|
Esnoga
Bet Emunah 4544
Highline Dr. SE Olympia,
WA 98501 United
States of America ©
2012 E-Mail: gkilli@aol.com |
|
Esnoga
Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America ©
2012 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial
Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three
and 1/2 year Lectionary Readings |
Second Year of the Triennial
Reading Cycle |
|
Tebet
16, 5773 – Dec 28/Dec 29, 2012 |
Fifth
Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
|
Conroe & Austin, TX, U.S. Fri. Dec 28 2012 – Candles at 5:21 PM Sat. Dec 29 2012 – Habdalah 6:19 PM |
Brisbane, Australia Fri. Dec 28 2012 – Candles at 6:27 PM Sat. Dec 29 2012 – Habdalah 7:25 PM |
Chattanooga, & Cleveland,
TN, U.S. Fri. Dec 28 2012 – Candles at 5:20 PM Sat. Dec 29 2012 – Habdalah 6:20 PM |
|
Jakarta, Indonesia Fri. Dec 28 2012 – Candles at 5:51 PM Sat. Dec 29 2012 – Habdalah 6:43 PM |
Manila & Cebu,
Philippines Fri. Dec 28 2012 – Candles at 5:18 PM Sat. Dec 29 2012 – Habdalah 6:11 PM |
Miami, FL, U.S. Fri. Dec 28 2012 – Candles at 5:21 PM Sat. Dec 29 2012 – Habdalah 6:17 PM |
|
Olympia, WA, U.S. Fri. Dec 28 2012 – Candles at 4:12 PM Sat. Dec 29 2012 – Habdalah 5:22 PM |
Murray, KY, & Paris, TN. U.S. Fri. Dec 28 2012 – Candles at 4:27 PM Sat. Dec 29 2012 – Habdalah 5:29 PM |
San Antonio, TX, U.S. Fri. Dec 28 2012 – Candles at 5:26 PM Sat. Dec 29 2012 – Habdalah 6:23 PM |
|
Sheboygan
& Manitowoc, WI, US Fri. Dec 28 2012 – Candles at 4:03 PM Sat. Dec 29 2012 – Habdalah 5:10 PM |
Singapore, Singapore Fri. Dec 28 2012 – Candles at 6:50 PM Sat. Dec 29 2012 – Habdalah 7:42 PM |
St. Louis, MO, U.S. Fri. Dec 28 2012 – Candles at 4:29 PM Sat. Dec 29 2012 – Habdalah 5:32PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet
Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved family
His Excellency Adon Barth Lindemann & beloved family
His Excellency Adon John Batchelor & beloved wife
His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet
Tricia Foster
His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet
Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His Eminence Rabbi Dr. Adon Eliyahu ben Abraham and beloved wife HH
Giberet Dr. Elisheba bat Sarah
Her Excellency Prof. Dr. Conny Williams & beloved family
Her Excellency Giberet Gloria Sutton & beloved family
His Excellency Adon Albert Carlsson and beloved wife Giberet Lorraine
Carlsson
His Excellency Adon John Hope & beloved family
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: “V’Atah Tsuveitah” - “And you
are commanded”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וְאַתָּה
צֻוֵּיתָה |
|
|
|
“V’Atah Tsuveitah” |
Reader 1 – B’resheet
45:19-23 |
Reader
1 – B’resheet 46:28-30 |
|
“And you are
commanded” |
Reader 2 – B’resheet
45:24-27 |
Reader
2 – B’resheet 46:31-34 |
|
“Y a ti se te ordena” |
Reader 3 – B’resheet
45:28-46:7 |
Reader
3 – B’resheet 46:28-34 |
|
B’resheet (Gen.) 45:19 – 46:27 |
Reader 4 – B’resheet 46:8-12 |
|
|
Ashlamatah: Amos 2:13 +3:1-8 |
Reader 5 – B’resheet 46:13-18 |
|
|
|
Reader 6 – B’resheet
46:19-22 |
Reader
1 – B’resheet 46:28-30 |
|
Psalm 37:21-40 |
Reader 7 – B’resheet
46:23-27 |
Reader
2 – B’resheet 46:31-34 |
|
N.C.: Mk. 4:13-20; Lk.
8:11-15; Acts 10:17-33 |
Maftir – B’resheet 46:25-27 |
Reader
3 – B’resheet 46:28-34 |
|
Amos 2:13
+3:1-8 |
|
Blessings Before Torah Study
Blessed are You, Ha-Shem our G-d,
King of the universe, Who has sanctified us through Your commandments, and
commanded us to actively study Torah. Amen!
Please Ha-Shem, our G-d, sweeten the
words of Your Torah in our mouths and in the mouths of all Your people Israel.
May we and our offspring, and our offspring's offspring, and all the offspring
of Your people, the House of Israel, may we all, together, know Your Name and
study Your Torah for the sake of fulfilling Your desire. Blessed are You,
Ha-Shem, Who teaches Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d,
King of the universe, Who chose us from all the nations, and gave us the Torah.
Blessed are You, Ha-Shem, Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a
Commandment. "Speak to Aaron and his sons, and teach them the following
Commandment: This is how you should bless the Children of Israel. Say to the
Children of Israel:
May Ha-Shem bless you and keep watch
over you; - Amen!
May Ha-Shem make His Presence
enlighten you, and may He be kind to you; - Amen!
May Ha-Shem bestow favor on you, and
grant you peace. – Amen!
This way, the priests will link My
Name with the Israelites, and I will bless them."
These are the Laws for which the
Torah did not mandate specific amounts: How much growing produce must be left
in the corner of the field for the poor; how much of the first fruits must be
offered at the Holy Temple; how much one must bring as an offering when one
visits the Holy Temple three times a year; how much one must do when doing acts
of kindness; and there is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a
person can often enjoy even in this world, even though the primary reward is in
the Next World: They are: Honouring one's father and mother; doing acts of
kindness; early attendance at the place of Torah study -- morning and night;
showing hospitality to guests; visiting the sick; providing for the financial
needs of a bride; escorting the dead; being very engrossed in prayer; bringing
peace between two people, and between husband and wife; but the study of Torah
is as great as all of them together. Amen!
Rashi & Targum Pseudo Jonathan
for: B’resheet (Genesis) 45:19 – 46:27
|
Rashi |
Targum
Pseudo Jonathan |
|
19. Now you are commanded [to order
(your) brothers to] do the following: Take [military] wagons from the land of
Egypt for your little ones and for your wives. Bring your father and come. |
19. And you Joseph will appoint for the honour of
your father: therefore tell your brethren, Do this. Take with you
from the land of Mizraim [military] wagons drawn by oxen, in which to carry
your children and your wives, and bring your father, and come. |
|
20. Do not be concerned with
your belongings, for the best of Egypt is yours," |
20. And your eyes must not look
wistfully on your utensils: for the best of what is desirable in all the land
of Mizraim is yours. |
|
21. The sons of Yisrael did so. Yosef gave them
[military] wagons by order of Pharaoh, and he gave them provisions for the
journey. |
21. And the sons of Israel did
so. And Joseph gave them [military] wagons according to the word of Pharaoh,
and he furnished them with provision for the way. |
|
22. To each of them, he gave a
change of clothing. To Binyamin he gave three hundred silver pieces and five
changes of clothing. |
22. And to each of them he gave
vestments and apparel; but to Benjamin he gave three hundred shekels of
silver, and five vestments for apparel. |
|
23. To his father he sent the
following: Ten male donkeys loaded with the best of Egypt, and ten female
donkeys loaded with grain, bread, and food for his father for the journey. |
23. And these presents he sent
to his father; ten asses laden with wine and the good things of Mizraim, and
ten she asses laden with corn and bread, and provisions for his father's
journey. |
|
24. He sent his brothers off
and they went. He said to them, "Do not be troubled along the way." |
24. And he dismissed his
brothers to go, and said to them, Do not contend about my having been sold,
lest you quarrel in passing along the way. |
|
25. They went up from Egypt,
and they came to the land of Canaan, to their father Ya’aqob. |
25. And they went up from
Mizraim, and came to the land of Kenaan unto Jakob their father. |
|
26. They told him saying, "Yosef is still alive,
and he is ruler of all the land of Egypt." His [Ya’aqob's]
heart stood still, for he could not believe them. |
26. And they declared to him,
saying, Joseph is yet
alive, and is ruler over all the land of Mizraim. But his heart
was divided, because he did not believe them. [JERUSALEM. And his heart was
divided.] |
|
27. They told him all the words
of Yosef which he had spoken to them, and he saw the [military] wagons that Yosef had sent to
carry him. [Then] the spirit of their father Ya’aqob was revived. |
27. And they told him all the
words of Joseph which he had spoken to them. And when he saw the [military] wagons which Joseph had
sent to bring him, the Spirit of Prophecy which had gone up from him at the
time that Joseph was sold, returning, rested upon Jakob their father. |
|
28. Yisrael said, "It is
too much! My son Yosef still lives. I will go and see him before I die." |
28. And Israel said, Many
benefits has the LORD wrought for me; He delivered me from the hand of Esau
and from the hand of Laban, and from the hands of the Kenaanites who pursued
me; and many
consolations have I seen and have expected to see; but this I had not
expected, that Joseph my son should yet be alive. I will go now, and behold
him before I die. [JERUSALEM. And Israel said,
Many benefits and consolations I had hoped to see; but this I had not
expected, that, behold, Joseph my son should be yet alive. I will go and see
him before I die.] |
|
|
|
|
1. Yisrael journeyed with all
that he possessed, and he came to Beer Sheva. He offered sacrifices [there]
to the G-d of his father Yitzchaq. |
1. And Israel journeyed with
all that he had, and came to Beersheba, and offered sacrifices to the God of
his father Izhak. |
|
2. Elohim said to Yisrael in a
night vision, and He said, "Ya’aqob, Ya’aqob." And he said,
"Here I am." |
2. And the LORD spoke to Israel
in a prophecy of the night, and said, Jakob! Jakob! And he said, Behold me. |
|
3. He said "I am the
Almighty, G-d of your father. Do not be afraid to go down to Egypt, for there
I will make you into a great nation. |
3. And He said, I am God, the
God of your father; fear not to go down into Mizraim on account of the
servitude I have decreed with Abraham: for a great people will I make you there.
|
|
4. I will go down with you to
Egypt, and I will also surely bring you up again. Yosef will place his hand
upon your eyes." |
4. I am He who in My Word will
go down with you into Mizraim; I will regard the affliction of your children,
and My Word will bring you up from there, and cause your children to come up;
but Joseph will lay his hand upon your eyes. |
|
5. Ya’aqob rose up from Beer Sheva. The sons of
Yisrael transported their father Ya’aqob, their children, their wives in the
[military] wagons that Pharaoh had sent to carry him. |
5. And Jakob arose from Beer de Sheba; and the sons
of Israel journeyed, with Jakob their father, their little ones, and their
wives, in the [military] wagons which Pharoh had sent to carry him.
