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Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
|
Tammuz 19, 5769 – July 10/11
, 2009 |
First Year
of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday July 03, 2009 – Candles at 8:33 PM Saturday July 04, 2009 – Havdalah 9:33 PM |
San Antonio, Texas, U.S. Friday July 03, 2009 – Candles at 8:19 PM Saturday July 04, 2009 – Havdalah 9:17 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday July 03, 2009 – Candles at 7:52 PM Saturday July 04, 2009 – Havdalah 8:50 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday July 03, 2009 – Candles at 8:16 PM Saturday July 04, 2009 – Havdalah 9:27 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday July 03, 2009 – Candles at 7:50 PM Saturday July 04, 2009 – Havdalah 8:53 PM |
Brisbane, Australia Friday July 03, 2009 – Candles at 4:50 PM Saturday July 04, 2009 – Havdalah 5:46 PM |
|
Chattanooga,
& Cleveland Tennessee, US Friday July 03, 2009 – Candles at 8:40 PM Saturday July 04, 2009 – Havdalah 9:41 PM |
Bucharest, Romania Friday July 03, 2009 – Candles at 8:43 PM Saturday July 04, 2009 – Havdalah 9:55 PM |
|
Miami, Florida, US Friday July 03, 2009 – Candles at 7:58 PM Saturday July 04, 2009 – Havdalah 8:54 PM |
Jakarta, Indonesia Friday July 03, 2009 – Candles at 5:34 PM Saturday July 04, 2009 – Havdalah 6:25 PM |
|
New London, Connecticut USA Friday July 03, 2009 – Candles at 7:57 PM Saturday July 04, 2009 – Havdalah 9:05 PM |
Kuala Lumpur, Malaysia Friday July 03, 2009 – Candles at 7:09 PM Saturday July 04, 2009 – Havdalah 8:01 PM |
|
Olympia, Washington, U.S. Friday July 03, 2009 – Candles at 8:49 PM Saturday July 04, 2009 – Havdalah 10:05 PM |
Manila
& Cebu, Philippines Friday July 03, 2009 – Candles at 6:12 PM Saturday July 04, 2009 – Havdalah 7:04 PM |
|
Philadelphia,
Pennsylvania USA Friday July 03, 2009 – Candles at 8:13 PM Saturday July 04, 2009 – Havdalah 9:19 PM |
Singapore, Singapore Friday July 03, 2009 – Candles at 6:57 PM Saturday July 04, 2009 – Havdalah 7:49 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,
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His Honor Paqid Adon David ben Abraham,
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beloved family,
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beloved family,
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beloved wife,
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beloved wife HE Giberet Karmela bat Sarah,
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beloved wife HE Giberet Angela Legge
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beloved wife HE Giberet Lynn Osborne
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For their regular and sacrificial giving, providing
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Shabbat Dibre Yirmeyahu
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
חָטְאוּ & וְיוֹסֵף |
|
|
|
“V’Yosef” & “Chat’u” |
Reader
1 – B’Resheet 39:1-6 |
Reader
1 – B’Resheet 41:1-4 |
|
“And Joseph” & “Sinned” |
Reader
2 – B’
Resheet 39:7-12 |
Reader
2 – B’Resheet 41:5-7 |
|
“Y José” & “Pecaron” |
Reader
3 – B’
Resheet 39:13-18 |
Reader
3 – B’Resheet 41:8-14 |
|
B’Resheet (Gen.) 39:1-23
& 40:1-23 |
Reader
4 – B’
Resheet 39:19-23 |
|
|
Ashlamatah: Isaiah
52:3-10 + 53:4-5 |
Reader
5 – B’
Resheet 40:1-6 |
|
|
Special: Jeremiah 1:1 – 2:3 |
Reader
6 – B’
Resheet 40:7-17 |
Reader
1 – B’Resheet 41:1-4 |
|
Psalm 32:1-11 |
Reader
7 – B’
Resheet 40:18-23 |
Reader
2 – B’Resheet 41:5-7 |
|
N.C.: Mark 4:10-12 |
Maftir : B’Resheet 40:21-23 |
Reader
3 – B’Resheet 41:8-14 |
|
Pirke Abot: III:2 |
Jeremiah 1:1 – 2:3 |
|
Rashi
& Targum Pseudo Jonathan for: B’Resheet (Genesis) 39:1 – 40:23
|
RASHI |
TARGUM PSEUDO
JONATHAN |
|
1.
Yosef was brought down to Egypt. He was purchased by Potiphar--- an officer
of Pharaoh, the chief executioner, an Egyptian--- from the Yishmaelites who
had brought him down there. |
1.
But Joseph was brought down into Mizraim; and Potiphar, a man of Mizraim, a
chief of Pharoh, a chief of the executioners, bought him with the pledge of
the Arabians who had brought him down thither. |
|
2.
Adonai was with Yosef, and he was successful. He was [a servant] in the house
of his master, the Egyptian. |
2.
And the Word of the Lord was Joseph's Helper, and he became a prosperous man
in the house of his Mizraite master. |
|
3.
His master saw that Adonai was with him, and that whatever he did, Adonai
made it succeed through his hand. |
3.
And his master saw that the Word of the Lord was his Helper, and that the
Lord prospered in his hand all that he did; |
|
4.
Yosef found favour in his eyes, and he served him personally. He appointed
him supervisor over his household, and all that he possessed he placed in his
hand. |
4.
and Joseph found favour in his eyes, and he served him, and he appointed him
superintendent over his house, and all that he had he delivered in his hands.
[JERUSALEM.
And he delivered in his hands and appointed him superintendent.] |
|
5.
From the time he appointed him supervisor over his household and over all
that he possessed, Adonai blessed the house of the Egyptian for Yosef's sake.
The blessing of Adonai was in all that he possessed, in the house and in the
field. |
5.
And it was from the time he appointed him superintendent over his house, and
over all that he had, the Lord prospered the house of the Mizraite for the
sake of the righteousness/ generosity of Joseph, and the blessing of the Lord
was on all that he had in the house and in the field. |
|
6.
He left everything he possessed in the hand of Yosef. He did not concern
himself with anything about him, except for the bread he ate. Yosef was
well-built and good looking. |
6.
And he left all that he had in Joseph's hand, and took no knowledge of
anything of his, except his wife with whom he lay. |
|
7.
After these events, his master's wife cast her eyes upon Yosef, and she said,
"Be with me." |
7.
And Joseph was of goodly form and beautiful aspect. And it was after these
things that the wife of his master lifted up her eyes to Joseph, and said,
Lie with me. |
|
8.
He refused and said to his master's wife, "Behold, my master knows
nothing about what I am doing in the house, and all that he possess, he has
placed in my hands. |
8.
But he refused to come near her, and said to his master's wife, Behold, my
master takes no knowledge of what is with me in the house, and all he has he
delivers into my hand; |
|
9.
No one in this house is greater than me. He has not withheld anything from me
other than you, for you are his wife. How can I do such a great evil, and sin
against G-d." |
9.
there is none in the house greater than I nor has he restricted me from
anything but yourself, because you are his wife: and how can I do this great
wickedness/lawlessness, and become guilty before the Lord? |
|
10.
Even though she spoke to Yosef every day, he would not listen to her, to lie
next to her, [nor] to be with her. |
10.
And it was when she spake with Joseph this day and the next, and be hearkened
not to her to lie with her, lest with her he should be condemned in the day
of the great judgment of the world to come; |
|
11.
It was on such a day, that he came to the house to do his work. No man of the
household was there in the house. |
11.
it was on a certain day that he entered the house to examine the tablets of
his accounts, and there was no man of the house within; |
|
12.
She grabbed him by his garment, saying, "Be with me." He left his
garment in her hand, and fled, and he went outside. |
12.
that she caught him by his garment, saying, Lie with me: and he left his
garment in her hand, and went forth into the street. |
|
13.
