., the kohen shall pour the oil over all of the offering. In the continuation of the verse, “and place frankincense upon it (עָלֶיה) ,” however, the second mention of the word עָלֶיה represents a רִבָּוי after a רִבָּוי , and so, the second עָלֶיה becomes preclusive, meaning that the frankincense is to be placed only upon part of the offering.] Another explanation: Oil [is poured] over all of it, because it [the oil] has to be mixed with it and scooped with it, as it is said, “[scoop out a fistful] from its fine flour and its oil.” However, the frankincense because it is neither mixed nor scooped with it, as it is said, “in addition to] all its frankincense” (verse 2), for, after he has completed the קְמִיצָה procedure, he collects all the frankincense from the meal- offering and makes it go up in smoke.-[Torath Kohanim 2:98]

He shall pour [oil]…and place [frankincense] …and he shall bring [it to…the kohanim] -[Because Scripture mentions the “pouring” of the oil before the individual “brings” it to the kohanim,] this teaches [us] that pouring and mixing may be performed [even] by a non- kohen. [And how do we know this concerning the mixing? Because in verses 5-6 below, Scripture states of a meal-offering, “mixed with oil,” before the pouring procedure is to take place, thus, if pouring may be performed by a non- kohen, then mixing, which precedes pouring, may surely be performed by a non- kohen].-[Torath Kohanim 2:100] [However,]

Abraham Ibn Ezra:

[1] lf someone should offer a cereal-offering to GOD, his offering will be of fine flour; he will pour oil over it, and put frankincense upon it.

If someone [literally: if a soul]

should offer i.e., the soul of a man. Scripture mentions the word "soul" because the cereal-offering that is described here is a freewill offering; and the word "soul" is often used to denote voluntary donations (e.g., "uphold me with a generous spirit" [Psalms 51:14]).

fine-flour well-ground wheat flour (sameed in Arabic). It is unfitting for anything to be offered to the Most High that is not of the highest quality.

Rashi:

2 [And he shall bring it to…] the kohanim, and he [the kohen] shall scoop out From the קְמִיצָה scooping procedure and onwards, it is exclusively the priesthood who is commanded [to perfo rm these remaining procedures].-[Torath Kohanim 2:100]

And from there, he [the kohen] shall scoop out [From where?] From the place where the feet of the non- kohen were standing.-[Torath Kohanim 2:104] This teaches us that scooping may be performed any place within the courtyard of the Holy Temple, even within the eleven cubits [span of courtyard grounds] in which ordinary Israelites [i.e., non- kohanim were permitted] to walk.-[Yoma 16b]

his fistful One might think [that the fistful may be] full to overflowing, bursting through his fist and coming out on every side! Scripture, therefore, states in another passage, “And from it, he shall lift up in his fist” (Lev. 6:8), [i.e., only what is contained within his fist is valid to be burnt]. But since [we now know that the amount shall be only] what is contained within his fist, one might suggest that it means less than a fistful. Scripture, therefore, states here, מְלֽא , “full” [i.e., it shall be a full fist]. How then [does the kohen scoop out exactly a fistful, not more and not less]? He covers the palm of his hand with his three fingers, [and then, with the remaining thumb from above and little finger from below, he levels off any overflowing mixture, so that exactly a full measure of “three fingers” is attained].-[Torath Kohanim 2:105; Men. 11a] This is the definition of קֽמֶץ , a “fistful” in the Hebrew language [while in other languages, a “fistful” of something might mean four fingers full of something].

in addition to all its frankincense In addition to all the frankincense, the fist shall be full.

its frankincense. Then, [the kohen] shall cause…to [go up in] smoke- The frankincense is also to be burnt.-[Torath Kohanim 2:107]

his fistful of its fine flour and its oil but if he scooped, and a grain of salt or a particle of frankincense went up into his hand, it is unfit. -[Torath Kohanim 2:107]

its reminder The fistful offered up to the Most High [God], is the “reminder” of the meal-offering, because through it, its owner [who brought that sacrifice] is remembered for the good, [causing God] contentment.

Abraham Ibn Ezra:

[2] He will bring it to Aaron's sons, the kohanim. He shall scoop out a fistful from its fine flour and oil, besides all its frankincense; the kohen will kindle its memorial-part on the altar: an offering consumed by fire, willingly accepted by GOD.

He shall scoop out a fistful from "storehouses" [Genesis 41:47] (our ancestors, whose words are true, have explained [Yoma 47a] the manner and form of a fistful)

from its fine flour i.e., a small part of it. Likewise, a small part of the oil is taken. However, the kohen kindles all of its frankincense.

The ‘alef in its memorial-part [Hebrew: 'azkaratah] is superfluous. The word denotes that which serves to remind one of GOD, for Whose sake the meal-offering is brought. Other people interpret the word as a reference to the odor of incense [e.g., Genesis 8:21] (compare, "his fragrance shall be like the wine of Lebanon" [Hosea 14:8])

Rashi:

3 to Aaron and his descendants The Kohen Gadol [signified by “Aaron” here,] takes a portion [of what remains of the meal-offering] first, without having to take part in the equal division of the meal offering, while [after this,] the ordinary kohen [signified by “and his descendants” here,] takes his share in the equal division of the meal-offering.-[Torath Kohanim 2:112]

[it is] holy of holies for the Kohanim.

from the fire-offerings of the Lord They may take their share in it only after the offerings to the fire [i.e., only after the fistful has been scooped out and burnt, thereby becoming a fire-offering to God. Before this, however, they may not partake of the meal-offering].-[Torath Kohanim 2:113]

Abraham Ibn Ezra:

[3] What remains of the cereal-offering will be for Aaron and his sons, most holy among the fire-offerings to GOD.

for Aaron and his sons for all the kohanim equally

Rashi:

4 And if you bring [a meal-offering which was baked in an oven] [Namely: If a person] said, “I hereby take upon myself to bring a meal-offering baked in an oven.” Scripture teaches [us] that he may bring either loaves or wafers.-[Torath Kohanim 2:115] The loaves are to be mixed up (בְּלוּלֽת) [with olive oil], while the wafers are to be anointed (מְשֻׁחִים) [with olive oil].-[Torath Kohanim 2:117; Men. 74b] Now, our Rabbis (Men. 75a) differ regarding the anointing procedure (מְשִׁיחָה) [for the wafers]: Some say that one must anoint them and again anoint them until all the oil in the log [a volume of liquid] has been used up, for all meal-offerings require one log of oil [each]. Others say that [some of] the oil was smeared [on the wafer] in the form of a Greek “chi” [shaped like the Hebrew נ, see Rashi Exod. 29:2], while the remaining oil was eaten separately by the kohanim. [Now, the verse here says, “mixed with oil…anointed with oil.”] What does the repetition of the word “oil” come to teach us? [It teaches us that for meal-offerings, oil used need not be only from the initial extract from the olives, but] may also be from the second and third extract out of the olives. The only case where the initial extract of oil is required, is the menorah, because regarding it, Scripture says (Exod. 27:20), שֶׁמֶן זַיִת זָךְ , “clear olive oil.”-[Torath Kohanim 2:118] And we learned in Men. (76a): All meal-offerings baked before the קְמִיצָה [scooping out] procedure, and consequently whose קְמִיצָה is performed by breaking the offering into pieces (see verse 6), all shall be offered in [parcels of] ten loaves [regarding those about which Scripture says חַךָּוֹת , “loaves,” and parcels of] ten wafers, for those offerings about which Scripture says רְקִיקִין , “wafers.”