|
|
6. They took their livestock and
their possessions that they had acquired in the land of Canaan, and they came
to Egypt; Ya’aqob and all his descendants with him. |
6. They took their possessions
and the substance which they had gotten in the land of Kenaan, and came into
Mizraim, Jakob and all his sons with him, |
|
7. His sons and grandsons were
with him. His daughters and his granddaughters, and all his descendants he
brought with him to Egypt. |
7. his sons and his sons'
children with him, his daughters, and the daughters of his sons; and all his
seed came with him to Mizraim. |
|
8. These are the names of the
sons of Yisrael who were coming to Egypt, Ya’aqob and his sons. The firstborn
of Ya’aqob was Reuben. |
8. These are the names of the
sons of Israel who came into Mizraim. Jakob and his sons. The firstborn of
Jakob, Reuben. |
|
9. The sons of Reuben [were]:
Chanoch, Phallu, Chetzron and Carmi. |
9. And the sons of Reuben,
Hanok and Phallu Hetsron and Karmi. |
|
10. The sons, of Shimon [were]:
Yemueil, Yamin, Ohad, Yachin, Tzochar and Shaul, the son of the Canaanite
woman. |
10. The sons of Shimeon, Jemuel
and Jamin, Ochad, Jakin, Sochar and Shaul: he is Zimri, who made the work of
the Kenaanites in Shittim. |
|
11. The sons of Levi [were]
Gershon, Kehat and Merari. |
11. And the sons of Levi,
Gershon, Kehath and Merari. |
|
12. The sons of Yehudah [were]:
Eir, Onan, Sheiloh, Peretz and Zarach. Eir and Onan died in the land of
Canaan. The sons of Peretz were Chetzron and Chamul. |
12. The sons of Jehuda, Er,
Onan, Shelah, Pherets, and Zarach. But Er and Onan died, on account of their
evil work in the land of Kenaan; and Shelah and Zarach had no children in the
land of Kenaan; but the sons of Pherets who went down to Mizraim were Hetsron
and Chamul. |
|
13. The sons of Yissachar
[were]: Tolah, Phuvah, Yov and Shimron. |
13. The sons of Issakar, sages,
and masters of reasoning, their names were Tola, Phua, Job, and Shimron |
|
14. The sons of Zebulun [were]:
Sered, Eilon and Yachle'eil. |
14. The sons of Zebulon,
merchants, masters of commerce nourishing their brethren, the sons of
Issakar, and receiving a reward like theirs; and their names were Sered,
Elon, and Jahleel. |
|
15. These are the sons of Leah
that she bore to Ya’aqob in Padan Aram, along with his daughter Deenah. All
the souls of his sons and daughters were thirty-three. |
15. These are the sons of Leah,
whom she bare unto Jakob in. Padan Aram, with Dinah his daughter; all the
souls of his sons and his daughter; thirty and three. |
|
16. The sons of Gad [were]:
Tzifyon, Chagi, Shuni, Etzbon, Eiri, Arodi, and Areili. |
16. And the children of Gad,
Sephon, Haggi, Suni Ezbon, Eri, Arodi, and Areli. |
|
17. The sons of Asher [were]:
Yimnah, Yishvah, Yishvi, and Beriah, and their sister, Serach. The sons of
Beriah [were]: Chever and Malki'el. |
17. The children of Asher,
Yimna, Yishvah, Yishvi, Beriah and Serach their sister, who was carried away
while alive into the Garden (of Eden), because she had announced to Jakob
that Joseph still lived. It was she who saved the inhabitants of (the city)
Abel from the judgment of death, in the days of Joab. The sons of Beriah who
went down into Mizraim were Heber and Malkiel. |
|
18. These are the sons of
Zilpah, whom Laban gave to his daughter, Leah. She bore these to Ya’aqob,
sixteen souls. |
18. These are the children of
Zilpha, whom Laban gave to Leah his daughter, and she bare them to Jakob;
sixteen souls. |
|
19. The sons of Rachel,
Ya’aqob's wife [were]: Yosef and Binyamin. |
19. The sons of Rahel, wife of
Jakob, Joseph and Benjamin. |
|
20. In the land of Egypt,
[sons] were born to Yosef, which were born to him by Asnat, daughter of
Poti-Phera, priest of On; [they were] Menasheh and Ephraim. |
20. And to Joseph were born two
sons in the land of Mizraim, whom Asenath the daughter of Dinah, educated in
the house of Potiphera prince of Tanis, bare, Menasheh and Ephraim. |
|
21. The sons of Binyamin
[were]: Bela, Becher, Ashbel, Gerah, Naaman, Achi, Rosh, Muppim, Chuppim and
Ard. |
21. The sons of Benjamin, ten;
and their names, according to the interpretation of Joseph his brother: Bela,
who was swallowed up from him; Beker, who was the chosen of his mother;
Eshbal, who went into captivity; Gera, who became a sojourner in a foreign
land; Naaman, who was pleasant and honourable; Achi, who had a (twin)
brother, the son of his mother; Rosh, who was a chief in his father's house;
Muppim, who was sold into Muph; Chuppim, because at the time that he was
separated from him he was the son of eighteen years and was eligible for
marriage; and Ared, who descended into Mizraim. |
|
22. These are the sons of
Rachel that she bore to Ya’aqob. All the souls were fourteen. |
22. These are the children of
Rahel who were born unto Jakob, all the souls fourteen. |
|
23. The sons of Dan [were]
Chushim. |
23. The sons of Dan, able men
(or armed) and merchants, of whose numbers there is no end (or sum). |
|
24. The sons of Naftali were:
Yachtze'eil, Guni, Yetzer and Shilem. |
24. And the sons of Naphtali,
Jakzeel, Guni, Jetser, and Shillem. |
|
25. These are the sons of
Bilhah whom Laban gave to his daughter Rachel. She bore these to Ya’aqob,
seven souls in all. |
25. These are the sons of
Bilhah whom Laban gave to Rahel his daughter; and she bare them unto Jakob,
all the souls seven. |
|
26. All the souls coming with
Ya’aqob to Egypt, who came out of his loins, not counting the wives of
Ya’aqob's sons, all the souls totalled sixty-six. |
26. All the souls which went
into Mizraim with Jakob which had come forth from his thigh; besides the
wives of Jakob's sons, all the souls were sixty and six. |
|
27. The sons of Yosef who were
born to him in Egypt were [another] two souls. All the souls of the house of
Ya’aqob that came to Egypt were seventy. |
27. But the sons of Joseph who
were born to him in Mizraim were two souls; and Joseph who was in Mizraim,
and Jokebed the daughter of Levi, who was born among the hills in their
journey to Mizraim, the sum of all the souls of the house of Jakob who came
into Mizraim, seventy. |
|
|
|
Summary of the
Torah Seder – B’resheet (Genesis) 45:19 – 46:27
·
Pharaoh’s Order
to Joseph – Gen. 45:19-20
·
Joseph Commands
and Sends His Brethren – Gen. 45:21-24
·
Joseph’s
Brethren Before their Father Jacob – Gen. 45:25-28
·
Ya’aqob and His
Family journeys to Beersheba – Gen 46:1-4
·
Ya’aqob
descends to Egypt – Gen 46:5-7
·
The Names of
the Sons of Israel that Went Down to Egypt – Gen 46:8-27
Welcome to the
World of P’shat Exegesis
In
order to understand the finished work of the P’shat mode of interpretation of
the Torah, one needs to take into account that the P’shat is intended to
produce a catechetical output, whereby a question/s is/are raised and an
answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well
as the laws of Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a
majori ad minus"; corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah: Argument from analogy. Biblical passages containing
synonyms or homonyms are subject, however much they differ in other respects,
to identical definitions and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision
found in one passage only to passages which are related to the first in content
but do not contain the provision in question.
4.
Binyan ab mi-shene ketubim: The same as the preceding, except that the provision
is generalized from two Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal:
Definition of the general by the particular, and of the particular by the
general.
6.
Ka-yoẓe bo mi-maḳom aḥer:
Similarity in content to another Scriptural passage.
7.
Dabar ha-lamed me-'inyano: Interpretation deduced from the context.
Reading
Assignment:
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIb: Joseph in Egypt
By:
Rabbi Yaaqov Culi, Translated by: Rabbi Aryeh Kaplan
Published
by: Moznaim Publishing Corp. (New York, 1990)
Vol.
3b – “Joseph in Egypt,” pp. 458-473
Rashi’s
Commentary for: B’resheet (Gen.) 45:19 – 46:27
19 And you
[Joseph] have been commanded By me to say to them. [From Targum Jonathan]
Do this So
shall you say to them, that it is in my power [to provide for you].
23 he sent the
following Heb. כְּזֹאת, lit., like this, [meaning:] according to this
amount. And what is the amount? Ten he-donkeys, etc.
of the best of Egypt We find in the Talmud (Meg. 16b) that he sent him aged wine because elderly people find
contentment with it. [I.e., the fact that wine improves with age often affords
contentment to the elderly.] According to the Midrash
Aggadah (Gen. Rabbah 94:2 on
verse 18), however, this refers to pounded beans [which have a soothing effect
on a troubled spirit].
grain, bread As the Targum renders.
and [other] food Things eaten with bread.
24 Do not quarrel
on the way Heb. אַל-תִּרְגְּזוּ
בַּדָּרֶךְ. Do not engage in a halachic discussion lest the
way cause you to stray. Another explanation: Do not walk with large steps, and
enter the city while the sun is shining (Ta’anith 10b). According to the simple
meaning of the verse, we can say that since they were ashamed, he (Joseph) was
concerned that they would perhaps quarrel on the way about his being sold,
debating with one another, and saying, “Because of you he was sold. You
slandered him and caused us to hate him.”
26 and [they told
him] that he ruled Heb. וְכִי-הוּא
מֹשֵׁל, and that he rules.
and his heart changed Heb. וַיָּפָג
לִבּוֹ. His heart changed and went away from believing. His heart did
not turn to [believe] these words. [וַיָּפָג is] a term similar to “their taste changes”
(M’FIGIN TA’MAN) in the language of the Mishnah (Bezah 14a), and “without
respite (הֲפֻגוֹת)” (Lam. 3:49). Also “and its bouquet did not
change” (Jer. 48:11) is translated [into Aramaic] as V’REIHEIAH LO FAG.
27 all of
Joseph’s words He (Joseph) gave them a sign, viz., in what topic he was
engaged when he (Joseph) separated from him (Jacob). [That was] the section
dealing with the heifer that was to be beheaded (E’G’LAH A’RUFAH) (Deut. 21),
and this is what [Scripture] says, “and he saw the wagons that Joseph had sent,”
and it (Scripture) does not say, “that Pharaoh had sent.” [from Gen. Rabbah 94:3]
and the spirit of…Jacob was revived The
Shechinah, which had separated from him [because of his grief], rested upon him
[once again]. [From Avoth d’Rabbi Nathan,
ch. 30, Targum Onkelos, Targum Jonathan]
28 Enough! My son
Joseph is still alive I have enough happiness and joy, since my son Joseph
is still alive. [From Targum Onkelos,
Targum Jonathan]
1 to Beer-sheba
Heb. בְּאֵרָה
שָּׁבַע, like LIV’ER SHEVA, to Beer-sheba. The “hey” at the end of the
word takes the place of the “lammed” at its beginning. [From Yeb. 13b]
to the God of his father Isaac One is
required to honor his father more than he is required to honor his grandfather.
Therefore, the sacrifices are associated with Isaac and not with Abraham. [From
Gen. Rabbah 94:5]
2 “Jacob,
Jacob!” An expression of affection. [From Sifra, Vayikra 1, Toseftas
Ber. 1:15] [The repetition of his name is an expression of affection.]
3 Do not be
afraid of going down to Egypt [God encouraged him] because he was troubled
at being compelled to leave the Holy Land.
4 and I will
also bring you up He promised him (Jacob) that he would be interred in the
[Holy] Land.-[from Yerushalmi Sotah
1:10]
6 that they had
acquired in the land of Canaan But of what he had acquired in Padan-Aram he
gave everything to Esau [in payment] for his share in the Cave of Machpelah. He
said, “Possessions [acquired] outside the Land (of Israel) are inappropriate
for me.” This is the meaning of “which I acquired for myself with heaps (כָּרִיתִי)” (Gen. 50:5). He placed before him stacks of gold
and silver like a heap [of grain] (כְּרִי) and said to him, “Take these.” [from Tanchuma Buber, Vayishlach 11]
7 his sons’
daughters Serah the daughter of Asher and Jochebed the daughter of Levi.
8 who were
coming to Egypt Heb. הַבָּאִים. Relative to that time [when they were migrating
to Egypt, the text] calls them “coming” [in the present tense], and [therefore]
there is no reason to wonder why it is not written: “who came” (ASHER BA’U).
10 the son of the
Canaanitess The son of Dinah, who had been possessed by a Canaanite. When
they killed Shechem, Dinah did not want to leave until Simeon swore to her that
he would marry her -[Gen. Rabbah
(80:11)].
15 These are the
sons of Leah …and Dinah his daughter.-The males are attributed to Leah and
the females to Jacob, to teach you that if the woman emits seed first, she
gives birth to a male, but if the male emits seed first, she (the woman) gives
birth to a female. [From Niddah 31a]
thirty-three But if you count them individually, you find only
thirty-two. This [missing one] is Jochebed, who was born between the walls when
they entered the city, as it is said: “whom she bore to Levi in Egypt” (Num.
26:59). Her birth was in Egypt, but her conception was not in Egypt. [From Num.
Rabbah 13:20]
19 The sons of
Rachel, Jacob’s wife Concerning none of them does it say [Jacob’s] “wife,”
but [the meaning is] that she was the mainstay of the household. [From Gen. Rabbah 73:2] Cf. Gen 31:33.
26 All the souls
coming…with Jacob Who left the land of Canaan to come to Egypt. Now this
[word] הַבָּאָה is not the past tense but the present tense,
similar to “In the evening she would come (בָאָה)” (Esther 2:14), and like “and behold, his daughter Rachel is
coming (בָּאָה) with the sheep” (Gen. 29: 6). Therefore, its
accent is below (i.e., at the end of the word), on the “aleph,” because when
they left to come from the land of Canaan, they were only 66 [excluding
Jochebed, Joseph, and his two sons]. The second [instance of הַבָּאָה, however,] “all the souls of the house of Jacob
who came (הַבָּאָה) to Egypt were seventy,” is in the past tense;
therefore, its accent is above (i.e., on an earlier syllable), on the “beth,”
because when they came there they were seventy, for there they found Joseph and
his two sons, and Jochebed was added to them between the walls. According to
the one who says that twin sisters were born with [each of the progenitors of] the
tribes (37:35), we must say that they died before their descent to Egypt, for
they were not counted here. I found in Leviticus Rabbah (4:6): Esau had sixteen
souls [in his family], and the text calls them נַפְשׁוֹת
בֵּיתוֹ, “the souls of his household” (Gen. 36:6) in the plural,
because they worshipped many gods [in his family, each his or her own deity].
Jacob had seventy (souls), but the text calls them נֶּפֶשׁ [in the singular] because they [all] worshiped one
God
Welcome to the
World of Remes Exegesis
Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of
the Torah and for making halakic deductions from it. They are, strictly
speaking, mere amplifications of the seven Rules of Hillel, and are collected in
the Baraita of R. Ishmael, forming the
introduction to the Sifra and reading a follows:
Rules seven to eleven are formed by a subdivision of
the fifth rule of Hillel; rule twelve corresponds to the seventh rule of
Hillel, but is amplified in certain particulars; rule thirteen does not occur
in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by
Ishmael. With regard to the rules and their application in general. These rules
are found also on the morning prayers of any Jewish Orthodox Siddur.