It was when she saw that he left his garment in her hand and had fled
outside, |
13.
And when she saw that he had left his garment in her hand, and had gone forth
into the street, |
|
14.
that she called to the men of the household and said to them, "See, he
brought us a Hebrew man to mock us. He came to be with me, and I called out
in a loud voice. |
14.
that she called the men of the house and said, See this, which the Hebrew man
has done whom your master has brought to mock us. He came in to lie with me,
and I cried with a high voice. |
|
15.
When he heard that I raised my voice and cried out, he left his garment with
me, and fled and went outside. |
15.
And when he heard that I lifted up my voice, he left his garment with me, and
went forth into the street. |
|
16.
She laid his garment near her until his master came home. |
16.
And she let the garment remain until his master came into his house; |
|
17.
She spoke to him [her husband] according to these words, saying, "The
Hebrew slave came to me--- the same one you brought into us--- [he came to]
mock me. |
17.
and she spoke to him according to these words, saying The Hebrew servant whom
you brought to us came in to me to mock me. |
|
18.
When I raised my voice and cried out, he left his garment with me and fled
outside." |
18.
[JERUSALEM. And it was when I thundered with my voice.] |
|
19.
When his master heard the words of his wife which she spoke to him, saying,
"Your slave did such things to me," he became furious. |
19.
And when his master heard the words which his wife spoke with him, saying,
According to these things did your servant to me, his wrath became strong. |
|
20.
Yosef's master took him and placed him in the prison, the place where the
king's prisoner's were jailed. He remained there in the prison. |
20.
And Joseph's master took counsel of the priests, who put him not to death,
but delivered him into the house of the bound, where the king's prisoners
were bound; and he was there in the house of the bound. [JERUSALEM.
In the prison house.] |
|
21.
Adonai was with Yosef, and extended kindness to him, granting him favour in
the eyes of the prison chief. |
21.
And the Word of the Lord was Joseph's Helper, and extended mercy to him, and
gave him favour in the eyes of the captain of the prison. |
|
22.
The prison chief gave Yosef control over all the prisoners in the prison, and
everything that had to be done there, he was the one who did it. |
22.
And the captain of the prison confided all the prisoners who were in the
house to Joseph's hands, and whatsoever was done there he commanded to be
done. |
|
23.
The prison chief did not have to look after anything that was under his hand,
because Adonai was with him and whatever he did, Adonai made him succeed. |
23.
It was not needful for the captain of the prison to watch Joseph, after the
custom of all prisoners, because he saw that there was no fault in his hands;
for the Word of the Lord was his Helper, and that which he did the Lord made it
to prosper. |
|
|
|
|
1.
After these events, an offense was committed by the Egyptian king's butler
and baker against their master, the king of Egypt. |
1.
And after these things it was shown, saying The chief of the butlers of the
king of Mizraim, and the chief of the bakers, have offended; having taken
counsel to throw the poison of death into his food, and into his drink, to
kill their master the king of Mizraim. |
|
2.
Pharaoh was enraged at his two officials, the chief butler and the chief
baker. |
2.
And Pharaoh was angry when he heard concerning his two servants, the chief
cup-bearer and the chief baker. |
|
3. He placed them under guard in the house of
the chief executioner, in the prison, where Yosef was imprisoned. |
3.
And he gave them in ward in the house of the chief executioner, the prison
house where Joseph was confined. |
|
4.
The chief executioner appointed Yosef to be with them and he served them.
They were under guard for a period of time. |
4.
And the chief executioner entrusted Joseph with them, and he served them, and
they were certain days in the house of custody. |
|
5.
The two of them had a dream. Each of them had his dream on the same night,
each man according to the interpretation of his dream, the butler and the
baker of the king of Egypt, who were imprisoned in the prison. |
5.
And they dreamed a dream, both of them, each man his dream in one night, each
man his own dream, and the interpretation of his companion's dream, the
butler and the baker of the king of Mizraim who were confined in the prison. |
|
6.
Yosef came to them in the morning, and he saw them, and behold they were
troubled. |
6.
And Joseph came to them in the morning, and saw them, and, behold, they were
troubled. |
|
7.
He asked Pharaoh's officials, who were with him, under guard in his master's
house, saying, "Why do you look so bad today?" |
7.
And Joseph asked the chiefs of Pharaoh who were with him in the custody of
his master's house, saying, Why is the look of your faces more evil today
than all the other days that you have been here? |
|
8.
They said to him, "We had a dream, and there is no interpreter of
it." Yosef said to them, "Do not interpretations belong to G-d.
Tell them to me, please." |
8.
And they said to him, We have dreamed a dream, and there is no interpreter
for it. And Joseph answered, Are not the interpretations of dreams from the
Lord? Tell it now to me. |
|
9.
The butler told his dream to Yosef. He said to him, "In my dream, behold
a grape vine was before me. |
9.
And the chief of the butlers related his dream to Joseph, and said to him, I
saw in my dream, and, behold, a vine was before me. |
|
10.
On the vine there were three branches, and as it budded, its blossoms
bloomed, and its clusters ripened into grapes. |
10.
And in the vine were three branches; and as it sprouted it brought forth
buds, an immediately they ripened into clusters, and became grapes. |
|
11.
Pharaoh's cup was in my hand. I took the grapes and squeezed them into
Pharaoh's cup. I then placed the cup into Pharaoh's hand." |
11.
And I gave the cup of Pharaoh into my hand, and I took the grapes, and
expressed them into Pharaoh's cup, and gave the cup into Pharaoh's hand. |
|
12.
Yosef said to him, "This is its interpretation: The three branches are
three days. |
12.
And Joseph said to him, This is the end of the interpretations of the dream.
The three branches are the three Fathers of the world, Abraham, Izhak, and
Jakob, the children of whose sons are to be enslaved in Mizraim in clay and
brick (work,) and in all labour of the face of the field: but afterwards
shall the be delivered by the the hand of three shepherds. As you have said,
I took the grapes and expressed them into Pharaoh's cup, and gave the cup
Into Pharaoh's band: It is the vial of wrath which Pharaoh (himself) is to
drink at the last. But you, the chief butler will receive a good reward
concerning the good dream which you have dreamed; and the interpretation of
it, to yourself, is this: The three branches are three days until your
liberation. [JERUSALEM.
And Joseph said, This is the interpretations of the dream : The three
branches are the three Fathers of the world, Abraham, Izhak, and Jakob the
children of whose sons will be enslaved in the land of Mizriam and will be
delivered by the band of three faithful pastors, who may be likened to the clusters. And
whereas you have said, I took the grapes and expressed them into the cup of
Pharaoh and gave the cup into Pharaoh's hand: It is the cup of retribution
which Pharaoh is to drink at the last. As to yourself, the chief of the
butlers, you will not lose your reward; for this dream which you have dreamed
is good. Nevertheless the interpretation of the dream (as relating to
himself) Joseph had not told him; but afterwards he explained it, when it
pleased him. And Joseph said to him, The three branches are three days.] |
|
13.
In another three days, Pharaoh will lift your head, and restore you to your
position. You will place Pharaoh's cup in his hand, as was your previous
practice when you were his butler. |
13.
At the end of three days the memory of you will come before Pharaoh and he
will lift up your head with honour, and restore you to your service, and you
will give the cup of Pharaoh into his hand, according to your former custom
in pouring out for him. |
|
14.
But remember me when things go well with you. Please deal kindly with me, and
mention me to Pharaoh, and take me out of this house. |
14.
Joseph, leaving his higher trust and retaining confidence in a man, said to
the chief butler, But be you mindful of me when it will be well with you, and
act kindly by me, and remember me before Pharaoh and obtain my deliverance
from this prison house. |
|
15.
I was kidnaped from the land of the Hebrews, and here I have also done
nothing that they should have put me in this dungeon. |
15.
For I was verily carried away dishonestly from the land of the Hivraee and
here also I have done nothing evil, that they should put me in prison. |
|
16.
