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© 2010
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Second Year of the Reading Cycle |
|
Tammuz 07, 5770 – June 18/19,
2010 |
Second Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. June 18, 2010 – Candles at 8:32 PM Sat. June 19, 2010 – Havdalah 9:34 PM |
Brisbane, Australia Fri. June 18, 2010 – Candles at 4:43 PM Sat. June 19, 2010 – Havdalah 5:39 PM |
Bucharest, Romania Fri June 18, 2010 – Candles at 8:45 PM Sat. June 19, 2010 – Havdalah 9:59 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. June 18, 2010 – Candles at 8:40 PM Sat. June 19, 2010 – Havdalah 9:43 PM |
Jakarta,
Indonesia Fri. June 18, 2010 – Candles at 5:29 PM Sat. June 19, 2010 – Havdalah 6:21 PM |
Manila & Cebu, Philippines Fri. June 18, 2010 – Candles at 6:09 PM Sat. June 19, 2010 – Havdalah 7:02 PM |
|
Miami,
FL, U.S. Fri. June 18, 2010 – Candles at 7:56 PM Sat. June 19, 2010 – Havdalah 8:53 PM |
Olympia, WA, U.S. Fri. June 18, 2010 – Candles at 8:51 PM Sat. June 19, 2010 – Havdal. 10:11 PM |
Murray, KY, & Paris,
TN. U.S. Fri. June 18, 2010 – Candles at 7:59 PM Sat. June 19, 2010 – Havdalah 9:04 PM |
|
San Antonio, TX,
U.S. Fri. June 18, 2010 – Candles at 8:18 PM Sat. June 19, 2010 – Havdalah 9:17 PM |
Sheboygan & Manitowoc, WI, US Fri. June 18, 2010 – Candles at 8:18 PM Sat. June 19, 2010 – Havdalah 9:31 PM |
Singapore, Singapore Fri. June 18, 2010 – Candles at 6:53 PM Sat. June 19, 2010 – Havdalah 7:45 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Honor Rosh Paqid Adon Hillel ben David and beloved
wife HH Giberet Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & 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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Last Torah Seder
from the Book of Sh’mot (Exodus)!
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וַיָּבִיאוּ
אֶת-הַמִּשְׁכָּן |
|
|
|
“Vayaviu Et-HaMishkan” |
Reader 1 – Sh’mot 39:33-43 |
Reader 1 – Vayikra 1:1-3 |
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“And they brought the
Mishkan” |
Reader 2 – Sh’mot 40:1-16 |
Reader 2 – Vayikra 1:4-6 |
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“Y
trajeron el tabernáculo” |
Reader 3 – Sh’mot 40:17-19 |
Reader 3 – Vayikra 1:7-9 |
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Sh’mot (Exodus) 39:33-40:38 |
Reader 4 – Sh’mot 40:20-24 |
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Ashlamatah: Isaiah 33:20 – 34:4, 8 |
Reader 5 – Sh’mot 40:25-27 |
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Reader 6 – Sh’mot 40:28-33 |
Reader 1 – Vayikra 1:1-3 |
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Psalm 72:1-20 |
Reader 7 – Sh’mot 40:34-38 |
Reader 2 – Vayikra 1:4-6 |
|
Pirqe Abot
IV:5 |
Maftir – Sh’mot
40:34-38 |
Reader 3 – Vayikra 1:7-9 |
|
N.C.: I Tsefet (Peter) 2:9-10 |
Isaiah 33:20 – 34:4, 8 |
|
Rashi
& Targum Pseudo Jonathan
for:
Sh’mot (Exodus) 39:33 - 40:38
|
RASHI |
TARGUM PSEUDO
JONATHAN |
|
33. Now
they brought the Mishkan to Moses, the tent and all its furnishings its
clasps, its planks, its bars, its pillars and its sockets, |
33 And they brought
the tabernacle to Mosheh at his house of instruction, (beth Midrash) where
sat Mosheh and his sons, where he gave direction to them concerning the order
of the priesthood; and there, and Aharon, (also) sat the elders of Israel.
And they brought to him the tabernacle and all its vessels: its taches, its
boards, its bars, its pillars, and its bases; |
|
34. the
covering of rams' skins dyed red, the covering of tachash skins, and the
screening dividing curtain, |
34 and the covering
of reddened rams' skins, and the covering of purple skins, and the veil that
was to be spread; |
|
35. the
Ark of the Testimony and its poles and the ark cover, |
35 and the ark of
the testimony, and its staves, and the mercy-seat, and the cherubim produced
of beaten work of the same, the one here, and the other there; |
|
36. the
table, all its implements and the showbread, |
36 and the table,
and all its vessels, and the bread of faces; |
|
37. the
pure menorah, its lamps, the lamps to be set in order and all its implements,
and the oil for the lighting, |
37 and the
candelabrum, and its lamps, the lamps of order, which were ordained to
correspond to the seven stars, that rule in their prescribed places in the
firmament by day and by night; and the oil for the lights, |
|
38. the
golden altar, the anointing oil and the incense, and the screen of the
entrance to the tent, |
38 and the golden
altar, and the consecration oil, and the sweet incense, and the hanging for
the door of the tabernacle; |
|
39. the
copper altar and its copper grating, its poles and all its implements, the
washstand and its base, |
39 and the brazen
altar, and its brazen grate, and its staves, and all its utensils; and the
laver, and its base; |
|
40. the
hangings of the courtyard, its pillars and its sockets, and the screen for
the gate of the courtyard, its ropes and its pegs, and all the implements for
the service of the Mishkan, of the Tent of Meeting, |
40 the curtain-work
of the court, and its pillars, and the bases and the veil of the gate of the
court, its cords, and pins, and all the vessels for the service of the
tabernacle, even the tabernacle of ordinance; |
|
41. the
meshwork garments for the service in the Holy, the holy garments for Aaron
the Kohen [Gadol] and his sons' garments for serving [as kohanim]. |
41 and the vestments
of ministration for ministering in the sanctuary, the holy vestments of
Aharon the priest, and the vestments of his sons, to minister. |
|
42. In
accordance with all that the Lord had commanded Moses, so did the children of
Israel do all the work. |
42 According to all
that the Lord had commanded Mosheh, so had the sons of Israel made all the
service, and, behold, they had made it as the Lord had commanded, so had they
made it. |
|
43. Moses
saw the entire work, and lo! they had done it-as the Lord had commanded, so
had they done. So Moses blessed them. |
43 And Mosheh
blessed them, and said, May the Shekinah of the Lord dwell within the work of
your hands! |
|
|
|
|
1. The
Lord spoke to Moses, saying: |
1 And the Lord spoke
with Mosheh, saying, |
|
2. "On
the day of the first month, on the first of the month, you shall set up the
Mishkan of the Tent of Meeting. |
2 On the day
of the first month, that is the month of Nisan, on the first of the month,
you will rear up the tabernacle, the tabernacle of ordinance. |
|
3. There
you shall place the Ark of the Testimony, and you shall spread the dividing
curtain toward the ark. |
3 And you will set
there the ark of the testimony, and overlay the ark with the mercy seat. |
|
4. You
shall bring in the table and set its arrangement; you shall bring in the
menorah and kindle its lamps. |
4 And you will bring
in the table on the north side, because, from thence are given riches; for
from thence distil the drops of the latter rain upon the herbs, for the food
of the inhabitants of the world; and you will arrange its orders, two rows of
bread, comprising six cakes in a row, answering to the tribes of Jacob. And
you will bring in the candelabrum, on the south side, because there are the
paths of the sun and of the moon, and the pathways of the luminaries; and
thence are the treasures of the wisdom which resembles the light. And you
will kindle the seven lamps, corresponding to the seven stars which resemble
the just, who shine unto eternity in their righteousness/generosity. |
|
5. You
shall place the golden altar for incense before the Ark of the Testimony, and
you shall place the screen of the entrance to the Mishkan. |
5 And you will place
the golden altar for sweet incense before the ark of the testimony; because
the wise who are diligent in the Law have a perfume fragrant as the sweet
incense. And you will set the veil at the gate of the tabernacle; because the
righteous/generous so cover with their righteousness/generosity the people of
the house of Israel. |
|
6. You
shall place the altar of the burnt offering in front of the entrance of the
Mishkan of the Tent of Meeting. |
6 And you will place
the altar of burnt offering before the door of the tabernacle of ordinance;
because the rich, who spread the table before their doors and feed the poor,
will have their sins forgiven what time they make the offering upon the
altar. |
|
7. You
shall place the washstand between the Tent of Meeting and the altar, and
there you shall put water. |
7 And you will place
the laver between the tabernacle of ordinance and the altar, and put water
