Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2009
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
|
Tammuz 26, 5769 – July 17/18
, 2009 |
First Year
of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday July 03, 2009 – Candles at 8:30 PM Saturday July 04, 2009 – Havdalah 9:30 PM |
San Antonio, Texas, U.S. Friday July 03, 2009 – Candles at 8:17 PM Saturday July 04, 2009 – Havdalah 9:14 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday July 03, 2009 – Candles at 7:50 PM Saturday July 04, 2009 – Havdalah 8:48 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday July 03, 2009 – Candles at 8:12 PM Saturday July 04, 2009 – Havdalah 9:21 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday July 03, 2009 – Candles at 7:47 PM Saturday July 04, 2009 – Havdalah 8:49 PM |
Brisbane, Australia Friday July 03, 2009 – Candles at 4:53 PM Saturday July 04, 2009 – Havdalah 5:49 PM |
|
Chattanooga,
& Cleveland Tennessee, US Friday July 03, 2009 – Candles at 8:37 PM Saturday July 04, 2009 – Havdalah 9:38 PM |
Bucharest, Romania Friday July 03, 2009 – Candles at 8:39 PM Saturday July 04, 2009 – Havdalah 9:49 PM |
|
Miami, Florida, US Friday July 03, 2009 – Candles at 7:56 PM Saturday July 04, 2009 – Havdalah 8:52 PM |
Jakarta, Indonesia Friday July 03, 2009 – Candles at 5:35 PM Saturday July 04, 2009 – Havdalah 6:26 PM |
|
New London, Connecticut USA Friday July 03, 2009 – Candles at 7:53 PM Saturday July 04, 2009 – Havdalah 9:00 PM |
Kuala Lumpur, Malaysia Friday July 03, 2009 – Candles at 7:10 PM Saturday July 04, 2009 – Havdalah 8:01 PM |
|
Olympia, Washington, U.S. Friday July 03, 2009 – Candles at 8:44 PM Saturday July 04, 2009 – Havdalah 9:58 PM |
Manila
& Cebu, Philippines Friday July 03, 2009 – Candles at 6:11 PM Saturday July 04, 2009 – Havdalah 7:03 PM |
|
Philadelphia,
Pennsylvania USA Friday July 03, 2009 – Candles at 8:10 PM Saturday July 04, 2009 – Havdalah 9:15 PM |
Singapore, Singapore Friday July 03, 2009 – Candles at 6:58 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,
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham,
Her Excellency Giberet Sarai bat Sarah and
beloved family,
His Excellency Adon Barth Lindemann and
beloved family,
His Excellency Adon John Batchelor and
beloved wife,
His Excellency Adon Ezra ben Abraham and
beloved wife HE Giberet Karmela bat Sarah,
Her Excellency Giberet Sandra Grenier
His Excellency Adon Stephen Legge and
beloved wife HE Giberet Angela Legge
His Excellency Adon Tracy Osborne and
beloved wife HE Giberet Lynn Osborne
His Excellency Rev. Dr. Adon Chad Foster and
beloved wife HE Giberet Tricia Foster
His Excellency Adon Fred Dominguez and beloved wife
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon all
who send comments to the list about the contents and commentary of the weekly
Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with
your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Shabbat Shim’u
& Shabbat Shabbat Mevar’chim
HaChodesh Ab
[Sabbath of the Proclamation of
the New Moon of Ab]
Evening Tuesday 21st
of July – Evening Wednesday the 22nd of July
|
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 4:13-20 |
Maftir : B’Midbar 28:9-15 |
Reader
3 – B’Resheet 41:44-46 |
|
Pirke Abot: III:3 |
Jeremiah 2:4-28 + 4:1-2 1 Sam. 20:18,42 |
|
Rashi
& Targum Pseudo Jonathan for: B’Resheet (Genesis) 41:1-37
|
RASHI |
TARGUM PSEUDO
JONATHAN |
|
1.
It was at the end of two full years, that Pharaoh had a dream, and behold, he
was standing on the bank of the river. |
1.
It was at the end of two years, that the remembrance of Joseph came before
the Word of the Lord. And Pharaoh dreamed, and, behold, he stood by the
river, |
|
2.
Behold, from the river emerged seven cows, fine looking and well-fleshed, and
they were grazing in the reed grass. |
2.
and, behold, from the river came up seven oxen good-looking and fat-fleshed;
and they grazed in the midst of the sedges. [JERUSALEM.
Grazing in the midst of the sedges] |
|
3.
And behold, seven other cows emerged after them, from the river, bad-looking
and thin-fleshed, and they stood next to the cows that were [already] on the
bank of the river. |
3.
And, behold, seven other oxen came up from the river, evil-looking and lean
in their flesh, and stood by the side of the oxen on the bank of the river. |
|
4.
They ate--- the bad looking, thin-fleshed cows [then ate] the seven fine
looking, healthy cows, and Pharaoh woke up. |
4.
And the evil-looking and lean-fleshed oxen devoured the seven good-looking
and fat. And Pharaoh awoke from his sleep. |
|
5.
He fell asleep and had a second dream. Behold, seven ears of grain [corn]
came up on a single stalk, wholesome and good. |
5.
And he slept, and saw a second dream; and, behold, seven ears arose on one
stalk, full and good; |
|
6.
And behold, seven ears, thin and scorched by the east wind, grew up after
them. |
6.
and, behold, seven ears, thin and blighted with the east wind, sprang up
after them. |
|
7.
The seven thin ears swallowed the seven wholesome, full ears. Pharaoh woke
up, and behold it was a dream. |
7.
And the seven thin ears devoured the seven fat and full. And Pharaoh awoke,
and, behold, it was a dream. |
|
8.
In the morning, he was agitated. He sent and summoned all the wizards of
Egypt and all its wise men. Pharaoh related his dream to them, but none could
interpret them for Pharaoh. |
8.
And in the morning his spirit was troubled, and he sent and called all the
magicians of Mizraim and all the wise men; and Pharaoh told them the dreams;
but no man was able to interpret it; for it was occasioned by the Lord,
because the time had come that Joseph should come forth from the house of the
bound. |
|
9.
The chief butler spoke to Pharaoh saying, "I recall my sins today: |
9.
And the chief of the cup-bearers spoke before Pharaoh, saying, My faults do I
remember this day. |
|
10.
Pharaoh was enraged at his servants, and he placed me under guard in the
house of the chief executioner; me and the chief baker. |
10.
It was occasioned from the Lord that Pharaoh was angry with his servants, and
he put me in ward in the house of the chief executioner, me and the chief
baker. |
|
11.
We had a dream on the same night, I and he, each according to the
interpretation of his dream, did we dream. |
11.
And we dreamed a dream in one night I and he; each man his (own) dream, and
the interpretation of his companion's dream we dreamed. |
|
12.
With us there was a lad, a Hebrew, a slave of the chief executioner. We told
him [about our dreams], and he interpreted our dreams, he interpreted each
man's dream accordingly. |
12.
And there was with us a Hebrew youth, a servant of the chief executioner; and
we recounted to him, and he explained the dream to us, to each man he
explained the interpretation of his dream. |
|
13.
It came to pass, that as he interpreted for us, so did it occur; he restored
me to my position, and him he hanged." |
13.
And even as he interpreted to us so it was; me he restored in his sentence to
the order of my service, and him he hanged. |
|
14.
Pharaoh sent and summoned Yosef. They hurried him out of the dungeon, but [Yosef
first] shaved and changed his clothes. And then came to Pharaoh. |
14.
And Pharaoh sent and called Joseph, and hastened him from the prison; and he
dressed his hair, and changed his garments, and went unto Pharaoh. |
|
15.
Pharaoh said to Yosef, "I had a dream and there is no one to interpret
it. I have heard it said about you that you hear a dream so as to interpret
it." |
15.
And Pharaoh said to Joseph, I have dreamed a dream, and there is no
interpreter for it; and I have heard of you, saying, that if you hear a dream
you can explain it. |
|
16.
Yosef answered Pharaoh, saying, "Not I. G-d will respond to the peace of
Pharaoh." |
16.
And Joseph answered Pharaoh, saying, (It is) without me; it is not man who
interprets dreams: but from before the Lord will be an answer of peace unto
Pharaoh. |
|
17.