Abraham Ibn Ezra:

[4] If you bring a cereal-offering baked in the oven, bring either matsa loaves of fine flour mixed with oil, or matsa wafers smeared with oil.

loaves [Hebrew: Challot] i.e., solid matsa, Some say they had to be round (from the Old Hebrew "rotation" [Chalila] [e.g., Sukka 55b]).

Rashi:

5 And if a meal-offering on a pan [is your sacrifice] - מִנְחָה עַל הַמַּחֲבַת Namely: If one said, “I hereby take upon myself to bring מִנְחַת הַמַּחֲבַת , a pan-fried meal offering.” [ מַחֲבַת ] was a vessel in the Holy Temple, in which [certain] meal-offerings were baked in oil upon the fire. This vessel is not deep, but shallow. And therefore, meal-offerings made in it were hard, for since the pan was shallow, [the oil spread thin and consequently,] the fire consumed the oil [causing the product to become hard].-[Men. 63a] And all [meal-offerings] require three applications of oil: יְצִיקָה [pouring], בְּלִילָה [mixing] and placing oil in the vessel before their preparation.-[Torath Kohanim 2:121, Men. 75a]

fine flour, mixed with oil [This] teaches [us] that he must mix them while they are [still] fine flour [and not mixing the oil with the already-fried cakes].- [Torath Kohanim 2:122]

Abraham Ibn Ezra:

[5] If your cereal-offering is fried in a pan, it will be matsa of fine flour mixed with oil.

fried in a pan one plate underneath one plate. The tav interchanges with the heh (like the tav in "It shall return to the prince" [Hebrew: v’shavat] [Ezekiel 46: 17]).

Rashi:

6 Break it into pieces, […It is a meal-offering] [The clause at the end of this verse, “It is a meal-offering,” appears superfluous. However, it] comes to include all meal-offerings baked before the קְמִיצָה procedure, to [have their קְמִיצָה performed by] פְּתִיתָה , breaking them into pieces.-[Men. 75a]

and you shall [then] pour oil over it. It is a meal-offering This includes all meal-offerings for יְצִיקָה , “pouring of the oil.” One might think that this applies also to a meal-offering baked in an oven. Scripture, therefore, says, “[You shall then pour oil] עָלֶיהָ , over it, ” [but not over that baked in an oven.] Perhaps we should exclude חַךָּות , loaves [of oven-baked meal-offerings only], while not excluding the רְקִיקִין wafers [of oven baked meal-offerings]? Scripture, therefore, says, הִיא [i.e., “It,” to have both cases of loaves and wafers of an oven-baked meal-offering excluded from יְצִיקָה ].-[Men. 75a]

Rashi:

7 [made] in a deep pot - מַרְחֶשֶׁת . This was a deep vessel in the Temple. And since it was deep, its oil gathered together, and the fire did not burn it. Consequently, meal-offerings made in it, vibrate (רוֹחֲַשִׁין) (Torath Kohanim 2:127), [as] anything which has become softened through a liquid, [like in the case of deep-frying מִנְחַת מַרְחֶשֶׁת appears to vibrate (רוֹחֵשׁ) and wiggle.

Abraham Ibn Ezra:

[7] If your offering is a braised cereal-offering, it will be made of fine flour with oil.

braised i.e., fried. Some people claim the word derives from "my heart overflows" [Psalms 45:2], on account of the noisiness of the process.

Rashi:

8 which shall be made from these [types] [literally, “which shall be made from these,” meaning a meal-offering] which shall be made from one of these types [of meal-offerings mentioned, namely, fine flour baked in an oven, pan-fried or that made in a deep pot].

And he shall bring it i.e., its owner [shall bring it] to the kohen.

and he shall bring it close [I.e.,] the kohen [shall bring it close].

to the altar He shall bring it close to the south- western corner of the altar.-[Zev. 63b]

Rashi:

9 its reminder This is קֽמֶץ , [the fistful scooped out of the meal-offering].

Abraham Ibn Ezra:

[10] What is left of the cereal offering after the fire-offering will be most holy for Aaron and his sons.

for Aaron and his sons i.e., his sons who will come after him (meaning, the officiating kohen - for so it is written regarding the two kinds of meal-offerings [7: 9-10])

Rashi:

11 or any honey Any sweet fruit extract is called honey.

Abraham Ibn Ezra

[11] Any cereal-offering you bring to GOD will not be leavened, for you must kindle no leaven, nor any honey, as an offering to be consumed by fire for GOD.

leaven the agent that causes bread to rise

honey also a leavening agent. Many people have said that the word honey here, and in every occurrence of "a land flowing with milk and honey" [e.g., Exodus 3:8], denotes honey made from dates. Grounds for their interpretation can be found in Ezra's book [II Chronicles 31:5].

Rashi:

12 [However,] you shall bring them as a first [fruit] offering What can you bring from leaven and honey? A first [fruit] offering, namely, a) the שְׁתֵּי הַלֶּחֶם , the two loaves [of bread] brought on Shavuoth, which come from leaven, as it is said: “they shall be baked leavened” (Lev. 23:17), and b) The בִּכּוּרִים , “first fruits” which [contain] דְּבַשׁ , honey, e.g., the first fruits of figs and dates.-[Men. 58a]

Abrahm Ibn Ezra

[12] You may bring them to GOD as offerings of first-fruit, but they will not be willingly accepted to be burnt on the altar.

You may bring them to GOD as offerings of first-fruit This denotes the “two [loaves, each made] of two-tenths [of an 'efa]," [23:17] which are waved before GOD on the holiday of Shabuot. Despite the fact that they are consecrated to GOD, they are to be eaten by the kohen.

Rashi:

13 the salt of [your God’s] covenant for there was a covenant made with salt since the six days of Creation, in that the lower waters were promised that they would be offered on the altar. [And how were they offered? In the form of] salt [which comes from water,] and in the water libations on the Festival [of Succoth].

[You shall offer salt] on all your sacrifices [including] burnt-offerings from animals and birds, and the אֵימוּרִים , the portions of the sacrifices offered up on the altar, from all holy sacrifices.-[Men. 20a]

Abraham Ibn Ezra:

[13] You must season all your cereal-offerings with salt. You must not withhold the salt of your God's covenant from your cereal-offerings. You must bring salt with all your offerings.

your God's covenant I have made you party to a covenant, and I have bound you not to offer a worthless sacrifice. Nor may such a sacrifice be eaten: it would be disrespectful.