therein for the sins of such as convert by repentance, and pour off their
perversity like water. |
|
8. And
you shall set up the courtyard all around, and you shall put up the screen
for the gate to the courtyard. |
8 And you will place
the court round about, because of the merit of the fathers of the world,
which encompasses the people of the house of Israel round about. And you will
set the hanging of the gate of the court on account of the merit of the
mothers of the world, which spreads at the gate of Gehinnam, that none may
enter there of the souls of the children of the people of Israel |
|
9. You
shall take the anointing oil and anoint the Mishkan and everything within it,
and you shall sanctify it and all its furnishings; thus it will become a holy
thing. |
9. And you will take
the consecration-oil, and anoint the tabernacle, and all that is therein, and
will sanctify it, on account of the crown of the kingdom of the house of
Jehudah, and of the King Messiah, who is to redeem Israel at the end of the
days. |
|
10. You
shall anoint the altar for the burnt offering and all its implements; you
shall sanctify the altar; thus the altar will become a holy of holies. |
10 And you will
anoint the altar of burnt offering, and all its vessels, and consecrate the
altar, that it may be an altar most holy, on account of the crown of the
priesthood of Aharon, and his sons, and of Elijah, the great Priest who is to
be sent at the end of the captivity. |
|
11. You
shall anoint the washstand and its base and sanctify it. |
11 And you will
anoint the laver, and its base, and consecrate it, on account of Jehoshua thy
minister, chief of the Sanhedrin of his people; by whose hand the land of
Israel is to be partitioned: and of Messiah bar Ephraim, who will spring from
him, by whose hand the house of Israel is to vanquish Gog and his confederates
at the end of the days. |
|
12. And
you shall bring Aaron and his sons near the entrance of the Tent of Meeting,
and you shall bathe them in water. |
12 And you will
bring Aharon and his sons to the door of the tabernacle of ordinance, and
wash them with water, |
|
13. And
you shall clothe Aaron with the holy garments, and you shall anoint him and
sanctify him so that he may serve Me [as a kohen]. |
13 and clothe Aharon
with the holy vestments, and anoint him, and consecrate him; that he may
minister before Me. |
|
14. And
you shall bring his sons near and clothe them with tunics. |
14 And his sons you
will bring near, and dress them with tunics, |
|
15. And
you shall anoint them, as you have anointed their father, so that they may
serve Me [as kohanim]. And this shall be so that their anointment shall
remain for them an everlasting kehunah throughout their generations." |
15 and anoint them,
as you didst anoint their father, that they may minister before Me; and their
consecration shall be for a perpetual priesthood in their generations. |
|
16. Thus
Moses did; according to all that the Lord had commanded him, so he did. |
16 And Mosheh did
all that the Lord commanded, so did he. |
|
17. It
came to pass in the first month, in the second year, on the first day of the
month, that the Mishkan was set up. |
17 And it was
in the first month, that is, the month Nisan, in the second year, in the
first of the month, that he reared up the tabernacle. |
|
18. Moses
set up the Mishkan, placed its sockets, put up its planks, put in its bars,
and set up its pillars. |
18 And Mosheh reared
the tabernacle, and placed its bases, and set its boards, and placed its
bars, and reared its pillars. |
|
19. He
spread the tent over the Mishkan, and he placed the cover of the tent over it
from above, as the Lord had commanded Moses. |
19 And he spread the
tent over the tabernacle, and placed the covering of the tabernacle upon it
above, as the Lord commanded Mosheh. |
|
20. He
took and placed the testimony into the ark, put the poles upon the ark, and
placed the ark cover on the ark from above. |
20 And he took the
two tables of stone, the tables of the covenant which were given to him in
Horeb, and set them up for a sign in the House of Instruction: they are the
tables of the testimony. And the broken tables (he deposited) in the ark. And
he set the staves in the ark, and placed the mercy seat, with the cherubim
that were produced for it of beaten work, upon the ark above. |
|
21. He
brought the ark into the Mishkan and placed the screening dividing curtain so
that it formed a protective covering before the Ark of the Testimony as the
Lord had commanded Moses. |
21 And be brought
the ark into the tabernacle and set the veil of the covering and shadowed
there with the ark of the testimony, as the Lord commanded Mosheh. |
|
22. He
placed the table in the Tent of Meeting on the northern side of the Mishkan,
outside the dividing curtain. |
22 And he placed the
table in the tabernacle of ordinance, at the side of the tabernacle northward
without the veil, |
|
23. He
set upon it an arrangement of bread before the Lord as the Lord had commanded
Moses. |
23 and set in order
upon it the rows of bread before the Lord, as the Lord commanded Mosheh.
[JERUSALEM. And he set in order upon it the order of the bread of faces
before the Lord.] |
|
24. He
placed the menorah in the Tent of Meeting, opposite the table, on the
southern side of the Mishkan. |
24 And he placed the
candelabrum in the tabernacle of ordinance, over against the table upon the
side of the tabernacle southward, |
|
25. He
kindled the lamps before the Lord as the Lord had commanded Moses. |
25 and kindled the
lamps before the Lord, as the Lord commanded Mosheh. |
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26. He
placed the golden altar in the Tent of Meeting in front of the dividing
curtain. |
26 And he set the
golden altar in the tabernacle of ordinance before the veil, |
|
27. He
made the incense go up in smoke upon it as the Lord had commanded Moses. |
27 and burned sweet
incense upon it, as the Lord commanded Mosheh. |
|
28. He
placed the screen for the entrance of the Mishkan. |
28 And he set the
hanging at the gate of the tabernacle. |
|
29. The
altar of the burnt offering he placed in front of the entrance of the Mishkan
of the Tent of Meeting, and he offered up the burnt offering and the meal
offering upon it as the Lord had commanded Moses. |
29 And the altar of
burnt offering he placed at the gate of the tabernacle, and offered thereon
the burnt offering and the oblation, as the Lord commanded Mosheh. |
|
30. He
placed the washstand between the Tent of Meeting and the altar, and there he
put water for washing, |
30 And he set the
laver upon its foundation between the tabernacle of ordinance and the altar,
and put living water therein for purification, that it may not fail, nor
become corrupt all the days. |
|
31. and
Moses, Aaron, and his sons would wash their hands and their feet from it. |
31 And Mosheh, and
Aharon, and his sons, took from it for their ablutions, and sanctified
therewith their hands and their feet; |
|
32. When
they entered the Tent of Meeting and when they approached the altar they
would wash as the Lord had commanded Moses. |
32 at the time they
entered into the tabernacle of ordinance, or approached unto the altar, they
purified themselves, as the Lord commanded Mosheh. |
|
33. He
set up the courtyard all around the Mishkan and the altar, and he put up the
screen at the entrance to the courtyard; and Moses completed the work. |
33 And he reared up
the court round about the tabernacle and the altar, and placed the hanging
which was for the gate of the tabernacle. And Mosheh completed the work. |
|
34. And
the cloud covered the Tent of Meeting, and the glory of the Lord filled the
Mishkan. |
34 Then the Cloud of
Glory overspread the tabernacle of ordinance, and the glory of the Shekinah
of the Lord filled the tabernacle. |
|
35. Moses
could not enter the Tent of Meeting because the cloud rested upon it and the
glory of the Lord filled the Mishkan. |
35 And Mosheh was
not able to enter the tabernacle of ordinance, because the Cloud of Glory
rested upon it, and the glory of the Lord's Shekinah filled the tabernacle. |
|
36. When
the cloud rose up from over the Mishkan, the children of Israel set out in
all their journeys. |
36 At the time when
the Cloud of Glory ascended from the tabernacle, the sons of Israel went
forward in all their journeys; |
|
37. But
if the cloud did not rise up, they did not set out until the day that it
rose. |
37 but if the Cloud
of Glory went not up, they did not go forward until the day when it ascended.