Pharaoh spoke to Yosef, "In my dream, I was standing on the bank of the
river. |
17.
And Pharaoh spoke with Joseph, saying, I saw in my dream, and, behold, I
stood on the bank of the river. |
|
18.
Behold from the river there emerged seven cows, well-fleshed and fine
looking, and they were grazing in the reed grass. |
18.
And, behold, from the river came up seven oxen, fat-fleshed and good-looking,
and they grazed in the midst of the sedges. |
|
19.
And behold seven other cows emerged after them, poor, very bad looking and
thin-fleshed. I never saw in the entire land of Egypt, such bad looking
[cows.] |
19.
And behold seven other oxen came up after them, wasted, and very
evil-looking, and lean in their flesh. I have not seen the like of them in
all the land of Mizraim for badness. |
|
20.
The thin, bad-looking cows, ate the first seven cows, which were the healthy
ones. |
20.
And the wasted and evil oxen devoured the first seven fat oxen. |
|
21.
They came inside them, but it could not be recognized that they had come
inside them, [because] their appearance was as bad as it was previously. Then
I woke up. |
21.
And they entered into their stomach, but it could not be known that they had
entered into their stomach, for their appearance was evil as before; and I
awoke. |
|
22.
Then I saw in my dream that behold seven ears of grain [corn], wholesome and
good, came up on one stalk. |
22.
And I saw in my dream, and, behold, seven ears arose on one stalk, full and
good; |
|
23.
And behold seven ears, shrivelled, thin and scorched by the east wind, grew
up after them. |
23.
and, behold, seven ears withered, thin, blighted with the east wind, sprang
up after them. |
|
24.
The thin ears swallowed the seven good ears. I said this to the wizards, but
none of them could tell me [its meaning]." |
24.
And the seven thin ears devoured the seven good ears. And I told the
magicians, but there is no one who can teach me. |
|
25.
Yosef said to Pharaoh, "Pharaoh's dream is one. What G-d is about to do,
He has told to Pharaoh. |
25.
And Joseph said to Pharaoh, The dream of Pharoh is one. That which the Lord
is about to do He shows to Pharaoh. |
|
26.
The seven good cows represent seven years, and the seven good ears represent
seven years; it is one dream. |
26.
The seven good oxen announce seven years; and the seven good ears announce
also those seven years: the dream is one. |
|
27.
The seven thin, bad [looking] cows who came up after them, represent seven
years, and the seven empty, east wind---scorched ears, represent the coming
of seven years of famine. |
27.
And the seven wasted and evil oxen which arose after them announce seven
other years; and the seven ears thin and blighted with the east wind likewise
make known that there will be seven years of famine. |
|
28.
This is the word that I have spoken to Pharaoh; what G-d is about to do, He
has revealed to Pharaoh. |
28.
This is the word that I speak to Pharaoh: what the Lord is about to do He
shows Pharaoh. |
|
29.
Behold, seven years are coming during which there will be great abundance in
the entire land of Egypt. |
29.
Behold, there come seven years of great plenty in all the land of Mizraim. |
|
30.
Seven years of famine will rise after them, and all the abundance will be
forgotten in the land of Egypt. The famine will devastate the land. |
30.
And after them will arise seven years of famine, which will make all the
plenty that was in the land of Mizraim to be forgotten; and the famine will
consume the inhabitants of the land; |
|
31.
Nor will be known the [former] abundance of the land because of that famine
that will follow, for it will be very severe. |
31.
neither will the plenty which had been in the land be known, for the famine
that will be afterward, because it will be exceeding strong. |
|
32.
As for the dream being repeated twice to Pharaoh, it is because the thing
stands ready before G-d, and G-d is hurrying to do it. |
32.
And forasmuch as the dream was repeated to Pharaoh twice, therefore is the
thing confirmed before the Lord, and the Lord hastens to do it. |
|
33.
Now Pharaoh should seek a man of understanding and wisdom, and place him in
charge of the land of Egypt. |
33.
But now let Pharaoh look out a man prudent and wise, and appoint him over the
land of Mizraim. |
|
34.
This is what Pharaoh should do: appoint officials over the land, and prepare
the land of Egypt during the seven years of abundance. |
34.
Let Pharaoh make superintendents over the land, and let them take out one
part in five of all the produce of the land of Mizraim in the seven years of
plenty. [JERUSALEM. Let Pharaoh make and appoint him a superintendent over
the land; and let him set apart one in five throughout the land of Mizraim in
the seven years of plenty.] |
|
35.
Let them gather in all the food during these good years that are coming, and
let them store up grain under the hand [jurisdiction] of Pharaoh. Let the
food be [kept] in the cities, and let them safeguard it. |
35.
And let them collect all the produce of those good years that are coming, and
gather together the produce under the hand of Pharaoh's superintendents, and
set the produce in the cities to be kept; |
|
36.
The food will be held in safe-keeping for the land, for the seven years of
famine; which will be in the land of Egypt. Let the land not be cut off by
the famine." |
36.
and there will be provision laid up (as) in a cavern in the earth, that there
from they may take in the years of famine which come upon the land of
Mizraim, that the people of the land perish not through the famine. |
|
37.
This thing [plan] was good in the eyes of Pharaoh, and in the eyes of all his
servants. |
37.
And the word was good before Pharaoh, and before all his servants. |
|
|
|
Rashi
& Targum Pseudo Jonathan for: B’Midbar (Numbers) 28:9-15
|
RASHI |
TARGUM PSEUDO
JONATHAN |
|
9.
And on the Sabbath day, two unblemished lambs in the first year, and
two tenths fine flour as a meal offering, mixed with oil, and its libation. |
9.
|
|
10.
[This is] the burnt offering of each Sabbath on its Sabbath, in
addition to the continual burnt offering and its libation. |
10.
|
|
11.
And on the beginning of your months, you shall offer up a burnt
offering to the Lord: two young bulls, one ram, and seven lambs in the first
year, [all] unblemished. |
11.
|
|
12.
Three tenths fine flour as a meal offering, mixed with oil for each
bull, and two tenths fine flour as a meal offering, mixed with oil for each
ram. |
12.
|
|
13.
And one tenth of fine flour mixed with oil as a meal offering for each
lamb. A burnt offering with a spirit of satisfaction, a fire offering to the
Lord. |
13.
|
|
14.
And their libations: a half of a hin for each bull, a third of a hin
for each ram, and a quarter of a hin for each lamb; this is the burnt
offering of each new month in its month, throughout the months of the year. |
14.
|
|
15.
And one young male goat for a sin offering to the Lord; it shall be
offered up in addition to the continual burnt offering and its libation. |
15.
|
|
|
|
Reading
Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
197-203.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIb: Joseph in Egypt
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
IIIb – pp. 359-370.
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) 41:1-37
1 It came to pass at the end Heb. מִקֵּץ. The Targum renders: MISOF, at the end, and every
expression of קֵּץ means end.
by the
Nile Heb. - עַל-הַיְאֹר, lit., by the canal. No other rivers are called יְאוׄרִים except the Nile, because the entire land is
covered with many man-made canals (יְאוׄרִים), and the Nile rises in their midst and waters
them, for it does not usually rain in Egypt as it does in other countries.
2 of handsome appearance This was a
symbol of the days of plenty, when creatures appear handsome to one another,
for no one envies his fellow.-[from Gen.
Rabbah 89:4]
in the
marshland Heb. בָּאָחוּ, in the marsh, maresc
in Old French, like “Can the reed-grass (Eg אָחוּ) grow…” (Job 8:11).
3 and lean of flesh Heb. וְדַקּוֹת, tenves
in Old French, a term meaning thin.
4 devoured A sign that all the joy of the
plenty will be forgotten during the days of the famine.
5 on one stalk Heb. בְּקָנֶה
אֶחָד, tudel, tuiel, or tue(i)l, in Old French, stalk.
healthy Heb. בְּרִיאוֹת sains in French, healthy.
6 and beaten Heb. וּשְׁדוּפֹת. hasled(e)s
in Old French, burnt up, parched; USH’QIFEN QIDUM [in Targum Onkelos], beaten, an expression similar to MASHQOF, lintel,
which is constantly beaten by the door, which knocks against it.
the east
wind Heb. קָדִים, the east wind, called Bise in French. (Early editions read: the southeast wind.)