Rashi:

14 When you bring Heb. וְאִם תַּקְרִיב Now, the word אִם [here] has the meaning of כִּי , “when,” because this is not optional, for Scripture is referring to the מִנְחַת הָעֽמֶר [the omer meal-offering, a community sacrifice brought on the sixteenth of Nissan,] which is obligatory. [Thus, the verse reads: “When you bring…”].-[Torath Kohanim 2:148] Likewise, “And when (וְאִם) the Jubilee…will be” (Num. 36:4), [and not “if the Jubilee…will be”].

a meal offering of the first grains Scripture is referring here to the מִנְחַת הָעֽמֶר , the “omer meal-offering,” which is to be offered אָבִיב , meaning, as soon as the grain has ripened, and it comes from barley. [And how do we know that it comes from barley?] For here in our verse, it says, אָבִיב , and in an earlier verse, it says (Exod. 9:31), כִּי הַשְּׂעֽרָה אָבִיב , “for the barley was ripened (אָבִיב) ”.-[Torath Kohanim 2:149; Men. 68b]

parched over the fire For they dry the grain over a fire, in a roasting pipe [Rashi explains in Tractate Men., אָבִיב refers to a vessel used by those selling roasted seeds].-[Torath Kohanim 2:150] [And they had to do this to the grain,] for otherwise, it could not be ground up, because it is moist.

kernels full in their husks, [ground into] coarse meal Heb. גֶּרֶשׂ כַּרְמֶל “Broken up while still moist (כַּרְמֶל) .”

coarse meal Heb. גֶּרֶשׂ , an expression denoting breaking up or grinding with grit millstones, and likewise, “Indeed, He has made [my teeth] grind (וַיַּגְְרֵס) on gravel” (Lam. 3:16), and similarly in the verse, “My soul is crushed (גָּרְסָה) ” (Ps. 119: 20).

full in their husks Heb. כַּרְמֶל , [an acronym of כַּר , husk, and מָלֵא , full. Thus, it means: The grain is ground up] while the husk (כַּר) is still full (מָלֵא) (Men. 66b), i.e., when the produce is still fresh and full in its stalks; hence, fresh ears of grain are called כַּרְמֶל , and similarly, “and sheaves of fresh grain (כַּרְמֶל) in their shells” (II Kings 4:42).

Abraham Ibn Ezra:

[14] If you bring a first-fruit offering to GOD, bring ripe ears dried in fire, ground-grain and fresh-grain as the cereal offering of your first-fruits.

If you bring a first-fruit offering Many people claim [Mekhilta on Exodus 20:22] that this is one case where the word "if” introduces an unconditional clause. In my opinion, there is no need for such an assertion. Only the bringing of the choicest first fruit is obligatory [Exodus 23:19], not ordinary first fruits. Anyone who wishes, however, to bring a freewill offering of first fruits, may do so.

ripe ears [Hebrew: 'aviv] so called because it is the original form of the grain, from "progenitor" [Hebrew: 'av]

ground-grain The meaning of this word is known (compare, "my soul is consumed" [Psalms 119:20] even though there the cognate is spelled with a samekh, not a sin)

fresh-grain as in, " ... and full ears of grain in his sack" [II Kings 4:42]

Ketubim: Tehillim (Psalm) 73:1-28‎

RASHI	TARGUM
1. A song of Asaph. Truly God is good to Israel, to the pure of heart.	1. A psalm composed by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet had almost turned away, in an instant my steps would have been swept away.	2. But I – my feet had almost slipped; my steps had all but faltered.
3. For I envied the perverse; I would see the tranquility of the wicked/Lawless.	3. For I became jealous of the mockers whenever I would see the welfare of the wicked/Lawless.
4. For there are no fetters to their death, and their health is sound.	4. For they are not dismayed and daunted by the day of their death; their opinions are sought out, and their heart is fat and strong.
5. In the toil of mortal man they are not, neither are they plagued with mankind.	5. They do not toil with the toil of men who are occupied with Torah; and they are not smitten with the righteous/generous sons of men who endure sufferings.
6. Therefore, they wear pride as a necklace; the robbery that they commit envelops their hips.	6. Because of this, pride has adorned them, a crown that they place on their heads because of their rapacity.
7. Because of their fat, their eyes bulge; they surpassed the imaginings of their heart.	7. Their faces are distorted by fat; their carvings have transgressed, the heart is ashamed.
8. They consume, and speak wickedly about oppression; they speak about the Most High.	8. They will decay because of fatness; and they will speak to cause harm and to oppress; they will speak from the arrogance of their heart.
9. They have set their mouth against Heaven, and their tongue walks through the earth.	9. They have set their mouth against the holy ones of heaven; and their tongue flares against the holy ones of the earth.
10. Therefore, His people will return here, and the waters of the full [stream] are drain water to them.	10. Then he turns against the people of the Lord, to rule them; and they will smite them with hammers, and cause many tears to flow from them.
11. And they say, "How does God know, and is there knowledge in the Most High?"	11. And they will say, “How then does God know, and is there knowledge in the Most High?”
12. Behold these are wicked/Lawless, yet they are tranquil in the world and have increased wealth.	12. Behold, these are the wicked/Lawless who dwell securely in this age; they have acquired property, they have procured wealth.
13. But for nought I cleansed my heart and bathed my hands with cleanliness.	13. Truly in vain have I purified my heart, and washed my hands in purity.
14. And I was plagued all the days, and my chastisement was every morning.	14. And I have been smitten all the day; and my admonition [has come] with every dawn.
15. If I said, "I shall tell it as it is," behold I have made the generation of Your children into traitors.	15. If I said, “I will talk like them” – behold, I would have done evil to the generation of Your children.
16. And when I ponder to know this, it is iniquity/ Lawlessness in my eyes.	16. And I thought to know this, [but] it is a weariness in my sight -
17. Until I came to the sanctuaries of God, and I understood their end.	17. Until the time of redemption, when I come to the sanctuaries of God, I will understand their fate.
18. Only in slippery places do You set them; You cast them down to ruin.	18. Truly You have placed them in dark places, You have thrown them into the wasteland.
19. How they became desolate instantly! They were completely consumed by terrors.	19. How they have become a desolation in a moment! They are finished, destroyed because of chaos.
20. As a dream without awakening; O Lord, in the city You will despise their form.	20. Like a dream of a man who awakes: the Lord in the great day of judgment, when they awake from their graves; in anger You will despise their likeness.
21. For my heart was in ferment, and my mind was on edge.	21. For my heart will feel pain, and my kidneys burn like fire.
22. But I was brutish and I did not know; I was [as] a beast with You.	22. And I am a fool, and I do not know; I was reckoned as a beast with You.
23. Yet I was constantly with You; You grasped my right hand.	23. But I am continually with You; You have grasped my right hand.
24. With Your counsel You led me, and after[wards], You took me [for] glory.	24. You will guide me by Your counsel; and after the glory that You commanded to come upon me is complete, You will take me.
25. For whom do I have in heaven, and I desired no one with You on earth.	25. Who, like You, is mine in heaven, but You? And besides You I desire no friend on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.	26. My body and my heart are destroyed; God is the Mighty One who tries my heart and my portion forever.
27. For behold, those who have distanced themselves from You will perish; You have cut off anyone who strays from You.	27. For behold, the wicked/Lawless who are far from You will perish; You have destroyed all who stray from the fear of You.
28. But as for me-God's nearness is my good; I have placed my refuge in the Lord God, to tell all Your mission.	28. But I – to be near to the Lord is good to me; I have placed my confidence in the Lord God, to tell to all the righteous the commandments of Your charge.