|
|
38. For
the cloud of the Lord was upon the Mishkan by day, and
there was fire within it at night, before the eyes of the entire house of
Israel in all their journeys. The Lord had commanded Moses, so did the
children of Israel do all the work. |
38 For the Cloud of
the Glory of the Lord overspread the tabernacle by day, and (as) a
column of fire it gave light in the night, that all the sons of Israel might
see in all their journeys. [JERUSALEM. Because
the Cloud of the Glory of the Lord's Shekinah overspread the tabernacle by
day, and a fire shined upon it all the nights; all the sons of Israel
seeing in all their journeys.] |
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|
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The end of the Second Book
of Moses: Sh’mot (Exodus) With this we have completed
the reading of the Book of Shemot, we have come this far with the help of
G-d, most blessed be He! חֲזַק,
וֶאֱמָץ – Chazaq VeEmatz! (Be strong and of good courage!) |
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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 10, Sin and Reconciliation, pp. 282-321
By:
Hakham Yitschak Magrisso
Translated
by Rabbi Aryeh Kaplan
Moznaim
Publishing Corporation, 1991
Rashi Commentary for: Sh’mot (Exodus) 39:33 - 40:38
33 Now
they brought the Mishkan to Moses, etc. Because they could not erect it.
Since Moses had done no work in the Mishkan, the Holy One, blessed is He, left
for him the task of erecting it [the Mishkan], since no human being could erect
it [by himself] because of the heaviness of the planks; and no human was strong
enough to put them up, but Moses [was able to] put it up. Moses said before the
Holy One, blessed is He, “How is it possible for a human being to erect it [the
Mishkan]?” He [God] replied, “You work with your hand.” He [Moses] appeared to
be erecting it, and it arose by itself. This is [the meaning of] what it says:
“the Mishkan was set up” (Exod. 40:17). It was set up by itself. [This is found
in] the midrash of Rabbi Tanchuma. -[from Midrash Tanchuma 11]
43 So
Moses blessed them He said to them, “May it be His will that the Shechinah
should rest in the work of your hands. And may the pleasantness of the Lord our
God be upon us…” (Ps. 90:17), and this is one of the eleven psalms in “A prayer
of Moses” (Ps. 90:1). -[from Num. Rabbah 12:9]
Chapter
40
3 and
you shall spread… toward the ark Heb. וְסַכּֽתָ , an expression denoting protection, for
this [dividing curtain] was a partition [not a covering].
4 and
set its arrangement [I.e., arrange] the two stacks of the [loaves of]
showbread (Lev. 24:6).
19 He
spread the tent They are the curtains of goat hair (Exod. 26:7,
36:14).
20 the
testimony [I.e.,] the tablets [of the testimony].
22 on
the northern side of the Mishkan In the northern half of the width of the Temple
[i.e., the Mishkan]. -[from Yoma 33b]
side
Heb. יֶרֶךְ , lit., thigh, as the Targum [Onkelos
renders it]: צִדָּא , the side, like the thigh that is on a
person’s side.
27 He
made the incense go up in smoke upon it in the morning and in the
evening, as it is said: “every morning when he sets the lamps in order [he
shall make it go up in smoke]” (Exod. 30:7).
29 and
he offered up the burnt offering and the meal offering upon it Even
on the eighth day of the investitures—which was the day of the setting up of
the Mishkan—Moses officiated and offered up the communal sacrifices, with the
exception of those that Aaron was commanded [to offer up] on that day, as it is
said: “Approach the altar” (Lev. 9:7).
the
burnt offering The daily burnt offering.
and
the meal offering [This refers to] the meal offering of the libations
of the daily burnt offering, as it is said: “And one-tenth of fine flour,
thoroughly mixed with… oil” (Exod. 29:40).
31 and
Moses, Aaron, and his sons would wash On the eighth day, they were all equal in respect
to the kehunah. Its [Aramaic] translation is וִיקַדְּשׁוּן מִנֵּיהּ , and shall wash from it, for on that day
Moses washed with them.
32 and
when they approached Heb. וּבְקָרְבָתָם , like וּבְקָרְבָם , when they will approach (sic).
35
Moses could not enter the Tent of Meeting But one [other] passage says:
“And when Moses would enter the Tent of Meeting” (Num. 7:89), [which is an
apparent contradiction]. The third passage [verse 35] came and reconciled them:
“because the cloud rested upon it.” You may henceforth say that as long as the
cloud was upon it, he could not enter, [but when] the cloud withdrew, he would
enter and [God] would speak with him. -[from Torath Kohanim, Shalosh Esrei
Middoth, Thirteen methods, §. 8]
38
before the eyes of the entire house of Israel in all their journeys On
every journey (מַסָּע) that they were traveling, the cloud would
rest in that place where they encamped. The place of their encampment is also
called a journey (מַסָּע) . Likewise, “And he went to his stations
(לְמַסָּעָיו) ” (Gen. 13:3) [i.e., to the stops along
his journey], and likewise, “These are the journeys (מַסְעֵי) ” (Num. 33:1). Since from the place of
their encampment they resumed their journeys, they are all called “journeys” (מַסָעוֹת) .
Ketubim: Tehillim (Psalm) 72:1-20
|
RASHI |
TARGUM |
|
1.
Concerning Solomon. O God, give Your judgments to a king and Your
righteousness to a king's son. |
1.
Composed
by
Solomon, uttered in prophecy. O God, give your just rulings to the
King Messiah, and your righteousness/generosity to the son of King David.
|
|
2.
May he judge Your people justly, and Your poor people with justice. |
2.
Let
him judge your people in righteousness, and your poor with just
rulings. |
|
3.
May the mountains bear peace for the people, and the hills-through
righteousness. |
3.
The
inhabitants of the mountains will lift up peace for the house of
Israel, and the hills in purity. |
|
4.
May he judge the poor of the people; may he save the children of the needy
and crush the oppressor. |
4.
He
will judge the poor of the people, he will redeem the sons of the lowly, and
he will purge away the oppressor. |
|
5.
May they fear You in the presence of the sun and before the moon
for generations upon generations. |
5.
They
will fear You at the rising of the sun, and they will pray in Your
presence before the light of the moon for all generations. |
|
6.
May it descend as rain upon cut vegetation, as raindrops that drip upon the
earth. |
6.
He
will descend like the favourable rain on the grass that is cut because
of locusts, like the drops of late rain that drip on the grass
of the earth. |
|
7.
May the righteous flourish in his days, and much peace until
there is no moon. |
7.
The
righteous/generous will increase in his days, and peace abound, until
those who worship the moon are destroyed. |
|
8.
And may he reign from sea to sea, and from the river to the ends of the land. |
8.
And
he will rule from the bank of the Great Sea to the bank of the
Great Sea, and from the Euphrates to the ends of the earth. |
|
9.
May nobles kneel before him, and may his enemies lick the dust. |
9.
The
governors will bow down before him, and his enemies will lick the
dust. |
|
10.
May the kings of Tarshish and the isles return tribute; may the kings of
Sheba and Seba approach with a gift. |
10.
The
kings of Tarsus and the islands of the ocean sea will bring back tribute;
the kings of Sheba and Seba will offer gifts. |
|
11.
And all kings will prostrate themselves to him; may all nations serve him. |
11.
And
all kings will do homage to him; all the Gentiles will submit to him. |
|
12.