7 healthy Heb. בְּרִיאוֹת , sains
in French, healthy.
and
behold, a dream And behold, a whole dream was completed before him,
and it required interpreters.
8 that his spirit was troubled Heb. וַתִּפָּעֶם [Onkelos renders:] that his spirit was agitated,
knocking within him like a bell (K’FA’AMON) (Tanchuma Buber, Mikeitz 4).
Concerning Nebuchadnezzar, however, Scripture says: “and his spirit was
agitated (וַתִּתְפָּעֶם)” (Dan. 2:1). There were two [reasons for this]
agitation: forgetting the dream and ignorance of its interpretation.-[from
Tanchuma Mikeitz 2]
the
necromancers Heb. חַרְטֻמִּים, those who would arouse themselves (NECHERIM) with
the bones (TIMEI) of the dead, so that they would [be able to] inquire of the
bones. ([The word] TIMEI means “bones” in Aramaic. In the Mishnah (Oholoth
17:3), we find: A house that was full of “timia,” meaning “full of bones.”)
but no
one interpreted them for Pharaoh They did interpret them, but not for Pharaoh, for
their voice did not reach his ears, and he had no satisfaction from their
interpretation, for they said, “You will beget seven daughters, and you will
bury seven daughters.”-[from Gen. Rabbah
89:6]
11 each one according to the interpretation of
his dream A dream fit for the interpretation that was interpreted for us
and similar to it. [I.e., a dream for which the interpretation given was
appropriate, and which was similar to that interpretation.]
12 a Hebrew lad, a slave Cursed are the
wicked, for their favors are incomplete. He mentions him with expressions of
contempt:
a lad-a fool,
unfit for a high position;
a Hebrew-he does
not even understand our language;
a slave-and in
the statutes of Egypt it is written that a slave may neither reign nor wear
princely raiment.-[from Gen. Rabbah
89:7]
[for] each
[of us]…according to his dream According to the dream and close to its
contents.-[from Ber. 55b]
13 me he restored to my position [“He”
refers to] Pharaoh, mentioned above, as he said, “Pharaoh was angry with his
servants” (verse 10). Hence, the verse is elliptical: it did not specify who
restored, because it is not necessary to specify who restored, [for it could
only be] the one who has the power to restore, namely Pharaoh. This is
customary for all elliptical verses. Concerning the one who is to do [the
thing], they leave the matter unspecified.
14 from the dungeon Heb. מִן-הַבּוֹר, lit., from the pit. From the prison, which was
made like a sort of pit, and so every [instance of] בּוֹר in the Scriptures is an expression of “pit.” Even if there is no
water in it, it is called בּוֹר, fosse
in Old French, a pit.
and he
shaved in honor of the throne.-[from Gen.
Rabbah 89:9]
15 you understand a dream, to interpret it
Heb. תִּשְׁמַע. You listen to and understand a dream, to
interpret it.
you understand-Heb. תִּשְׁמַע. An expression of understanding and listening,
similar to “Joseph understood (שֹׁמֵעַ)” (Gen. 42:23); and “whose language you will not
understand (תִשְׁמַע)” (Deut. 28:49), antandras in Old French, you understand.
16 Not I Heb. בִּלְעָדָי. The wisdom is not mine, but God will answer. He
will put an answer into my mouth that will bring peace to Pharaoh.-[from Targum Onkelos ]
19 emaciated Heb. דַּלּוֹת similar to “Why are you becoming so thin (דַּלּ)” (II Sam. 13:4), referring to Amnon.
and with
meager flesh Heb. וְרַקּוֹת
בָּשָׂר Every expression of רַקּוֹת in Scripture means “lacking flesh,” and in Old
French [it is] bloses, deprived
(deficient).
23 hardened Heb. צְנֻמוֹת [The word] צוּנְמָא in Aramaic means “rock.” They were like wood,
without moisture and hard as a rock. The Targum
(Onkelos) renders: NATSAN NATSAN
LAQ’YAN means that nothing was left but the [withered] blossom (HANETS) because
they were emptied out of seed. [LAQ’YAN means “beaten.”]
26 seven years and…seven years All of them
are only [a single period of] seven. The reason the dream was repeated twice is
that the matter [the good years] is ready, as he explained to him at the end.
“And concerning the repetition of the dream to Pharaoh twice-that is because
the matter is ready…” (verse 32). In connection with the seven good years it
says, “He has told Pharaoh” (verse 25), because it was near, but in connection
with the seven years of famine, it says, “He has shown Pharaoh” (verse 28).
Since the matter was distant and far off, an expression of “showing a vision”
is appropriate.
30 and all the plenty will be forgotten
This is the interpretation of the swallowing.
31 And the plenty will not be known This
is the interpretation of “but it was not known that they had gone inside them”
(verse 21).
32 ready- Heb. נָכוֹן, ready.
34 and prepare Heb. וְחִמֵּשׁ, as the Targum renders: VIZAREZ, and he shall
prepare, and similarly, “and prepared (וַחֲמֻשִׁים)” (Exod. 13:18).
35 all the food Heb. אֹכֶל. This is a noun; therefore, its accent is on the “aleph,” and
it is vowelized with a “pattach katan,” but אוֺכֶל, which is a verb, e.g., “for whoever eats (אֹכֶל) fat” (Lev. 7:25), is accented on the final
syllable, on the “chaff,” and is vowelized with a “kamatz katan.”
under
Pharaoh’s hand In his custody and in his storehouses.
36 Thus the food The gathered [food] will
be like any other reserve that is hidden away for the preservation of the
land.
Ketubim: Targum Tehillim (Psalms) 33:1-22
|
Judaica Press |
Targum on the Psalms |
|
1. Sing
praises to the LORD, O you righteous; for the upright, praise is fitting. |
1.
Give praise, O righteous/generous, in the presence of the LORD; praise is
seemly for the upright. |
|
2.
Give thanks to the LORD with a
harp; with a lyre of ten melodies make music to Him. |
2.
Give thanks in the presence of the LORD with the lyre; with the harp of ten
strings give Him praise. |
|
3.
Sing to Him a new song; play
well with joyful shouting. |
3.
Give praise in the presence of the LORD with a new song; praise well with a
shout. |
|
4.
For the word of the LORD is
upright, and all his deeds are with faith. |
4.
For the Word of the LORD is right, and all His deeds are reliable. |
|
5.
He loves charity and justice;
the earth is full of the LORD's kindness. |
5.
He loves righteousness/generosity and justice; the goodness of the LORD fills
the earth. |
|
6. By the word of the LORD, the heavens were made, and with the breath of
His mouth, all their host. |
6.
By the Word of the LORD were the heavens made; and by the breath of His mouth,
all their armies. |
|
7. He gathers in the water of the sea as a mound; He puts the deeps into
treasuries. |
7.
Who gathers as in a bottle the waters of the sea; he puts them in the
treasuries of the deeps. |
|
8.
Let all the earth fear the LORD;
let all the inhabitants of the world stand in awe of Him. |
8.
In the presence of the LORD all who dwell on the earth will be afraid; all
the inhabitants of the world will tremble because of Him. |
|
9.
For He said and it came about;
He commanded and it endured. |
9.
Because He says it, and it is; He commanded, and it took place. |
|
10.
The LORD frustrated the counsel
of nations; He put the plans of peoples to nought. |
10.
The LORD shattered the counsel of the Gentiles, frustrated the plans of the
nations. |
|
11.
The counsel of the LORD shall
endure forever; the plans of His heart to all generations. |
11.
The counsel of the LORD stands forever, the thoughts of His heart for all
generations. |
|
12.
Praiseworthy is the nation
whose God is the LORD, the people that He chose as His inheritance. |
12.
Happy is the man whose God is the LORD, the people that He chose for His
inheritance. |
|
13.
The LORD looked from heaven; He
saw all the sons of men. |
13.
From heaven the LORD looked, He saw all the sons of men. |
|
14.
From His dwelling place He oversees
all the inhabitants of the earth. |
14.
From the residence of His dwelling He looked out at all the inhabitants of
the earth. |
|
15.
He Who forms their hearts
together, Who understands all their deeds. |
15.