The chief baker saw that he interpreted well. He said to Yosef, "I, too,
dreamed. Behold there were three fancy baskets on my head. |
16.
And the chief baker, when he understood the interpretation of his companion's
dream, seeing that he had interpreted well, began to speak with an impatient
tongue, and said to Joseph, I also saw in my dream, and, behold, three
baskets of fine cakes were upon my bead; [JERUSALEM.
And, behold, three baskets of hot loaves were upon my head;] |
|
17.
In the top basket there were various kinds of food for Pharaoh, consisting of
baked goods, and the bird was eating them from the basket that was on my
head." |
17.
and in the upper basket of all delicious meat for Pharaoh made by the
confectioner and the birds ate them from the basket upon my head. |
|
18.
Yosef replied and said, "This is its interpretation: The three baskets
represent three days. |
18.
Joseph answered and said, This is its interpretation. The three baskets are
the three enslavements with which the house of Israel are to be enslaved. But
you, the chief of the bakers, wilt receive an evil reward, by the dream which
you have dreamed. And Joseph explained it, as it was proper in his eyes and
said to him: This is its interpretation to yourself. The three baskets are
three days until your death. [JERUSALEM
And he said to him, The three baskets are the three heavy enslavements which
are to happen to the house of Israel in the land of Mizriam in clay and in
bricks, and in all work on the face of the field. It will be that Pharaoh
kin, of Mizriam will decree evil decrees against Israel and throw their
children into the river. Nevertheless Pharaoh will perish, and his host be
destroyed, but the sons of Israel will go forth redeemed with uncovered head.
And you, the chief of the bakers will receive punishment; for this dream
which you have dreamed is evil. But the interpretation of the dream Joseph
did not (at once) make known to him; but afterwards Joseph expounded it, When
it pleased him. And Joseph said to him, This is the interpretation of the
dream. The three baskets are three days.] |
|
19.
In another three days, Pharaoh will lift your head from off you. He will hang
you on a tree, and the bird will eat your flesh from off you. |
19.
At the end of three days, Pharaoh with the sword will take away your head
from your body, and will hang you upon a gibbet, and the birds will cut your
flesh from you. |
|
20.
It was on the third day, which was Pharaoh's birthday, that he [Pharaoh] made
a feast for all his servants. He lifted the head of the chief butler, and the
head of the chief baker among his servants. |
20.
And it was on the third day, the nativity of Pharaoh that he made a feast to
all his servants. And he lifted up the bead of the chief butler, and the bead
of the chief baker, in the midst of his servants. |
|
21.
He restored the chief butler to his position, and he presented the cup into
Pharaoh's hand. |
21.
And be restored the chief butler to his butlership, because he found he had
not been in that counsel. And he gave the cup into Pharaoh's hand. |
|
22.
The chief baker, he hung, just as Yosef had interpreted to them. |
22.
But the chief baker he hanged, because he had taken counsel to kill him, even
as Joseph had expounded to them. |
|
23.
[However] the chief butler did not remember Yosef, but forgot him. |
23.
But because, Joseph had withdrawn from the mercy that is above, and had put
his confidence in the chief butler, he waited on the flesh. Therefore the
chief butler did not remember Joseph, but forgot him, until from the Lord
came the time of the end that he should be released. [JERUSALEM. Joseph left
the mercy above, and the mercy beneath, and the mercy which accompanied him
from his father's house, and put his confidence in the chief butler: he
trusted in the flesh, and the flesh he tasted of, even the cup of death.
Neither did he remember the scripture where it is written expressly, Cursed
will be the man who trusts in the flesh, and sets the flesh as his
confidence. Blessed will be the man who trusts in the Name of the Word of the
Lord, and whose confidence is the Word of the Lord. Therefore the
chief butler did not remember Joseph, but forgot him, until the time of the
end came that he should be released.] |
|
|
|
Reading
Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
190-197.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
IIIa, pp. 299-358. (next week: Vol. IIIb – “Joseph in Egypt”)
Welcome to the World of P’shat
Exegesis
In
order to understand the finished work of the P’shat mode of interpretation of
the Torah, one needs to take into account that the P’shat is intended to
produce a catechetical output, whereby a question/s is/are raised and an
answer/s is/are given using the seven Hermeneutic Laws of R. Hillel and as well
as the laws of Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal va-ḥomer:
"Argumentum a minori ad majus" or "a majori ad minus";
corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah:
Argument from analogy. Biblical passages containing synonyms or homonyms are
subject, however much they differ in other respects, to identical definitions
and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision found in one passage
only to passages which are related to the first in content but do not contain
the provision in question.
4.
Binyan ab mi-shene ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7.
Dabar ha-lamed me-'inyano:
Interpretation deduced from the context.
Rashi’s Commentary for: B’Resheet (Genesis) 39:1
– 40:23
Chapter
39
1 Now Joseph had been brought down to Egypt
[Scripture] returns to the previous topic, which it had interrupted in order
to juxtapose the demotion of Judah with the selling of Joseph, to imply that
because of him (Joseph), they (his brothers) demoted him (Judah) from his high
position; and also to juxtapose the incident of Potiphar’s wife with the
incident of Tamar, to tell you that just as that one [the incident of Tamar]
was meant for the sake of heaven, so too this one [the incident of Potiphar’s
wife] was meant for the sake of heaven. For she saw through her astrology
that she was destined to raise children from him (Joseph), but she did not know
whether [they would be] from her or from her daughter. [From Gen. Rabbah 85:2]
3 that the Lord was with him The name of
Heaven was frequently in his mouth. [From Tanchuma
Vayeshev 8]
4 and all he had Heb. וְכָל-יֶשׁ-לוֹ. This is elliptical. The word אֲשֶׁר is missing. [It should read: וְכָל-אֲשֶׁר יֶשׁ-לוֹ] [from targumim]
6 and he knew nothing about what was with him
He did not pay attention to anything.
except
the bread That is his wife, but [Scripture] speaks
euphemistically. [From Gen. Rabbah
86: 6]
and
Joseph had handsome features As soon as Joseph found himself [in the position of]
ruler, he began eating and drinking and curling his hair. Said the Holy One,
blessed be He: “Your father is mourning and you curl your hair! I will incite
the bear against you.” Immediately afterwards “his master’s wife lifted up her
eyes.” [from Tanchuma Vayeshev 8]
7 his master’s wife lifted up her eyes, etc.
Wherever it says אַחַר, it means immediately following. [From Gen. Rabbah 44:5]
9 and sin against God The sons of Noah
were commanded against immorality. [From Sanh.
56a]
10 to lie beside her even without
intercourse. [From Gen. Rabbah 87:6]
to be
with her in the World to Come. [From Gen. Rabbah 87:6]
11 And it came about on a certain day That
is to say that a special day arrived, a day of rejoicing, a religious festival
when they (the household) all went to the temple of their idols. She said, “I
have no more fitting day to consort with Joseph than today.” So she said to
them, “I am ill, and I cannot go.” [from Sotah
36b]
to do his
work [There is a controversy between] Rav and Shmuel. One said: his actual
work, and the other said: to perform his needs with her, but his father’s image
appeared, etc., as is stated in Sotah
(36b).
14 “Look! He brought us…” Heb. הֵבִיא [without a noun or pronoun. Although the pronoun
is sometimes absent, the antecedent is usually clear, whereas here there is no
antecedent.] This is an elliptical expression: “He brought us,” but [Scripture]
does not specify who brought him; she was referring to her husband.
Hebrew Heb. עִבְרִי, from the other side of the river (הַנָהָר עֵבֶר) from the sons of Eber (Gen.
Rabbah 42:8). (Other editions: from the other side of the river.)
16 his master [The master] of Joseph.
17 came to me to mock me; the Hebrew slave
that you brought to us.