For he will save a needy one who cries out, and a poor one who has no helper. |
12.
For
he will deliver the lowly who seeks favour, and the poor who have no
helper. |
|
13.
He will have pity on the poor and needy, and he will save the souls of the
needy. |
13.
He
will pity the indigent and lowly, and he will redeem the souls of the lowly. |
|
14.
From blows and from robbery he will redeem their soul, and their blood will
be dear in his eyes. |
14.
From
duress and from extortion he will redeem their souls, and their blood will be
precious in his presence. |
|
15.
And may he live, and He will give him of the gold of Sheba, and may He pray
for him constantly; all the days may He bless him. |
15.
And
he will live and give to him some of the gold that they brought to him
from Sheba, and He will pray for him always; every day He will bless him. |
|
16.
May there be an abundance of grain in the land, on the mountain peaks; may
its fruit rustle like Lebanon, and they will blossom forth from the city like
the grass of the earth. |
16.
Let
there be the support of bread in the land on the top of the
mountains; its fruit will quiver like Lebanon, and they will blossom from the
city of Jerusalem like the grass of the earth. |
|
17.
May his name be forever; before the sun, his name will be magnified, and
[people] will bless themselves with him; all nations will praise him. |
17.
May
his name be invoked for ever; and before the sun came to be his
name was determined; so all the peoples will be blessed by his
merit, and they will speak well of him. |
|
18.
Blessed is the Lord God, the God of Israel, Who performs wonders alone. |
18.
Blessed
is the LORD God, God of Israel, Who works great wonders by Himself. |
|
19.
And blessed is His glorious name forever, and His glory will fill the entire
earth. Amen and amen. |
19.
And
blessed is His glorious name forever, and let the whole earth be filled with
His glorious splendor. Amen and amen. |
|
20.
The prayers of David the son of Jesse are completed. |
20.
The
prayers of David son of Jesse are complete. |
|
|
|
|
The
end of the Second Book of Psalms |
|
|
|
|
Rashi Commentary on Tehillim (Psalm) 72:1-20
1
Concerning Solomon He prayed this prayer on behalf of his son Solomon,
for he foresaw with the holy spirit that he [Solomon] was destined to request
of the Holy One, blessed be He, “a heart to understand, to hear judgment.”
Your
judgments the wisdom of Your laws, which You commanded in the
Torah. and
Your
righteousness to judge justly.
to a
king, etc., to a king’s son Both refer to Solomon. Another explanation:
Give
Your judgments to a king The chastisements should end with me, and the
charity You should bestow upon my son; viz. that there be peace in his days.
3 May
the mountains bear peace for the people in his days. Now what is the
peace that the mountains bear? When they produce fruit, people will not be
jealous, and “each man will call his neighbor [to come] under [his] vine and
under [his] fig tree.”
and
the hillsthrough righteousness And the hills will bear peace for them through the
righteousness that they will perform.
5 May
they fear You in the presence of the sun All Israel will learn from him
to fear You all the days of the sun and moon, generations upon generations.
and
before the moon As long as the moon exists for generations, when
they are before it [i.e., during its existence]. There are many such
expressions in the language of the Mishnah. Before the Temple and not before
the Temple [i.e., when the Temple existed and when it no longer exists].
6 May
it descend as rain upon cut vegetation May his word descend into the
midst of Your people and into their heart as the rain that falls on the cut
vegetation, which requires rain after being cut. As the matter is stated (Amos
7:1): “and behold the latter growth after the king’s mowings.”
that
drip upon the earth Heb. זרזיף , an expression of drops. In Aramaic, in Tractate Yoma (87a):
“Drops (זרזיפי) of water hit him.”
7 May
the righteous flourish in his days Israel.
and
much peace will flourish in his days, and this peace will last
forever. Now all this prayer was fulfilled except this thing, because Solomon
sinned. Therefore his kingdom did not endure, for the kingship was given to
David on this condition (I Kings 2:4): “If your children take heed to their
way,” but Israel sinned in his days. As it is said (ibid. 4:20): “Judah and
Israel [were] many, as the sand, etc.” And Israel flourished in his days, as it
is said...And there was much peace, as it is said (ibid. 5:5): “And Judah and
Israel dwelt safely, every man under his vine and under his fig tree, etc., all
the days of Solomon.”
8 And
may he reign from sea to sea All of the land of Israel is from the Sea of Reeds
to the Sea of the Philistines [the Mediterranean].
and
from the river to the ends of the land (I Kings 5:4): “For he had dominion over all [the inhabitants
of] this side of the river, etc.”
9
nobles Heb. ציים , companies of nobles, as (Num. 24:24):
“and nobles (וצים) from the Kittites,” which the Targum
renders: And companies will come around from the Romans.
10 May
the kings of Tarshish and the isles return tribute (I
Kings 10:23): “For the king had at sea, ships of Tarshish with Aliram’s ships;
once every three years the ships of Tarshish would come, etc.” the kings of
Sheba The queen of Sheba. a gift Heb. אֶשְׁכָּר , a gift.
11 may
all nations serve him (I Kings 10:24f.): “And all the [inhabitants of]
the earth sought Solomon’s presence etc. And each one would bring his gift.”
14
From blows and from robbery Heb. מתוך
ומחמס , from blows and from robbery. I found [the following]: מִתּוֹךְ is an expression of “his innermost midst (תּוֹךְ) ,” men of plots, who plot iniquity, as
(Prov. 29:13): “a man of deep thoughts (תככים) .”
he
will redeem their soul through the justice and righteousness that he will
perform for them.
15 And
may he live Solomon.
and He
will give him The Holy One, blessed be He.
of the
gold of Sheba And so it was (I Kings 3:13): “both riches and
honor, so that there shall not be any among the kings like you.”
and
may He pray for him constantly, etc. The prayer and the blessing are identical. When the
Holy One, blessed be He, says to a man, “You shall be blessed,” it is an
expression of prayer.
16 May
there be an abundance of grain Heb. פסת , an expression of spreading (פסיון) , increase and abundance. Our Sages,
however, explained this as an expression of loaves of white bread during the
messianic era (Keth. 111b, Shab. 30b), and the entire psalm as referring to the
messianic era. Another explanation: פִּסַת is an expression of good will, like פִּיוּס , placating; the people are appeased and
accepted by the Holy One, blessed be He, when He gives plenty in the world.
may
its fruit rustle like Lebanon May the wheat kernels be as thick as the kidneys of
a large ox, as happened in the days of Shimon ben Shatach.
and
they will blossom forth Israel.
from
the city From the midst of Jerusalem like the grass of the
earth.
17 May
his name [May] Solomon’s name be remembered forever for his
riches and his wisdom.
before
the sun, his name will be magnified All the days of the sun, his name will be
magnified.
will
be magnified Heb. ינון , an expression of kingdom and dominion, as (Prov. 29:21): “he
will ultimately be a ruler (מנון) ; (Gen. 21:23), “and to my son (ולניני) ,” who rules over my property after me;
(below 74:8), “They said in their heart, their rulers (נינם) together”; their kings together.
will
bless themselves with him A person will say to his son, “May you be wise and
rich like Solomon.”
18
Blessed is the Lord, etc., Who performs wonders alone
When the fire descended from the heavens through Solomon, his son.
20 The
prayers of David...are completed Heb. כלו . Our sages expounded on כָּלוּ to mean כָּל אֵלוּ , all these are the prayers of David son
of Jesse, to include the entire Book on David’s name even what the sons of
Korah and the ten elders said because he was known as (II Sam. 23:1) “the sweet
singer of Israel.” כָּלוּ may also be interpreted as “were completed.” The construction
of כָּלוּ is like (Job 24: 24): “They are taken away
(רֽמוּ) in a second”; (Jer. 2:12), “O heavens, be
astonished (שֽׁמוּ).” If this is so, this psalm was not
written in its place, and there is no chronological order in the Book. The
[subject] matter indicates that he said this in his old age, when he enthroned
Solomon.