Who created them, forming their heart together, and discerning all their
deeds. |
|
16.
The king is not saved with a
vast army; a mighty man will not be rescued with great strength. |
16.
The king is not redeemed by the abundance of his forces; the warrior is not
saved by the abundance of his strength. |
|
17.
A horse is a false hope for
victory, and with his power, he will not escape. |
17.
The horse is deceitful for redemption; and by the abundance of its strength
one is not saved. |
|
18.
Behold the eye of the LORD is
to those who fear Him, to those who hope for His kindness, |
18.
Behold, the eye of the LORD sees those who fear Him, those who hope for His
kindness. |
|
19.
to rescue their soul from death
and to sustain them in famine. |
19.
To save their soul from death, and to keep them alive in famine. |
|
20.
Our soul waits for the LORD; He
is our help and our shield. |
20.
Our soul looks for the redemption of the LORD; He is our help and shield. |
|
21.
For our heart will rejoice in
Him, because we hoped in His holy name. |
21.
For our heart will rejoice in His Word, because in His holy name we have
placed our trust. |
|
22.
May Your kindness, O LORD, be
upon us, as we hoped for You. |
22.
May Your goodness be upon us, O LORD, as we have placed our hopes in You. |
|
|
|
Rashi’s Commentary for:
Psalm 33:1-22
2 with a lyre of ten melodies Heb. בְּנֵבֶל
עָשׂוֹר, of ten kinds of melody.
7 as a mound Heb. כַּנֵּד, an expression of height, and so did Onkelos
render (Exod. 15:8): נִצְּבוּ
כְמוֹ-נֵד, they stood up like a wall, and so did Menachem (p. 121,
missing) explain it. נד and נאד do not have the same
meaning.
He puts
the deeps into treasuries under the earth.
14 He oversees He looks.
15 He Who forms their hearts together All
of their hearts together and knows all the thoughts. Our Sages, however,
explain that it refers back to “From His dwelling place, the Creator oversees
their hearts together,” and they derived from here that all are examined with a
single glance (Rosh Hashana 18a).
Ashlamatah: Haggai 1:1-8 +
2:6-7
1.
In the second year of Darius the king, in the sixth month, in the first day of
the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the
son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the
high priest, saying:
2.
“Thus speaks the LORD of hosts, saying: This people say: The time is not come,
the time that the LORD'S house should be built.” {P}
3.
Then came the word of the LORD by Haggai the prophet, saying:
4.
“Is it a time for you yourselves to dwell in your covered houses, while this
house lies waste?
5.
Now therefore thus says the LORD of hosts: Consider your ways.
6.
You have sown much, and brought in little, your eat, but you have not enough,
you drink, but you are not filled with drink, you clothe yourselves, but there
is none warm; and he that earns wages earns wages for a bag with holes. {P}
7.
Thus says the LORD of hosts: Consider your ways.
8.
Go up to the hill-country, and bring wood, and build the house; and I will take
pleasure in it, and I will be glorified, says the LORD.
9. You looked for much, and, lo,
it came to little; and when you brought it home, I did blow upon it. Why? Says
the LORD of hosts. Because of My house that lies waste, while you run every man
for his own house.
10. Therefore over you the heaven
has kept back, so that there is no dew, and the earth has kept back her
produce.
11. And I called for a
drought upon the land, and upon the mountains, and upon the corn, and
upon the wine, and upon the oil, and upon that which the ground brings forth,
and upon men, and upon cattle, and upon all the labour of the hands.” {S}
12. Then Zerubbabel the son of
Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the
remnant of the people, hearkened unto the voice of the LORD their God, and unto
the words of Haggai the prophet, as the LORD their God had sent him; and the
people did fear before the LORD.
13. Then spoke Haggai the LORD'S
messenger in the LORD'S message unto the people, saying: “I am with you, says
the LORD.”
14. And the LORD stirred up the
spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of
Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant
of the people; and they came and did work in the house of the LORD of hosts,
their God, {P}
15. in the four and twentieth day
of the month, in the sixth month, in the second year of Darius the king.
1. In the seventh month, in the
one and twentieth day of the month, came the Word of the LORD by Haggai the
prophet, saying:
2. “Speak now to Zerubbabel the
son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the
high priest, and to the remnant of the people, saying:
3. Who is left among you that saw
this house in its former glory? And how do you see it now? Is not such a one as
nothing in your eyes?
4. Yet now be strong, O
Zerubbabel, says the LORD; and be strong, O Joshua, son of Jehozadak, the high
priest; and be strong, all you people of the land, says the LORD, and work; for
I am with you, says the LORD of hosts.
5. The Word that I covenanted
with you when you came out of Egypt have I established, and My spirit abides
among you; fear not. {S}
6.
For thus says the LORD of hosts: Yet once, it is a little while, and I will
shake the heavens, and the earth, and the sea, and the dry land;
7.
And I will shake all nations, and the choicest things of all nations shall
come, and I will fill this house with glory, says the LORD of hosts.
8. Mine is the silver, and Mine
the gold, says the LORD of hosts.
9. The glory of this latter house
will be greater than that of the former, says the LORD of hosts; and in this
place will I give peace, says the LORD of hosts.” {P}
Special Ashlamatah: Jeremiah 2:4-28 + 4:1-2
4.
Hear the Word of the LORD, O house of Jacob, and all the families of the house
of Israel;
5.
Thus says the LORD: What unrighteousness have your fathers found in Me, that
they are gone far from Me, and have walked after things of nothing, and are
become nothing?
6.
Neither said they: “Where is the LORD that brought us up out of the land of
Egypt; that led us through the wilderness, through a land of deserts and of
pits, through a land of drought and of the shadow of death, through a land that
no man passed through, and where no man dwelt?”
7.
And I brought you into a land of fruitful fields, to eat the fruit thereof and
the good thereof; but when you entered it, you defiled My land, and made My
heritage an abomination.
8.
The priests said not: “Where is the LORD?” And they that handle the Law knew Me
not, and the rulers transgressed against Me; the prophets also prophesied by
Baal, and walked after things that do not profit.
9.
Wherefore I will yet plead with you, says the LORD, and with your children's
children will I plead.
10.
For pass over to the isles of the Kittites, and see, and send unto Kedar, and
consider diligently, and see if there has been such a thing.
11.
Has a nation changed its gods, which yet are no gods? But My people has changed
its glory for that which does not profit.
12.
Be astonished, O you heavens, at this, and be horribly afraid, be exceeding
amazed, says the LORD.
13.
For My people have committed two evils: they have forsaken Me, the fountain of
living waters, and hewed them out cisterns, broken cisterns, that can hold no
water.
14.
Is Israel a servant? Is he a home-born slave? Why is he become a prey?
15.
The young lions have roared upon him, and let their voice resound; and they
have made his land desolate, his cities are laid waste, without inhabitant.
16.
The children also of Noph and Tahpanhes feed upon the crown of thy head.
17.
Is it not this that does cause it unto you, that you have forsaken the LORD your
God, when He led you by the way?
18.
And now what have you to do in the way to Egypt, to drink the waters of Shihor?
Or what have you to do in the way to Assyria, to drink the waters of the River?
19.
Your own wickedness/lawlessness will correct you, and your backslidings will
reprove you: know therefore and see that it is an evil and a bitter thing, that
you have forsaken the LORD your God, neither is My fear in you, says the Lord
GOD of hosts.
20.
For of old time I have broken your yoke, and burst your bands, and you said: “I
will not transgress;” upon every high hill and under every leafy tree you did
recline, playing the harlot.
21.
Yet I had planted you a noble vine, wholly a right seed; how then are you
turned into the degenerate plant of a strange vine unto Me?
22.
For though you wash yourself with nitre, and take much soap, yet your iniquity/lawlessness
is marked before Me, says the Lord GOD.
23.
How can you say: “I am not defiled, I have not gone after the Baalim?” See your
way in the Valley, know what you have done; you are a swift young camel
traversing her ways;
24.
A wild ass used to the wilderness, that snuffs up the wind in her desire; her
lust, who can hinder it? All they that seek her will not weary themselves; in
her month they will find her.
25.
Withhold your foot from being unshod, and your throat from thirst; but you
said: “There is no hope; no, for I have loved strangers, and after them will I
go.”