Ketubim:
Targum Tehillim (Psalms) 37:21-40
|
Judaica
Press |
Targum
on the Psalms |
|
1. Of David. Do not compete with the evildoers; do not
envy those who commit injustice. |
1. Of David. Have no desire for
malefactors, to be like them; and do not be jealous of those who commit
oppression, to join with them. |
|
2. For they will be speedily cut off like grass and wither
like green vegetation. |
2. Because their end will be
like plants, quickly will they wither; and like the green grass they will
fall away. |
|
3. Trust in the LORD and do good; dwell in the land and be
nourished by faithful obedience. |
3. Trust in the Word of the
LORD and do good; dwell in the land and be strong in faithful obedience. |
|
4. So will you delight in the LORD, and He will give you
what your heart desires. |
4. And you will delight in the
LORD, and He will give you the requests of your heart. |
|
5. Commit your way to the LORD, and trust in Him and He
will act. |
5. Reveal to the LORD your
ways, and trust in His Word, and He will act. |
|
6. And He will reveal your righteousness/ generosity like
the light, and your judgments like noon. |
6. And your
righteousness/generosity will come out like light, and your judgment like
noonday. |
|
7. Wait for the LORD and hope for Him; do not compete with
one whose way prospers, with a man who executes malicious plans. |
7. Be quiet in the presence of
the LORD and wait for Him; do not desire the wicked/lawless man who prospers
his way, the man who follows the counsel of sinners. |
|
8. Desist from anger and forsake wrath; do not compete
only to do evil. |
8. Wait without anger and
forsake wrath; do not long indeed to do evil. |
|
9. For evildoers will be cut off, and those who hope for
the LORD – they will inherit the land. |
9. For those who do evil will
be destroyed; but those who hope in the word of the LORD – they will inherit
the land. |
|
10. A short while longer and the wicked/lawless man is not
here, and you will look at his place and he is not there. |
10. And yet a little while, and
there is no wicked/ lawless man; you will look carefully at his place, and he
is not. |
|
11. But the humble will inherit the land, and they will
delight in much peace. |
11. But the humble will inherit
the land; and they will delight in the plenitude of peace. |
|
12. The
wicked/lawless man plots against the righteous/generous and gnashes his teeth
at him. |
12. The wicked/lawless man
plots harm against the righteous/generous man, and grinds his teeth against
him. |
|
13. The
LORD will scoff at him because He saw that his day will come. |
13. The LORD will laugh at him,
for He has seen, for the day of his ruin has come. |
|
14. The
wicked/lawless initiated war and bent their bow to cast down the poor and the
needy, to slay those who walk on a straight path. |
14. The wicked/lawless have
drawn the sword and bent their bows to kill the humble and lowly, to
slaughter the upright of way. |
|
15. Their
sword will enter their heart, and their bows will be broken. |
15. Their blade will enter
their [own] heart, and their bows will break. |
|
16. The few
of the righteous/generous are better than the multitude of many
wicked/lawless men. |
16. Better in the presence
of the LORD is the smallness of the righteous/generous man than the multitude
of many wicked/lawless men. |
|
17. For the
arms of the wicked/lawless will be broken, but the LORD supports the
generous. |
17. For the arms of the
wicked/lawless will be broken, but the Word of the LORD supports the
righteous/generous. |
|
18. The
LORD knows the days of the innocent, and their inheritance will be forever. |
18. The days of the blameless
are known in the LORD’s presence, and their inheritance will last forever. |
|
19. They
will not be ashamed in time of calamity, and in days of famine they will
still be satisfied. |
19. They will not be ashamed in
the time of evil, and in the days of famine they are satisfied. |
|
20. For the
wicked/lawless will perish, and the enemies of the LORD are like disappearing
light on the plains; they are consumed in smoke, yea they are consumed. |
20. For the wicked/lawless will
perish, and the enemies of the LORD are like the glory of young sheep that at
first are fattened but finally slaughtered – likewise the wicked/lawless will
perish and be destroyed in the smoke of Gehenna. |
|
21. A wicked/lawless man borrows and does not
pay, but the righteous/generous one is gracious and gives. |
21. The wicked/lawless borrows and does not repay;
but the righteous/generous is compassionate, and gives. |
|
22. For
those blessed by Him will inherit the land, and those cursed by Him will be
cut off. |
22. For those who are blessed
by His Word will inherit the land; but those who are cursed by death will be
destroyed. |
|
23. From the
LORD a mighty man's steps are established, for He delights in his way. |
23. In the presence of the LORD
the steps of a man are made firm, and He will favour his ways. |
|
24. If he
falls, he will not be cast down, for the LORD supports his hand. |
24. For when he falls into
sickness, he will not die, because the LORD is the helper at his hand. |
|
25. I was
young, I also aged, and I have not seen a righteous/generous man forsaken and
his seed begging for bread. |
25. I was a boy, but have grown
old; and I have not seen the righteous/generous man abandoned or his sons
begging for bread because of lack. |
|
26. All day
long he is gracious and lends, and his seed is due for a blessing. |
26. For all the day he is
compassionate and lends; and his seed is for a blessing. |
|
27. Shun
evil and do good, and dwell forever. |
27. Turn from evil, and
practice kindness, and abide in eternal life. Another Targum: Turn from doing
evil, O righteous/generous man, and do good; because of this you will abide
forever. |
|
28. For the LORD loves justice, and He will not
forsake His pious ones; they will be guarded forever, but the seed of the
wicked/lawless will be cut off. |
28. For the LORD loves justice/generosity and will
not abandon His pious ones; they are protected forever; but the sons of the
wicked/lawless will be destroyed. |
|
29. The
righteous/generous will inherit the land and dwell forever in it. |
29. The righteous/generous will
inherit the land, and will dwell on it forever. |
|
30. The
righteous/generous man's mouth utters wisdom, and his tongue speaks judgment. |
30. The mouth of the
righteous/generous murmurs wisdom, and his tongue speaks justice. |
|
31. The Law
of his God is in his heart; his feet do not falter [in the observance of the
commandments]. |
31. The Law of his God is in
his heart; his feet do not stumble. |
|
32. The
wicked/lawless man watches for the righteous/generous man and seeks to put
him to death. |
32. The wicked/lawless man
observes the righteous/generous man and seeks to kill him. |
|
33. The
LORD will not leave him in his hands, and He will not condemn him [the
righteous/ generous] when he [the wicked/lawless] is judged. |
33. The LORD will not abandon
him into his hand, and will not find him guilty when he is judged. Another
Targum: When he stands in judgment. |
|
34. Hope to
the LORD and keep His way; He will exalt you to inherit the land, and you
will witness the destruction of the wicked/lawless. |
34. Hope in the Word of the
LORD, and keep His way, and He will raise you up to inherit the land; you
will see the destruction of the wicked/ lawless. |
|
35. I saw a
wicked/lawless man, powerful, well-rooted as a native who is fresh. |
35. I have seen the
wicked/lawless man, strong and mighty, like a native and leafy tree. |
|
36. And he
passed away and behold! He is not here, and I sought him and he was not
found. |
36. And he ceased from the
world, and, behold, he is no more; and I sought him but he was not found. |
|
37. Observe
the innocent and see the upright, for there is a future for the man of peace. |
37. Preserve blamelessness, and
behold honesty; for the end of [such] a son of man is peace. |
|
38. But
transgressors were destroyed together; the future of the wicked/lawless was
cut off. |
38. But rebels will be
destroyed together; the end of the wicked/lawless is destruction. |
|
39. But the
salvation of the righteous/generous is from the LORD, their stronghold in
time of distress. |
39. But the redemption of the
righteous/generous is from the presence of the LORD, their strength in the
time of trouble. |
|
40. The
LORD helped them and rescued them; He rescued them from the wicked/lawless
and saved them because they took refuge in Him. |
40. And the LORD helped them
and saved them, He saved them from sinners; and He will redeem them, for they
trusted in His Word. |
|
|
|
Meditation from
the Psalms
Psalms 37:21-40
By: H.
Em. Rabbi Dr. Hillel ben David
This
week we are looking at the second half of Psalm 37. The superscription of this
psalm ascribes the authorship of this Psalm to David. The commentators see this
psalm as a sequel to Psalm 36.[1] Sforno comments that David composed
this psalm while inspired with a prophetic vision of the tragedy which was
destined to split the Jewish nation. David foresaw the rebellion of Jeroboam
ben Nabat who would take away the ten tribes of Israel, while only the tribes of
Judah and Benjamin remained loyal to Rechavom ben Solomon. David cautions
Rechavom not to quarrel with the rebels. A civil war pitting Jew against Jew is
to be avoided at all costs. David assures Rechavom that the success of the
rebels will be short lived provided that he concentrate his efforts on
repentance.[2]
Civil
wars divide the people of the land in the same way that a lack of understanding
can divide the people. This is the whole point of our Ashlamata, and it is also
the verbal tally between our Torah portion and the Ashlamata.[3] Our psalm contains a pasuk that
illustrates this idea:
Tehillim
(Psalms) 37:29 The righteous/generous will inherit the land[4], and dwell therein forever.
Question:
Where do we go when we die?
To
answer this question, we will need to discard some old ideas and begin to be
oriented towards what the Torah really teaches. This will be an eye opening
exercise for those who have never studied this subject from a Jewish
perspective.
The
above pasuk suggests that the righteous/generous will spend eternity on the
land, yet some folks believe that the righteous/generous will spend eternity in
heaven. The Tanakh and the Nazarean Codicil are replete with
references to the fact that the righteous/generous will dwell on earth forever.
They do not contain any references to suggest that they will “inherit heaven”.
Here are a few of those references:
Shemot (Exodus)
32:11-13 But Moses sought the favor of the HaShem his God. "O
HaShem," he said, "why should Your anger burn against Your people,
whom You brought out of Egypt with great power and a mighty hand? Why
should the Egyptians say, 'It was with evil intent that he brought them out, to
kill them in the mountains and to wipe them off the face of the earth'? Turn
from Your fierce anger; relent and do not bring disaster on Your people.
Remember your servants Abraham, Isaac, and Israel, to whom you swore
by your own self: 'I will make your descendants as numerous as the stars in the
sky and I will give your descendants all this land I promised them, and
it will be their inheritance forever.'"
Yeshayahu
(Isaiah) 60:20-21 Your sun will no more go down, Neither will your moon
withdraw itself; for HaShem will be your everlasting light, and the
days of your mourning will be ended. 21 Your people also
will be all righteous/generous, they will inherit the land for ever;
the branch of My planting, the work of My hands, wherein I glory.
II Tsefet
(Peter) 3:12-13 That day will bring about the destruction of the heavens by
fire, and the elements will melt in the heat. But in keeping with his
promise we are looking forward to a new heaven and a new earth, the home of
righteousness/generosity.
Given
such clear scriptures, where do some folks get the idea that the righteous/generous
go to heaven? Consider the following pesukim (verses):
Matityahu
(Matthew) 7:15-23
"Watch out for false prophets. They come to you in sheep's clothing, but
inwardly they are ferocious wolves. By their fruit you will recognize them. Do
people pick grapes from thorn bushes, or figs from thistles? Likewise every
good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot
bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not
bear good fruit is cut down and thrown into the fire. Thus, by their fruit you
will recognize them. "Not everyone who says to me, 'Lord, Lord,' will
enter the kingdom of
heaven, but only he who does the will of my Father who is in heaven.
Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name,
and in your name drive out demons and perform many miracles?' Then I will tell
them plainly, 'I never knew you. Away from me, you evildoers!'
The above pesukim, and many others like it, gives
the impression, to those who do not study carefully, that the righteous/generous
go to heaven. To properly understand these pesukim requires a bit of thought.
Consider
that when we talk about the British kingdom of yesteryear, we are not
necessarily talking about Great Britain. We are talking about many places, including:
Australia, Canada, India, South Africa, and many other place. It was said that
the sun never set on this kingdom. This concept of a kingdom is very important. This understanding suggests
that the British kingdom is not necessarily in Great Britain. In fact, the British kingdom is
anywhere where the British exercise sovereignty.
Without a proper understanding of the kingdom of
Heaven, one would be
confused when they see those pesukim which teach that the righteous/generous
will dwell on the earth forever. Thus our psalm teaches that the
righteous/generous will dwell
on the earth[5]
forever. Without this
understanding, it would be impossible to understand the promise given to
Avraham.
Bereans (Hebrews) 11:8 By faithful obedience Abraham, when he was called
to go out into a place which he should after receive for
an inheritance, obeyed; and he
went out, not knowing whither he went. 9
By faithful obedience he sojourned in the land of promise, as in a
strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with
him of the same promise: 10 For he
looked for a city which has foundations, whose builder and maker is God.
Clearly Avraham never received the land promised
to him by HaShem – in his lifetime. Thus we expect that in the resurrection,
Avraham will be given his inheritance in the land of Israel. If the righteous/generous
dwell on the earth forever, then clearly there is continuity. Tehillas
Hashem[6]
lends support to this in his commentary on v.25 of our psalm:
Tehillim (Psalms) 37:25 I have been young, and now am old; yet have I not
seen the righteous forsaken, nor his seed begging bread.
Tehillas Hashem teaches us that Adam, David, and Mashiach share
the same mission as if they were the same person. Thus the youth of David
started when, as Adam, he was 930 years old, making him a youth and also aged
at one and the same time.
The Midrash[7]
follows this same idea: The Officer of the World said, ‘I have been a
youth from the time of Adam, and also aged, until the days of the
Messiah. Yet never did I see that God should forsake the world by leaving it
devoid of righteous/generous men. In every generation He raises up Tzadiqim.
It is this continuity of men that drove Yaaqob to
mourn for Yosef for twenty-two years, because he thought that one of the tribes
had been destroyed, breaking this continuity of his family which was destined
to produce twelve tribes, not eleven. The relief Yaaqob experienced, when he
realized that he had not been forsaken, in our parasha, is reflected also in
our psalm.
Tehillim (Psalms) 37:28 For HaShem loves justice, and forsakes not His
saints; they are preserved for ever; but the seed of the wicked will be cut
off.
Now
notice how often the psalmist speaks of the land in our psalm; in v3, v9, v18,
v22, v29, v34. This concept of the land as an inheritance is extremely
pertinent to our Torah portion because we are seeing the first stage of the
giving of the land to the Jews, in our portion. It is their descent into Egypt
that will be the crucible which will form the family into a nation, and it is
the nation that will inherit the land, 210 years after the family’s descent.
Bear
in mind that, from a Midrashic standpoint, this descent into Egypt is the
beginning of the transformation of “the earth” into “the land”. As we learned
in our PaRDeS study of the book of Ruth, the Midrashic concept of this
transformation, is the transformation from a place where the living (the righteous/generous)
and the dead (the wicked) dwell, into the land of the living (the righteous/generous)
only.
While
our psalm deals at a Midrashic level, our parasha deals with the remez level of
hermeneutic. At a remez level we realize that “the land” is wherever the living
(righteous/generous) dwell, including Egypt.
In
v19 of our psalm, from our last regular reading, we saw that the righteous/generous
are to be preserved in time of famine.[8]
Tehillim
(Psalms) 37:19 They will not be ashamed in the time of evil; and in the days
of famine they will be satisfied.
In
our last portion, the family was preserved by hauling grain up from Egypt. This
preservation from famine is extended in our current Torah portion as we see the
family descending into Egypt so that they do not even need to haul their grain.
Let’s explore this idea of a famine, briefly.
Pirke
Avot 3:17 Where there is no
bread, there will be no Torah. Where there is no Torah, there will be no bread.