Ashlamatah: Yeshayahu
(Isaiah) 33:20 – 34:4, 8
|
RASHI |
TARGUM |
|
13.
¶ Hearken, you far-off ones, what I did, and know, you near ones, My might. |
13.
¶ Hear you righteous/generous, who have kept My Law from the beginning, what
I have done: and you penitent who have repented to the Law recently,
acknowledge My might. |
|
14.
Sinners in Zion were afraid; trembling seized the flatterers, 'Who will stand
up for us against a consuming fire? Who will stand up for us against the
everlasting fires?' |
14.
Sinners in Zion are shattered, fear has seized them. To the wicked/Law less
whose ways are thieving they say, “Who can dwell for us in Zion, where the
splendor of the Shekhinah is like a devouring fire? Who can sojourn for us in
Jerusalem, where the wicked/Lawless are about to be judged and handed over to
Gehinom, everlasting burning?” |
|
15.
He who walks righteously, and speaks honestly, who contemns gain of
oppression, who shakes his hands from taking hold of bribe, closes his ear
from hearing of blood, and closes his eyes from seeing evil. |
15.
The Prophet said, The righteous/generous will sojourn in it, everyone who
walks in innocence and speaks uprightly who despises mammon of deceit, who
removes his soul from oppressors, who withholds his hands, lest they accept a
bribe, who stops his ears from hearing those who spill innocent blood and
averts his eyes from looking upon those who do evil. |
|
16.
He shall dwell on high; rocky fortresses shall be his defense; his bread
shall be given [him], his water sure. |
16.
He, his camping place will be in a high and exalted place, the sanctuary; his
soul will amply provide his food; his water will be sure as a spring of
waters whose waters do not cease. |
|
17.
The King in His beauty shall your eyes behold; they shall see [from] a
distant land. |
17.
Your eyes will see the glory of the Shekhinah of the eternal king in His
celebrity, you will consider and behold those who go down to the land of
Gehinom. |
|
18.
Your heart shall meditate [in] fear; where is he who counts, where is he who
weighs, where is he who counts the towers? |
18.
Your mind will reckon up great things; “Where are the Scribes where are the
reckoners?” Let them come if they are able to reckon the number of the slain
heads of the armies of the mighty ones. |
|
19.
A people of a strange tongue you shall not see, a people of speech too
obscure to comprehend, of stammering tongue, without meaning. |
19,
You will no more see the mastery of a strong people, the people whose obscure
speech you cannot comprehend, scoffing with their tongue because there is no
understanding among them. |
|
20.
See Zion, the city of our gathering; your eyes shall see Jerusalem, a
tranquil dwelling, a tent that shall not fall, whose pegs shall never be
moved, and all of whose ropes shall not be torn. |
20.
You will look upon their downfall. Zion, city of our assemblies! Your eyes
will see the consolation of Jerusalem in its prosperity, in its
contentedness, like a tent which is not loosed, whose stakes are never
plucked up, nor will any of its cords will be broken. |
|
21.
But there, the Lord is mighty for us; a place of broad rivers and streams,
where a galley with oars shall not go, and a great ship shall not pass. |
21.
But from there the might of the LORD will be revealed to do good for us, from
a place of rivers going forth, overflowing, broad, where no fishermen’s ship
can go, nor any great sailboat can pass through. |
|
22.
For the Lord is our judge; the Lord is our ruler; the Lord is our king; He
shall save us. |
22.
For the LORD is our judge, who brought us by His might out of Egypt, the LORD
is our teacher, who gave us the teaching of His Law from Sinai, the LORD is
our king; He will save us and take just retribution for us from the armies of
Gog. |
|
23.
Your ropes are loosed, not to strengthen their mast properly; they did not
spread out a sail; then plunder [and] booty were divided by many; the lame
takes the prey. |
23.
In that time the Gentiles will be broken of their strength and will resemble
a ship whose ropes are cut, which has no strength in their mast, which has
been cut, and it is not possible to spread a sail on it. Then the House of
Israel will divide the possessions of the Gentiles, booty and spoil in
abundance; although there are blind and lame among them, even they will
divide booty and spoil in abundance. |
|
24.
And the neighbor shall not say, "I am sick." The people dwelling
therein is forgiven of sin. {S} |
24.
From now on they will not say to the people who dwell in safety all around
the Shekhinah, “From you a stroke of sickness has come upon us;” the people,
the House of Israel, will be gathered and return to their place, forgiven of
their sins. {S} |
|
|
|
|
1.
Nations, come near to hear, and kingdoms, hearken. The earth and the fullness
thereof, the world and all its offspring. |
1.
Draw near, O peoples, to hear, and hearken, O kingdoms! Let the earth listen,
and all that fills it; the world, and all that reside in it. |
|
2.
For the Lord has indignation against all the nations and wrath against all
their host. He has destroyed them; He has given them to the slaughter. |
2.
For there is anger before the LORD against all the Gentiles, and slaughter
against all their armies, he has declared them sinners, handed them over for
slaughter. |
|
3.
And their slain ones shall be thrown, and their corpses-their stench shall
rise, and mountains shall melt from their blood. |
3.
Their salin will be cast out, and the smoke of their corpses will rise; the
mountains will flow with their blood. |
|
4.
And all the host of heaven shall melt, and the heavens shall be rolled like a
scroll, and all their host shall wither as a leaf withers from a vine, and as
a withered [fig] from a fig tree. |
4.
All the forces of heaven will melt completely and will be wiped from under
the skies just as was said concerning them in the scroll. All their armies
will come to an end as leaves fall from a vine, like what was withered from a
fig. |
|
5.
For My sword has become sated in the heaven. Behold, it shall descend upon
Edom, and upon the nation with whom I contend, for judgment. |
5.
For My sword will be revealed in the heavens; behold it will be revealed for
the judgment upon Edom, upon the people I have declared sinners. |
|
6.
The Lord's sword has become full of blood, made fat with fatness, from the
blood of lambs and goats, from the fat of the kidneys of rams, for the Lord
has a slaughter in Bozrah and a great slaughter in the land of Edom. |
6.
he sword of the LORD is sated with blood, it is gorged with fat, with the
blood of kings and rulers, with the fat of kidneys of princes, For there is
slaughter from the LORD in Bozrah, and a great sacrifice in the land of Edom. |
|
7.
And wild oxen shall go down with them, and bulls with fat bulls, and their
land shall be sated from blood, and their dust shall become saturated from
fat. |
7.
Mighty ones will be killed with them, and rulers with tyrants. Their land
will be soaked with their blood, and their soil made rich with their fat. |
|
8.
For it is a day of vengeance for the Lord, a year of retribution for the plea
of Zion. |
8.
For there is a day of vengeance before the LORD, a year of recompense, to
take just retribution for the mortification of Zion. |
|
9.
And its streams shall turn into pitch and its dust into sulfur, and its land
shall become burning pitch. |
9.
And the streams of Rome will be turned into pitch, and her soil into
brimstone; her land will become burning pitch. |
|
10.
By night and by day, it shall not be extinguished; its smoke shall ascend
forever and ever; from generation to generation it shall be waste, to
eternity, no one passing through it. |
10.
Night and day it will not be quenched; its smoke will go up forever. From
generation to generation it will be desolate; none will pass through it
forever and ever. |
|
11.
Pelican and owl shall inherit it, and night owl and raven shall dwell
therein, and He shall stretch over it a line of waste, and weights of
destruction. |
11.
But pelicans and porcupines will possess it, owls and ravens will dwell in
it. The line of desolation and the plummet of devastation will be stretched
over it. |
|
12.
As for its nobles, there are none who proclaim the kingdom, and all its
princes shall be nothing. |
12.
They were saying, We are free, and did not wish to accept a kingdom over
them, and all its princes will be for nothing. |
|
13.
And its palaces shall grow thorns, thistles and briers in its fortresses, and
it shall be the habitat of jackals, an abode for ostriches. |
13.