26.
As the thief is ashamed when he is found, so is the house of Israel ashamed;
they, their kings, their princes, and their priests, and their prophets;
27.
Who say to a stock: “You are my father,” and to a stone: “You have brought us
forth,” for they have turned their back unto Me, and not their face; but in the
time of their trouble they will say: “Arise, and save us.”
28.
But where are your gods that you have made yourselves? Let them arise, if they
can save you in the time of your trouble; for according to the number of your
cities are your gods, O Judah. {S}
1.
If you will return, O Israel, says the LORD, yes, return unto Me; and if you
will put away your detestable things out of My sight, and wilt not waver;
2.
And will swear: “As the LORD lives” in truth, in justice, and in righteousness/generosity;
then will the Gentils bless themselves by Him, and in Him will they glory.
{S}
Special Ashlamatah: 1
Sam. 20:18,42
18.
And Jonathan said unto him: “Tomorrow is the new moon; and you will be missed, your
seat will be empty.”
42.
And Jonathan said to David: “Go in peace, forasmuch as we have sworn both of us
in the name of the LORD, saying: The LORD will be between me and you, and
between my seed and your seed, forever.” And he arose and departed; and
Jonathan went into the city.
Mishnah Pirke Abot: III:3
Rabbi Hananya ben Teradyon said: If two
men sit together and no words of Torah are [spoken] between them, it
constitutes a meeting of the scornful, as it is written, “... nor sits in the
meeting [literally: seat] of the scornful” (Psalms 1:1). But if two men sit
together and there are words of Torah between them, the Divine Presence rests between
them, as it is written, “In this vein have those who revere the Lord been
talking to one another. The Lord has heard and noted it, and a scroll of
remembrance has been written at His behest concerning those who revere the Lord
and esteem His name” (Malachi 3:16). [From here] I can only derive that this
applies to two men. From where can I know that if even one man is sitting and
occupying himself with Torah that the Holy One, blessed be He, fixes a reward
for him? As it is written, “Let him sit alone and be patient when He has laid
it upon him” (Lamentations 3:27).
Abarbanel on Pirke Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 157-160)
True
to form, Abarbanel refuses to accept everything he reads at face value. How is
it possible to learn from the verse. “... nor sits in the seat of the scornful”
that when two sit together and words of Torah are not exchanged between them it
is considered a meeting of the scornful? Neither the number two nor words of
Torah are mentioned in that verse! The same question applies to the
pronouncement that when two sit together and there is Torah talk between them
the words of Malachi apply: “In this vein have those who revere the Lord been
talking to one another. The Lord has heard and noted it, and a scroll of
remembrance has been written at His behest concerning those who revere the Lord
and esteem His name.” Neither the number two, nor the words of Torah, nor the
Divine Presence are mentioned there.
Finally,
to prove that even when a man sits alone and studies Torah he receives a
reward, he refers us to Lamentations, “Let him sit alone and be patient when He
has laid it upon him.” This verse refers neither to Torah nor to reward!
In
the first Mishnah of this chapter, Akavya ben Mahalalel advocated that a person
should reflect on three basic things to avoid sin. Along came Rabbi Hananya in
the second Mishnah and propounded that mere reflection is not sufficient. What
is needed is peace, justice and honesty. Now in our Mishnah, Rabbi Hananya ben
Teradyon rejects the proposals of both of his predecessors and strongly
suggests that the one and only barrier separating man from sin is the study of
Torah.
In
truth, all transgressions can be divided into three categories: words that are
spoken that should never have been spoken, such as blasphemy, tale-bearing and
malicious gossip; criminal acts, such as theft, murder and adultery; and vile
thoughts that reside in the heart and mind, such as heresy, arrogance and lust.
Later Mishnayot will speak about criminal action and forbidden thoughts; Rabbi
Hananya addressed himself to the issue of indecent and unbecoming language.
Is
it not possible that two men can sit together and converse without engaging in
slander or wicked/lawless talk? In what category do such as these belong? The
reply is that they are to be considered a "meeting of the scornful,"
because the continuation of the verse is, "rather the Torah of the Lord is
his delight... " Furthermore, the Hebrew for "scornful" is in
the plural, so it must refer to at least two. The verse, therefore, implies
that if two persons who are together do not occupy themselves with Torah, they
are included in the category of the scornful, who are listed in the first part
of the verse together with the wicked/lawless and the sinners/transgressors of
the Law.
Similarly,
Rabbi Hananya's proof verse for the two who do talk about Torah together must
be taken in its contexts. There the prophet Malachi was referring to a
situation where only a small minority still fear God and being a minority they
talk to each other and encourage each other in a whisper, saying that no matter
what the majority does, they will continue to revere the Lord. It is on this
point that the rabbi quotes from the verse, “... those who revere [read:
continue to revere] God have been talking to one another,” and have firmly
decided that they will adhere to God's words. The prophet then assures them
that although they spoke in a whisper, “the Lord has heard and noted it.” That
is to say, God will reward them for their fidelity.
Abarbanel
uses the same method to interpret the third of Rabbi Hananya's proof-verses.
The verse immediately preceding it reads, “It is good for a man, when young to
bear a yoke.” The word “good” often refers to divine reward. The word V’YIDOM
in Lamentations 3:27 is usually translated, “And he will be silent.” Abarbanel,
on the basis of other Biblical verses, interprets it as meaning to hope (we
have translated it as to be patient, which is much the same). Thus, the message
is now “Though he may sit alone he should hope and anticipate the salvation
that God has in store for those who cling to His word.” The hope and
anticipation can only refer to Torah, since that is their source.
Miscellaneous Interpretations
Rabbenu
Yonah (R. Yonah ben Abraham Gerondi, Barcelona (Spain), 1200 – 1236): There are different
kinds of scorners. One kind will scorn at basic manners and attitudes. He will
besmirch, defame and slander other people without any sense of guilt. Rabbenu
Yonah maintains that Rabbi Hananya ben Teradyon was not referring to this type,
who belongs in the category of the wicked/lawless and the sinful/transgressors
of the Law.
In
our Mishnah we are dealing with one who scorns at priorities. When he finds
some free time from his work he will join a coterie that is engaged in
frivolous and inconsequential chatter instead of occupying himself with Torah
study.
Commenting
on the statement by Rabbi Hananya concerning two who are involved in Torah discussion,
Rabbenu Yonah takes his cue from the text, “In this vein have those who revere
the Lord been talking to one another...” (Malachi 3:16) and is persuaded that
this text applies to the righteous/ generous in the World to Come. When others
who see the glorious status of the righteous/generous in the World to Come ask,
“Why did these righteous/generous receive such awards?” the answer will be, “Because
they spoke to each other in matters of Torah and their dialogues were recorded,
and this is their reward.”
What
of one who studies in solitude and there is no exchange of Torah thought? Rabbi
Hananya assures him that he will receive the same accolades as if he had been
engaged in a Torah discussion with someone else. The supportive text
(Lamentations 3:28), “Let him sit alone and be silent when He has laid it upon
him,” means that one who is silent and only meditates about Torah matters is
given credit as if he had taken upon himself the entire Torah in thought.
Rashi
(R. Shelomo ben Yitschaq, Troyes (France),1040 – 1105) : The word NATAL (“is
given,” or “receives”) can also mean to shelter. The message is, therefore,
that if one has no choice but to study Torah by himself, his right to reward
will be protected.
Midrash
Shemuel (R. Shemuel ben Yitschaq de Uceda, Safed (Israel) 1540 - ?) commences his
commentary on this Mishnah by asking several questions. Firstly, if two
scholars are in residence and there is no exchange of Torah thoughts between
them, it indicates that there is silence. Scorners are usually identified with
speech. Thus, how can Rabbi Hananya refer to the silent scholars in terms of “a
meeting of the scornful”? Moreover, the comparison of silent scholars with
scornful people is unacceptable.
Furthermore,
when Rabbi Hananya speaks about the Shekhinah that is present at a discourse
between two scholars, he supports himself with the text, “The Lord has heard
and noted...” Are not hearing and noting the same thing?