The Nazarean Codicil also equates Torah and bread:
Luqas (Luke) 4:4 And Yeshua
answered him, saying, It is written, That man will not live by bread alone, but
by every word of God.
Thus we can see that famine is a lack of Torah, at the remez level. The Prophet Amos
speaks of just such a famine:
Amos 8:11 Behold, the days
come, saith the Lord HaShem, that I will send a famine in the land, not a
famine of bread, nor a thirst for water, but of hearing the words of HaShem:
The Yalkut Shimoni says that where there is
a lack of Torah a famine for food also occurs. There was a famine in the
days before Adam went forth from Gan Eden. In the same way there was a famine
before Elimelech went forth from the promised land.
Famine is the judgment that comes upon the world
when justice is delayed or perverted. The famine for bread was the physical
manifestation of a famine for spiritual sustenance. The Word of HaShem, Torah,
is also called bread,[9]
and because the people of Israel had neglected to nourish their souls by the
study of Torah, neither were their bodies nourished. This is accordance with
the words of the Talmud:
Avot 3:17 If there is no flour (bread), there is no Torah;
and if there is no Torah, there is no bread.
There was both a hunger for bread and a hunger for
Torah when Elimelech[10]
abandoned the land of Israel for the land of Moav.
At the remez level, a famine for Torah will tend
to desensitize those that are starving. They will tend be satisfied with very
little in terms of Torah learning, and the quality of the Torah learning will
not matter. Even polluted Torah from Christians and Messianics will become
acceptable. When there is a famine for Torah, we will no longer demand a normal
healthy “meal” from our Hakhamim. We will be quite satisfied by pitiful
portions of spoiled and inedible lessons from the “garbage cans” of false Torah
teachers.
Bread is the unity of many grains of wheat coming
together for a common and higher purpose. In addition, we break bread with the
community for fellowship. Bread thus binds the community together.
Since bread = Torah at the remez level, when we
move to the drash level this analogy must speak to the king, it must speak to
Mashiach. The Midrash indicates that the world is destined to have ten famines
which HaShem will send as part of the Messianic redemption:
Midrash Rabbah - Ruth I:4 THAT THERE WAS A
FAMINE IN THE LAND. Ten famines have come upon the world.
1
One in the days of
Adam,
2
one in the days of
Lamech,
3
one in the days of
Abraham,
4
one in the days of
Isaac,
5
one in the days of
Jacob,
6
one in the days of
Elijah,
7
one in the days of
Elisha,
8
one in the days of
David,
9
one in the days
when the judges judged – mentioned in the days of the Book of Ruth, and
10
one which is
destined still to come upon the world.[11][175]
One in the days of Adam, as it is said, Cursed is
the ground for thy sake (Gen. III, 17); one in the days of Lamech, as it is
said, From the ground which the Lord hath cursed (ib. V, 29); one in the days
of Abraham, as it is said, And there was a famine in the land; and Abram went
down into Egypt (ib. XII, 10); one in the days of Isaac, as it is said, And
there was a famine in the land, beside the first famine (ib. XXVI, 1); one in
the days of Jacob, as it is said, For these two years hath the famine been in
the land (ib. XLV, 6); one in the days of Elijah, as it is said, There shall
not be dew nor rain these years (I Kings XVII, 1); one in the days of Elisha,
as it is said, And there was a great famine in Samaria (II Kings VI, 25); one
in the days of David, as it is said, And there was a famine in the days of
David three years (II Sam. XXI, 1); one in the days of the Shoftim (Judges), as
it is said, THERE WAS A FAMINE IN THE LAND; and one which is destined to come
to the world, as it is said, That I will send a famine in the land, not a
famine of bread, nor a thirst for water, but of hearing the words of the Lord
(Amos VIII, 11).
Midrash Rabbah
- Genesis XXV:3 3.
WHICH COMETH FROM THE GROUND WHICH THE LORD HATH CURSED (V, 29). Famine visited
the world ten times. Once in the days of Adam:
Cursed is the ground for thy sake (Gen. III, 17); once in the days of Lamech:
WHICH COMETH FROM THE GROUND WHICH THE LORD HATH CURSED; Once in the days of
Abraham: And there was a famine in the land (ib. XII, 10); once in the days of
Isaac: And there was famine in the land, beside the first famine that was in
the days of Abraham (ib. XXVI,1); once in the days of Jacob: For these two
years hath the famine been in the land (ib. XLV, 6); once
in the days when the judges judged: And it came to pass in the days when
the judges judged, that there was a famine in the land (Ruth I, 1); once in the days of Elijah: As
the Lord, the God of Israel, liveth, before whom I stand, there shall not be
dew nor rain these years (I Kings XVII, 1); once in the days of Elisha: And
there was a great famine in Samaria (II Kings VI, 25); one famine which travels
about in the world; and once in the Messianic
future: Not a famine of bread, nor a thirst for water, but of hearing
the words of the Lord (Amos VIII, 11).
According to the Jerusalem Targum, the
famine in the days of Ruth was one of ten famines from HaShem to chastise his
people:
HaShem has decreed ten grievous famines to take
place in the world, to punish the inhabitants of the earth, before the coming
of Mashiach the king. The first in the days of Adam; the second in the days of
Lamech; the third in the days of Avraham; the fourth in the days of Yitzhak;
the fifth in the days of Yaaqov; the sixth in the days of Boaz, who is called
Abstan (Ibzan) the just, of Bethlehem-Judah; the seventh in the days of David,
king of Israel; the eighth in the days of Elijah the prophet; the ninth in
the days of Elisha, in Samaria; the tenth is yet to come, and it is not a
famine of bread or of water but of hearing the word of prophecy from the mouth
of the Lord; and even now this famine is grievous in the land of Israel.
Another Targum also speaks of these ten famines:
1-
It happened in the days of the judge of judges (Ibzan - judge par excellence)
that there was a severe famine in the land of Israel. Ten severe famines (cf.
Targum Shir Ha-Shirim 1:1 has a list of ten songs, and Targum Esther II 1:1 a
list of ten kings) were ordained by Heaven to be in the world, from the day
that the world was created until the time that the king Mashiach should come,
by which to reprove the inhabitants of the earth. The first famine was in the
days of Adam, the second famine was in the days of Lamech, the third famine was
in the days of Avraham. The fourth famine was in the days of Isaac, the fifth
famine was in the days of Jacob, the sixth famine was in the days of Boaz, who
is called Ibzan the Righteous (cf. Baba Bathra 91a, Judges 12:8,10), who was
from Bethlehem, Judah. The seventh famine was in the days of David, King of
Israel, the eighth famine was in the days of Elijah the prophet, the ninth
famine was in the days of Elisha in Samaria. The tenth famine is to be in the
future, not a famine of eating bread, nor a drought of drinking water, but of
hearing the word of prophecy from before the L-rd (Amos 8:11). And when that
famine was severe in the land of Israel, a great man went out from Bethlehem
Judah, and went to live in the country of Moab, he and his wife and his two
sons.
By focusing the number of famines to ten, the
Midrash and targumim are explicitly pointing to Mashiach and to the unity He
will bring.
This suggests that at the drash level, bread is
the unity of the community as exemplified by the king who is The Mashiach. To
put it concisely, at the drash level, famine
is the lack of a king; famine is the
lack of Mashiach ben David.
At the drash level, a famine for Torah justice and
rule will tend to desensitize those that are starving. They will tend be
satisfied with very little in terms of Torah justice and non-Torah kings will
be quite acceptable, and the quality of the justice will not matter. Even
polluted justice from Christians, Messianics, and even secular and atheistic
judges and kings will become acceptable. When there is a famine for justice and
rule, we will no longer demand a normal healthy “meal” from our kings and other
judges. We will be quite satisfied by pitiful portions of spoiled and inedible
justice from the “garbage cans” of anti-Torah kings.
Finally,
we need to understand that “the land” is not only our dwelling place, but it
will also become the dwelling place of HaShem.
Revelation
21:1-3 And I saw a new heaven and a new earth: for the first heaven and
the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem,
coming down from God out of heaven, prepared as a bride adorned for her
husband. 3 And I heard a great voice out
of heaven saying, Behold,
the tabernacle of God is with men, and He will dwell with them, and they will
be His people, and God himself will be with them, and be their God.
Egypt
is the place of transformation, the crucible, which will change a family into a
nation, and refine the nation to be completely righteous/generous. With this
understanding, we should now be able to comprehend an enigmatic portion of the
Nazarean Codicil.
Jude 1:9 Yet
Michael the archangel, when contending with the devil he disputed about the
body of Moses, durst not bring against him a railing accusation, but said, The
Lord rebuke thee.
Clearly
the body of Moses was made from “the earth[12]”, but that earthly body
had been transformed into “the land of the living”. Moses was to dwell on the
earth forever because he was a part of the land.
Ashlamatah:
Amos 2:13 +3:1-8
|
Rashi |
JPS |
|
6. ¶ So said the Lord: For three
transgressions of Israel, yea for four, I will not return them; For selling
an innocent man for money, and a poor man in order to lock [the fields]. |
6. ¶ Thus said the LORD: For three
transgressions of Israel, For four, I will not revoke it: Because they have
sold for silver Those whose cause was just, And the needy for a pair of
sandals. |
|
7. Who aspire on the dust of the earth concerning the head of the poor, and
they pervert the way of the humble, and a man and his father go to the maid,
in order to profane My Holy Name. |
7. Ah, you who trample the heads of
the poor Into the dust of the ground, And make the humble walk a twisted
course! Father and son go to the same girl, And thereby profane My holy name. |
|
8. And they recline on pledged garments beside every altar, and the wine of
the fined ones they drink in the house of their gods. |
8. They recline by every altar on garments taken in
pledge, And drink in the House of their God Wine bought with fines they
imposed. |
|
9. And I destroyed the Amorites
from before them, whose height is as the height of the cedar trees, and they
are as strong as oaks, and I destroyed his fruit from above and his roots
from below. |
9. Yet I destroyed the Amorite
before them, Whose stature was like the cedar's And who was stout as the oak,
Destroying his boughs above And his trunk below! |
|
10. And I brought you up from the land of Egypt, and I led you in the desert
for forty years, to inherit the land of the Amorites. |
10. And I brought you up from the land of Egypt And
led you through the wilderness forty years, To possess the land of the
Amorite! |
|
11. And I raised up some of your sons as prophets and some of your young men
as Nazirites; is this not so, O children of Israel? says the Lord. |
11. And I raised up prophets from among your sons And
nazirites from among your young men.
Is that not so, O people of Israel? -- says the LORD. |
|
12. And you gave the Nazirites to drink wine, and you commanded the prophets
saying, "Do not prophesy." |
12. But you made the nazirites drink wine And ordered
the prophets not to prophesy. |
|
13. Behold, I will oppress your
dwelling place, as a wagon full of sheaves is oppressed. |
13. Ah,
I will slow your movements As a wagon is slowed When it is full of cut grain. |
|
14. And escape shall be lost to the swift, and the strong shall not gain
strength, nor shall the mighty man deliver himself. |
14. Flight will fail the swift, The strong will find no
strength, And the warrior will not save his life. |
|
15. And he who holds the bow shall
not stand, and the fleet-footed shall not deliver, and the rider of the horse
shall not deliver himself. |
15. The bowman shall not hold his
ground, And the fleet-footed shall not escape, Nor the horseman save his
life. |
|
16. And the stout-hearted among the mighty shall flee naked on that day, says
the Lord. {P} |
16. Even the most stouthearted
warrior will run away unarmed that day -- declares the LORD. {P} |
|
|
|
|
1. ¶ Hearken to this word which the Lord spoke about you, O children of
Israel, about the entire family which I brought up from the land of Egypt,
saying: |
1. ¶ Hear this word, O people of Israel, That the LORD
has spoken concerning you, Concerning the whole family that I brought up from
the land of Egypt: |
|
2. Only you did I love above all the families of the earth; therefore, I
will visit upon you all your iniquities. |
2. You alone have I singled out of all the families
of the earth -- That is why I will call you to account for all your
iniquities. |
|
3. Will two walk together unless
they agreed? |
3. Can
two walk together Without having met? |
|
4. Will a lion roar in the forest if he has no prey? Will a young lion let
out a cry from his den unless he has taken something? |
4. Does a lion roar in the forest When he has no
prey? Does a great beast let out a cry from its den Without having made a
capture? |
|
5. Will a bird fall on a net upon
the ground unless it has a snare? Will a net ascend from the ground and have
taken nothing? |
5. Does a bird drop on the ground
-- in a trap -- With no snare there? Does a trap spring up from the ground
Unless it has caught something? |
|
6. Will a shophar be sounded in the city and the people not quake? Will
there be evil in the city if the Lord has not done it? |
6. When a ram's horn is sounded in a town, Do the
people not take alarm? Can misfortune come to a town If the LORD has not
caused it? |
|
7. For the Lord God does nothing
unless He has revealed His secret to His servants, the prophets. |
7. Indeed,
my Lord GOD does nothing Without having revealed His purpose to His servants
the prophets. |
|
8. A lion has roared; who will not fear? The Lord God has spoken; who will
not prophesy? |
8. A lion has roared, Who can but fear? My Lord GOD
has spoken, Who can but prophesy? |
|
9. Announce in the palaces in Ashdod and in the palaces in the land of
Egypt, and say; Gather upon the mountains of Samaria and see great confusions
within it and people being oppressed in its midst. |
9. Proclaim in the fortresses of Ashdod and in the
fortresses of the land of Egypt! Say: Gather on the hill of Samaria And
witness the great outrages within her And the oppression in her midst. |
|
10. And they did not know to do right, says the Lord, who store up violence
and plunder in their palaces. {P} |
10. They are incapable of doing right -- declares the
LORD; They store up lawlessness and rapine In their fortresses. {P} |
|
|
|
Rashi’s
Commentary for: Amos 2:13 +3:1-8
6 for selling an
innocent man for money -The judges would sell the one who was innocent
according to the law, with money; i.e, with the bribes they would receive from
his opponent.
and a poor man in order to lock
[the fields] Heb. נַעֲלָיִם. Jonathan
renders in two places [here and below 8:6]: in order to inherit. And I say that
this is its explanation. They pervert the judgment of the poor man so that he
will be compelled to sell his field that he had between the fields of the
judges, and this one seeks an opportunity and takes it for a cheap price in
order to fence in and lock all his fields together, and it should not intervene
between them.