Thorns will grow over its palaces, and nettles and thistles in the stronghold
of its fortresses. It will be a haunt of jackals, a place for ostriches. |
|
14.
And martens shall meet cats, and a satyr shall call his friend, but there the
lilith rests and has found for herself a resting place. |
14.
And wild beasts will meet with cats, demons will play, one with his fellow;
yet, there will night hags lie, and find for themselves a resting place. |
|
15.
There the owl has made its nest, and she has laid eggs and hatched them, and
gathered its young under its shadow, but there have the vultures gathered,
each one to her friend. |
15.
There will a porcupine nest and lay and their young mew in her shadow; yes,
there will kites be gathered, each one with her mate. |
|
16.
Seek out of the Book of the Lord and read; not one of them is missing, one
did not miss her friend, for My mouth it has commanded, and its breath it has
gathered them. |
16.
Seek and search in the book of the LORD; not one of these is missing; no
female is without her mate. For by His Memra they will be gathered, and by
His pleasure they will draw near. |
|
17. And He cast lots for them, and His hand
distributed it to them with a line; forever they shall inherit it, to every
generation they shall inhabit it. {S} |
17. He by His Memra has cast the lot for them, by
His pleasure He has portioned it out to them with the line; they will possess
it forever, from generation to generation they will dwell in it. {S} |
|
|
|
1 Tsefet (Peter) 2:9-10
|
CLV[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
9.
Yet you are a chosen race, a "royal priesthood, a "holy nation, a
procured people, so that you should be recounting the virtues of Him Who
calls you out of darkness into His marvellous light, |
9.
Now you are a chosen generation that serves as a priest for the kingdom, a
holy people, a redeemed assembly, to declare the praises of him who called
you from darkness to his excellent light, |
9.
ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· |
וְאַתֶּם
הִנְּכֶם
זֶרַע
נִבְחָר
מַמְלֶכֶת
כֹּהֲנִים
וְגוֹי
קָדוֹשׁ
וְעַם
סְגוּלָּה
לְמַעַן
תְּסַפְּרוּ
תְּהִלּוֹת
הַקּוֹרֵא
אֶתְכֶם
מֵחֹשֶׁךְ
אֶל־אוֹרוֹ
הַנִּפְלָא׃ |
|
10.
who once were "not a people yet now are the people of God, who
"have not enjoyed mercy, yet now are "being shown mercy." |
10.
You who previously were not counted a people, but now [are] the people of
God. There were even no mercies on you, but now mercies are poured out on
you. |
10.
οἵ
ποτε
οὐ
λαὸς,
νῦν
δὲ
λαὸς
Θεοῦ·
οἱ
οὐκ
ἠλεημένοι, νῦν δὲ ἐλεηθέντες. |
10 אֲשֶׁר
לְפָנִים
לֹא־עָם
הֱיִיתֶם
וְעַתָּה
עַם
אֱלֹהִים
וַאֲשֶׁר
לְפָנִים לֹא
רוּחָמוּ
וְעַתָּה
מְרוּחָמִים׃ |
|
|
|
|
|
Hakham’s
Rendition
2:9 But
you are [part of G-d’s] “own treasure from among all peoples;” (Exodus
19:5) [and part of G-d’s] “kingdom of priests and a holy nation”
(Exodus 19:6), and [part of] “the people which He (G-d) formed for
Himself so that you may tell of His praise (Isaiah 43:21) Who has called
you out of darkness into His marvelous light [of the Messiah];
2:10 You
who then "were not [part of] My people” but now “you are [part
of] the children of the living God” (MT Hos. 2:1); “who had not found
compassion, and now have found compassion" (MT Hos. 2:25).
Commentary
v. 9 But
you are [part of G-d’s] “own treasure from among all peoples;” (Exodus
19:5) [and part of G-d’s] “kingdom of priests and a holy nation” (Exodus
19:6),– The ESV has “But you are a chosen
race, a royal priesthood, a holy nation.” Two states are here contrasted of the
followers of the Master, the former state as part and parcel of the pagan
world, and their new state as part of the Jewish people through the agency of
the Messiah.
Michaels[5] asserts
that:
“All
four of these titles of honour (or five, depending on how they are counted)
appear to be adaptations of titles from either Exodus 19:6 or Isaiah 43:20-21
and were therefore originally designations of Israel as the people of God (cf.
the specific phrase, “people of God” in v. 10). With the use of these titles,
Peter makes explicit his basis for consistently addressing his Gentile
Christian readers as if they were Jews. There is no trace of polemic in this
practice, however, but only a curious appearance of naivete. Nowhere in 1 Peter
are the readers addressed as a NEW Israel or a NEW people of God, as if to
displace the Jewish community. The titles of honour are used with no awareness
or recognition of an “OLD” Israel, as if they were applicable to Christians
alone and had never had any other reference. If there is “anti-Jewish polemic”
here, it is a polemic that comes to expression simply by pretending that the
“other” Israel does not exist.”
Jobes[6] on the
other hand, reflecting Christian dogma, comments:
“In
biblical theology, Israel’s deliverance from exile in Babylon is the
typological forerunner of the greater deliverance achieved by Jesus Christ,
deliverance of God’s people out of darkness into light. Peter here makes the
radical claim that those who believe in Jesus Christ – whether Jew, Gentile,
Greek Roman, Cappadocian, Bithynian, or whatever – though from many races,
constitute a new race of those who have been born again into the living hope
through the resurrection of Jesus Christ. Here is the foundational cure for the
evils of racism in human society.”
However,
based on the clear instruction of Hakham Shaul in Romans 11:17-24 -
17. And
if certain of the branches were broken off, and you, being a [branch of a] wild
olive tree, was graffed in among them (the Jewish people), and a
fellow-partaker of the root and of the fatness of the [good] olive tree have you
become--
18. [Therefore]
do not boast against the [natural/Jewish] branches; and if you do boast, [beware
that] you do not bear the root, but the root [bears] you!
19.
You will say, then, “[Some of] the [Israelite natural] branches were broken off,
that I might be grafted in;” Correct!
20,
because of disobedience they were broken off, and you stand by faithful
obedience; [therefore] be not high-minded, but be fearing;
21.
For if God the [Israelite] natural branches did not spare--perhaps He also will
not spare you.
22.
Behold, then, [the] goodness and severity of God--upon those indeed who fell,
severity; and upon you, goodness, if you may remain in the goodness, otherwise,
you also will be cut off.
23.
And those also, if they may not remain in disobedience, will be grafted in, for
God is able again to graft them in;
24.
For if you, out of the olive tree, wild by nature, was cut out from, and,
contrary to nature, was grafted into a good olive tree, how much the more will
they, who are according to nature [branches from the good olive tree], be grafted
into their own olive tree?
we therefore have
advocated and propound without shame or error that:
a)
Most that come into Judaism
through Yeshua the Messiah do so because the majority of them are descended
from Israelite stock (cf. http://www.britam.org/)
or descendants of Jews;
b)
That anyone who places his/her
adherence to the Jewish King Messiah has started his/her first steps to
becoming a Jew/Jewess (cf. Ephesians 2:12-13);
c)
That any descendant of the
ancient Israelites or Jews who have assimilated but want to return through
Yeshua the Messiah King of the Jewish people, must do so by accepting the Torah
(Written and Oral) as well as Rabbinic authority, and live accordingly, as it
is stated: “The sceptre shall not depart from Judah, nor the ruler's staff from
between his feet, as long as men come to Shiloh (i.e. Messiah); and unto him will
the obedience of the peoples be” (Gen. 49:10). Note that Judah and the Jewish
people through their Sages hold the ruler’s staff and not anyone of the Ten
Tribes.
d)
There is only One G-d, the G-d
of Israel, and therefore there can only be one chosen or elect people, all of
them observing the Laws of G-d as our Sages teach.
e)
Messiah died because he was/is
the legitimate King of the Jewish people, a legitimate descendant of King
David. He is chiefly the King of the Jewish people, and not of any other peoples.