19 Now it came about when his master heard,
etc. During intercourse she told him this, and that is the meaning of “Your
slave did such things to me,” [meaning] such acts of intimacy. [From Gen. Rabbah 87:9]
21 and he extended charisma to him Heb. חָסֶד. [It means] that he was well-liked by all who saw
him, an expression of “a beautiful and charismatic (וְחֲסוּדָה) bride” in the Mishnah (Derech Eretz Rabbah, ch. 6) [from a midrash quoted by Yalkut Shimoni, vol. 2, 1053.]
22 he [was the one who] did it As the Gen. Targum renders: by his command it
was done.
23 since the Lord was with him Heb. בַּאֲשֶׁר. Because the Lord was with him.
Chapter
40
1 Now it came about after these events
Because that cursed woman (Potiphar’s wife) had accustomed the people to talk
[badly] about the righteous man (Joseph), therefore the Holy One, blessed be
He, brought to them [the Egyptians] the sin of these [men], so that they would
turn [their attention] to them [the two chamberlains] and not to him (Joseph),
and also so that relief would come to the righteous man through them. [From Gen. Rabbah 88:1, 88:3]
sinned
[Regarding] this one (the cupbearer) a fly was found in his goblet, and
[concerning] that one (the baker) a pebble was found in his bread. [From Gen. Rabbah 88:2]
and the
baker of the king’s bread. The expression of baking (אֲפִיָה) applies only to bread, pesto(u)r or pistor in
Old French, kneader, baker.
4 And the chief of the slaughterers
appointed, etc. to be with them.
and they
were a year in prison Heb. יָמִים, twelve months.
5 Now both of them dreamed a dream Heb. וַיַּחַלְמוּ
חֲלוֹם
שְׁנֵיהֶם, and both of them dreamed a dream. This is its
simple meaning, but its midrashic meaning is that each dreamed both dreams,
meaning that each dreamed his own dream and the interpretation of his
companion’s dream. That is the meaning of what is stated: “Now the chief baker
saw that he had interpreted well” (verse 16). [From Gen. Rabbah 88:4, Ber.
55b]
each man
according to the interpretation of his dream Each one dreamed a dream
similar to the interpretation destined to befall them.
6 troubled Heb. זֹעֲפִים, sad, similar to “sad and upset (וְזָעֵף)” (I Kings 20:43); “I will bear the fury (זַעַף) of the Lord” (Micah 7:9). [From Targum Onkelos]
10 tendrils Heb. שָׂרִיגִם, long branches, known [in Old French] as vidiz, vine-shoots.
and it
seemed to be blossoming Heb. וְהִוא
כְפֹרַחַת, meaning it resembled blossoming. וְהִוא
כְפֹרַחַת It seemed to me in my dream as if it were
blossoming, and after the blossom, its buds came up, and they became tiny
grapes, aspanir in Old French, and
afterwards they ripened. [Onkelos renders וְהִוא
כְפֹרַחַת] “and it was as if blossoming, it brought forth
blossoms”; until here is the Targum for פֹרַחַת. [The word] נֵץ [denotes a stage of grapes] larger than פֶּרָח, the blossom, as it is written: “and the buds (נִצָּה) turn into ripening grapes” (Isa. 18:5), and it is
also written: “had blossomed (וַיֹּצֵא
פֶרַח),” and afterwards, “it had put forth a bud (וַיָּצֵץ
צִיץ)”
(Num. 17:23).
11 and squeezed Heb. וָאֶשְׂחַט, as the Targum renders וָעֲצָרִית. There are many instances [of this word] in the
language of the Mishnah.
12 are three days For you they symbolize
three days, and there are many midrashic interpretations (Chullin 92a, Gen. Rabbah
88:5, targumim).
13 Pharaoh will number you Heb. יִשָּׂא
פַרְעֹה אֶת-רֹאשֶׁךָ, lit., will raise your head, an expression of
numbering. When he counts the rest of his servants to serve him at the feast,
he will count you along with them.
your
position Heb. כַּנֶּךָ, your base and your seat.
14 But remember me But keep me in mind,
since it will go well with you as I have interpreted.
and
please do me a favor Heb. נָּא. נָּא is only an expression of pleading.
16 wicker baskets Heb. סַלֵּי
חֹרִי, baskets of peeled willows, made with many holes (CHORIN CHORIN).
In our country (France) there are many [such baskets], and it is the custom of
the venders of hollow wafers, known as o(u)blies, to put them into such
baskets.
20 Pharaoh’s birthday Heb. יוֹם
הֻלֶּדֶת, the day of his birth, and it is called “ginusia” day [in
Greek]. The expression הֻלֶּדֶת [the “hoph’al” which is the passive of the
“hiph’il” the causative] is used because the fetus is born only through [the
assistance of] others, for the midwife assists the woman in giving birth. It is
for this reason that the midwife is called מְיַלֶדֶת, [one who causes to deliver], and likewise, “And
as for your birth (וּמוֹלְדוֹתַיִךְ), on the day you were born (בְּיוֹם
הוּלֶּדֶת
אוֹתָךְ)” (Ezek. 16:4), and similarly, “after the mark was washed (הֻכַּבֵּס)” (Lev. 13:55), for the washing is done by others.
[From Gen. Rabbah 88:6]
he
counted, etc. Heb. וַיִּשָּׂא
אֶת-רֹאשׁ. He counted them with the rest of his servants,
for he was counting the servants who would serve him in his feast, and he
remembered these among them. [וַיִּשָּׂא
אֶת-רֹאשׁ is] similar to “Take the count (שְׂאוּ, אֶת-רֹאשׁ)” (Num. 1:2), an expression of counting.
23 But the chief cupbearer did not remember on
that day.
and he
forgot him afterwards. Because Joseph relied on him to remember
him, he was compelled to be confined for two years, as it is said:
“Praiseworthy is the man who made the Lord his trust and did not turn to the
haughty (רְהָבִים)” (Ps. 40:5). He did not turn to the Egyptians,
who are called רַהַבִ, haughty. [From Gen. Rabbah 89:3]
Ketubim: Targum Tehillim (Psalms) 32:1-11
|
Judaica Press |
Targum on the Psalms |
|
1. Of David, a maskil.
Praiseworthy is he whose transgression is forgiven, whose sin is concealed. |
1.
Of David. Good counsel. David said, “How blessed is the one whose
impieties/transgressions of the Law they forgive, whose sins they cover
over.” |
|
2.
Praiseworthy is the man to whom the LORD ascribes
no iniquity/lawlessness and in whose spirit there is no guile. |
2.
How happy was Moses, son of Amram, to whom the LORD did not reckon his sins,
because there was no guile in his spirit. |
|
3.
When I was silent, my bones decayed with my
moaning all day long. |
3.
Because I have been silent from the words of Torah, my bones waste away while
I groan all day. |
|
4.
For [both] day and night Your hand is heavy upon
me; my freshness was transformed as in the droughts of summer, forever. |
4.
Because day and night your punishment is severe upon me, my moisture is
turned to, as it were, the hot wind of summer forever. |
|
5.
I would inform You of my sin, and I did not conceal
my iniquity/lawlessness; I said, “I will confess my transgressions to the
LORD,” and You forgave the iniquity/lawlessness of my sin forever. |
5.
My sin I will tell you and my iniquity/ lawlessness I have not covered. I
said, “I will confess my rebellions in the presence of the LORD”; and you
forgave the iniquity/lawlessness of my sin forever. |
|
6.
For this let every pious man pray to You at the
time that You are found, only about a flood of vast waters [that] should not
reach him. |
6.
Because of this let every pious man pray in Your presence at the time of his
favour; indeed, at the time when many Gentiles come like waters, to him they
will not come near to do harm. |
|
7.
You are a shelter for me, from an adversary You
guard me; with songs of deliverance You encompass me forever, |
7.
You are the LORD; hide me, from the oppressor guard me; the joy of salvation
will surround me forever. |
|
8.