7 Who aspire on the
dust of the earth -On the dust of the earth, when they walk on it, all
their aspiration and all their thoughts are concerning the head of the poor,
how they will rob them and take their property. שְׁ
אִיפָה is goloser in O.F.,
aspiring.
and they pervert the way of the
humble etc. -The weak turn away
from their way and go on a tortuous way because of fear of them, as Scripture
says: (Job 24:4) “They turn the poor from the way.”
to the maid -I.e, a betrothed maid.
8 And they recline
on pledged garments - Jonathan
renders: On couches of a pledge they dine. They settle [the charge as] a loan
upon the poor. and they take a pledge from them, and make their garments into
couches and recline on them at the time of their meal.
they recline -An expression of dining, for all their meals were eaten
while leaning, for he would lean on his left side.
and the wine of the fined ones -from whom they would exact money for fines and drink
wine with it.
in the house of their god -In the house of the idol that they had beside the
altar.
9 as oaks Heb. אַלוֹנִים, kesnes (chenes) in French.
his fruit from above -I.e, the celestial princes. [from Midrash Tanchuma, Devarim 4; Tanchuma
Buber, Addendum to Devarim 8]
and his roots from below -I.e, the earthly princes. Another explanation: the wasp
would blind their eyes from above and castrate them from below. [from Sotah 36a]
11 as Nazirites
- Jonathan renders: as teachers. For they were separated from the
ways of the people of the land and were engaged in the Torah. The expression נְזִירָה is everywhere only an expression of
separation.
Is this not so? -This is a rhetorical question. I.e, can you deny this?
12 And you gave the
Nazirites to drink wine -lest
they instruct you, for a drunken man is forbidden to instruct.
And you gave the Nazirites to
drink wine - Jonathan
renders: And you misled your teachers with wine.
“Do not prophesy.” -Amaziah the priest of Bethel commanded Amos in this
manner: (Amos 7:12) “Seer, go, flee to the land of Judah.”
13 Behold I will
oppress Heb. מֵעִיק, the Aramaic translation of מֵצִיק,
your dwelling place Heb. תַּחְתֵּיכֶם. Your camping place
as a wagon... is oppressed from the weight of the burden that is upon it.
15 and the
fleet-footed shall not deliver - himself.
16 shall flee naked
-Naked without weapons.
Chapter 3
2 Only you did I
love Heb. יָדַעְתִּי, lit., I knew. I loved you, but you
rebelled against Me; therefore,... But our Sages expounded on it in a different
manner in Tractate Avodah Zarah (4a).
3 Will two walk
together -Concerning what you say to the prophets, “Do not prophesy,” do
the prophets prophesy from their own mind unless they were commanded? Are
things done in any way but in their customary fashion?
unless they agree -Unless they made an appointment to go together to such
and such a place.
4 Will a lion roar
in the forest if he has no prey -When a lion lays hold of its prey, it
customarily roars, and it does not roar unless it has taken [prey]. Similarly,
Scripture states: (Isa. 5:29) “He will roar like the lion cubs, and he will
growl and lay hold of prey.” Similarly, (ibid. 31:4) “As a lion or a young lion
growls over his prey.”
5 Will a bird fall
on a net upon the ground unless it has a snare -in the net which has fallen
upon it?
Will a net ascend from the ground -from the place it was laid unless a bird was caught in
it? When it wishes to escape, it pulls up the net and lifts it from its place a
little, and at that time it is caught.
6 Will a shophar be
sounded -For the lookout sees troops approaching the city and sounds the
shophar to warn the people. These are but words of allegory and similitude, [to
be explained as follows:]
[4] Will a lion roar -That is Nebuchadnezzar. Another explanation: The
prophets compare the holy spirit that comes upon them from the roar of a lion,
as he states below: (verse 8) “A lion has roared; who will not fear?” And here
he explains the allegory. Did the Holy One, blessed be He, bring the holy
spirit into the mouths of the prophets to [prophesy] evil unless retribution
was decreed by Him? That is the prey. Will the Holy One, blessed be He, let out
a cry to speak harshly unless He has taken you with the snare of iniquity? Will
a bird fall on a net that the net will not snare it? I.e, is it possible that
you commit sins and it will not be a snare to you? Will a net ascend etc.?
Similarly, will your iniquities ascend on high and not take you? Will a shophar
be sounded in the city?... So should you quake before the words of the prophets
who look out for you to deliver you from the evil, that it not come, and when
the evil comes to you, should you not know that the Holy One, blessed be He,
does it to you because you did not take heed of His prophets?
7 For the Lord God
does nothing unless He has revealed His secret -That secret to His servants, the prophets.
8 A lion has
roared; who will not fear? -So has the Holy One, blessed be He, spoken to
the prophets to prophesy. Who will not prophesy?
9 Announce -You
Philistines and Egyptians, announce this and say in your palaces that they
gather on the mountains of Samaria, to see from atop the mountains into the
midst of the city, their evil way.
10 right Heb. נְכֽחָה, meaning ‘straight.’
violence and plunder -I.e, money of plunder.
Verbal Tallies
By: H. Em. Rabbi Dr. Hillel ben
David
& HH Giberet Dr. Elisheba bat
Sarah
Beresheet
(Genesis) 45:19 – 46:27
Amos
2:13 + 3:1-8
Tehillim
(Psalms) 37:21-40
Mk
4:13-20, Lk 8:11-15, Acts 10:17-33
The verbal
tallies between the Torah and the Ashlamata are:
Do / Done - עשה, Strong’s number 06213.
Wagon / Cart - עגלה, Strong’s number 05699.
Land / Earth - ארץ, Strong’s number 0776.
Egypt - מצרים, Strong’s number 04714.
The verbal
tallies between the Torah and the Psalm are:
Do / Done - עשה, Strong’s number 06213.
Land / Earth - ארץ, Strong’s number 0776.
Beresheet
(Genesis) 45:19 Now thou art commanded, this do <06213> (8798) ye; take you
wagons <05699> out of the land <0776> of Egypt <04714> for
your little ones, and for your wives, and bring your father, and come.
Amos 2:13
Behold, I am pressed under you, as a cart <05699> is pressed that is full
of sheaves.
Amos 3:1
Hear this word that the LORD hath spoken against you, O children of Israel,
against the whole family which I brought up from the land <0776> of Egypt
<04714>, saying,
Amos 3:6
Shall a trumpet be blown in the city, and the people not be afraid? shall there
be evil in a city, and the LORD hath not done <06213> (8804) it?
Tehillim
(Psalms) 37:22 For such as be blessed of
him shall inherit the earth <0776>; and they that be cursed of him shall
be cut off.
Tehillim (Psalms)
37:27 Depart from evil, and do <06213> (8798) good; and dwell for
evermore.
Hebrew:
|
Hebrew |
English |
Torah Seder Gen 45:19 – 46:27 |
Psalms Psa 37:21-40 |
Ashlamatah Amos 2:13
+3:1-8 |
|
!yIa; |
no more |
Ps 37:36 |
Amos 3:4 |
|
|
vyai |
each, man |
Gen 45:22 |
Ps 37:37 |
|
|
~yhil{a/ |
GOD |
Gen 46:1 |
Ps 37:31 |
|
|
#r,a, |
land, earth, ground |
Gen 45:19 |
Ps 37:22 |
Amos 3:1 |
|
[b;v, raeB. |
Beersheva |
Gen 46:5 |
Amos 3:1 |
|
|
!Be |
sons |
Gen 45:21 |
Amos 3:1 |
|
|
~G: |
also |
Gen 46:4 |
Ps 37:25 |
|
|
rb;D' |
told, spoken |
Gen 45:27 |
Ps 37:30 |
Amos 3:1 |
|
rb'D' |
words, nothing |
Gen 45:27 |
Amos 3:1 |
|
|
%r,D, |
journey, way |
Gen 45:21 |
Ps 37:23 |
|
|
hy"h' |
been, occurs |
Ps 37:25 |
Amos 3:6 |
|
|
%l;h' |
departed, go, walk |
Gen 45:24 |
Amos 3:3 |
|
|
hNEhi |
here, lo, behold |
Gen 46:2 |
Ps 37:36 |
Amos 2:13 |
|
hz< |
this |
Gen 45:19 |
Amos 3:1 |
|
|
[r;z< |
descendants |
Gen 46:6 |
Ps 37:25 |
|
|
dy" |
close, hand |
Gen 46:4 |
Ps 37:24 |
|
|
hwhy |
LORD |
Ps 37:23 |
Amos 3:1 |
|
|
laer'f.yI |
Israel |
Gen 45:21 |
Amos 3:1 |
|
|
yKi |
indeed, when,
because |
Gen 45:26 |
Ps 37:24 |
Amos 3:7 |
|
lKo |
all, every, whole |
Gen 45:20 |
Ps 37:26 |
Amos 3:1 |
|
!Ke |
so, thus |
Gen 45:21 |
Amos 3:2 |
|
|
~x,l, |
bread |
Gen 45:23 |
Ps 37:25 |
|
|
tWm |
die |
Gen 45:28 |
Ps 37:32 |
|
|
~yIr;c.mi |
Egypt |
Gen 45:19 |
Amos 3:1 |
|
|
lp;n" |
falls |
Ps 37:24 |
Amos 3:5 |
|
|
!t;n" |
gave, give |
Gen 45:21 |
Ps 37:21 |
Amos 3:4 |
|
hl'g"[] |
wagons |
Gen 45:19 |
Amos 2:13 |
|
|
l[; |
according,
against |
Gen 45:21 |
Amos 3:1 |
|
|
hl'[' |
went, surely
bring, brought, spring |
Gen 45:25 |
Amos 3:1 |
|
|
hP, |
command, mouth |
Gen 45:21 |
Ps 37:30 |
|
|
ha'r' |
saw, see, seen,
behold |
Gen 45:27 |
Ps 37:25 |
|
|
> ~yIn:v. |
two |
Gen 46:27 |
Amos 3:3 |
|
|
wD'x.y: |
altogether,
together |
Ps 37:38 |
Amos 3:3 |
|
|
arey" |
afraid, fear |
Gen 46:3 |
Amos 3:8 |
|
|
hf'[' |
do, did, done |
Gen 45:19 |
Ps 37:27 |
Amos 3:6 |
Greek:
|
Greek |
English |
Torah Seder Gen 45:19 – 46:27 |
Psalms Ps 37:21-40 |
Ashlamatah Amos 2:13 + 3:1-8 |
Peshat Mk/Jude/Pet Mk 4:13-20 |
Remes 1 Luke Lk 8:11-15 |
Remes 2 Acts/Romans Acts 10:17-33 |
|
ἀγαθός |
good |
Gen 45:20 |
Psa 37:27 |
Luk 8:15 |
|||
|
ἀδελφός |
brother |
Gen 45:24 |
Act 10:23 |
||||
|
αἴρω |
takes, carry |
Gen 45:23 |
Mar 4:15 |
Luk 8:12 |
|||
|
αἰών |
eon |
Psa 37:27 |
Mar 4:19 |
||||
|
ἄκανθα |
thorns,
thornbushes |
Mar 4:18 |
Luk 8:14 |
||||
|
ἀκούω |
heard, hear |
Amo 3:1 |
Mar 4:15 |
Luk 8:12 |
Act 10:22 |
||
|
ἄνθρωπος |
men, man |
Psa 37:23 |
Act 10:26 |
||||
|
ἀνίστημι |
raise up, rose
up |
Gen 46:5 |
Act 10:20 |
||||
|
ἀποστέλλω |
sent |
Gen 45:23 |
Act 10:17 |
||||
|
γῆ |
earth, land,
ground |
Gen 45:19 |
Ps 37:22 |
Amos 3:1 |
Mar 4:20 |
Luk 8:15 |
|
|
γίνομαι |
become, being,
come to pass |
Gen 46:12 |
Psa 37:25 |
Mar 4:17 |
Act 10:25 |
||
|
γινώσκω |
know |
Amo 3:2 |
Mar 4:13 |
||||
|
δίκαιος |
righteous, just |
Psa 37:21 |
Act 10:22 |
||||
|
ἔθνος |
nations |
Gen 46:3 |
Act 10:22 |
||||
|
εἴδω |
know, see,
beheld |
Gen 45:27 |
Ps 37:25 |
Mar 4:13 |
Act 10:17 |
||
|
εἰσέρχομαι |
entered |
Gen 46:6 |
Act 10:24 |
||||
|
ἐξέρχομαι |
went forth |
Gen 46:26 |
Act 10:23 |
||||
|
ἔπω |
said |
Gen 45:24 |
Act 10:19 |
||||
|
ἔρχομαι |
come |
Gen 45:25 |
Mar 4:15 |
Luk 8:12 |
Act 10:29 |
||
|
εὑρίσκω |
find, found |
Psa 37:36 |
Act 10:27 |
||||
|
ζητέω |
seek |
Psa 37:25 |
Act 10:19 |
||||
|
ἡμέρα |
day |
Psa 37:26 |
Act 10:30 |
||||
|
θεός |
GOD |
||||||
|
θλίψις |
affliction |
Psa 37:39 |
Mar 4:17 |
||||
|
ἰδού |
behold |
Ps 37:36 |
Amos 2:13 |
Act 10:17 |
|||
|
καιρός |
time |
Psa 37:39 |
Luk 8:13 |
||||
|
καλός |
good |
Mar 4:20 |
Luk 8:15 |
||||
|
καρδία |
hearts |
Psa 37:31 |
Mar 4:15 |
Luk 8:12 |
|||
|
καρποφορέω |
bears fruit |
Mar 4:20 |
Luk 8:15 |
||||
|
καταβαίνω |
down |
Gen 46:3 |
Act 10:20 |
||||
|
λαλέω |
spoke, speaking |
Gen 45:27 |
Ps 37:30 |
Amos 3:1 |
Act 10:32 |
||
|
λαμβάνω |
take, receive |
Gen 45:19 |
Mar 4:16 |
||||
|
λέγω |
saying, call |
Gen 45:26 |
Amo 3:1 |
Mar 4:13 |
Act 10:26 |
||
|
λόγος |
matter, word |
Amo 3:1 |
Mar 4:14 |
Luk 8:11 |
Act 10:29 |
||
|
μέριμνα |
anxieties |
Mar 4:19 |
Luk 8:14 |
||||
|
ὁδός |
way |
Gen 45:21 |
Psa 37:23 |
Mar 4:15 |
Luk 8:12 |
||
|
οἶκος |
house |
Gen 46:27 |
Amo 3:1 |
Act 10:22 |
|||
|
ὅλος |
entire |
Psa 37:26 |
Act 10:22 |
||||
|
ὅραμα |
vision |
Gen 46:2 |
Act 10:17 |
||||
|
παραβολή |
parables |
Mar 4:13 |
Luk 8:11 |
||||
|
παραγίνομαι |
come |
Gen 45:19 |
Act 10:32 |
||||
|
πᾶς |
every, all |
Gen 45:20 |
Amos 3:1 |
Mar 4:13 |
Act 10:33 |
||
|
περί |
concerning,
over, around |
Mar 4:19 |
Act 10:19 |
||||
|
πίπτω /
πέτω |
fell, fall |
Ps 37:24 |
Amos 3:5 |
Luk 8:14 |
Act 10:25 |
||
|
πιστεύω |
believe |
Gen 45:26 |
Luk 8:12 |
||||
|
πλοῦτος |
riches |
Mar 4:19 |
Luk 8:14 |
||||
|
πνεῦμα |
spirit |
Gen 45:27 |
Act 10:19 |
||||
|
ποιέω |
made, make, did,
do |
Gen 45:21 |
Psa 37:27 |
Amo 3:6 |
Act 10:33 |
||
|
ῥίζα |
root |
Mar 4:17 |
Luk 8:13 |
||||
|
συμπνίγω |
choked |
Mar 4:19 |
Luk 8:14 |
||||
|
σώζω |
delivered |
Psa 37:40 |
Luk 8:12 |
||||
|
τρεῖς /τρία |
three |
Gen 46:15 |
Act 10:19 |
||||
|
τριάκοντα |
thirty |
Gen 46:15 |
Mar 4:20 |
||||
|
φοβέω |
feared |
Amo 3:8 |
Act 10:22 |
||||
|
φωνέω |
called, sound
out loud |
Amo 3:6 |
Act 10:18 |
||||
|
χαρά |
joy |
Mar 4:16 |
Luk 8:13 |
NAZAREAN
TALMUD
Sidra Of B’resheet (Gen.) 45:19 – 46:27
“V’Atah
Tsuveitah” “And you are commanded”
By: H. Em. Rabbi Dr. Eliyahu ben Abraham &
H. Em. Hakham Dr. Yosef ben Haggai
|
