|
Esnoga Bet Emunah 4544 Highline Dr. SE Olympia, WA 98501 United States of America © 2013 E-Mail: gkilli@aol.com |
|
Esnoga Bet El 102 Broken Arrow Dr. Paris TN 38242 United States of America © 2013 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 18, 5774 – Dec 20/Dec 21, 2013 |
Fifth Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
|
Conroe
& Austin, TX, U.S. Fri. Dec
20 2013 – Candles at 5:16 PM Sat. Dec
21 2013 – Habdalah 6:14 PM |
Brisbane,
Australia Fri. Dec
20 2013 – Candles at 6:23 PM Sat. Dec
21 2013 – Habdalah 7:22 PM |
Chattanooga, & Cleveland, TN, U.S. Fri. Dec
20 2013 – Candles at 5:15 PM Sat. Dec
21 2013 – Habdalah 6:15 PM |
|
Jakarta, Indonesia Fri. Dec
20 2013 – Candles at 5:47 PM Sat. Dec
21 2013 – Habdalah 6:39 PM |
Manila & Cebu, Philippines Fri. Dec
20 2013 – Candles at 5:13 PM Sat. Dec
21 2013 – Habdalah 6:06 PM |
Miami, FL, U.S. Fri. Dec
20 2013 – Candles at 5:16 PM Sat. Dec
21 2013 – Habdalah 6:12 PM |
|
Olympia,
WA, U.S. Fri. Dec
20 2013 – Candles at 4:06 PM Sat. Dec
21 2013 – Habdalah 5:17 PM |
Murray,
KY, & Paris, TN. U.S. Fri. Dec
20 2013 – Candles at 4:22 PM Sat. Dec
21 2013 – Habdalah 5:24 PM |
San Antonio, TX, U.S. Fri. Dec
20 2013 – Candles at 5:21 PM Sat. Dec
21 2013 – Habdalah 6:18 PM |
|
Sheboygan & Manitowoc, WI, US Fri. Dec
20 2013 – Candles at 3:58 PM Sat. Dec
21 2013 – Habdalah 5:05 PM |
Singapore,
Singapore Fri. Dec
20 2013 – Candles at 6:45 PM Sat. Dec
21 2013 – Habdalah 7:37 PM |
St.
Louis, MO, U.S. Fri. Dec
20 2013 – Candles at 4:24 PM Sat. Dec
21 2013 – Habdalah 5:26 PM |
|
|
|
|
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 David ben Abraham
His Honor Paqid Adon Ezra ben Abraham and beloved wife
HH Giberet Karmela bat Sarah,
Her Excellency Giberet Sarai bat Sarah & beloved
family
His Excellency Adon Barth Lindemann & beloved
family
His Excellency Adon John Batchelor & beloved wife
Her Excellency Giberet Laurie Taylor
His Eminence Rabbi Dr. 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 Yoel ben Abraham
His Excellency Adon Tsuriel ben Abraham and beloved
wife Giberet Gibora bat Sarah
For their regular and
sacrificial giving, providing the best oil for the lamps, we pray that G-d’s
richest blessings be upon their lives and those of their loved ones, together
with all Yisrael and her Torah Scholars, amen ve amen!
Also a great thank you and great blessings be upon all
who send comments to the list about the contents and commentary of the weekly
Torah Seder and allied topics.
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 “Qach Et Aharon” – “Take Aaron”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
קַח אֶת-אַהֲרֹן |
|
Saturday
Afternoon |
|
“Qach Et Aharon” |
Reader 1 – Vayiqra 8:1-4 |
Reader 1 – Vayiqra 9:1-3 |
|
“Take
Aaron” |
Reader 2 – Vayiqra 8;5-9 |
Reader 2 – Vayiqra 9:4-6 |
|
“Toma
a Aarón” |
Reader 3 – Vayiqra 8:10-13 |
Reader 3 – Vayiqra 9:7-9 |
|
Vayiqra (Lev.) 8:1-36 |
Reader 4 – Vayiqra 8:14-17 |
|
|
Ashlamatah: I
Sam. 2:28-36 + 3:20 |
Reader 5 – Vayiqra 8:18-21 |
Monday & Thursday Mornings |
|
|
Reader 6 – Vayiqra 8:22-29 |
Reader 1 – Vayiqra 9:1-3 |
|
Psalm 77:1-10 |
Reader 7 – Vayiqra 8:30-36 |
Reader 2 – Vayiqra 9:4-6 |
|
|
Maftir – Vayiqra 8:33-36 |
Reader 3 – Vayiqra 9:7-9 |
|
1 Pet 2:18-25; Lk 11:5-13, 27-28 Acts 21:17-40 |
I Sam. 2:28-36 + 3:20 |
|
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!