Rashi Commentary on Tehillim (Psalm) 73:1-28

1 A song of Asaph. Truly God is good to Israel, etc. Since the topic of this psalm deals with the troubles that befall Israel, he commences it in this manner. And this is the meaning: Although I cry out and am dismayed at Israel’s troubles, I knew that the Holy One, blessed be He, is good to them, and that He brings evil upon them for their own good, in order to give them merit in the life of the world to come.

2 But as for me before I laid this to my heart.

my feet had almost turned away and my steps swept away to turn away from following the Omnipresent.

3 For I envied the perverse Those who pervert their ways, whose tranquility I would see.

the perverse Heb. בהוללים , mixed, as (Isa. 1:22): “your wine is diluted (מהול) with water.”

4 For there are no fetters to their death Heb. חרצבות , an expression of tying, as (Isa. 58:6): “to undo the fetters (חרצבות) of wickedness,” meaning the locks of the fetters with which they bind the poor. Here, too, there are no pains to their death. Those who die among them die healthy, [strong as] a palace, without pains. But our Rabbis explained חַרְצֻבּוֹת as an abbreviation, meaning that they are not (שאין) frightened (חרדין) or saddened (עצבין) by the day of death (Shab. 31b). Another explanation: that the Holy One, blessed be He, does not delay (מאחר) their desire (צביונם) .

6 Therefore, they wear pride as a necklace Because of this, pride adorns them as a necklace, insofar as it ascends upon his neck.

the robbery that they commit envelopes their hips The robbery they commit makes them fat, enveloping their buttocks and hips with thickness of fat and flesh.

7 Because of their fat, their eyes bulge Their eyes bulge because of the abundant fat, for in an emaciated person, the eyes are sunken.

they surpassed the imaginings of their heart More than what their heart hopes for and awaits, came to them. In the attainment of their hand, they surpassed the desire of their heart.

8 They consume their neighbors.

and speak wickedly about oppression To oppress the needy.

they speak about the Most High e.g. Pharaoh, Sennacherib, and Nebuchadnezzar. [Pharaoh said] (Exod. 5:2): “Who is the Lord that I should obey Him?” [Sennacherib said] (Isa. 36:20), “Who are they among all the gods of the lands...?” [Nebuchadnezzar said] (Isa. 14:14), “I will ascend above the heights of the clouds.” That is the meaning of: “They have set their mouth against Heaven.”

10 Therefore, His people will return here Since His people sees that the way of the wicked prospers, they will return on the way of the wicked, to adopt their ways.

here Heb. הלם , as (Jud. 18:3): “Who brought you here (הלום) ?” [Equivalent to] פּֽה .

and the waters of the full are drain water to them And the waters of the full stream they are words of Torah are considered by them as water that drains out, and they despise them.

11 And they say, “How does God know” How can we say that there is knowledge in the Holy One, blessed be He, and that His Torah is true?

12 Behold these are wicked They [are wicked] and transgress His Torah; yet they are tranquil in the world and increase power and wealth.

they are tranquil in the world An expression of tranquility.

have increased Heb. השגו , have increased. Menachem (p. 72) explains: יָשוּב עַמוֹ הֲלוֹם , the wicked will return to crush (להלם) the people of the Holy One, blessed be He. The first interpretation I learned from the words of Rabbi Meir the son of Isaac, the cantor, may the memory of the righteous be for a blessing.

13 But for nought I cleansed my heart All this refers back to: “And they say, ‘How does God know?’ “ They also say, “But for nothing and in vain we keep the commandments of the Holy One, blessed be He, for behold, we are plagued all the days.”

14 and my chastisement appears all day; constantly, from morning to morning, new troubles are renewed.

15 If I said, “I shall tell it as it is” Said Asaph, “If I said in my heart to tell everything as it is, all that His people say about this.”

behold I have made the generation of Your children into traitors That is to say that I would make them into traitors and wicked men.

16 And when I ponder in my heart.

to know this what the manner of the Holy One, blessed be He, is.

So it is iniquity in my eyes. This manner appeared to me as iniquity and not justice.

17 Until I came to the sanctuaries of God, which are in Jerusalem, and saw what happened to Sennacherib. Then I understood the end of the wicked, that it is to destruction. Then I said, “All the good that comes to them is only slippery places; for the Holy One, blessed be He, makes their way slippery, that it should be easy and smooth, so that they should not put their heart to return to Him, and they should perish.”

18 Only in slippery places do You set them All the goodness that comes to them, for ultimately, You cast them down to ruin.

19 by terrors By demons.

20 As a dream without awakening As a sleep without end (without awakening), which is an eternal sleep, so did they have (Isa. 37:36): “And an angel of the Lord went forth and slew...of the camp of Assyria.”

O Lord, in the city You will despise their form In Jerusalem, with which they dealt evilly, there the form of their image was despised, and they were all burnt.

21 For my heart was in ferment Before I saw this downfall with the holy spirit, my heart was in ferment because the way of the wicked prospered, and my mind was on edge (אשתונן) , an expression of a sharpened sword (שנון) . When it is reflexive, the “tav” is placed in the middle of the radical, as is the case of every word whose radical commences with “shin.”

22 But I was brutish, and I did not know what this manner was, and I was as a beast with You.

23 Yet I Although I saw all this constantly, I was with You, and I did not move from fear of You.

You grasped my right hand to strengthen me in Your fear when my feet are about to turn from Your way, as it is stated above (verse 2): “my feet had almost turned away.”

24 You led me Heb. תנחני , [like] נחיתני , You led me.

and after[wards], You took me [for] glory If the cantillation sign were on כָּבוֹד , its interpretation would be: After You bestowed upon Sennacherib all the glory You had allotted to him, You will take me to You. You have performed wondrous miracles for Israel and have destroyed Sennacherib. Now that the cantillation sign is on ואחר , this is its interpretation: (and afterwards,) You took me to glory; You drew me to You for glory and beauty.

25 For whom do I have in heaven [Was there] any angel that I chose for me as a god? I chose only You.

26 My flesh...yearn My flesh and my heart yearn for You.

yearn Heb. כלה , an expression of desire, as (119:81): “My soul yearned (כלתה) for Your salvation.”

27 who strays from You Who separates himself from You.