“I will enlighten you and instruct you which way
[to go]; I will wink My eye to you.” |
8.
I will enlighten you and teach you; in this way you will go; I will advise
you and put my eye upon you for good. |
|
9.
Be not like a horse, like a mule that does not
discern; whose mouth must be held with bit and bridle, so that when he is
being groomed, he does not come near you. |
9.
Do not be like a horse or mule who have no intelligence; both muzzle and
halter are its trappings to be kept silent; let it not come near you. |
|
10.
Many are the pains of the wicked/lawless, but as
for him who trusts in the LORD - kindness will encompass him. |
10.
Many are the pains of the wicked/lawless; but favour will surround the one
who trusts in the LORD. |
|
11.
Rejoice with the LORD and exult, You righteous/generous,
and cause all those of upright hearts to sing praises. |
11.
Rejoice in the Word of the LORD, and be glad, O righteous/generous; and give
praise, all you with upright/generous hearts. |
|
|
|
Rashi’s Commentary for:
Psalm 32:1-11
1 Of David, a maskil The Sages said (Pes.
117a): Every Psalm in which “maskil” is mentioned was said through an interpreter.
Praiseworthy
is he whose transgression is forgiven Whose transgression the Holy One, Blessed Be He,
forgives, and He conceals his sins. (נְשׂוּי) is anpardone in Old French, pardoned. The
implication is forgiveness, because the forgiveness of iniquity represents [the
sin] being lifted up and withdrawn from upon a person.)
2 to whom the Lord ascribes no iniquity
provided that in his spirit there is no guile, thinking to revert to his
“vomit.”
3 When I was silent When I was silent,
[when I refrained] from confessing my transgressions before You.
my bones
decayed because of my many sighs and my worries all day, that
I was worrying about the punishment.
4 For [both] day and night the fear of
Your hand and Your decrees was heavy upon me.
my freshness
was transformed Heb. לְשַׁדִּי, my moisture, and so (in Num. 11:8): “the moisture
(לְשַׁד
הַשָּׁמֶן) of oil,” the moisture of oil. This is how Dunash
explained it (p. 14). Menachem (p. 171) associates [it with] an expression of
plunder as (above 12:6): “from the plunder (מִשֹּׁד) of the poor”; (above 17:9) “Because of the wicked
who have robbed me (שַׁדּוּנִי).”
as in the
droughts of summer Until it dries up as the drought of summer out of my
worry of the heaviness of Your hand, that I was worrying about my sins;
therefore...
5 I would inform You of my sin always.
This is a present tense. For I said, It is good that I should confess my
transgressions to the Lord, and now that I confessed and said to Nathan the
prophet, “I have sinned,” (as in II Samuel 12:13)...
You
forgave the iniquity of my sin as the matter that is stated there (verse 13): “Also
the Lord has removed your sin, etc.”
6 at the time that You are found When You
are found to accept his prayer, and what is this?...
only
about a flood of vast waters that they should not reach him, that he should not
fall into the hands of enemies, who are like flooding waters. And so we find
that David prayed for this and said (II Sam. 24:14): “Let us fall now into the
hand of the Lord, for His mercies are great; but into the hand of man let me
not fall.”
7 You are a shelter for me to hide in
Your shadow from before the enemy.
You guard
me Heb. תִּצְּרֵנִי, like תשמרני.
songs of
deliverance A song of rescue.
You
encompass me Heb. תְּסוֹבְבֵנִי. This is the present tense. You always encompassed
me with songs of deliverance. And so You said to me...
8 I will enlighten you and instruct you which
way to go.
I will
wink With My eye; I will hint to you what to do. אִיעֲצָה is an expression of winking the eye, as (in Prov.
16: 30): “He winks (עֹצֶה
עֵינָיו) his eyes to think perverse thoughts.”
9 Be not like a horse, like a mule which
does not discern between one who benefits him and one who does him harm, for
when you insert a bit into his mouth, he closes his mouth and shakes his
bridle, and when you curry him and brush him, you must close his mouth and
chastise him with a bit and bridle while you adorn him and groom him.
so
that...he does not come near you So that he should not come near you to hurt you while
you groom him, with bit and bridle (when he is being groomed, to close his
mouth. When he is being groomed while you curry him and brush him you must
close his mouth with a bit and bridle so that he does not come near you.) בלימה is an expression of closing
in the language of the Mishnah: Its mouth is closed (בלום), its feet are closed (מבלמות), in Tractate Bechoroth (40b). (Menachem associated
לִבְלוֹם, and also בְּלִי-מָה [Job 26:7] as an expression of regulating [p.
45].)
Ashlamatah: Isaiah 52:3-10 + 53:4-5
3.
For thus says the LORD: You were sold for nothing; and you will be redeemed
without money. {S}
4.
For thus says the Lord GOD: My people went down aforetime into Egypt to sojourn
there; and the Assyrian oppressed them without cause.
5.
Now therefore, what do I here, says the LORD, seeing that My people is taken
away for nothing? They that rule over them do howl, says the LORD, and My name
continually all the day is blasphemed.
6.
Therefore My people will know My name; therefore they will know in that day
that I, even He that spoke, behold, here I am. {S}
7.
How beautiful upon the mountains are the feet of the messenger of good tidings,
that announces peace, the harbinger of good tidings, that announces salvation;
that says unto Zion: “Your God reigns!”
8.
Hark, your watchmen! They lift up the voice, together do they sing; for they will
see, eye to eye, the LORD returning to Zion.
9.
Break forth into joy, sing together, you waste places of Jerusalem; for the
LORD has comforted His people, He has redeemed Jerusalem.
10.
The LORD has made bare His holy arm in the eyes of all the Gentiles; and all
the ends of the earth will see the salvation of our God. {S}
11. Depart, depart, go out from
there, touch no unclean thing; go out of the midst of her; be clean, you that
bear the vessels of the LORD.
12. For you will not go out in
haste, neither will you go by flight; for the LORD will go before you, and the
God of Israel will be your rearward. {S}
13. Behold, My servant will
prosper, he will be exalted and lifted up, and will be very high.
14. According as many were
appalled at you - so marred was his visage unlike that of a man, and his form
unlike that of the sons of men -
15. So will he startle many
Gentiles, kings will shut their mouths because of him; for that which had not
been told them will they see, and that which they had not heard will they
perceive. {S}
1. “Who would have believed our
report? And to whom has the arm of the LORD been revealed?
2. For he shot up right forth as
a sapling, and as a root out of a dry ground; he had no form nor comeliness,
that we should look upon him, nor beauty that we should delight in him.
3. He was despised, and forsaken
of men, a man of pains, and acquainted with disease, and as one from whom men
hide their face: he was despised, and we esteemed him not.
4.
Surely our diseases he did bear, and our pains he carried; whereas we did
esteem him stricken, smitten of God, and afflicted.
5.
But he was wounded because of our transgressions, he was crushed because of our
iniquities/ lawlessness: the chastisement of our welfare was upon him, and with
his stripes we were healed.
6. All we like sheep did go
astray, we turned everyone to his own way; and the LORD has made to light on
him the iniquity/lawlessness of us all.
7. He was oppressed, though he
humbled himself and opened not his mouth; as a lamb that is led to the
slaughter, and as a sheep that before her shearers is dumb; yes, he opened not
his mouth.
8. By oppression and judgment he
was taken away, and with his generation who did reason? For he was cut off out
of the land of the living, for the transgression of my people to whom the
stroke was due.
9. And they made his grave with
the wicked/lawless, and with the rich his tomb; although he had done no
violence, neither was any deceit in his mouth.”
Isa 53:10 Yet it pleased the LORD to crush him by
disease; to see if his soul would offer itself in restitution, that he might
see his seed, prolong his days, and that the purpose of the LORD might prosper
by his hand:
11. Of the travail of his soul he
will see to the full, even My servant, who by his knowledge did justify the
Righteous One to the many, and their iniquities/lawlessness he did bear.