Contents of the
Torah Seder
Consecration of Aharon and his Sons –
Leviticus 8:1-36
Reading Assignment:
The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol.
XI: The Divine Service
By: Rabbi Yaaqov Culi & Rabbi Yitschaq
Magriso, Translated by: Rabbi Aryeh Kaplan
Published by: Moznaim Publishing Corp. (New
York, 1989)
Vol. 11 – “The Divine Service,” pp. 178-186.
Rashi & Targum Pseudo Jonathan
for: Vayiqra (Leviticus) 8:1-36
|
RASHI |
TARGUM
PSEUDO JONATHAN |
|
1.
And the Lord spoke to Moses, saying, |
1.
And the LORD spoke with Mosheh, saying: |
|
2. Take Aaron and his sons with him, and the garments, and
the anointing oil, and the sin offering bull, and the two rams, and the
basket of unleavened bread, |
2. Bring near Aharon who is afar off on account of the work of the calf;
and take the vestments that I commanded you, and the oil of consecration, and
the bullock, and the two rams, with the basket of unleavened cakes. |
|
3. And assemble the entire community at the
entrance of the Tent of Meeting. |
3. And let all the congregation gather together at
the gate of the tabernacle of ordinance. |
|
4. And Moses did as the Lord had commanded him,
and the community assembled at the entrance of the Tent of Meeting. |
4. And Mosheh did as the LORD commanded, and the congregation
assembled on the twenty and third of the days of the month of Adar, at the
gate of the tabernacle of ordinance. |
|
5. And Moses said to the community: This is the
thing the Lord has commanded to do. |
5. And Mosheh said to the congregation: This is
the thing which the LORD has commanded to be done. |
|
6. And Moses brought Aaron and his sons forward
and bathed them in water. |
6. And Mosheh took Aharon and his sons, and washed
them with water. |
|
7. And he placed the tunic upon him [Aaron],
girded him with the sash, clothed him with the robe, placed the ephod upon
him, girded
him with the band of the ephod, and adorned him with it. |
7. And he set in order upon him the vestment, and
girded him with the girdle, and clothed him with the mantle robe, and put
upon him the ephod, and bound him with the band of the ephod, and ordained him therewith. |
|
8.
And he placed the choshen upon him, and he inserted into the choshen the Urim
and the Tummim. |
8.
And he set the breast plate upon him, and ordered in the breastplate the urim
and the tummim. |
|
9. And he placed the cap on his [Aaron's] head,
and he placed on the cap, towards his face, the golden showplate, the holy
crown, as the Lord had commanded Moses. |
9. And, he put the mitre upon his head, and set
upon the mitre over his forehead the plate of gold, the diadem of holiness,
as the LORD commanded Mosheh. |
|
10. And Moses took the anointing oil and anointed the Sanctuary
and everything in it and sanctified them. |
10. And Mosheh took the oil of consecration, and anointed the tabernacle,
and sanctified it. |
|
11. And he sprinkled from it upon the altar seven
times, and he anointed he altar and all its vessels and the washstand and its
base, to sanctify them. |
11. And he sprinkled upon the altar seven times,
and sanctified the altar and all its vessels, and the laver and its
foundation to sanctify them. |
|
12. And he poured some of the anointing oil upon
Aaron's head, and he anointed him to sanctify him. |
12. And he poured of the oil of consecration upon
Aharon's head, and anointed him after he had invested him, to sanctify him. |
|
13.
And Moses brought Aaron's sons forward and clothed them with tunics, girded them
with sashes, and bound them up with high hats, as the Lord had commanded
Moses. |
13.