School of Hakham Shaul Tosefta (Luqas Lk 8:11-15) Mishnah א:א |
School of Hakham Tsefet Peshat (Mark
4:13-20) Mishnah
א:א |
|
And the simile is this: The seed is the Oral Torah (Spoken
Word of God). Those by the roadside
are the ones who hear; then the shedim (demons) come and take the Oral Torah out of their hearts, lest they should
be faithful and be saved. Those on the rock are the ones who, when they hear,
receive the Oral Torah with joy. And these have no root (faithfulness), who for a while obey, and in time of testing fall away. And those which fell among thorns are the
ones who, when they have heard, go forth and are choked with cares and riches
and pleasures of life, and do not bear to maturity. But those on the good
ground are the ones who, in an honest and good heart, having heard the Oral
Torah, keep it and bring forth fruit with patience (perseverance). |
And he said to them: “Do you not comprehend[13]
this simile?[14]
And how will you comprehend all similes? The sower sows the seed
of the Oral Torah.[15]
And these are those along the way (path) where the seed of the Oral
Torah is sown. And when they hear, the adversary (Yester HaRa) comes immediately[16]
and takes away the seed of the Oral
Torah having been sown in their hearts. And likewise, these are the ones
having been sown on the rocky (soil),[17] who, when they hear the Oral Torah, they immediately receive
it with joy, Yet they have no root (faithfulness) in themselves, but are temporal
opportunists.[18]
Then when trouble or persecution[19]
has occurred because of the Oral Torah, they immediately stumble[20]
(and fall away). These are those being
sown into the thorn bushes, those hearing the Oral Torah, 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.[21]
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. |
|
School of Hakham Shaul Remes (2
Luqas -Acts 10: 17-33) Pereq
א:א |
|
|
And while Hakham Tsefet reflecting
within himself on the meaning of the vision which he had seen, and
behold, the men who were sent from Cornelius had asked for Shim’on's house
and stood at the gate.[22]
And they called and asked if Shim’on whose name is Tsefet was staying there. And
while Hakham Tsefet was still going over the vision in his mind, the Ruach[23]
(spirit of prophecy)[24] said to him, “Behold, three men are looking for you. Therefore, arise and go down
and go with them without discrimination[25]
towards Gentiles, for I (God) have sent them.” And
going down to the men, those sent to him from Cornelius, Hakham Tsefet said,
Behold, I am the one you are looking for. For what reason have you come? And
they said, Cornelius the centurion, a man of piety and a God fearer, and one
of good report among all the nation of the Jews, was commanded[26] from God by a holy
messenger to send for you to come to his house and to hear the
Oral Torah[27] from you. Then he (Hakham Tsefet) invited[28]
them in and gave them lodging. And on the next day Hakham Tsefet went away with them, and
certain brothers[29]
from Yafo went with him. And the next day they entered into Caesarea. And
Cornelius was waiting for them, and had called together his kinsmen and near
friends. And as Hakham Tsefet was coming in, Cornelius met him and fell down
at his feet and paid obeisance.[30]
But Hakham Tsefet took him up, saying, Stand up! I also am a man myself. And as he
talked with him, he went in and found many who had assembled together for
prayer.[31] And he said to them, You know that it is a forbidden[32] thing for a man, a Jew
to keep company with or to come near to one of another nation. But G-d has shown me not to
call any man common or unclean (but his kitchen is unclean).
Therefore, I came without complaint, being sent for. I ask, then, for what
reason have you sent for me. And Cornelius said, “Four days
ago I was fasting until this hour. And at the ninth hour (three o’clock, the time for the afternoon
prayer) I prayed in my house, and
behold, a man stood before me in luminous clothing. And he said, Cornelius,
your prayer is heard, and your acts of tsedaqah have been remembered by God. Therefore,
send to Yafo and call there Shim’on whose name is Tsefet; he is staying near
the house of Shim’on, a tanner by the seaside; who, when he comes, will speak
to you. Therefore, I immediately[33] sent to you,
and you have done well to come. Now therefore we are all here present before
God to hear[34] (Shema) all things that are commanded to you concerning us Gentiles by God.” |
|
Nazarean Codicil to be read in
conjunction with the following Torah Seder:
|
Gen 45:19 –
46:27 |
Psa. 37:21–40 |
Amos 2:13
+3:1-8 |
Mk 4:13–20 |
Lk 8:11–15 |
Acts 10:17–33 |
Commentary to Hakham Tsefet’s School of Peshat
A Lesson in hermeneutics
And how will you comprehend 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 which is minor, how then
will you understand Y which, is greater? Therefore, we introduce the
understanding that the similes taught by the Master indicate that his similes
are the portal for understanding all his similes/allegories/parables/symbolic
statements. As such, we need to be well versed in the fundamental hermeneutic
as a means for interpreting the Master’s teachings on ALL levels of
hermeneutic.
Notice also, that
in Mordechai's structure for this Mishnaic commentary this is the first simile
appearing in his work, and this indicating by its position that this simile is
the one that opens the door to all similes/allegories/parables on the
governance of G-d (Kingdom of G-d).
Therefore, the language
of this particular simile should be given special attention. If we will learn
to interpret and comprehend this simile of the Master, we will understand and
interpret all of his similes concerning the Malchut Shamayim
(Kingdom/Governance of G-d, through the Hakhamim and Bate Din as opposed to
human kings) with clarity. And as the Ḳal va-ḥomer purports,
in understanding the minors we will be able to apprehend the majors. Ḳal
va-ḥomer must also be applied to words.
The sower sows the seed of the Oral Torah.
Our
translation of Mordechai is not simply an idiomatic rendition. In other words,
we have not simply stated that the “Seed” is the Oral Torah. Scholars such as
Taylor note that the Greek phrase, τὸν λόγον indicate the “Gospel.” Therefore,
based on the hermeneutic of Mark 1:1, we have appropriately translated the idea
of τὸν λόγον as Oral Torah.
We
have demonstrated in the previous pericope that Yosef was the redeemer of the
Gentiles by being taken captive into Egypt, (Diaspora). In redeeming, the
Gentiles Yosef redeemed his own family. When this analogy is applied to the
teachings of the Master, we see astounding parallels to the similes of the
Malchut Shamayim.
The
“sower”- σπείρων (speireon) “sows”
- σπείρει (speirei).
This simile is directly associated with the idea of Mashiach ben Yosef being
carried into diaspora. To understand this phrase, we need to understand the
etymology of the Greek term “Diaspora.” The etymology of “diaspora” is as
follows.
The Jews dispersed among the
Gentile. From Gk. diaspora
“dispersion,” from diaspeirein “to
scatter about seed, or disperse seed,” from dia- “about, across” + speirein “to scatter seed.” The Greek
word was used in Septuagint in Deut. xxviii:25. Another Hebrew word for it is
galuth “exile.”
Now
if you observe carefully the above construction, you will notice that the Greek
words σπείρων (speireon) and σπείρει
(speirei) both derive from the Greek words identified by Strong’s
G4687 as - 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 for “Diaspora.”
Therefore,
we have now the principle of Ḳal
va-ḥomer, which shows us that the “Sower sowed” the seed of
the Oral Torah in the diaspora. Consequently, we may logically conclude that
the sower or scatterer of the seed 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. 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 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.”[35]
Hermeneutic “Kelal u-Peraṭ and Peraṭ
u-kelal: Definition of the general by the particular and of the particular
by the general” teaches us to draw particular information from general
statements. Therefore, the “Sower” who “sows” sends the Jewish people into the
diaspora. The purpose is the redemption or tikun of the Gentile and Gentile
lands (Earth) for the sake of restoring the whole “Earth” to its Edenic Glory.
The general statement “the Jewish people who are the repositories of the Oral
Torah” must now be made particular. Because the similes are definitions of the
Malchut Shamayin, governance/kingdom of God through the Hakhamim and Bate Din as
opposed to human kings, the light of the
Gentiles and those who “oralize” the Torah are the Hakhamim. The Hakhamim
are the repositories of the Oral Torah, sown into diaspora for the sake of
redeeming the earth and restoring it to its Edenic glory by the mechanism of
the Master’s Mesorah. Therefore, the “seed” is the Hakham and the “Earth” is
Gentile receptivity.
Hearing
the Oral Torah “oralized”? And this is also intimated to us in a cryptic 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. ז 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[36] and meaning: to remember, recall, call to
mind, make a mark. A nail in Hebrew is associated with the form of the sixth
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/and habitually) sin, because His seed (Greek: σπερμα
– SPERMA – sperm/seed[37] abides in him, and he is
not able to (continually/and habitually) sin, because he has been born of G-d.”
Our
pericope has a tree-fold use of the Greek phrase εὐθέως (euthus). Εὐθύς (euthus) is a multifaceted word. As we have shown (Sivan 12, 5772),
it carries the connotation of being straight. However, we must not lose sight
of the fact that it also carries a sense of immediacy and urgency. In brief, εὐθύς (euthus) bears the weight of moral
urgency. This moral urgency is demonstrative of those who obey and hear.
Acceptance of the Written Torah and Oral Torah is not conditional. When we hear
we MUST obey with immediate moral acceptance and urgency. Here we note that εὐθέως (euthus) denotes those who “immediately”
“fall away.” In other words they “immediately” turn from moral immediacy taking
the approach opposite to Na’aséh V’Nishmá “We will do and [then] we will hear.”[38]
Generally
speaking, the “seed sown” in the earth is the Jewish people per se.
Particularly speaking, the agents of G-d’s redemption (yeshuah) are the
Hakhamim. These Hakhamim are the σπερμα – sperma sown throughout the world in each
generation. The mechanism of their redemption (yeshuah) is the Mesorah of the
Master.
Peroration
The present Torah Seder
shows Ya’aqob going into “diaspora.” However, it is not fitting that the Jewish
people and the Hakhamim remain in diaspora. Therefore, just as Yosef was the
redeemer of the Gentile world, he is mirrored in the Hakhamim who are personifications
of the Master and his Mesorah. Therefore, it should be the goal of every
Nazarean Jew to pursue becoming a Hakham, filled with the σπερμα
– sperma of the Master, sowing seed from Gan Eden for the sake of global
tikun.
Commentary to Hakham Shaul’s School of Remes
Return to Eden
The
idea we have posited concerning the return to Eden over the past months is not
some fanciful idea. Jewish Scholars have shown that the path to Eden is through
the Mitzvot (commandments), more specifically the Oral Torah. Kabbalistic
teachings concerning “Tikun Olam” are not mere mystical musings. Furthermore,
we noted above that the “Malchut Shamayim” (Governance of G-d) is actualized by
accepting the authority of the Bate Din and Hakhamim. This machinery is the engine
of G-d’s Kingdom, which depends on the principle of agency. Therefore, each
Rabbi and Hakham is an agent of G-d and
a critical part of that engine. We have noted the salvific role of the Hakhamim
above. As agents of the Messiah, we have the responsibility of redeeming our
world. The Tanakh is replete with this Messianic idealism. Before any of these
thoughts can be realized, we must learn to accept their truth. For example
making Talmidim “Stand” is
not strictly the responsibility of the Hakham. This is equally the
responsibility of the congregation as a whole.