12. Therefore will I divide him a
portion among the great, and he will divide the spoil with the mighty; because
he bared his soul unto death, and was numbered with the transgressors; yet he
bore the sin of many, and made intercession for the transgressors. {P}
Special Ashlamatah: Jeremiah 1:1 – 2:3
1.
The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth
in the land of Benjamin,
2.
to whom the word of the LORD came in the days of Josiah the son of Amon, king
of Judah, in the thirteenth year of his reign.
3.
It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto
the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, unto
the carrying away of Jerusalem captive in the fifth month. {P}
4.
And the Word of the LORD came unto me, saying:
5.
Before I formed you in the belly I knew you, and before you came forth out of
the womb I sanctified you (set you apart); I have appointed you a prophet unto
the Gentiles.
6.
Then said I: “Ah, Lord GOD! Behold, I cannot speak; for I am a child.” {S}
7.
But the LORD said unto me: say not: I am a child; for to whomsoever I will send
you, you will go, and whatsoever I will command you, [so] you will speak.
8.
Be not afraid of them; for I am with you to deliver you, says the LORD.
9.
Then the LORD put forth His hand, and touched my mouth; and the LORD said unto
me: Behold, I have put My words in your mouth;
10.
See, I have this day set you over the Gentiles and over the kingdoms, to root
out and to pull down, and to destroy and to overthrow; to build, and to plant. {P}
11.
Moreover the word of the LORD came unto me, saying: “Jeremiah, what do you
see?” And I said: “I see a rod of an almond-tree.”
12.
Then said the LORD unto me: “You have seen well; for I watch over My Word to
perform it.” {S}
13.
And the word of the LORD came unto me the second time, saying: “What do you
see?” And I said: “I see a seething pot; and the face thereof is from the
north.”
14.
Then the LORD said unto me: “Out of the north the evil will break forth upon
all the inhabitants of the land.
15.
For, lo, I will call all the families of the kingdoms of the north, says the
LORD; and they will come, and they will set everyone his throne at the entrance
of the gates of Jerusalem, and against all the walls thereof round about, and
against all the cities of Judah.
16.
And I will utter My judgments against them touching all their wickedness/lawlessness;
in that they have forsaken me, and have offered unto other gods, and worshipped
the work of their own hands.
17.
You therefore gird up your loins, and arise, and speak unto them all that I
command you; be not dismayed at them, lest I dismay you before them.
18.
For, behold, I have made you this day a fortified city, and an iron pillar, and
brazen walls, against the whole land, against the kings of Judah, against the
princes thereof, against the priests thereof, and against the people of the
land.
19.
And they will fight against you; but they will not prevail against you; For I
am with you, says the LORD, to deliver you.”{P}
1.
And the word of the LORD came to me, saying:
2.
Go, and cry in the ears of Jerusalem, saying: Thus says the LORD: I remember
for you the affection of your youth, the love of your espousals; how you went
after Me in the wilderness, in a land that was not sown.
3.
Israel is the LORD'S hallowed portion, His first-fruits of the increase; all
that devour him will be held guilty, evil will come upon them, says the LORD.
{P}
Mishnah Pirke Abot: III:3
Rabbi Hananya, the deputy of the priets,
said: Pray for the welfare of the kingdom, for were it not for fear of it men
would swallow each other alive.
Abarbanel on Pirke Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 155-157)
There
are two flaws that meet the eye in this Mishnah. Rabbi Hananya demands us to
pray for the welfare of the kingdom. In antient days, and in certain modern
nations, the mainstay of government was the king, dictator, or president of the
country. Why did he not say “Pray for the well-being of the king”?
The
Sage also adds that if not for the fear of the government the
stronger element of society would swallow up the weaker one. Should he have not
rather stated: “Without the well-being of the government one man
would destroy the other”?
Abarbanel
attempts to solve these two difficult points by saying that Rabbi Hananya was,
in effect, replying to Akvya ben Mahalalel, who told us that all one needs to
avoid being entrapped in sin is to reflect seriously on three things. This
meditation will immunize a person against any form of transgression.
Rabbi
Hananya was dissatisfied with this and argues convincingly that although every
person in the world knows that he emanates from a putrid drop and should,
therefore, stop and think before sinning, no one is deterred from sinning
because of this. Such is the nature of man. However, says Rabbi Hananya, if
there is a peace in the land (here Abarbanel translates בשלומה
של מלכות
literally as (the peace of the kingdom), the courts, judges and police will
function properly and, a person will automatically be persuaded that it is
wrong to go against the laws of society and the laws of God and that he will be
punished if he does so.
Abarbanel
then cites Rashi's position on this Mishnah to the effect that a Jew must even
pray for the welfare of the foreign government under which he lives. In fact,
there is even an occasion in the Jewish calendar when there was an official act
of worship dedicated to the peace and prosperity of all nations in the world.
On the Sukkot festival, 70 sacrifices were offered on the altar in honour of
the 70 nations in the world. Therefore, a Jew should pray for peace in the
land, because only then will the administration of justice proceed as it
should. In times of war, chaos reigns supreme and everyone does as he pleases.
Rabbi
Hananya deliberately chose the word kingdom instead of king or dictator because
it is not the welfare or peace of the king which ensures that the court will
function, but the peace of the country. The Torah indicated this when God
instructed Moshe to set up a judicial system headed by judges. He required that
these judicial functionaries be appointed by the various tribes. The judges
were to be responsible to the people and not to one head of the government.
This is because the king is usually corrupt and perverts justice.
Thus,
the peace of the land is not the direct cause for the good behaviour of the
citizens, but rather the law courts and the police which can only operate
properly in times of peace. Therefore, pray for peace in the land, because if
it were not for fear of justice, which can only flourish in times of peace,
people would swallow each other alive.
Miscellaneous Interpretations
Rabbenu
Yonah (R. Yonah ben Abraham Gerondi, Barcelona (Spain) 1200 – 1236): The duty to pray for
the welfare of the government means that the Jew must pray for the welfare of
the entire world. This was the custom among the righteous/generous in the
Jewish community; they were concerned with the well-being of the whole world
and felt the pain of other peoples. He supports this theme by quoting the
Scriptures, “But as for me, when they were sick, my clothing was sackcloth; I
afflicted with fasting my soul, and my prayer returned into my own bosom”
(Psalms 35:13).
Midrash
Shemuel
(R. Shemuel ben Yitschaq de Uceda, Safed (Israel) 1540 - ?): sees in
Rabbi Hananya's words a supplement to the previous Mishnah of Akavya. There are
people who are not impressed or moved by the thoughts of death and the account
they will have to render in the World to Come. Their argument is that they are
not acting superior to angels. They have a right to act haughtily because both
they and their inferiors emanate from the same putrid drop. If they were
blessed with certain talents that others do not possess, it is to their
advantage. Secondly, the argument continues, what lies in the future is no
concern of mine because, “Today we are here and tomorrow we are gone.”
Along
comes Rabbi Hananya and tells us that these egocentric people are the type that
will be intimidated and restrained by government edicts where religious
commandments will have no effect.
Midrash
Shemuel stresses
the words “Pray for the peace of the government,” because without fear of a
religious nature there is necessity for fear of a temporal government.
What Say the Nazarean Hakhamim?
Rom
13:1 Let
every soul be subject to higher [community] authorities, for there is no
authority except from God, but the existing [community] authorities have been
ordained by God.
Rom
13:2
So that the one resisting authority has opposed the ordinance of God, and the
ones opposing will receive judgment to themselves.
Rom
13:3
For the [Jewish community] rulers are not a terror to good works, but to the
bad. And do you desire not to fear the authority? Do the good, and you will
have praise from it;
Rom
13:4 for
it is a servant of God to you for the good. But if you practice evil, be afraid;
for it does not bear the circumcision knife in vain; for it is a servant of
God, an avenger for wrath to the one practicing bad things.