And Mosheh brought near Aharon and his sons, and clothed them with vestments,
and girded them with girdles, and decked them with mitres, as the LORD
commanded Mosheh. |
|
14. And he brought the sin offering bull close, and
Aaron and his sons leaned their hands [forcefully] upon the head of the sin
offering bull. |
14. And he brought the bullock for the sin
offering, and Aharon and his sons laid their right hands upon the head of the
bullock, for their sin offering. |
|
15. And he slaughtered [it], and Moses took the
blood, and placed it on the horns of the altar, around, with his finger, and
he purified the altar. And he poured the blood at the base of the altar, and
sanctified it [the altar], to effect atonement upon it. |
15. And Mosheh killed the bullock: and Mosheh took
the blood and put it upon the horns of the altar roundabout with his finger,
and anointed the altar (to expiate it) from all double-mindedness, constraint, and force, from
the thoughts of his heart, should any one of the princes of the sons of
Israel have taken his separation from his brethren by violence, and brought
it for the work of the tabernacle, or lest anyone was found among the
children of Israel who had it not in his heart to bring for the work, but
heard the voice of the crier, and was constrained, and brought without
willingness; therefore cleansed he it with the blood of the bullock,
and poured the rest of the blood at the foot of the altar, and sanctified it
to make atonement thereon. |
|
16. And he took all the fat which was on the
innards, and the diaphragm with the liver, and the two kidneys together with
their fat. And Moses caused [them] to [go up in] smoke on the altar. |
16. And he took all the fat that was on the
inwards, and the caul of the liver, and the two kidneys with their fat, and
Mosheh burned them at the altar. |
|
17. And the bull, its hide, its flesh, and its
waste, he burned with fire outside the camp, as the Lord had commanded Moses. |
17. But the bullock, and the skin, and his flesh,
and his offal, he burned in fire without the camp, as the LORD commanded
Mosheh. |
|
18. And he brought near the burnt offering ram,
and Aaron and his sons leaned their hands [forcefully] upon the head of the
ram. |
18. And he took the ram for the burnt offering, and
Aharon and his sons laid their right hand upon the head of the ram. |
|
19.
And he slaughtered
[it], and Moses dashed the blood on the altar, around. |
19.
And he killed the ram; and Mosheh sprinkled the blood upon the altar round
about. |
|
20. And he cut up the ram into its pieces, and
Moses made the head, the pieces and the fat [go up in] smoke. |
20. And he divided the ram after its parts, and
Mosheh burned the head and the parts and the fat. |
|
21. But the innards and the legs, he washed in
water, and Moses made the entire ram [go up in] smoke on the altar. It was a
burnt offering [with] a pleasing fragrance, a fire offering to the Lord, as
the Lord had commanded Moses. |
21. And the inwards and the feet he washed with
water; and Mosheh burned the ram at the altar, a burnt sacrifice to be
received with acceptance, an oblation before the LORD, as the LORD commanded
Mosheh. |
|
22. And he brought near the second ram, the ram of
the investitures, and Aaron and his sons leaned their hands [forcefully] upon
the ram's head. |
22. And he brought the second ram, the ram of
completion which completed all; and Aharon and his sons laid their hand upon
the head of the ram. |
|
23. And he slaughtered [it], and Moses took some of
its blood, and placed it on the cartilage of Aaron's right ear, on the thumb
of his right hand and on the big toe of his right foot. |
23. And he killed the ram, and Mosheh took of its
blood, and put it upon the extremity of Aharon's ear, the middle cartilage of
the right ear, and upon the middle joint of his right foot. |
|
24. And he brought Aaron's sons forward, and Moses
placed some of the blood on the cartilage of their right ears, on the thumbs
of their right hands, and on the big toes of their right feet, and Moses
dashed the blood on the altar, around. |
24. And he brought the sons of Aharon, and Mosheh
put of the blood upon the middle cartilage of their right ears, and upon the
middle joint of their right feet, and Mosheh poured out all the remaining
blood upon the altar round about. |
|
25. And he took the fat, the tail, all the fat
which was on the innards, the diaphragm of the liver, the two kidneys
together with their fat and the right thigh. |
25. And he took the fat, and the tail, and all the
fat which was upon the inwards, and the caul of the liver, and the two
kidneys, and their fat, and the right shoulder; |
|
26.