28 Your mission Your message; the holy spirit that comes into my heart to say it.

Ashlamatah: Micah 6:9-16 + 7:7-8‎‎‎

RASHI	TARGUM
9. The voice of the Lord calls out to the city, and the wisdom of the Torah, the one who sees Your name; hearken to the staff and Who appointed it.	9. With a cry the prophets of the LORD call out to the city, and the teachers fear Your name. Hear O king and prince, and the rest of the people of the land.
10. Does the house of the wicked last long, [or do] the treasures of wickedness? And an ephah of leanness is condemned.	10. Are there still in the house of the wicked/lawless man storehouses of wickedness/lawlessness and fraudulent measures bringing a curse?
11. Will I merit with scales of wickedness or with a bag of deceitful weights?	11. Can they be acquitted despite wicked/lawless scales and a bag in which there are greater and smaller weights?
12. For the wealthy thereof are full of violence, and the inhabitants thereof speak lies, and their tongue is guile in their mouth.	12. Whose rich men fill their storehouses by violence and whose inhabitants speak falsehood with deceitful tongues in their mouths?
13. Therefore I, too, will smite you with sore wounds and make [you] desolate because of your sins.	13. I for My part have brought upon you sickness and plague, and I have made you desolate because you have sinned.
14. You shall eat and not be sated, and it shall bend you over in your innards; and you shall overtake, but you shall not rescue, and those whom you rescue I will deliver to the sword.	14. You shall eat, but not be satisfied, and there shall be sickness in your insides. You shall obtain, but not carry off, and what you do carry off I will deliver to the sword.
15. You shall sow, but you shall not reap; you shall tread the olives, but you shall not anoint yourself with oil; and the must; but you shall not drink wine.	15. You shall sow but not reap, you shall tread the olives, but not anoint yourself with oil, you shall press grapes but not drink wine.
16. And the statutes of Omri shall be observed, and every deed of the house of Ahab; and you shall walk in their counsels, in order that I make you an astonishment, and its inhabitants a hissing; and the disgrace of My people you shall bear. {P}	16. For you have kept the decrees of the house of Omri and you have performed the practices of the house of Ahab, and you have followed their laws, so that they might deliver you to desolation and her inhabitants to devastation, you shall receive the scorn of My people. {P}

1. Woe is to me, for I am as the last of the figs, like the gleanings of the vintage; there is no cluster to eat; the first ripe fig my soul desires.	1. The prophet said: “Woe is me! Because I have become like one of the good taken away, in the time when the pious vanished from the land, like the summer fruit, like gleanings after the vintage. There is not a man who has good works; I desire the good.
2. The pious have perished from the land, and there is no upright among men; they all lurk for blood; each one hunts his brother with a net.	2. The pious have vanished from the land, there is none upright among men. All of them lie in wait to shed innocent blood, they deliver one another to destruction.
3. [In return] for the evil of their hands, do they expect that He will benefit them? The prince asks, and the judge is in the payment, and the great man speaks what is in his heart-and they weave the web.	3. They do evil with their hands and do not do good. The ruler asks, and the judge says, “Acts for me that I might reward you.” And the great man expresses the desires of his heart. Woe to them because they have corrupted it.
4. The best of them is like a brier, the most upright, [worse] than a thorn hedge. The day to which you look forward-your visitation-shall come; now will be their perplexity.	4. It is as difficult for the good among them to get away from his power as from a thorn-bush, and for the upright among them as from a thorny hedge. Evil is the day in which you hoped for good, the time of the punishment for your wickedness/lawlessness has arrived. Now their confusion shall come to pass.
5. Believe not a friend; trust not a prince; from her who lies in your bosom guard the openings of your mouth.	5. Do not rely one a friend, do not trust an intimate. Guard the words of your mouth from the wife of your covenant.
6. For a son disgraces his father; a daughter rises up against her mother; a daughter-in-law, against her mother- in-law; a man's enemies are the members of his household.	6. For in that time son shall spurn father, a daughter shall quarrel with her mother, a daughter-in-law shall treat her mother-in-law with contempt, a man’s own household shall be his enemies.
7. But I will hope in the Lord; I will wait for the God of my salvation; my God shall hearken to me.	7. But I will rejoice in the Memra of the LORD, I will exult in the God who accomplishes my salvation; my God will hear my prayer.
8. Rejoice not against me, my enemy; although I have fallen, I will rise; although I will sit in darkness, the Lord is a light to me. {P}	8. Do not rejoice over me, O Rome my enemy, though I have fallen, I will rise, though I have sat as if in darkness, the LORD will shine upon me. {P}

1 Tsefet (Peter) ‎2:11-12

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
11. Beloved, I am entreating you, as sojourners and expatriates, to be abstaining from the fleshly lusts which are warring against the soul,	11. My beloved [ones], I beg you, as strangers and as settlers, be separate from all the desires of the body, those that wage a war against the soul.	11. Αγαπητοί, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους, ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς,	11 חֲבִיבַי אַזְהִירְכֶם כְּגֵרִים וְתוֹשָׁבִים הִנָּזְרוּ מִתַּאֲוֹת הַבָּשָׂר הַמִּתְגָּרוֹת בַּנָּפֶשׁ׃
12. having your behavior among the nations ideal, that in that in which they are speaking against you as of evildoers, by being spectators of ideal acts they should be glorifying God in the day of visitation."	12. And your conduct should be proper before all men, [so that] those who speak evil words against you may see your good works and may praise God in the day of testing.	12. τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλήν, ἵνα, ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ἔργων ἐποπτεύοντες δοξάσωσι τὸν Θεὸν ἐν ἡμέρᾳ ἐπισκοπῆς.	12 וְהֵיטִיבוּ דַרְכְּכֶם בַּגּוֹיִם לְמַעַן יַבִּיטוּ אֶל־מַעֲשֵׂיכֶם הַטּוֹבִים וִיכַבְּדוּ אֶת־הָאֱלֹהִים בְּיוֹם הַפְּקֻדָּה תַּחַת אֲשֶׁר חֵרְפוּ אֶתְכֶם כְּפֹעֲלֵי אָוֶן׃

Hakham’s Rendition

11. Beloved: I am calling upon you (or, I appeal to you), as resident aliens (or, exiles; sojourners; those dwelling beside citizens in a foreign country) and temporary residents (or, expatriates; strangers) to continually hold yourselves away from the fleshly desires (or, passions), which things are constantly warring against the soul,

12. [And to] continuously hold your noble behaviours among the Gentiles, that, in that thing which they are repeatedly speaking against you as evildoers (or, criminals); constantly observing the outcome from the fine deeds (good works) [that you perform], they may glorify God, in a day of inspection.

Comments

v. 11 - Beloved: I am calling upon you (or, I appeal to you), as resident aliens (or, exiles; sojourners; those dwelling beside citizens in a foreign country) and temporary residents (or, expatriates; strangers) to continually hold yourselves away from the fleshly desires (or, passions), which things are constantly warring against the soul, - The Greek word translated as “resident aliens” is παροικους – PAROIKOUS, from where we get the English transliteration of Parish and Parishioner, and it means a community of exiles dwelling beside citizens in a foreign country. Whilst some of the people to whom this Epistle is addressed may well be Roman citizens or citizens of the countries in which they dwell, yet by virtue of adherence to the Messiah and obedience to the commandments, they have become citizens of “the commonwealth of Israel” (Eph. 2:12, 13, 19). This miracle does not delegitimize the Jewish people, nor supplant them, but rather makes these Nazarean Jews co-members with the Jewish people as legitimate citizens of the commonwealth of Israel (i.e. the nation composed of all of the 12 tribes).