Midrash
Shemuel answers these questions in the following manner: When Rabbi Hananya
speaks about two scholars who are devoid of any Torah communication, he is not
referring to a situation where there is a decided absence of any Torah
discussion. Rather, he is referring to two scholars who are in close proximity
and are, indeed, studying Torah - but individually. To this, the Mishnah
objects. It is simply inconceivable that two intellectuals, finding themselves
in each other's company, should ignore each other's presence. This, says
Midrash Shemuel, is the result of the scornful attitude of each of them to the
intellectual capacity of the other. It is with this in mind, that Rabbi Hananya
compares the two scholars to a “meeting of the scornful.”
When
there is close intellectual comradeship and there is an exchange and
interchange of ideas between two erudite men, when two intellectuals do not
seek to evaluate each other, but are anxious to learn from each other, and,
when two argue a point and are not out merely to impress each other - then God
is not only imminent, but actually listens to their discourses and records
everything that is said.
In
another interpretation of this Mishnah, Midrash Shemuel analyses the three
declining phases of a person's fall into ineptitude which the Psalmist (Psalms
1:1) denounces: Wickedness/lawlessness, sinfulness/continual transgression of
Torah and scornfulness. The worst type of human being is the wicked/lawless
person; the second, the sinner; and, finally, the scorner. Our Mishnah is
dealing with the scorner. In view of the wording that the Mishnah uses, “There
are no words of Torah between them,” Midrash Shemuel concludes that the
iniquity/lawlessness lies in the total absence of a Torah spirit and
environment. Scornfulness does not mean a partial waste of time, but the total
abandonment of Torah time.
What Say The Nazarean Hakhamim?
2Ti
2:14 Remind
them of these things, and charge them before God not to quarrel about words,
which does no good, but only ruins the hearers.
2Ti
2:15
Study to present yourself to God as one approved, a worker who has no need to
be ashamed, rightly handling the word of truth.
2Ti
2:16
But avoid irreverent babble, for it will lead people into more and more
ungodliness,
1Co
10:31
So, whether you eat or drink, or whatever you do, do all to the glory of God.
1Co
10:32
Give no offense to Jews or to Greeks or to the congregation [Synagogue] of God,
Mark (Mordechai) 4:13-20
Delitzsch Hebrew Rendition
13וַיּאֹמֶר
לָהֶם לֹא
יְדַעְתֶּם
אֶת־הַמָּשָׁל
הַזֶּה
וְאֵיךְ
תָּבִינוּ
אֶת־הַמְּשָׁלִים
כֻּלָּם׃
14הַזֹּרֵע
הוּא זֹרֵעַ
אֶת־הַדָּבָר׃
15וְעַל־יַד
הַדֶּרֶךְ
אֵלֶּה הֵם
אֲשֶׁר יִזָּרַע־בָּם
הַדָּבָר
וּכְשָּׁמְעָם
אוֹתוֹ
מִיָּד בָּא
הַשָׂטָן
וַיִּשָׂא
אֶת־הַדָּבָר
הַזָּרוּע
בִּלְבָבָם׃
16וְכֵן
הַנִּזְרָעִים
עַל־מְקֹמוֹת
הַסֶּלַע הֵם
הַשֹּׁמְעִים
אֶת־הַדָּבָר
וּמַהֵר
בְּשִׂמְחָה
יִקָּחֻהוּ׃
17אַךְ
אֵין־לָהֶם
שׁרֶשׁ
בְּקִרְבָּם
וְרַק
לְשָׁעָה
יַעֲמֹדוּ
וְאַחַר־כֵּן
בְּבֹא צָרָה
וּרְדִיפָה
בִּגְלַל
הַדָּבָר מְהֵרָה
יִכָּשֵׁלוּ׃
18וְאֵלֶּה
הַנִּזְרָעִים
בֵּין
הַקֹּצִים הֵם
הַשֹּׁמעִים
אֶת־הַדָּבָר׃
19וְדַאֲגוֹת
הָעוֹלָם
הַזֶּה
וּמִרְמַת הָעשֶׁר
וְתַאֲוֹת
אֲחֵרוֹת
בָּאוֹת
וּמְמָעֲכוֹת
אֶת־הַדָּבָר
וּפְרִי לֹא
יִהְיֶה־לּוֹ׃
20וְאֵלֶּה
הַזְּרוּעִים
עַל־הָאֲדָמָה
הַטּוֹבָה
הֵם
הַשֹּׁמְעִים
אֶת־הַדָּבָר
וּמְקַבְּלִים
אֹתוֹ
וְעֹשִׂים
פְּרִי זֶה
שְׁלֹשִׁים
שְׁעָרִים
וְזֶה
שִׁשִּׁים וְזֶה
מֵאָה׃
Murdoch’s Peshitta Translation
13.
And he said to them: Do you not understand this similitude? And how will you
understand all similitudes?
14.
The sower that sowed, sowed the Word.
15.
And those by the side of the path, are they in whom the Word is sown; and as
soon as they have heard [it], Satan comes, and takes away the Word that was
sown in their hearts.
16.
And those sown on the rock, are they who, when they hear the Word, immediately
with joy receive it.
17.
And they have no root in them, but are temporary; and when there is affliction
or persecution on account of the Word, they are quickly stumbled.
18.
And those sown among thorns, are they that hear the Word,
19.
And the cares of this world, and the deceitfulness of riches, and the residue
of other lusts enter in and choke the Word, and it is without fruits.
20.
And those sown on good ground are they that hear the Word, and receive it, and
bear fruits, by thirties, and by sixties, and by hundreds.
Etheridge’s Peshitta Translation
13.
And he said to them, Do you not know this parable? How will you know all
parables?
14.
The sower who sowed, the Word sowed.
15.
These which were by the way-side, these are they in whom the Word is sown; and
when they have heard, immediately comes Satan, and takes up the Word which was
sowed in their heart.
16.
And these who upon the rock are sowed, these are they who, when they have heard
the Word, at once with joy receive it:
17.
But they have no root in themselves, but are (only) for a time; and when there
is affliction or persecution on account of the Word, they are soon offended.
18.
And these who in the place of thorns are sown, these are they who hear the Word;
19.
And the care of this world, and the deceptiveness of wealth, and the remainder
of other lusts, entering, choke the Word, and it is without fruits.
20.
And these who in good ground are sowed, these are they who hear the Word, and
receive, and give fruits, thirty, and sixty, and a hundred.
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.”
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).
This
week:
13.
And he said to them: “Do you not know this simile? And how will you know all
similes?
14.
The sower sows the Oral Torah.
15.
And these are those by the way where the Oral Torah is sown. And when they
hear, Satan (i.e. the Adversary) comes at once and takes away the Oral Torah
having been sown in their hearts.
16.
And likewise, these are the ones having been sown on the rocky places, who,
when they hear the Oral Torah, they immediately receive it with joy,
17.
Yet they have no root in themselves, but are temporary. Then trouble or persecution
having occurred because of the Oral Torah, immediately they become scandalized.
18.
These are those being sown into the thorn bushes, those hearing the Oral Torah,
19.
And the cares of this age, and the deceitfulness of riches, and the lusts about
other things entering in, they choke the Oral Torah, and it becomes unfruitful.
20.
And these are those being sown on the good ground, who hear and welcome the Oral
Torah and bring forth fruit, one thirty, and one sixty, and one a hundredfold.
Commentary:
v. 13 - And he said to them: “Do you not know this
simile? And how will you know all similes? – Here
we have in use the first of the seven hermeneutic laws of R. Hillel - Ḳal
va-ḥomer: "Argumentum a minori ad majus" or "a majori ad
minus"; corresponding to the scholastic
proof a fortiori. The argument is like: If You do not understand X wich is minor?
How then will you understand Y which is greater? We have already mentioned when
introducing this simile that the Master seems to indicate that this simile is
the portal to at least all his similes/allegories/parables/symbolic statements.
Notice also, that in Mordechai's structure for this
Misnaic commentary this is the first simile appearing in his work, and this
indicating by its position that this is a simile that opens the door to all
similes/allegories/parables on the governance of G-d (Kingdom of G-d).
v.14
- The sower sows the Oral Torah – To understand this phrase,
perhaps we need to understand the etymology of the Greek term “Diaspora.” The
Concise Oxford Dictionary of English Etymology[1]
defines
the provenance of this word as follows:
Diaspora the Jews dispersed
among the Gentiles. XIX. — Gr. diasporá, f. diaspeírein disperse. f. DIA- +
speírein sow, scatter.