Rom
13:5
Because of this, it is necessary to be subject, not only on account of wrath,
but also on account of conscience.
Rom
13:6 For
on this account you also pay [community] taxes, for they are ministers of God,
always giving attention to this very thing.
Rom
13:7
Then give to all their dues: to the one due tax, the tax; to the one due
tribute, the tribute; to the one due fear, the fear; to the one due honour, the
honour.
Rom
13:8
Do not continue to owe no one, nothing, except to love one another. For the one
loving the other has fulfilled the Law.
1Pe
2:11
Beloved, I exhort you as pilgrims and strangers to abstain from fleshly lusts
which war against the soul;
1Pe
2:12
having your behaviour good among the Gentiles, in that which they speak against
you as evildoers; by observing your good works, they may glorify God in a day
of visitation.
1Pe
2:13
Then be in obedience to every creation of men because of the LORD [God];
whether to a king, as being supreme;
1Pe
2:14
or to governors, as through Him having indeed being sent for vengeance on
evildoers, but praise on well doers,
1Pe
2:15
because so is the will of God, doing good to silence the ignorance of foolish
men;
1Pe
2:16
as free, and not having freedom as a cover of evil, but as slaves of God;
1Pe
2:17 Honour
all, love the brotherhood, fear God, honour the king.
Mark (Mordechai) 4:10-12
Delitzsch Hebrew Rendition
10וַיְהִי
בִּהְיוֹתוֹ
לְבַדּוֹ
וְיִּגְּשׁוּ
הָאֲנָשִׁים
אֲשֶׁר
אִתּוֹ
עִם־שְׁנֵים
הֶעָשָׂר
וַיִּשְּׁאָלוּהוּ
עַל־הַמָּשָׁל׃
11וַיּאֹמֶר
אֲלֵיהֶם
לָכֶם נִתַּן
לָדַעַת סוֹד
מַלְכוּת
הָאֱלֹהִים
וַאֲשֶׁר
מִבַּחוּץ
לָהֶם הַכֹּל
בִּמְשָׁלִים׃
12לְמַעַן
יִרְאוּ
רָאוֹ וְלֹא
יֵדְעוּ
וְשָׁמְעוּ
שָׁמוֹעַ
וְלֹא יָבִינוּ
פֶּן־יָשׁוּבוּ
וְנִסְלַח
לְחַטֹּאתָם׃
Murdoch’s Peshitta Translation
10.
And when they were by themselves, those with him, together with the twelve,
asked him [concerning] this similitude.
11.
And Jesus said to them: To you it is given to know the mystery of the kingdom
of God; but to them without, all is in similitudes:
12.
That when they see, they may see and not see, and when they hear, they may hear
and not understand; lest they should be converted, and their sins be forgiven
them.
Etheridge’s Peshitta Translation
10.
And when he was alone, they who were with him along with his twelve inquired of
him [concerning] that parable.
11.
And Jeshu said to them, To you it is given to know the mystery of the kingdom
of Aloha; but to those without everything is in parables:
11.
That while seeing they may see, and not see; and while hearing they may hear,
and not understand; lest they should be converted, and their sins be forgiven
them.
Hakham’s Rendition:
Previous
week:
1.
And again he began to teach beside the sea, and was gathered (Heb. Synagogued)
unto him the biggest congregation, so that he, having gone into a [small] boat,
sat in the sea, and all the congregation was by the sea, on the land,
2.
And he taught them many things in similes, and he said to them in his teaching:
3.
Listen! Behold, the sower went out to sow.
4.
And it came to pass, in the sowing, some [seeds] fell beside the way, and the
birds did come and devoured it;
5.
And other [seeds] fell upon the rocky ground, where it had not much earth, and
immediately it sprang forth, because of not having depth of earth,
6.
And the sun having risen, it was scorched, and because of not having roots it withered;
7.
And other [seed] fell in the thorns, and the thorns came up, and choked it, and
fruit it did not give;
8.
And other [seed] fell into the good ground, and were giving fruit, coming up
and growing, and it bare, one thirty-fold, and one sixty-fold, and one an
hundred-fold.
9.
And he said to them, “He who is having ears to hear--let him hear.”
This
week:
10.
And when he was alone, those about him, with the twelve, did ask him
[concerning] the simile,
11.
And he said to them, “To you it has been given to know the Sod (secret) of the
royal governance of G-d, but to those who are without, in similes are all the
things done [being given];
12.
That seeing they may see and not perceive, and hearing they may hear and not
understand, lest they may turn, and the sins may be forgiven them” (cf. Isaiah
6:9-10).
Commentary:
v.
10 – And when he was
alone, those about him, with the twelve, did ask him [concerning] the simile, - One thing that impresses
one as we read through the pasges of Scripture and throughout Jewish
literature, is the importance paid to protocol and good aristocratic manners.
The Talmidim apparently did not understand the simile, and why the Master chose
to speak in similes, but they refrained from asking there and then, and tokk
the matter to the Master when he was alone. This of course follows, the very noble
attitude and carefully measured words we saw last week in our Torah Seder
concerning Tamar and Yehudah as she was being brought out to be executed.
v. 11 –" To you it has been given to know the Sod (secret) of
the royal governance of G-d ...” – The Greek here has
“μυστήριον” (MUSTIRION), and therefore
most versions of the Nazarean Codicil translate it as mystery. This places the
term in more close asociation with Pagan cults than within Hebraic culture.
Delitzsch correctly re-translates the term back to Hebrew as סוֹד – “SOD” – and meaning “secret” in common with:
“For
the LORD G-d will do nothing, unless He reveals His SECRET (Heb. - סוֹדוֹ – SODÓ) unto His servants the prophets.” (Amos 3:7)
“The SECRET (Heb. סוֹד
– SOD) of the LORD is with them that fear Him; and His covenant, to make them
know it.” (Psalm 25:14)
“For the perverse one
is hateful to the LORD, but His SECRET (Heb. - סוֹדוֹ – SODÓ) is with the righteous/generous.” (Proverbs 3:32)
“Do you hearken in the
SECRET (Heb. הַבְסוֹד – HaB’SOD) of God? And do you
restrain wisdom to yourself? (Job 15:8)
Now
the question that will be asked is what is the SECRET of the royal governance
of G-d? Cranfield[1]posits that:
“It is the secret that
the kingdom of God has come in the person and words and works of Jesus. That is
a secret because God has chosen to reveal himself indirectly and in a veiled
way. The incarnate Word is not obvious.”
We
must reject this interpretation on the grounds that the subject of these
similes is not the Word made flesh, nor even the seeds, nor the sower, but
rather the various grounds on which the good seed falls. Further, we fail to
see that G-d is revealing Himself in this simile, if anything is revealed is
the various types of grounds in which the good seed falls! The “secret” about
the governance of G-d, therefore must lie somewhere else.
After
careful consideration to this question, it seems to me that there may be three
answers to this key question about what is the secret of the governance of G-d.
As
can be seen all these three positions are equally meritorious, and perhaps the
real answer would lie in a combination of all three.
An
interesting perspective on all of this, is that whilst the simple people are
taught at the Peshat/Mishnaic level (for this is the only of the four levels
they can understand), yet the Siddur which is a common book to all Jews
irrespective of their mastery of any of the four levels of ParDeS, is all
crafted at the highest and most complex of the four levels – i.e. in Sod. And
it is only at the Sod level that we are able to understand and comprehend some
of the beauty, splendour and wisdom of all the prayers contained in our
Siddurim (Jewish prayer-books). Using the Siddur for our daily prayers forces
the user of the Siddur to elevate his thinking a little every day through the
stairway of PaRDeS until he can read to the SOD. Therefore it is said: “To
you it has been given to know the Sod (secret) of the royal governance
of G-d, but to those who are without, in similes are all the things done
[being given].