We repeat our firm belief that those who swear allegiance, adhere to Messiah King of the Jewish people, and faithfully observe the commandments as instructed by our Sages, become sine qua non part and parcel of the commonwealth of Israel. Even when some of our Jewish brothers may think otherwise, or may become great antagonists, nevertheless they are our beloved and most noble brothers and sisters, to whom we must show great love, mercy and compassion, as G-d Himself has shown us. It is for this reason that Hakham Tsefet refers to us as “resident aliens and temporary residents” in the lands in which we dwell.

Given this irrevocable calling, Hakham Tsefet calls upon us to “renounce our natural impulses” pertaining to the “darkness” from which we were called (cf. 2:9). It is possible that some of these “natural impulses” of the pagan nature, are the deep seated antinomian, anti-rabbinic, and anti-Semitic tendencies so characteristic of heathen life. It is these three “passions” that more than anything else poisons and renders the soul unclean and in some cases even beyond repair. Unfortunately these tendencies did not appear from the nothing but have been for thousands of years well nourished and sustained by replacement and/or displacement theologies.

Hakham Tsefet here hints that the opposition from our beloved Jewish brethren can at times be quite intense, nevertheless, this opposition and/or even persecution should not awake the “old” natural pagan passions that “constantly war against the soul” but rather should propel us to respond always by transforming “evil” into that which is good, pleasant, merciful and ennobles the soul.

v. 12 - [And to] continuously hold your noble behaviours among the Gentiles, that, in that thing which they are repeatedly speaking against you as evildoers (or, criminals); constantly observing the outcome from the fine deeds (good works) [that you perform], they may glorify God, in a day of inspection. – On the other hand, we live among pagans and these have the natural propensities we spoke of in the previous verse. Therefore, to pagans we are a constant target for their wrath, envy and false accusations. These disappear in the light of our noble behaviours and charity to which we are called to amply demonstrate as a way of life.

On this verse, Michaels[5] comments:

“And make sure your conduct among the Gentiles is good.” The possessive ὑμῶν, which might have been expected in the preceding clause, brings Peter’s appeal specifically to bear on the social situation of his readers. He had mentioned day-by-day “conduct” or ἀναστροφῇ in 1:15, 17 as the sphere in which to practice holiness and reverence toward God, but the emphasis here is in conduct that can be seen and appreciated as “good” (καλήν) even by fellow citizens who are not believers in Messiah.”

We must be careful not to fall into the error that most Christian Scholars unashamedly propagate, that the terms “unbeliever” and “Gentile” are synonymous as Michaels[6] remarks:

“Peter’s consistent way of referring to his Gentile Christian readers as though they were Jews is reinforced on the negative side by designating those outside their fellowship as “the Gentiles” (τοῖς ἔθνεσιν cf. 4:3). The term traditionally applied by Jews and Christians alike to non-Jews is transferred to non-Christians, so as to become the equivalent of such English words as “heathen” or “pagan”.”

In our view, this is the kind of immorality that Hakham Tsefet speaks about in v.11, and one which he commands: “to continually hold yourselves away from.” This immorality as we explained above consists largely of the deep seated antinomian, anti-rabbinic, and anti-Semitic tendencies so characteristic of heathen life.‎

Correlations

By H.H. Rosh Paqid Adon Hillel ben David

Leviticus 1:1-3:17

Micah 6:9-16 + 7:7-8

Tehillim (Psalm) 73

1 Peter 2:11-12

1 Peter 2:13-17

The verbal tallies between the Torah and the Ashlamata are:

HaShem - יהוה, Strong’s number 03068.

Called - קרא, Strong’s number 07121.

Vayikra (Leviticus) 1:1 And the LORD <03068> called <07121> (8799) unto Moses, and spake unto him out of the tabernacle of the congregation, saying,

Micah 6:9 The LORD’S <03068> voice crieth <07121> (8799) unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.

Vayikra (Leviticus) 1:2 Speak unto the children of Israel <03478>, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock.

Tehillim (Psalm) 73:1 «A Psalm of Asaph.» Truly God is good to Israel <03478>, even to such as are of a clean heart.

Mishnah Pirke Abot: IV:6

Rabbi Zadok said: Do not make them (Torah and Mitzvoth) a crown to aggrandize yourself with them, nor a spade to cut with them. And so Hillel used to say, He who makes a worldly use of the crown [of Torah] shall pass away. Thus, he who eats benefits from the words of the Torah is removing himself from the world. Rabbi Yosi said: He who honours the Torah – his person will be honoured by people, but he who profanes the Torah – his person will be profaned by people.

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 243-249)

This Mishnah, according to Abarbanel is a direct continuation of the preceding one and both Rabbi Zadok and Rabbi Yosi agree with Rabbi Yishmael regarding the centrality of Torah study in Judaism, be it study in order to teach or study in order to practice. The two rabbis of this Mishnah, therefore, come to warn against Torah study for ulterior motives and personal gains.

Abarbanel then introduces us to a sharp debate among the medieval authorities on the question whether rabbis and judges should receive compensation for their services. He first cites Rambam and quotes him almost verbatim. Rambam announces that what he has to say on this subject will undoubtedly anger and provoke his contemporaries. He will, nevertheless, not be intimidated, but will state his case.

When Rabbi Zadok said that a man should not make of the Torah a crown wherewith to aggrandize himself, it was due to a current notion that the community was obligated to support scholars so that they could devote themselves to their studies. This is a false notion that has no basis in the Torah nor in the teachings of the sages. In fact, Rambam contends, we do not find one instance where the sages of the Talmud requested financial aid or circulated to collect funds for their Yeshivot. It is preposterous to think that the people in Talmudic days were not generous and would not have royally supported the scholars. Had the rabbis merely hinted that they needed help, they would have had their homes filled with gold. The reality was that the sage himself was content with what he had and never even thought of calling for succour.

Rambam fortifies his position with some biographical sketches of rabbis mentioned in the Talmud. He starts with the famous Hillel, who was a descendant of the royal Davidic family, who worked as a woodcutter in order to earn sufficient to pay for his tuition in the Yeshivah. Had this great personality even casually indicated that he needed help, the community would have been eager to support him. Hillel never permitted that to happen.

Abarbanel continues: The Talmud (Ta'anit 10a) relates that the sages in his time were convinced that a heavenly voice descended upon the world and extolled Rabbi Hanina ben Dosa that he was content with a small measure of carobs during an entire week. The good rabbi would never have dreamed of taking alms.

The rabbis (Ketubbot 105a) also tell of Kama, a Dayan (Judge) in Jerusalem, who was a water-drawer. When he was asked to adjudicate, he requested that someone take over his duties of drawing water or advance the payment for someone else to perform them for him. Otherwise he could find no way to sit as a judge. Here, again, Rambam emphasizes the fact that had he permitted it, the members of the community would never have permitted this distinguished juror to be a water carrier. It was only that the rabbi would have it no other way.

Rambam goes even further and proposes that for a spiritual leader to accept fees constitutes Hillul Ha-Shem. He simply denigrates himself by accepting payment for services rendered. In his view, those who disagree with him are denying the truth and deluding themselves by not accepting the several Talmudic sources that Rambam offered to prove that it is demoralizing for a religious public functionary to accept payment for his services. The only time that Rambam acknowledges any liberal attitude towards fee-taking is when the rabbi or priest are incapacitated and are physically unable to support themselves.