With
this in mind the Greek construction of this verse is most interesting:
ὁ <3588> {THE} σπείρων
<4687> (5723) {SOWER} τὸν <3588> {THE} λόγον
<3056> {WORD/ORAL TORAH} σπείρει
<4687> (5719) {SOWS.}
Now
if you observe carefully the above construction, you will notice that the Greek
words σπείρων (SPEIRON) and σπείρει
(SPEIREI) both derive from the Greek words identified by Strong’s as
G4687 - σπείρω (SPEIRO) and defined
by Strong’s Concordance as: “to sow or to scatter seed.” Now this is the same
root verb that is part of the Greek word “DIASPORA.”
Therefore,
logically we may conclude that G-d is the sower or scatterer of seed, who sows
the Oral Torah. But this Oral Torah by definition necessitates someone to
oralize it – i.e. to explain it even if through the means of similes.[2]
The implication then is that G-d is about to sow/scatter the Jewish people who
are the repositories of the Oral Torah throughout the world which consists of
four classes of grounds. This DIASPORA of the Jewish people must not be seen so
much as a punishment but as an increase in the relevance of the Jewish
universal mission as prophesied by Isaiah:
“Yes, He [G-d] says:
“It is too light a thing that you [Jews] should be My servant to raise up the [lost]
tribes of Jacob, and to restore the offspring of Israel; I will also give you
for a light to the Gentiles, that My salvation may be unto the end of the
earth.”” (Isaiah 49:6).
And
this is also intimated to us in a criptive saying in the book of Kohelet
(Ecclesiastes) where King Shlomoh (Solomon) says (and we are only going to deal
with it in its Peshat sense):
“The words of the wise
[Hebrew: Dibré (Oral Words) Hakhamím, (Sages)] are as goads; yes,
as nails driven by the masters of collections, they are given from one
Shepherd.” (Eccl. 12:11)
What
does it mean “as nails driven by the masters”? To understand this phrase we
need to go back to our verse (Mark 4:14) in the Hebrew, where we read: הַזֹּרֵע
הוּא זֹרֵעַ
אֶת־הַדָּבָר׃ – HaZoré
(The
seeder/sower) Hu (He) Zoreá (seeds/sows) Et-HaDabár (The
Oral Word). From this construction we observe that there is a play with
different accidents of the Hebrew root word זרע ZERÁ (seed).
And again, a careful observation of this Hebrew root word finds that it
starts with the seventh letter of the Hebrew Alef Bet known as the letter
ZAYIN. Now, the form and shape of this letter is most interesting.
If one looks at this
picture of the seventh letter of the Hebrew Alef Bet it very much resembles the
shape of a sperm (from the Greek SPERMA – another name for seed in Greek and in
Hebrew: זרע ZERÁ). This is why the
Hebrew word for “masculine” is זָכָר
ZAKAR, starting with the seventh letter of the Hebrew Alef Bet: Zayin, as
is also the Hebrew word זכר ZAKHAR (Strong’s # H2142) and meaning: to remember,
recall, call to mind, make a mark. A nail in Hebrew is associated with the form
of the sixt Hebrew letter of the Alef Bet: ו – Vav. So then, if the Oral
Words of the Hakhamim (Jewish Sages) are like nails (i.e. in the form/shape of
a VAV - ו), when driven deep
into the human mind, it becomes a seed (sperma) זרע ZERÁ (i.e. in the shape of
a ZAYIN - ז) that
fertilizes the human mind and enables it to produce fruit. This is intimated as
well in the Kabbalistic statement of Yochanan in 1 John 3:9 –
“Everyone who has been
begotten of G-d does not (continually/habitually) sin, because His seed (Greek:
σπερμα – SPERMA – sperm/seed –cf. Strong’s
# G4690) abides in him, and he is not able to (continually/habitually) sin,
because he has been born of G-d.”
There
are many more hidden meanings to this “ZERA/SPERMA” in the above Kabbalistic
statement, but we will leave that for when we be in the Zoharic/Kabbalistic
Triennial Cycle allocation. For now, it becomes clear that the Oral Words –
i.e. the Oral Torah of the Sages become SEED in the human mind and if allowed
and encouraged to grow fertilizes the human mind in order to produce abundant
quality fruit.
v.
15 - And these are those by the way where the Oral Torah is sown. And when they
hear, Satan (i.e. the Adversary) comes at once and takes away the Oral Torah
having been sown in their hearts.
v.
16 - And likewise, these are the ones having been sown on the rocky places,
who, when they hear the Oral Torah, they immediately receive it with joy,
v.
17 - Yet they have no root in themselves, but are temporary. Then trouble or
persecution having occurred because of the Oral Torah, immediately they become
scandalized.
v.
18 - These are those being sown into the thorn bushes, those hearing the Oral
Torah,
v.
19 - And the cares of this age, and the deceitfulness of riches, and the lusts
about other things entering in, they choke the Oral Torah, and it becomes
unfruitful.
In
the above verses we notice that the seed of the Oral Torah falls on three
unproductive grounds: the hardened soil of the way, the stony ground, and the
ground with thorn bushes. However at first sight an important question emerges.
Why is it that that the unproductiveness of the first soil is attributed to
Ha-Satan (the Adversary) and the unproductiveness of the two other soils is
attributed with an alien element in the soil and not to Ha-Satan (the
Adversary)? Are not these alien elements in the soils also emblems of Ha-Satan?
To
answer this question we need to be keen observers of what the words are saying.
The first soil (the one by the way), as against the next two soils (the stony
one and the one with thorn bushes) has no alien element in it, and in theory it
could have been or even could be good fertile soil, but something has happened
to it that does not allow it to absorb the seed –it has become so compacted and
hardened that the seed can’t be buried in it and produce fruit. For a seed to
be productive must be buried within fertile ground.
Hakham
Shaul explains well this in an allegorical format. He writes:
Rom 1:18 For G-d's
wrath is revealed from Heaven on all ungodliness and injustices of men, holding
down [depressing] the truth (i.e. the Torah) in injustice,
Rom 1:19 because the
thing [that which is] known of G-d is clearly known within them, for G-d
manifested it to them.
Rom 1:20 For the
unseen things of Him from the creation of the world are plainly seen, being
understood by the things made, both His eternal power and Godhead, for them to
be inexcusable.
Rom 1:21 Because having
known G-d, they did not glorify Him as G-d, nor were they filled with gratitude.
But they became vain in their reasonings, and their undiscerning heart was
darkened.
Rom 1:22 Professing to
be wise, they became foolish
Rom 1:23 and changed the
glory of the incorruptible G-d into a likeness of an image of corruptible man,
and of birds, and four-footed animals, and creeping things.
This
is like good soil that becomes well compacted and therefore does not allow the
seed of the Oral Torah to be buried in the mind. Notice, that there is no
pre-destination here. This soil, or kind of people became so, because they
showed no gratitude towards G-d, despite G-d being clearly observed by the
works of His creation. This compacting comes as a consequence of people
becoming more and more self-centred, whereby they become a god unto themselves,
and the rest of creations should be subservient to them. There is no alien
substance or life form mixed with this soil that makes it to become so
compacted that no seed can penetrate it. Therefore the only remaining purpose for
compacted soil is to become a road or pathway, or to be made into adobe bricks
for building, since it can’t receive life in the form of a seed.
By
the way, this gratitude is not something that is to be expressed in words only,
but rather it is much better expressed in deeds that clearly show one’s
gratitude. In this realm of gratitude deeds speak much louder than words!
So
based upon the above words of Hakham Shaul we have a good clue as to who is
this Ha-Satan. He is none other than each one’s undomesticated Yetser Ha-Ra –
Evil Inclination, which in its most pure and sophisticated essence desires
nothing about G-d. This is the situation of atheists, agnostics and heretics.
For them, the Oral Torah of the Sages is totally worthless, and they will do whatever
is in their power to deny the seed of the Oral Torah of our Hakhamim (Sages) to
take root within them or their followers.