Allegorically,
Yosef is the redemptive vehicle for the Jewish people in the present Torah
Seder. Yehudah is the agent of Messiah, i.e. Yosef, bringing redemption for his
father and the rest of his family. In our present pericope, Hakham Tsefet is
the Divinely appointed agent bringing redemption to the Gentiles. The two
stories show the Jewish paradox. So, what is the grand message of this paradox?
Salvation is by the Jewish people.[39] Therefore, the final
redemption when revealed will be by the hands of the Jewish people. To be more
specific, the Divinely appointed agents bringing salvation in the present era
are the Hakhamim. Without their presence, the world is lost and the redemptive
plan nullified.
Ani Yosef – Who is Yosef
His
Eminence Rabbi Dr Hillel Ben David dealt with the phrase “Ani Yosef” in last
week’s commentary on the Psalms. Here we only use the title “Ani Yosef” as a
means for launching allegorical dialogue. Throughout the Tanakh, Messiah has
taken many faces. While certain schools of thought cannot see “outside the
box”, the Jewish reader can read between the lines. In the present pericope of
2 Luqas (Acts) we can see an allegorical picture of Messiah and Yosef being
pictured in Hakham Tsefet. However, we can also broaden the picture to see the
Jewish people as well. We extend the salvific role to the Jewish people as
Messiah because we have a Divine investiture as Kings and Priests.[40] The King, Priest and Prophets
were “anointed ones.” Therefore, they were prototypes for Messiah, the
“Anointed One.” Consequently, we see the Jewish people as led by the Hakhamim
as the salvific engine of global tikun. The present pericope shows Hakham
Tsefet in remembrance of the Bat Kol and guided by the Ruach HaKodesh – the
Spirit of Prophecy.[41]
We
see in this pericope something very special. The voice of a special messenger
spoke to Cornelius and his family as they prayed according to the Jewish Siddur
per se. They prayed following their Jewish mentors’ set times for prayer.
However, there are two plays on words in this pericope, which are very
revealing. The first being the allegorical statement, they “stood at the gate.”
This allegorical phrase shows that during the early part of the first century
the general Jewish attitude adopted the Shammaite stance of accepting the
Gentile as only a Ger HaSha’ar – “Proselyte of the Gate.” Hakham Tsefet is told
by G-d through the “Spirit of Prophecy” not to discriminate against the Gentiles,
but their kitchens. Therefore, Hakham Tsefet knew the interpretation of the
vision once he heard the voice of the “Ruach HaKodesh” (Spirit of Prophecy).
And here, just as our Torah Seder pictures the B’ne Yisrael going into Eretz
Yisrael to retrieve their father Ya’aqob, we see the Ruach HaKodesh (Spirit of
Prophecy) driving Hakham Tsefet into diaspora among the Gentiles.
2
Luqas pictures Hakham Tsefet inviting his Gentle guests in and giving them
lodging. Much like the Gentiles being brought under the wings of Hakham
Tsefet’s Tallit, we see them being brought into “the house”[42] as a sign of their
acceptance of Jewish authority.[43] Their entering the Jewish
home is also indicative of their submission to Jewish authority. When Hakham
Tsefet enters the house of Cornelius, we surmise that the house was made ready
for their Jewish guest. Again, we find here an allegory of the Gentile
accepting the 613 mitzvot. Cornelius bowing to Hakham Tsefet should also be
seen as submission to Jewish authority. The retort of Hakham Tsefet “Stand up,”
teaches us that Hakham Tsefet made the convert Cornelius to “Stand” as a Hakham
is to do for his talmidim.[44]
What
Messianic aspect can the Jewish people carry to the ends of the earth? The
Jewish people carry the Mesorah because in it we find the mastery of the Yetser
HaRa. Or, as Hakham Shaul has stated “freedom from the principle of sin and
die.” Here we refer to Romans 8:2 where Hakham Shaul speaks
of being “freed from the principle of sin and death.” We use the phrase “sin
and die,” because this was the principle which Adam HaRishon lived by in Gan
Eden. Therefore, we can be freed from the principle of “sin and die” through
understanding the Mesorah of the Master. The principle of “sin and death” is
not the “Law of sin and death” with reference to the Torah as “Law.” Freedom
from the principle of freedom from “sin and death” is found in the
Torah/Mesorah. Therefore, we see that we can return to Eden when we accept the
Mesorah and Torah of the Master.
You know that it is a
forbidden thing for a man, a Jew to keep company with or to come near to one of
another nation
Yeshua’s
predilection for “talmudizing” the Gentiles[45] was not the norm of the
day. This is evident from our pericope in 2 Lukas (Acts) 10:28. Hakham Tsefet
tells Cornelius that it is “forbidden[46]”
for a Jew to have fellowship with a Gentile. While the Torah does tell us how
to interact with the Gentiles, it does not forbid that interaction as we see
from D’varim 7:3ff.[47] Therefore, we must
conclude that the Shammaites enacted a dogma in his School, forbidding
interaction with Gentiles. From the materials above, we conclude that, Hillel
would not accept or enact these types of laws. Nor were these enactments
realized through the Sanhedrin or any legal agency other than the School of
Shammai.
Shammai
was vehemently opposed to “Gentile Redemption.” Furthermore, the day he took
office as Av Bet Din he enacted eighteen rules for his School. In the discussion on clean and unclean liquids and
hands, Shammai declares the Gentile and their lands unclean. From this ruling
we see that when the Jewish people entered Eretz Yisrael they shook the dust of
the foreign nation off their feet.[48] The Mishnah, Tosefta and
Gemara are cryptic in that we do not understand the full discussion that took
place between Shammai and Hillel. However, the House of Shammai was vehemently
opposed to the possible interaction of Jew and gentile. The eighteen rules
fostered greater separation between Jew and Gentile.[49]
The
Talmud describes this day as a day of infamy for the Jews.
b. Shab. 17a And on that day Hillel sat submissive before Shammai, like one of
the disciples, and it was as grievous to
Israel as the day when the [golden] calf was made.
Why
was this day a day of such infamy? Hillel taught that one should Love ALL
people and bring them close to the Torah.[50]
When the Jewish people cease to be Kings and Priests they have ceased to
function in their true occupation. Shammai’s eighteen edicts created a rift
between the Jew and the Gentile, which brought about great animosity between
the two peoples. The Jewish people were destined to be Kings and Priests to and
among the nations. On this day, Shammai is said to have driven a sword in the
Bet Midrash and retarded this process.
While
the measure of interaction with Gentiles is of vital importance, G-d’s plan for
the world is tikun. Adam was to cultivate the Garden of Eden (lit. pleasure).
By his sin he brought separation and division into the world. G-d’s plan of
tikun, conceived in the Jewish people, is to bring about the restoration of the
earth to that Pleasurable[51]
state that Adam experienced in the Garden. And, to bring humanity, as a whole back
into communion with G-d. This can only happen when the Jewish Hakhamim act as
Priests to the Gentiles, and the Gentiles submit to their halakhic authority.
Hakham
Tsefet speaking to Cornelius says “you
know” or you “have knowledge” of the enactments of Shammai concerning the
interaction between Jew and Gentile. In other words, the enactments[52] of Shammai were so well
known that even the Gentiles knew of these things. It would not be hard to
believe Jewish encounters with Gentiles had advertised these middot
(measures-rules).
It appears evident from Hakham Tsefet’s response to the servants of
Cornelius that the halakhic view of Shammai dominated Jewish life during the
early part of the first century. His Eminence Rabbi Harvey Falk further
elaborates on the fact that during a discussion at Hananiah’s home, members from Bet Shammai murdered students from
Bet Hillel.[53]
His Eminence Rabbi Harvey Falk further suggests that other groups were equally
volatile during this period. He cites the possibility that the group who
murdered the students of Hillel were the Zealot group of Sicarii.[54] What we must note from
these quotes is that the “enactments” or “middot” did not occur in a Sanhedrin
setting. While there was a period when the Sanhedrin was exiled from the Chamber
of the Hewn Stone, where they officially sat, the date was near the death of
the master not 20 B.C.E. Therefore, the setting is not in the Sanhedrin’s usual
Chamber of Hewn Stone but in Hananiah’s
home. Therefore, these so-called “middot” would not have been considered
halakhah in the true sense of the word. They may have been standards followed
by the School of Shammai but they were not halakhah! Therefore, they would not
have needed to be rescinded by any Court of the Sanhedrin. It seems from the
present narrative that these standards had far-reaching effects on the Jewish
population of the first century. However, from the materials cited above it
would appear that the Shammaite School was not estranged from using brute force
when logic was not able to supersede the teachings of Hillel and the Master.
Hillel
the Elder saw the “House of G-d” as a place where all people of the world
should visit.[55]
Therefore, we would opine that Hillel saw the “House of G-d” as a place for all
the peoples of the earth to visit rather than being a strictly “Jewish”
edifice. In the pericope containing Yeshua’s cleansing of the Temple we find
that Yeshua followed the same ideals as his teacher Hillel.[56] His Eminence Rabbi Harvey
Faulk suggests that Hillel and Menaḥem the Essene[57] were the innovators of a
plan to “evangelize” the Gentiles.[58] Actually, the topic is
far more reaching than this superficial statement. Menaḥem was Hillel’s
original counterpart, Av Bet Din to Hillel. The Mishnah records his leaving the
office of Av Bet Din.
m. Hagigah 2:2 Hillel and Menaḥem did not differ. Menaḥem departed,
Shammai entered.[59]
From
the cited-Mishnah, we are able to see that there was a unity between Hillel and
Menaḥem. An interesting observation when reading about the Zugot[60] is that the only two of
the Zugot that are in diametric opposition are Hillel and Shammai. None of the
other Zugot seem to have the proclivity towards opposition. While it is true
that the Av Bet Din seems to hold the stricter view of the Torah, we are not
told that any of the other Zugot was in diametric opposition. This brings us to
a very interesting point.
Some
materials and Scholars suggest that Shammai forced Menaḥem out of office.
Herein lays the possibility of a great conspiracy. It appears that Hillel and
Menaḥem may have collaborated on how to resolve two great problems of
their day.
1.
The
First was the “Gentile Question”[61]
2.
The
Second was the Priestly problem
The
“Gentile question” was how to bring “salvation” to the Gentile, or how to bring
the Gentile to G-d. The Second question was how to correct the problem of the
defunct Priesthood. If Menaḥem did depart from Hillel, his office as Av
Bet Din and go to the Essenes, we would have reason to believe that this is
true. There were a great number of legitimate “Kohanim” among the Essenes. We
do not believe that Menaḥem intended to try to bring a revolution, which
brought about the restoration of the “Levitical Priesthood.” However, it seems
plausible that Hillel and Menaḥem did have, or try to construct, a plan
to restore the priesthood of the first-born and “talmudizing” (evangelizing) the Gentiles. Yeshua received his predilection for
“talmudizing” from Hillel. He passed this predilection for bringing the
Gentiles to G-d on to his talmidim. Because he is the product of Bet Hillel, we
should realize that he received this predilection from his teacher.[62] One might further opine
that Yeshua was a part of that plan.[63] Yeshua in turn passed
this penchant on to his talmidim.
There Is No Messiah and You’re It
In
the recent work “There Is No Messiah and You’re It,”[64] His Eminence Rabbi Levine
shows that history is filled with Messianic people. Therefore, we deduce that
the “Spirit” of Messiah is always present. With the absence of one Messianic
figure, another soon emerges. Understanding these statements, we now look to
the allegory of Yosef as the “Saviour” or “Messiah” of the world during his
time. The present pericope of 2 Luqas shows Hakham Tsefet as the “Messiah to
the Gentiles” per se. In this pericope, Hakham Tsefet is an allegorical the
saviour of the world. Yet, better said, is the fact that the Jewish Hakhamim
are now invested with the “Spirit” of Messiah. The recent films titled “Men in
Black” revealed a very Kabbalistic idea by presenting “men in black”[65] as the saviour/guardians
of the world. We can see this idea presented allegorically in the present
pericope in the Jewish Hakham Tsefet. While we most certainly believe in
Messiah’s return, we do not accept any of the Christian versions. The Final
Redemption will mimic the first redemption. And, now the whole mystery is
solved. In the meantime, the allegorical Messiah of the world has appeared in
the form of the Jewish Hakhamim.
Peroration
While
it may be disconcerting for some readers to read these allegorical words, we
must come to the realization that each of us has his or her place in the role
and occupation of tikun. His Eminence Rabbi Levine is not actually purporting
that there is not Messiah. His work is a call to arms per se. Each of us has a
job to do, and it is time to be about the Mater’s business.
Amen V’Amen
Questions
for Understanding and Reflection
3.
What questions were asked of Rashi regarding Gen. 45:19?
4.
What questions were asked of Rashi regarding Gen. 45:23?
5.
What questions were asked of Rashi regarding Gen. 45:26?
6.
What questions were asked of Rashi regarding Gen. 45:27?
7.
What questions were asked of Rashi regarding Gen. 46:6?
8.
What questions were asked of Rashi regarding Gen. 46:15?
9.
What questions were asked of Rashi regarding Gen. 46:15?
10.
What questions were asked of Rashi regarding Gen. 46:19?
11.
What questions were asked of Rashi regarding Gen. 46:26?
12.
Please provide a “Peshat” and a “Remes” interpretation of Ps. 37:21.
13.
Where do we go when we die temporarily and finally?
14.
What is the meaning of “bread” and “famine” at a “Remes”
and at a “Drash” levels?
15.
What is the meaning and implications of Amos 3:7?
16.
Where do we find the first use of a “Kal VaHomer” in the
Nazarean Codicil and what are some of the implications in this particular place?
17.
At present and in the Olam HaBa, what is the meaning of the phrases:
“Kingdom of G-d” or “Kingdom of Heaven”?
18.
The word “Diaspora” in relation to the Jewish people contains
their chief mission. What is this mission, and how should we go about
accomplishing it?
19.
Why was Cornelius appointed by G-d for blessing?
20. According to the Talmud (B. Shab. 17a) the sin of the golden calf was repeated at least twice. When did the last instance took place, and what were some of the major consequences of this sin?