To place one’s allegiance to him means to automatically place one’s full
allegiance to Torah as taught by our Sages and to become fully integrated into
the people of Israel.
Any departure from these
five pronouncements is at best heresy and a denial of Scripture, and at worst
blasphemy, not to mention anti-Semitism, and idolatry.
Therefore, Hakham
Tsefet’s audience composed of converts to Nazarean Judaism are not “a chosen
race” as Christians propose because they believe in Yeshua. No, G-d forbid!
They are not “a chosen race” because they adhere to the Messiah, but rather they
are part and parcel of the chosen people: Israel because of the Messiah!
Now this brings us to
another point. The Greek text has: υμεις δε γενος εκλεκτον (Umeis De Genos
Eklekton) and which most versions translate as: “But you are a chosen
race.” Most Christian Scholars teach that this is a
reference to Isaiah 43:20 – “The beasts of the field will honour Me, the
jackals and the ostriches; because I give waters in the wilderness, and rivers
in the desert, to give drink to My people, Mine elect.”
However this quote here is somewhat cumbersome as the following two phrases are
direct quotations of Exodus 19:6. Therefore, I propose that originally Hakham
Tsefet started quoting from the Masoretic text at Exodus 19:5 and followed by a
quotation from 19:6 –
19:5 – “Now
therefore, if ye will hearken unto My voice indeed, and keep My covenant, then
you will be Mine own treasure from among
all peoples; for all the earth is Mine;
19:6 -
and you will be unto Me a kingdom of priests,
and a holy nation. These are the words which you will speak unto the
children of Israel.”
Notice that the context
from which Hakham Tsefet is quoting is a statement made by G-d to Moses to pass
on to all of the twelve tribes of Israel. If, therefore anyone hears G-d’s
voice and keeps His covenant, then such a person will in the end become part of
G-d’s Am Segulah (treasured people), G-d’s Mamlekhet Kohanim (Kingdom of Priests),
and G-d’s Goi Qadosh (Holy people/nation). This is attested to us in the Torah
where it is written:
1. "And when all
these things come upon you (all members of the twelve tribes), the blessing and
the curse, which I have set before you, and you call them to mind among all the
Gentiles where the LORD your God has driven you,
2. and return to the LORD
your God, you and your children, and obey his voice in all that I command you
today, with all your heart and with all your soul,
3. then the LORD your God
will restore your fortunes and have compassion on you, and he will gather you
again from all the peoples where the LORD your God has scattered you.”
We want to emphasize that
the words “part of” which we have enclosed in square brackets to show that
these are not in the extant Greek text, should be there by obvious necessity,
but at some point in time these critical words were erased from the text in
order tu support that insidious and blasphemous disease of replacement
theology.
and
[part of] “the people which He (G-d) formed for Himself so that you may tell of
His praise (Isaiah 43:21) Who has called you out of darkness into His marvelous
light [of the Messiah]; the ESV has: “a people for his own
possession, that you may proclaim the excellencies of him who called you out of
darkness into his marvelous light.” This last part of verse 9 in my opinion is a direct
quotation of the Masoretic text at Isaiah 43:21. Again, I want to stress the
importance of those two words which I have enclosed in square brackets “[part
of]” as having once been an integral part of this text
before it was re-edited by Christian revisionist scribes to conform to the
tenets of replacement theology.
The
last phrase: “Who has called you out of
darkness into His marvelous light [of the Messiah],” has
an obvious thematic and typological connection with the concluding verse of our
Torah Seder (Shemot 40:38):
“For
the cloud of the Lord was upon the Mishkan by day, and there was fire
within it at night, before the eyes of the entire house of Israel in all their
journeys. The Lord had commanded Moses, so did the children
of Israel do all the work.”
The
question now arises, as to whether it is necessary for Hakham Tsefet to quote
from a Targum (i.e. the Septuagint) as Christian Scholars propose, or whether
his point is sufficiently made by quoting strictly from the Masoretic text
alone. The answer to this question as we have demonstrated above must be
resolved in favor of the later proposition, since there is no obvious and
essential necessity to make use of a Targum that is at variance with the
Masoretic text.
v.10. You who then "were not [part of]
My people” but now “you are [part of] the children of the living God”
(MT Hos. 2:1); “who had not found compassion, and now have found compassion" (MT
Hos. 2:25). – Again, and in following the rules that we have set
to logically understand the import of Hakham Tsefet’s words it is obvious that
a strict quotation of the Masoretic text renders greater validity and authority
to the argument being made by Hakham Tsefet that those who put their
unconditional allegiance to the Master, start a process by which they accept
and practice the commandments of the Torah as taught by our Sages, accept the
authority of our Sages, and fully integrate into the people of Israel – the
chosen and only possible people of G-d in accordance with His just and merciful
decree.
Correlations
By H.H. Rosh Paqid Adon Hillel ben David & H.E. Giberet Dr. Elisheba
bat Sarah
The verbal tally between the
Torah and the Ashlamata is:
Brought (bo) - בוא,
The Strong’s number is <0935>.
The verbal tally between the
Torah and the Psalm is:
Face (panim) - פנים,
The Strong’s number is <06440>.
Shemot (Exodus) 39:33 And they brought <0935> (8686) the tabernacle unto
Moses, the tent, and all his furniture, his taches, his boards, his bars, and
his pillars, and his sockets,
Yeshayahu (Isaiah) 60:13 The glory of Lebanon shall come <0935> (8799) unto thee, the fir tree,
the pine tree, and the box together, to beautify the place of my sanctuary; and
I will make the place of my feet glorious.
Shemot (Exodus) 39:36 The table, and all
the vessels thereof, and the shewbread
<06440> <03899>,
Tehillim (Psalms) 72:5
They shall fear thee as long as the sun and moon endure <06440>, throughout all generations.
Telillim (Psalms) 72:9
They that dwell in the wilderness shall bow before
<06440> him; and his enemies shall lick the dust.
Telillim (Psalms) 72:17
His name shall endure for ever: his name shall be continued as long as <06440> the sun: and
men shall be blessed in him: all nations shall call him blessed.
Correlations in the Greek
Texts
|
Torah Seder |
Psalms |
Ashlamatah |
Nazarean Codicil |
|
Ex.39:13-40:38 |
Psalms 72 (71) |
Isa. 33:20-34:4,8 |
1 Peter 2:9-10 |
|
a`giou |
|||
|
agion |
|||
|
dikaiosunh| |
|||
|
doxhj |
doxhj |
||
|
eqnh |
eqnh |
||
|
erga |
|||
|
estai |
estai |
estai |
|
|
geneaj |
geneaj |
||
|
genew/n |
|||
|
gh/ |
gh/ |
||
|
gh/| |
|||
|
gh/n |
|||
|
h`meraj |
|||
|
i`stia |
i`stia |
||
|
Israhl |
Israhl |
||
|
kurioj |
kurioj |
kurioj |
|
|
kuriou |
kuriou |
||
|
laoj |
laoj |
||
|
ouvk |
ouvk |
ouvk |
|
|
panta |
panta |
panta |
|
|
pantoj |
pantoj |
||
|
polij |
|||
|
proj |
|||
|
qeoj |
qeoj |
||
|
selhnh |
|||
|
selhnhj |
|||
|
Siwn |
|||
|
skhnh/j |
skhnh/j |
||
|
sou |
sou |
||
|
swsei |
swsei |
||
|
swthrion |
Mishnah
Pirke Abot: IV:5
Rabbi
Yishmael, his son, said: He who studies in order to teach, will be granted the
opportunity to study and teach; he who wtudies in order to practice, will be
granted the opportunity to study, to teach, to observe and to practice.
Abarbanel
on Pirke Abot
By:
Abraham Chill
Sepher
Hermon Press, Inc. 1991
ISBN
0-87203-135-7
(pp.