Then,
we have the case of the stony ground. And the explanation of the Master does
not need any further clarification, as it is plainly enough for all to
understand. It is interesting, nevertheless, in particular for those who want
to convert, that G-d will arrange events in their lives, most frequently by
means of family relatives and friends to hold such a person at least in public
derision, to become anti-semitic, and make life for such a convert as bitter as
possible. This is what the Mater means by “Trouble.” Other times it is
persecution. Whatever form it quickly sorts out the good soil from the stony
one. These people are willing to accept and highly value the Oral Torah, and
even willing to integrate them into their lives in order to climb the social
ladder, however when they see that the social groups in which they are placed
do not value a life lived in accordance with the Oral Torah of our Sages, and
exert peer pressure for them to abandon such undesired way of life, they will
quickly depart from the way of truth (actually the word here is “σκανδαλιζονται”
– SKANDALIZONTE). This ground is stony, and by definition stones are designed
to exert pressure and weigh things down. Actually, the Greek word “σκανδαλιζονται”
– SKANDALIZONTE (Strong’s # G4624) means: to “scandalize”; from G4625; to
entrap, that is, trip up (figuratively stumble [transitively] or entice to sin,
apostasy or displeasure): - (make to) offend. In other words, when “trouble
or persecution” comes their way “because of the Oral Torah, immediately
they become scandalized (or
apostatize).” Notice
the three things emphasised here by the Master:
- Because of the Oral Torah;
- IMMEDIATELY; and
- Become scandalized or
apostatize.
This
clearly fits the picture of people who value more being accepted by society
than being accepted by G-d Himself, most blessed be He! Their chief
preoccupation is what others are saying about me, and what others think about
me, rather than what do the Sages say we must observe and do irrespective of
what others say and do.
Finally,
we have the third kind of unproductive soil – the one having “thorn bushes” living
in it.
In
this instance we have the thorn bushes appropriating themselves of the roots
developed by the new seed/plant within them. In one way we can say that these
thorn bushes are opportunistic in the sense that they allow the plant to be
established and then take over the well developed root system. This taking over
the root system of a plant by another is what is termed here as “choking.” And
of course, the verses go on to explain that is the good disciplined life but on
the exclusive pursuit of worldly matters.
v.
20 - And these are those being sown on the good ground, who hear and welcome
the Oral Torah and bring forth fruit, one thirty, and one sixty, and one a
hundredfold.- Lastly,
we are confronted with the good fertile soil that provides abundant fruit.
Concerning the phrase and one a hundredfold,
Stern[3]
comments:
“In Genesis 26:12 the
Hebrew for “a hundred times” is מֵאָה
שְׁעָרִים (Meah Sh’arim); this makes a nice trans-chronological wordplay,
since Meah Sh’arim (which also means “one hundred gates”) is the most
Ultra-Orthodox Jewish neighbourhood in modern Jerusalem.”
Thus,
what distinguishes this good soil from the others is that when truth is planted
it becomes virtue bearing fruit. This does not mean that we need to become
ultra-orthodox Jews to bear a hundredfold fruit, what it means is that where
there is good soil one will encounter a place of much and ample generosity,
godliness, virtue, justice, great Torah learning, teaching and publication.
Again,
Gould[4]
reminds us correctly that this simile with its various kinds of soils is not
distinguishing the labours of success of the good soil in propagating truth,
what is being distinguished here is faithful obedience which is the real test
of discipleship. Success is not measured in outreach, though outreach is very
important, rather success is to be measured in faithful obedience and quality
discipleship. Outreach is just a collateral consequence of faithful obedience
to Oral Torah and quality discipleship!
I
would like to conclude the explanation of this simile with a correction to
which some may arrive in trying to understand this simile. This erroneous
thinking is well expressed by Markus[5]
when he states:
“The very regularity
of this pattern suggests that the failure of the word to come to fruition is
the fulfilment of a divine plan, and this suggestion is reinforced by the
implicit logic of the parable: soil is the way it is, presumably because God
has made it that way; people are either able or unable to hear, depending on
how God has fashioned them (cf. 4:33 – “as they were able to hear).
Contrary to the way the Parable of the Sower is often interpreted, then, its
message is not “Become good soil!” Good soil is good soil, and bad is bad; the
ground cannot change its own nature. The image, indeed, seems to be
deliberately chosen for its passivity.”
This
explanation seems to accord with a hyper-Calvinistic (fatalistic) point of
view, whereby we are what we are, and there is nothing we can do to change that
fact. This is contrary to Scripture, since Scripture speaks much about man
having free will, and though in some circumstances we may be unable to change
our situation yet we have the power to bring gradual or incremental changes to
our situation, no matter how small these changes may be by the exercise of our
free will.
The
teaching of Scripture is not that we are what we are, but rather that we are
what we choose to become. We are not what is imposed upon us, but rather how we
choose to react on what is imposed upon us. No soil is naturally good, good
soil is the product of much tender care and good cultivation practices.
Faithful obedience to Torah cannot be obtained in one day, but is a prolonged
journey in which much deliberate effort and tender care is required. As we
explained above the unproductive three types of soils were unproductive not
because G-d made them so to be, but because they chose over a prolonged period
of time to be so. If anything thing this simile is asking us about what we are
becoming rather than what we are. What are we doing about the Oral Torah of our
Sages, rather than what we have done about it.
Thus, becoming is more important and vital than what we are.
Some Questions to Ponder:
1. What question/s were asked of Rashi regarding
Genesis 41:1?
2. What question/s were asked of Rashi regarding
Genesis 41:2?
3. What question/s were asked of Rashi regarding
Genesis 41:6?
4. What question/s were asked of Rashi regarding
Genesis 41:7?
5. What question/s were asked of Rashi regarding
Genesis 41:8?
6. What question/s were asked of Rashi regarding Genesis
41:12?
7. What question/s were asked of Rashi regarding
Genesis 41:14?
8. What question/s were asked of Rashi regarding
Genesis 41:19?
9. What question/s were asked of Rashi regarding
Genesis 41:26?
10. What question/s were asked of Rashi regarding
Genesis 41:35?
11. Why does
Hakham Culi arrive at the opinion that Paraoh’s cupbearer was an immoral (i.e.
opportunistic) person?
12. What is the
reason for why we should endeavour to dress well?
13. How do we
know that at least 20% of the crop of each year of abundance was to be stored
for the seven years of drought?
14. How is Psalm
33 related to our Torah Seder via verbal tally?
15. How is our
regular Ashlamatah of Haggai 1:1-8 + 2:6-7 related to our Torah via verbal tally?
16. How is Pirqe
Abot III:3 related to all of our readings for this Shabbat?
17. How is Mark
4:13-20 related to all of our readings for this Shabbat?
18. In your
opinion what is the meaning and moral of the simile in Mark 4:1-20?
19. In your
opinion, and taking into consideration all of the readings for this Shabbat,
what is the prophetic statement for this coming week?
Next Shabbat: Shabbat Hazon
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
הֲנִמְצָא |
|
|
|
“Hanim’tsa” |
Reader
1 – B’Resheet 41:38-43 |
Reader
1 – B’Resheet 42:18-20 |
|
“Can we find” |
Reader
2 – B’
Resheet 41:44-46 |
Reader
2 – B’Resheet 42:21-23 |
|
“¿Hemos de hallar?” |
Reader
3 – B’
Resheet 41:47-49 |
Reader
3 – B’Resheet 42:24-26 |
|
B’Resheet (Gen.) 41:38 –
42:17 |
Reader
4 – B’
Resheet 41:50-52 |
|
|
Ashlamatah: Isaiah 11:2-10 + 16 |
Reader
5 – B’
Resheet 41:53 – 42:6 |
|
|
Special: Isaiah 1:1-27 |
Reader
6 – B’
Resheet 42:7-11 |
Reader
1 – B’Resheet 42:18-20 |
|
Psalm 34:1-23 |
Reader
7 – B’
Resheet 42:12-17 |
Reader
2 – B’Resheet 42:21-23 |
|
N.C.: Mark 4:21-25 |
Maftir : B’Resheet 42:15-17 |
Reader
3 – B’Resheet 42:24-26 |
|
Pirke Abot: III:4 |
Isaiah 1:1-27 |
|
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.
203-209.
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. 368-393.
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