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
Next Shabbat:
“V’Et Yehudah Shalakh” - “And
Yehudah he sent”
&
Shabbat
Mevar'chim HaChodesh Shebat
Sabbath of the Proclamation of the Moon
for the Month of Shebat
(Next Shabbat/Sabbath)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וְאֶת-יְהוּדָה
שָׁלַח |
|
|
|
“V’Et Yehudah Shalakh” |
Reader 1 – B’resheet 46:28-34 |
Reader
1 – B’resheet 47:29-31 |
|
“And Yehudah
he sent” |
Reader 2 – B’resheet 47:1-4 |
Reader
2 – B’resheet 48:1-3 |
|
“Y Jacob envió a
Judá” |
Reader 3 – B’resheet 47:5-7 |
Reader
3 – B’resheet 48:3-6 |
|
B’resheet (Gen) 46:28 – 47:28 BeMidbar (Num) 28:9-15 |
Reader 4 – B’resheet 47:8-10 |
|
|
Ashlamatah: Zech 10:6-12 + 11:4-11 I Sam. 20:18,42 |
Reader 5 – B’resheet 47:11-13 |
|
|
|
Reader 6 – B’resheet
47:14-19 |
Reader
1 – B’resheet 47:29-31 |
|
Psalm 38:1-23 |
Reader 7 – B’resheet
47:20-28 |
Reader
2 – B’resheet 48:1-3 |
|
N.C.: Mk. 4:21-25; Lk.
11:35-36, 8:16-18; Acts 10:34-43 |
Maftir – B’resheet 47:26-28 |
Reader
3 – B’resheet 48:3-6 |
|
Zech 10:6-12 + 11:4-11 |
|
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai
Rabbi
Dr. Hillel ben David
Rabbi Dr. Eliyahu ben Abraham
[1] The ArtScroll Tanach Series, Tehillim, A new
translation with a commentary anthologized from Talmudic, Midrashic, and
rabbinic sources. Commentary by Rabbi Avrohom Chaim Feuer, Translation by Rabbi
Avrohom Chaim Feuer in collaboration with Rabbi Nosson Scherman.
[2] Ibid.1
[3] This is our verbal tally: Land / Earth - ארץ, Strong’s
number 0776.
[4] Ibid. 3.
[5] Ibid. 4
[6] Ibid.1
[7] Tanchuma Mikeitz 6
[8] Bear in mind that from a Midrashic standpoint, a famine indicates a lack of a king, the Mashiach ben David. This teaches us that it is the famine which provides the crucible for forming the family of Yaaqob into the body of Mashiach, a body fit for it’s head – Mashiach ben David. This transformation shows itself every time we see a famine.
[9] Proverbs 9:5
[10] Ruth 1:1
[12] HaAdamah
[13] οἴδατε know
by insight or intuition as opposed to γινώσκω meaning to come
to know by observation and experience. Therefore, we can see here the reference
to spiritual “insight” referring to apprehension of an abstract idea.
[14] The question is not a reproach as some scholars
suggest. Taylor, V. (1955). The Gospel According to Mark. New York St
Martin's Press: MacMillian & Co LTD. pp. 258-9
[15] Taylor promotes the idea that the phrase τὸν λόγον implies the “Gospel” or the “Christian Message.”
Therefore, we note that the phrase τὸν λόγον used here refers to the “Mesorah” or Oral Torah.
Taylor, V. (1955). The Gospel According to Mark. New York St Martin's
Press: MacMillian & Co LTD. p. 259
[16] Εὐθύς
(euthus) is a multifaceted word. As
we have shown (Sivan 12, 5772), it carries the connotation of being straight.
However, we must not lose sight of the fact that it also carries a sense of immediacy
and urgency. In brief, εὐθύς
(euthus) bears the weight of moral
urgency. This moral urgency is demonstrative of those who obey and hear.
Acceptance of the Torah and Oral Torah is not conditional. When we hear we MUST
obey with immediate moral acceptance and urgency. Here we note that εὐθέως (euthus) denotes those who “immediately”
“fall away.” In other words, they “immediately” turn from moral immediacy
taking the approach opposite to Na’aséh V’Nishmá “We will do and
[then] we will hear.” cf. Exodus
19:8. See “Immediately” Sivan 12, 5772
[17] This
“ground” is a rocky soil or rock with a thin layer of soil, which allows the
seed to initially geminate.
[18] These people receive the Mesorah – Oral Torah with
gladness. However, because they are not filled with faithfulness, they soon
wander from the path and they lose sight of the ideas purported by the Oral
Torah. They revel in the glory of the moment. However, they cannot endure
anything for more than a short period before they begin their expedition
looking for the “latest thing.” Swete
opines that their spiritual association with the Word (Oral Torah) is “short
lived.” Swete, H. B. (1898). The Gospel According to Mark, The Grek Text
with Introduction notes and Indices. New York: MacMillian and Co., Limited.
p. 79
[19] διωγμός (diogmos)
referring to heat or resistance, which fits the simile well. Therefore, διωγμός (diogmos)
is Na’aséh V’Nishmá put to the test.
[20] σκανδαλίζω (skandalizo) used only in the LXX and the Nazarean Codicil. This indicated that it
is a Hebraism. And, shows the positive connection between the LXX and the
Nazarean Codicil. Here our association is not to believe that the Nazarean
Codicil originated in Greek but to suggest that the Nazarean Codicil originated
in Hebrew and was then translated to Greek like the LXX. Therefore, we would
expect that Nazarean Codicil to use similar words and expressions.
Interestingly, the word is also found in a literal sense in Yehudit (Judith)
5:1 calling to mind Hanukah recently past. Here the notion is also associated
with ethics and moral immediacy as in
εὐθέως noted above. Here it is also
associated with the idea of apostasy. The vocabulary here is very ethical
connoting the association with the Oral Torah.
[21] Note here that the plant has come to a level of
maturity whereby it should have produced fruit. Yet it remains fruitless.
[22] The allegory here shows the attempt of the Shammaite
School to hold the Gentiles at a distance. They “Stood at the Gate” is an
allegorical statement, which interpreted means that the “Prayed at the Gate.”
Or, they could only come to the position of being a “Ger Sha’ar.”
[23] The Ruach – Voice of Prophecy can be none other than
G-d.
[24] The ambiguity of the vision disappears with the voice
of Prophecy heard internally by Hakham Tsefet. This means that Hakham Tsefet
through the “spirit of prophecy” learned the true meaning of the vision. Not
only did he learn the true meaning of the vision, he understood (Binah) all the
possibilities and intimate details of this vision. In this vision was the
“secret – So’od” of the Malchut Shamayim, governance of G-d through the
Hakhamim and Bate Din as opposed to human kings.
[25] διακρίνω
- diakrinō contains the notion
of discrimination and separation. While there are places where the Jewish
people and Gentiles must be separated, we cannot discriminate against them. It
also contains the idea of hesitation. Therefore, Hakham Tsefet is sent
immediately, without hesitation and without making a distinction between Jew
and Gentile as far as superficial interaction. This excludes ideas of table
fellowship etc.
[26] Verbal connection to B’resheet (Gen) 45:19
[27] ῥήματα can only be the Oral Torah. While λόγος can be either written or oral, ῥῆμα can only be words spoken orally.
[28] The use of εἰσκαλεσάμενος is found only here in the Nazarean Codicil and
sparingly in Greek writings. Here we note that it is not problematic to have
the Gentile invited in. While under the supervision of the Jewish host, the
Jewish house is not deemed unfit. However, the problem occurs when the reverse
is the case, as we will see.
[29] Jewish brothers who believed Yeshua to be the Messiah
[30] It is most likely that Hakham Shaul is showing the
Cornelius was equating Hakham Tsefet with the supernatural visitation he
experienced beforehand.
[31] The phrase “until
this hour” will reveal that the “assembly” was for the sake of saying the
afternoon prayers together with his household and those pious soldiers who had
accepted Jewish authority. Furthermore, we note that Cornelius accepted the
authority of the Jewish Bate Din because he supersedes the Seven Laws of Noach.
Or, we might say that he understood the Seven Laws of the B’ne Noach in Acts 15
as a “pars pro toto.” We make mention of
this because Cornelius has accepted the yoke of Jewish Siddur, Tsedaqah and
other acts of piety.
[32] We must take caution when trying to understand this
phrase. Hakham Tsefet is NOT saying that the Torah forbade interaction between
Jew and Gentile. Actually, there are a number of instances in the Torah where
we are clearly taught how to interact with the Gentiles. In the present case,
we have a dogma, which Shammai established concerning the interaction between
Jews and Gentiles. ἀθέμιτος
also means not permitted or not allowed. It is not a halakhah in any sense.
[33] ἐξαύτης
– (exautēs) is synonymous with,
εὐθύς (euthus). However,
ἐξαύτης – (exautēs) does not contain the idea of moral expediency like εὐθύς (euthus). Nevertheless,
ἐξαύτης – (exautēs) shows Cornelius’ readiness to obey the things of G-d
“immediately.”
[34] Na’aséh V’Nishmá “We will do and [then]
we will hear.” cf. Exodus 19:8.
[35] Yesha’yahu (Isa) 49:6
[36] cf. Strong’s # H2142
[37] cf. Strong’s # G4690
[38] cf. Exodus 19:8.
[39] cf. Yochanan (John) 4:22
[40] cf. Shemot (Ex.) 16:16
[41] We bear in mind, that the title “Ruach HaKodesh” in
present usage is G-d speaking to Hakham Tsefet prophetically. We must also
realize that each “Title” of G-d depicts His interaction with humanity bringing
about specific results and are therefore associated with special titles.
Therefore, the “Ruach HaKodesh” is, as we have noted for the sake of depicting
G-d in a specific course of action rather than a separate entity. Hakham Tsefet’s
hearing the Bat Kol and receiving the Spirit of Prophecy are two distinct parts
of the current pericope. Through meditation, Hakham Tsefet first reached a
level where he heard a Bat Kol, which is lower than the Spirit of Prophecy. His
meditation continued to the level of Prophecy where he was instructed
concerning the Gentiles. Note the words “while Hakham Tsefet reflecting
within himself on the meaning of the vision.” These words show continued
meditation. Therefore, we see that Hakham Tsefet receives the interpretation of
that “Prophecy” by continued meditation.
[42] “House” is an allegorical term for joining that
specific community. It is also metaphoric for the Esnoga (Synagogue), Bet
Midrash and Bet HaMikdash. Therefore being received is picturesque of learning
Jewish worship and studying the Mesorah.
[43] This picture is two-fold. Firstly, the Gentile must
submit to Jewish Authority. And, secondly, the Jewish Hakhamim must accept the
task of converting, training establishing (making them stand) the Gentiles as
true talmidim.
[44] cf. Abot 1:1
[45] We will see in the very near future that Yeshua also
reached out to the Gentiles. He has already healed Cornelius daughter as we
have seen in the past. We will also decode his mission in a later pericope to
see that he determined to resolve the “Gentile Question.”
[46] This term refers primarily not to what is forbidden by
ordinance (Torah) but to violation of tradition or common recognition of what
is seemly or proper. Arndt, W., Danker, F. W., & Bauer, W. (2000). A
Greek-English lexicon of the New Testament and other early Christian
literature. "Based on Walter Bauer's Griechisch-deutsches Wr̲terbuch
zu den Schriften des Neuen Testaments und der frhchristlichen [sic] Literatur,
sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on
previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker."
(3rd ed.) (24). Chicago: University of Chicago Press.
[47] The things listed in D’varim 7:3 and following teach
us what the Gentile must accept in having and association with the Jewish
people.
[48] cf. m. Kel. 1:6-9. There are clearly degrees of Holiness as outlined by the Mishnah. We do not mean to imply that the Lands of the Gentiles contain the same level of Holiness possessed by Eretz Yisrael. However, the presence of the Jewish people in Galut is for the sake of “Global Tikun.”
[49] Falk, H. (2003). Jesus
the Pharisee, A new Look at the Jewishness of Jesus, . Wipf and Stock
Publishers. p. 56
[50] Cf. m. Abot 1:12
[51] “Eden” means “pleasure;” therefore, we could translate
Gan Eden as the “Garden of Pleasure.”
[52] cf. Shabbat 13b-17a
[53] Harvey Falk, Jesus
the Pharisee, A New Look at the Jewishness of Jesus, Wipf and Stock
Publishers, pg 57ff
[54] Ibid pg. 57
[55] t.
Sukkah 4:3
[56] While
Yeshua did not sit directly under Hillel, we note that he possessed all the
same ideals. We have posited the opinion in previous commentaries that Yeshua’s
Hakham was Shimon ben Hillel.
[57] The
identity of Menaḥem, the former Av Bet Din and counterpart to Hillel, is
contested by several Scholars. The Encyclopaedia Judaica identifies him as Menaḥem
the Essene. Cf. Thomson Gale. (n.d.). Encyclopedia
Judaica, (2 ed., Vol. 14). (F. Skolnik, Ed.) 2007: Keter Publishing House Ltd. p. 25
[58] Falk, H.
(2003). Jesus the Pharisee, A new Look at the Jewishness of Jesus, .
Wipf and Stock Publishers. p.39ff
[59] Neusner, J. (1988). The Mishnah : A new translation. New
Haven, CT: Yale University Press. p. 330
[60] Heb. Pairs
[61] This is my phrase. By the “Gentile
Question”, I posit that the Rabbis struggled with how to bring the Gentile to
Torah.
[62] Here we
would conjecture that Yeshua was taught in the School of Hillel, and that his
master taught him to have this predilection for bringing about a “Universal
Judaism.”
[63] Harvey Falk
suggests that Hillel was sympathetic with the Essene community because Menaḥem
the Essene was a part of his Bet Din. We know that the Essenes were a secretive
community. This may account for the great deal of secrecy surrounding Yeshua’s
teacher and the mission he (Yeshua) embraced.
[64] Levine, R. R. (2003). There is No Messiah, and
You're It. Woodstock, Vermont: Jewish Lights Publishing.
[65] By use of the term “Men in Black” we are not referring to the ultra-orthodox Jewish dress. This is not to diminish their roll in the earth. However, we look at things from a VERY Orthodox Sephardi perspective and approach.