241-243)
In his review of the
writings of the sages of the previous generation, Rabbi Yishmael discovers that
there was a sharp difference of opinion whether Torah study or the performance
of Mitzvoth is the most important element in Judaism. Ben Zoma adopted the
position in favor of the former; Ben Azzai, Rabbi Levitas and Rabbi Yohanan ben
Berokah were in favor of the latter. Rabbi Yishmael of our Mishnah sides with
his father, Rabbi Yohanan ben Berokah. He contends that the study of Torah is
an intrinsic part of the performance of Mitzvoth. In other words, Torah is only
one of the 613 Mitzvoth and a Jew cannot forego all the other Mitzvoth because
of Torah study.
Rabbi Yishmael continues:
What is important is the motive for Torah study. If the aim is to train a
succeeding generation of scholars, he will be given the opportunity to study
and to teach. If, on the other hand, the motive is to study and learn the Torah
way of life, he will be blessed with the opportunity study, teach and observe
the Mitzvoth.
Abarbanel points out that
some commentators see these two kinds of Torah study as different; studying in
order to teach is considered to be study for ulterior motives whereas study in
order to practice is altruistic study. "With all due respect," as Abarbanel
puts it, these commentators are mistaken. Whether one studies Torah with the
purpose of teaching it or in order to live a Torah life - it is a Mitzvah Li-Shemah,
an altruistic act. Whether the Torah student believes study to be the main
element of Judaism or whether he believes the observance of Mitzvoth to be the
main element - his study is for the sake of Heaven and is so to be commended.
Abarbanel is ready to
concede that there are other motives for the study of Torah. A person may study
Torah for the intellectual enjoyment it provides him or in order to be
respected by the masses. There are also those who study Torah, but delight in
controversy for its own sake. Such study is neither an altruistic Mitzvah or a
Mitzvah with an ulterior motive - it is a sin!
Abarbanel then suggests
that Rabbi Yishmael's dictum can be interpreted as meaning that Torah study is
the main element of Judaism and that it describes three stages of Torah study.
The first is study in order to know; the second - study in order to teach: and
the third - study in order to write and publish commentaries and such like.
The last is the highest level of Torah study. Abarbanel is simultaneously
realistic. He acknowledges the fact that authors tend to plagiarize other
writers. But, for him this is nothing to be ashamed of, because even those who
originated an idea cannot lay claim to its originality it was God's idea which
He placed in the mind of the author.
Hence, the reading of the
Mishnah will now be that the word VeLa’Asot does not mean performing Mitzvoth
and good deeds, but rather the propagation of Torah by means of publication.
Miscellaneous Interpretations
Rashbatz, from the very outset,
rejects the notion of Rashi that the text of this Mishnah, "It is granted
to him to learn and to teach" should read, "It is not granted to him
to learn and to teach." Rashi argues that if a person learns in order to
teach, he is not doing so altruistically for the sake of Torah study. He is
more concerned with the honor of being called Rabbi. According to Rashbatz,
there are no grounds for tampering with the accepted version of the text.
He also rebuts Rabbenu
Yonah who proposes that, "If one learns in order to teach ... " means
that one studies Torah not as a holy text which inspires Torah's Mitzvoth, but
as an intellectual exercise - cold and objective. At least, in that situation
he is permitted to teach. Rashbatz rebuts this: When one devotes oneself to
study - even altruistically - to the exclusion of other Mitzvoth, such as
charity, he is accomplishing something creditable, but not exercising his full potential
of "learning and doing." Therefore, because of this limited fulfilment,
his reward is limited too.
Rashbatz augments this
theme by citing the Talmud (Rosh ha-Shanah 18a) where it is related that Rabbah
who was dedicated only to the study of Torah died at the age of 40; Abbaye who
spent his life in Torah and charity lived to the age of 60.
Rabbenu Yonah, too, cannot accept the
premise that Rabbi Yishmael son of Rabbi Yohanan was referring to one who is
studying and teaching, but has no intention of observing the Mitzvoth. He is
certain that God would not allow such a person to study or teach. What the Sage
was referring to is a person who studies and teaches in a casual, superficial
and unscholarly manner. This type can easily mislead and misdirect his
students. The Almighty will not grant him to realize any of his aims.
On the other hand, the
scholar who seeks, digs and continues to plumb the profundity of Torah so that
he will reach the quintessence of truth - that person will be permitted to
learn, teach and practice.
Midrash Shemuel: When Rabbi Yishmael
assured us that "It is granted to him to learn and to teach" he was
not referring to two separate individuals - the teacher and the pupil only. He
was addressing the role of the teacher both as an instructor and a pupil
incorporated in the same person. In other words, on every occasion when one teaches
he also learns. Let him not delude himself and say that by devoting his
precious time to teaching, he denies himself the time to study. He personally
benefits a great deal in his own scholarship when teaching others.
What say the Nazarean
Hakhamim?
Rom 12:2 Do not be conformed/molded
to this world, but be transformed by the renewal of your mind, that by testing
you may discern what is the will of God, what is good and acceptable and
perfect [to Him].
Rom 12:3 For by the mercy given
to me I say to everyone among you not to think of him/herself more highly than
he/she ought to think, but to think with sober judgment, each according to the
measure of faithful obedience that God has assigned [to him/her].
2Ti 2:15 Do your [very] best
to present yourself to God as one approved, a worker who has no need to be
ashamed, rightly handling the Word of Truth (i.e. the Torah).
2Ti 2:16 But avoid irreverent
babble, for it will lead people into more and more ungodliness,
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 questions were asked of
Rashi regarding Shemot 39:33?
3.
What questions were asked of
Rashi regarding Shemot 39:43?
4.
What questions were asked of
Rashi regarding Shemot 40:3?
5.
What questions were asked of
Rashi regarding Shemot 40:22?
6.
What questions were asked of
Rashi regarding Shemot 40:27?
7.
What questions were asked of
Rashi regarding Shemot 40:29?
8.
What questions were asked of
Rashi regarding Shemot 40:31?
9.
What questions were asked of
Rashi regarding Shemot 40:32?
10.
What questions were asked of
Rashi regarding Shemot 40:38?
11.
How is the first verse of the
Book of Shemot (Shemot 1:1) related to its last verse (Shemot 40:38)?
12.
Following your answer the above
question what would you say is the overall theme of the Book of Shemot?
13.
How is the Torah Seder related to
our reading of Psalm 72:1-20 both by verbal tally and thematically?
14.
How is the Torah Seder related both
by verbal tally and thematically to our Ashlamatah of Isaiah 33:20
– 34:4, 8?
15.
How is the reading of 1 Tsefet 2:910
related to each of the readings for this Shabbat?
16.
In your opinion, and taking into
consideration all of the above readings for this Sabbath, what is the prophetic
message for this week?
Next
Festival:
Fast
of 17th of Tammuz
(Tuesday
June 29, 2010)
For
further study see:
http://www.betemunah.org/mourning.html
&
http://www.betemunah.org/tamuz17.html
Next
Shabbat (Tammuz 14, 5770):
Last Torah Seder from
the Book of Sh’mot (Exodus)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וַיִּקְרָא, אֶל-מֹשֶׁה |
|
|
|
“Vayiqrá El Moshéh” |
Reader 1 – Vayiqra 1:1-9 |
Reader 1 – Vayiqra 4:1-4 |
|
“AND CALLED to Moses” |
Reader 2 – Vayiqra 1:10-13 |
Reader 2 – Vayiqra 4:5-8 |
|
“Y
LLAMO á Moisés” |
Reader 3 – Vayiqra 1:14-17 |
Reader 3 – Vayiqra 4:9-12 |
|
Vayiqra (Leviticus) 1:1 – 2:16 +3:1-17 |
Reader 4 – Vayiqra 2:1-16 |
|
|
Ashlamatah: Micah 6:9-16 + 7:7-8 |
Reader 5 – Vayiqra 3:1-5 |
|
|
Isaiah
48:12-20 + 49:7 |
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) 2:11-12 + 13-17 |
Micah 6:9-16 + 7:7-8 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
Dr. Adon
Eliyahu ben Abraham