Rambam continues with his array of sources to substantiate his premise that it is indecent and dishonourable for a spiritual leader to anticipate any remuneration by reviewing the story of Rabbi Tarfon and his close brush with death. The good rabbi was a wealthy man and could easily afford anything he desired. One day, he was walking through a vineyard and tarried to eat some grapes that had fallen from the vines (such grapes are considered ownerless and anyone may take them). The owner of the vineyard had experienced a number of thefts, and when he came upon Rabbi Tarfon in his vineyard he suspected him of being the thief. He took hold of him, put him into a sack and carried him to the river where he intended to drown him. Rabbi Tarfon became alarmed and cried out, “Woe is to Rabbi Tarfon! Woe is to Rabbi Tarfon!” When the owner heard the name of Rabbi Tarfon, he removed him from the sack and fell upon his face, begging for forgiveness. Even later, Rabbi Tarfon grieved over the fact that he had used his Torah reputation for his own benefit. He could easily have made some financial arrangement. This is what Rabbi Zadok meant by: Do not make of the Torah a crown to aggrandize yourself, nor a spade with which to dig.

Rambam continues his onslaught against those who disagree with him on the matter of compensation of the Torah students by citing the Talmud (Bava Batra 5a) where we are told that during a period of famine Rabbi Yehudah ha-Nasi opened his granaries and warehouses to the needy, but invited only those who studied to come and receive the donations that were being made to the needy. Rabbi Yonatan ben Amram, a distinguished sage, requested assistance. Rabbi Yehudah ha-Nasi did not recognize him and asked, “Did you study Torah?” “No,” came the reply, “If so, we cannot sustain you.” “Sustain me as you would a dog or a bird.” He was given food. Somewhat later, Rabbi Yehudah ha-Nasi regretted his magnanimity and said, “Woe is to me that I sustained an ignoramus!” His attendants called his attention to the fact that perhaps this “ignoramus” was really the great Yonatan ben Amram who refused to benefit from his exalted position.

The only way that Rambam agreed to scholars receiving assistance was by way of an arrangement through which they can earn their livelihood through their own efforts. According to the Talmud, Torah students were to be exempted from military service, municipal taxes and sales taxes, and, if they were shop-keepers, they were allowed to open their stores earlier than the others.

However, Abarbanel articulates the thinking of those who disagree with Rambam, although he does not specify who they are. The authorities that adopted the position that it is perfectly acceptable for Torah scholars to accept a fee do so on three grounds. The compensation is not for the Torah knowledge, but rather for the time consumed in study which could have been spent earning a living. Arguing against Rambam on his own grounds, Abarbanel points out that Kama, the judge, asked for compensation for his absence during work hours while he was sitting on the bench. Secondly, performing an ecclesiastic duty is not a calling but a vocation. The rabbi and the dayan are asking for reimbursement for their advice and counsel and not specifically for their Torah wisdom. Lastly, times have changed. In the days of the Talmud, Rabbi Yonatan could afford to be humble and self-demeaning; but in later eras social conditions changed and the attitudes of society are not quite the same as they were. This is best illustrated, says the opposition to Rambam, when we remind ourselves that the ancient rabbis were adamant that the Oral Law should never be committed to writing. Yet, today this is no longer in effect because we do print the Oral Law. Conditions have prompted us to do many things that were looked askance in yesteryear. The truth is that this liberal approach began to develop in the days of Rabbah who stated (Nedarim 62a) that it is permissible for a Torah scholar to call out, “I am a scholar and expect you to give me your business.”

Abarbanel's own thought runs along the lines somewhat closer to that of those who oppose Rambam. There was a time, he says, when the masses looked for scholarship in their leaders and revered them solely for that quality. In that situation, the scholars could allow themselves to forego many luxuries and comfort in life and dedicate themselves only to Torah. In exile, however, it was feared that if the learned were to sustain themselves and their families by menial work, the masses would lose their respect and reverence for Torah scholarship, the academies would be void of any students who would shun them because it would be a disgrace to be a Torah scholar. It is then that we find the sages (Berakhot 43a) admonishing the Torah students that they must not be found with patched shoes or stained clothing. But, in order to maintain a dignified life-style, the scholar needs the wherewithal. With this as a background, we can understand why a person is permitted to derive material benefit from the Torah.

Moreover, even in the days of the ancient prophets we find that they accepted favours from laymen, if only to give them the opportunity and the pleasure of paying homage to a spiritual personality. The prophet did not accept a quid pro quo for his Torah wisdom; he merely offered advise and counsel which were by-products of his spirituality.

Abarbanel, however, states that even in our times one should not accept more than actual basic needs and, secondly, that one should make every effort to avoid individual gifts and seek assistance from communal bodies.

Miscellaneous Interpretations

Rabbi Zadok said ...

Rashbatz: Addressing himself to the dictum of Rabbi Zadok, who insists that one must study Torah with no other motive than being occupied with that pursuit, Rashbatz asks: Do not the rabbis teach us (Pesahim 50b) that one should study Torah even She-Lo Li-Shemah [for other motives], because if he does so he will eventually engage in Torah study Li-Shemah [for its own sake]? The answer that he proposes is that the study of Torah is like a sweet fragrance in life. When a person begins his studies from scratch he has not benefitted yet from its pleasantness and so cannot appreciate it. Let him, therefore, start even She-Lo Li-Shemah, There is no doubt that once he savours its delightful aroma he will be eager to study it for its own sake. Our Mishnah, however, is not referring to a beginner, but rather to an accomplished scholar.

But why can we not use the Torah for our own aggrandizement? Rashbatz cites the Talmud (Megillah 11b) where we are told of Balshatzar who brought out the holy vessels that Nebuchadnezzar took to Babylon after he conquered Jerusalem. Balshatzar proceeded to desecrate them by eating and drinking from them. That night he died. The same is true of one who uses the Torah for his own glory.

How, then, may a rabbi or teacher accept a salary or other gratuities? He is paid not for his Torah knowledge, but for the time he expends in teaching or performing ecclesiastical functions. He refers us to the Talmud (Ketubbot 105a) where we are informed that there were two judges in Jerusalem who meticulously refused compensation from the litigants; they preferred to resort to charity.

Nevertheless, when a man's position in the world of Torah is so prominent that honour and respect are due him, such as being invited to a meal at an admirer's residence, he may accept the invitation. Rashbatz supports this position by referring us to the story of the Prophet Elisha and the Shunamite. Elisha accepted lodgings in the home of this charitable woman because he felt that she was kind to him because he was a prophet.

In conclusion, Rashbatz excuses himself for accepting an honorarium for his rabbinate. Originally, he was a physician. The government became oppressive and suppressive and he was compelled to abandon his medical practice and enter the rabbinate in order to sustain himself and his family.

An Anonymous Interpretation: Hillel reflects on the one, "Who makes use of the Torah will pass away" (Chapter I, Mishnah 11). The term used in that Mishnah for "pass away" is the Aramaic halaf. In Hebrew, halaf means "exchange," or "barter." Hence, the reading will be as follows: He who changes the accepted practice of having the Torah guide and lead him and, uses the Torah for his own ends - that person is culpable and will be punished.