There
is also a great pearl of wisdom hidden here in v.11. It is common in the West
to explain things as simply as possible to all so that any person reading or
hearing a message can understand. In fact, I would say that there is emphasis
in the West, particularly in English speaking countries, to reduce all possible
complexity to simple to understand brief explanations. But here the Master is giving
a commandment echoed by the Hakhamim – do not elucidate until you have
tested the soil![3] Speak
about G-d and His Torah and His Messiah in similes, allegories, parables,
symbols (dreams/prayers) but never plainly. If the person then turns and says,
words to the effect “I liked your simile/allegory/parable/dream/prayer” but I
would like to know its hidden meaning then one should explain, otherwise keep
silent. We forget that the so called public evangelism has nothing whatsoever
to do with the Master, but the idea is the one to one contact and discussion. I
think that Christians in general speak to much and do too little, when the
Messiah is calling us to speak little ( and the little we speak be it done in
similes, allegories, parables and dreams/prayers) and do much. Plain
explanation belongs to a disciple, and unless a person does meet the
requirements of a Jewish TALMID, there is no need to explain. Notice the words “To
you [i.e. one who is a TALMID] ..., but to those who are without, ...” The
contrast is obviously reinforcing a key Mitzvah (Commandment). This brings us
now to the next verse.
v.12
- That seeing they may see and not perceive, and hearing they may hear and not
understand, lest they may turn, and the
sins may be forgiven them” (cf. Isaiah 6:9-10). -
Here
we may ask, who are those “inside” and who are those “outside”? The best answer
that can be given to this question is that every person chooses by him/herself
if he wants to be “inside” by meeting the prerequisites for being accepted as a
TALMID (disciple in its Jewish understanding), or by not being willing to meet
these and therefore choose exclusion. Speaking in riddles
(similes/allegories/parables/metaphors/dreams/symbols/prayers) serves the
purpose of either testing the soil, or to allow a person to exclude him/herself
so that “they may not turn and their sins may be forgiven to them.” No one
excludes anyone, but every individual is presented through the riddle/enigma the
choice of including or excluding him/herself. Therefore explaining things
plainly and as easy as possible to unknown soil is a waste of time and may be
quite unproductive and even dangerous to our people.
We
are called to mimic G-d, and anyone who knows G-d, knows perfectly well that
G-d does not place pearls and precious stones in the open for everyone to pick
up with the minimum of effort. No, He does not do this. What has He done? He
has hidden pearls in special Oysters, he has hidden gold and silver and
precious stones deep underground. Why? Because His principle is that reward is
commensurate and proportionate to the effort and sacrifices made or put into.
The Torah is a vast ocean full of secrets some known albeit one needs to put
some effort in learning these from good masters, and others are yet to be mined
and discovered. All findings are according and proportionate to effort,
sacrifice, wisdom and skill. We therefore are well advised in this passage by
the Master to mimic G-d and speak in riddles/enigmas, so that the soil can test
itself whether it is worthy or not of the simple explanations.
To
summarize, PaRDeS is a riddle and an enigma to those who reject Torah and who
do not wish to become a Talmid under a Master of Torah. But for Talmidim, PaRDeS
is a well ordered orchard full of great rewards and disappointing no one who
legitimately enters. This is similar to the riddle of the baker and the
cupbearer of our Torah Seder.
Some Questions to Ponder:
1. What question/s were asked of Rashi regarding
Genesis 39:1?
2. What question/s were asked of Rashi regarding
Genesis 39:6?
3. What question/s were asked of Rashi regarding
Genesis 39:10?
4. What question/s were asked of Rashi regarding
Genesis 39:11?
5. What question/s were asked of Rashi regarding
Genesis 39:14?
6. What question/s were asked of Rashi regarding
Genesis 40:1?
7. What question/s were asked of Rashi regarding
Genesis 40:5?
8. What question/s were asked of Rashi regarding
Genesis 40:10?
9. What question/s were asked of Rashi regarding
Genesis 40:13?
10. What question/s were asked of Rashi regarding
Genesis 40:14?
11. What question/s were asked of Rashi regarding
Genesis 40:20?
12. What question/s were asked of Rashi regarding
Genesis 40:23?
13. How is our Torah Seder related to Psalm 32?
14. How is our
Torah Seder related to our ordinary Ashlamatah of Isaiah 52:3-10 + 53:4-5?
15. How is Pirke
Abot III:3 related to our readings for this Shabbat?
16. How is Mark 4:10-12 related to our readings for this Shabbat?
17. How is our
special Ashlamatah of Jeremiah 1:1
– 2:3
related to our readings for this Shabbat?
18. How do the
readings for this Shabbat indicate that we are entering into a period of
mourning culminating with the fast of the 9th of Ab?
Next Shabbat: Shabbat Shim’u
& Shabbat Shabbat Mevar’chin
HaChodesh Ab
[Sabbath of the Proclamation of
the New Moon of Ab]
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וַיְהִי, מִקֵּץ |
|
|
|
“VaY’hi MiQets” |
Reader
1 – B’Resheet 41:1-4: |
Reader
1 – B’Resheet 41:38-40 |
|
“And it came to pass, at the end” |
Reader
2 – B’
Resheet 41:5-7 |
Reader
2 – B’Resheet 41:41-43 |
|
“Y aconteció que pasados” |
Reader
3 – B’
Resheet 41:8-14 |
Reader
3 – B’Resheet 41:44-46 |
|
B’Resheet (Gen.) 41:1-37 BaMidbar (Num.) 28:9-15 |
Reader
4 – B’
Resheet 41:15-21 |
|
|
Ashlamatah: Haggai 1:1-8 +
2:6-7 |
Reader
5 – B’
Resheet 41:22-24 |
|
|
Special: Jeremiah 2:4-28 +
4:1-2 1 Sam. 20:18,42 |
Reader
6 – B’
Resheet 41:25-32 |
Reader
1 – B’Resheet 41:38-40 |
|
Psalm 33:1-22 |
Reader
7 – B’
Resheet 41:33-37 |
Reader
2 – B’Resheet 41:41-43 |
|
N.C.: Mark 4:13- |
Maftir : B’Midbar 28:9-15 |
Reader
3 – B’Resheet 41:44-46 |
|
Pirke Abot: III:4 |
Jeremiah 2:4-28 + 4:1-2 1 Sam. 20:18,42 |
|
Reading
Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
197-203.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
IIIb – “Joseph in Egypt,” pp. 359-370.
Please
always remember:
The
above questions are not about how many you can answer right or wrong, or how
many you have answered at all, that is NOT the purpose of this exercise! The
REAL merit is in making an effort to attempt to answer them as best as you can!
We run no competitions here! The competition if any is a matter between you and
Ha-Shem, most blessed be He! The questions are given to help you grasp the
mechanics of the Peshat level of Hermeneutics and to help you understand
Scripture from a legitimate Jewish perspective. So far, only few brave souls
have attempted to answer the questions posed. For those who have not yet jumped
into the pool of the brave, why not give it a try, even if you answered a few
questions that would be great and most encouraging for you and the honourable
members of this list!
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai
[1] Cranfield, C.E.B. (1959), The Cambridge New Testament Commentary: The Gospel According to St. Mark, Cambridge, U.K.: Cambridge University Press, p.153.
[2] Cf. Rabbi Eliezer Toledano’s (2002), The Orot Sephardic Shabbat Siddur, Lakewood, New Jersey: Orot Inc., pp. 247-249; & (2002), The Orot Sephardic Weekday Siddur, Lakewood, New Jersey: Orot Inc., pp. 21-23.
[3] Cf. the Passover Haggada where we invite all those who hunger and yet at the end we sing the a riddle known as the Hagadya. See also Hakham Culi commentary to Gen. 38:9.10 – The Torah Anthology: Vol. 3a “The Twelve Tribes,” p. 276 (point 4).