Midrash Shemuel: Rabbi Zadok in his dictum of avoiding exploiting the crown of Torah is really clarifying the maxim of Rabbi Yishmael of the previous Mishnah. We were taught there that one who wishes to learn and to teach is given the chance to do both. Rabbi Zadok then explains that the scholar must be careful that he does not assume the attitude that he now has a right, with so many disciples sitting at his feet, to become arrogant, self-centered and opinionated.

Rabbi Yosi said ...

Rashi proposes two interpretations of the meaning of honouring the Torah. The first applies to the Torah physically as a holy object, One must show respect by not sitting on a chair or a bench upon which a Torah is resting. The second interpretation refers to the scholar who has absorbed a great deal of Torah learning. In his anxiety to spread the word of God, he may often be misled by disciples who are unworthy and should not be taught the secrets of the Torah.

Rabbenu Yonah cites the first interpretation of Rashi and adds a second one of his own. The duty to honour the Torah includes the duty to respect the Torah scholar as a person. According to Rabbenu Yonah, an evil person can be easily identified by his tendency to demean scholars and accuse them at random of being insincere. There is no other way to recognize a wicked person whose evil aims are hidden deep in his heart.

Midrash Shemuel draws our attention to the difference between Ben Zoma, in the first Mishnah of this chapter who maintains that the one to be honoured is the one who honours others, and the Mishnah of Rabbi Yosi who associates honour with that of Torah. Ben Zoma gives us a situation of a social norm where one will be honoured only if he respects his fellow-man. Rabbi Yosi, on the other hand, speaks of honour on a much higher level - respect for a person who represents the ultimate in spiritual behaviour.

When one dishonours the Torah, he actually dishonours himself because obviously his disrespect has no effect on the Torah itself.

Midrash Shemuel continues his thesis by condemning those “holier-than-thou” people who sit in the market place and recite their prayers without any consideration for the hygienic conditions of the environment. This shows contempt for the Torah. Also, those who sit in synagogue and converse during the reading of the Torah are denying themselves the promise found in the Zohar that he who listens to the Torah reading will be rewarded as if he stood at Mt. Sinai. Such behaviour also dishonours the Torah.

Another instance of degradation: In the days of the sages, it was a prevalent phenomenon to observe them doing menial work. In modern times it is ignominious for a Torah scholar to engage in physical labour.

Rabbi Yosef Ibn Shoshan would even include the proper handling of sacred books as a demonstration of respect for the Torah. They should be arranged on the shelf in their proper order and be adequately covered.

Rashbatz identifies Rabbi Yosi as one of the foremost disciples of Rabbi Akiva. His full name was Rabbi Yosi ben Halafta.

He cites Rambam who advocates three ways to honour the Torah: Study it; respect the Torah scholar; and revere the writings of scholars. Rashbatz bolsters this theme of Rambam by quoting the Talmud (Sanhedrin 99a) to the effect that one who has the opportunity to study Torah and neglects it is deemed to have abused the word of God.

He also agrees with those authorities who see a comparison between he who gives honour to a Torah scholar and a goldsmith. The latter has a specific test to verify the authenticity of gold. The proof of an honourable person is that he is sensitive enough to stand in awe before the man of learning.

What Say The Nazarean Hakhamim?

Rom 13:7 Render to all their dues, to whom tax, tax, to whom tribute, tribute, to whom fear, fear, to whom honour, honour."

1Ti 3:1 Faithful is this word: If anyone aspires to the position of a Paqid (Superintendent), he desires a good work.

1Ti 3:2 It is necessary, therefore, for a Paqid (Superintendent) to be irreproachable, the husband of one wife, temperate, sober-minded, well-behaved, hospitable, [and] skilful at teaching;

1Ti 3:3 not given to wine, not a bully, not greedy for money, but gentle, not quarrelsome, not loving money;

1Ti 3:4 one ruling his own house well, having his children in submission with all reverence;

1Ti 5:17 Let elders who preside well be counted worthy of double honour, especially those who are toiling in word and teaching,

1Ti 5:18 for the Scripture is saying: “A threshing ox you will not be muzzling,” and “Worthy is the worker of his wages.”

Some Questions to Ponder:

1. From all the readings for this Shabbat, what verse or verses touched your heart and fired your imagination?

2. What are the main topics and divisions of two Torah Sedarim for this Shabbat?

3. What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 1:1?

4. What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 1:2?

5. What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 1:17?

6. How is Vayiqra 1:1 related to Vayiqra 1:17?

7. Since this books is called “Vayiqra” (And called), what should we expect to be the main and central theme of this book? (support your answer)

8. When presenting an offering to G-d, of what exact quality and specification should it be? (Support your answers)

9. How is the Torah Seder related to our reading of Psalm 73:1-28 both by verbal tally and thematically?

10. How is the Torah Seder related both by verbal tally and thematically to our Ashlamatah of Micah 6:9 – 7:8‎‎?

11. How is the reading of 1 Tsefet 2:11-12 related to each of the readings for this Shabbat?

12. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message for this week?

Fast of 17^th of Tammuz

(Tuesday June 29, 2010)

For further study see:

http://www.betemunah.org/mourning.html &

http://www.betemunah.org/tamuz17.html

Readings For the Fast of the 17^th of Tammuz

Torah Reading: Exodus 32:11-14; 34:1-11

(1) Ex. 32:11-14

(2) Ex. 34:1-4

(3) Ex. 34:6-11

Ashlamtah: Isaiah 55:6 – 56:8

Next Shabbat (Tammuz 21, 5770):

Shabbat Dibre Yirmeyahu

Shabbat	Torah Reading:	Weekday Torah Reading:
מִנְחָה לַיהוָה
“Minchah La’Adonai”	Reader 1 – Vayiqra 2:1-3	Reader 1 – Vayiqra 4:1-4
“A meal-offering to Ha-Shem”	Reader 2 – Vayiqra 2:4-6	Reader 2 – Vayiqra 4:5-8
“ofrenda de cereal al SEÑOR”	Reader 3 – Vayiqra 2:7-13	Reader 3 – Vayiqra 4:9-12
Vayiqra (Leviticus) 2:1 – 3:17	Reader 4 – Vayiqra 2:14-16
Ashlamatah: Malachi 1:11 – 2:7	Reader 5 – Vayiqra 3:1-5
Special: Jeremiah 1:1 - 2:3	Reader 6 – Vayiqra 3:6-11	Reader 1 – Vayiqra 4:1-4
Psalm 73:1-28	Reader 7 – Vayiqra 3:12-17	Reader 2 – Vayiqra 4:5-8
Pirqe Abot IV:6	Maftir – Vayiqra 3:15-17	Reader 3 – Vayiqra 4:9-12
N.C.: I Tsefet (Peter) 13-17	‎ Jeremiah 1:1 - 2:3

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

Rosh Paqid Adon Hillel ben David

Dr. Adon Eliyahu ben Abraham

[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2].Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[3] Greek New Testament (Majority Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[5] Michaels, J.R. (1988). Word Biblical Commentary, Vol. 49: 1 Peter, Waco, Texas: Word Book Publishers, p. 117.