And out of the basket of unleavened bread that was before the Lord, he took
one loaf of unleavened bread, and one loaf of oily bread, and one wafer, and
he placed them on top of the fats and the right thigh. |
26.
and from the basket of unleavened cakes which was before the LORD he took one
unleavened cake of bread mixed with oil, and one wafer, and put it upon the
fat and upon the right shoulder, |
|
27. And then he placed it all on Aaron's palms and
on his sons' palms, and he waved them as a waving before the Lord. |
27. and laid the whole in order upon Aharon's
hands, and upon the hands of his sons, lifted them up, an elevation before
the LORD. |
|
28. And Moses took them from their hands and made
them [go up in] smoke on the altar along with the burnt offering. They were
investiture offerings, as a pleasing fragrance, a fire offering to the Lord. |
28. And Mosheh took them from off their hands, and
burned (them) upon the altar with the burnt sacrifice; a completing offering
were they to complete all, to be received with acceptance before the LORD. |
|
29. And Moses took the breast and waved it as a
waving before the Lord. It belonged to Moses as a portion from the ram of the
investitures, as the Lord had commanded Moses. |
29. And he took the breast, and uplifted it, an
elevation before the LORD: of the oblation-ram that was the separated portion
of Mosheh, as the LORD commanded Mosheh. |
|
30. And Moses took some of the anointing oil and
some of the blood that was on the altar, and he sprinkled it on Aaron and on
his garments, and on his sons, and on his sons' garments, and he sanctified
Aaron, his garments, his sons and his sons' garments with him. |
30. And Mosheh took the consecrating oil, and of
the blood which was upon the altar, and sprinkled upon Aharon, and upon his
vestments, and on his sons, and on their vestments with him; and sanctified
Aharon and his vestments, and his sons and their vestments with him. |
|
31. And Moses said to Aaron and to his sons,
"Cook the flesh at the entrance of the Tent of Meeting and eat it there,
and the bread that is in the basket of the investiture offerings, as I have
commanded, saying, 'Aaron and his sons shall eat it.' |
31. And Mosheh said to Aharon and to his sons, Boil
the flesh of the oblations in pots at the door of the tabernacle of
ordinance, and there will you eat it with the bread which is in the basket of
oblation, according to the precept which was spoken; Aharon and his sons will
eat it. |
|
32. And whatever is left over from the flesh and
the bread, you shall burn in fire. |
32. And what remains of the flesh, and of the
bread, you will burn with fire. |
|
33. And you shall not leave the entrance of the Tent of Meeting for seven
days, until the day of the completion of your investiture days, he will
inaugurate you for seven days. |
33. And from the door of the tabernacle you will not go forth seven days,
until the day that your consecration be completed, (because in seven days is
the tabernacle set up and taken in pieces,) and your oblation be offered. |
|
34. As he did on this day, so the Lord has
commanded to do, to effect atonement for you. |
34. (So did he, and ordained the order of the
oblations on that day.) Likewise the LORD has commanded to be done by you
after the days of consecration, to make atonement for you. |
|
35. And you shall stay day and night for seven days at the entrance to the
Tent of Meeting. You shall observe the Lord's command, so that you will not
die, for thus I was commanded. |
35. And at the door of the tabernacle of ordinance you will reside day and
night seven days, and watch the vigils of the Word of the LORD, that you may
not die, for thus it has been commanded. |
|
36. And Aaron and his sons did all the things that
the Lord commanded through Moses. |
36. And Aharon and his sons did all the things
which the LORD had commanded by the hand of Mosheh. |
|
|
|
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.
Rashi’s Commentary for: Vayiqra (Leviticus) 8:1-36
2 Take Aaron This section
was stated seven days before the erection of the Sanctuary, [and should have
been stated earlier in Exod. Parashath
Pekudei, which discusses the erection and consecration processes. [However], there is no [sequence
of] earlier and later events in the Torah [i.e., Scripture does not always
follow chronological order].
Take Aaron –Take him
over with [persuasive] words and attract him.-[Torath Kohanim 8:165]
and the sin-offering bull [and the two rams, and the basket of
unleavened bread] [Which sin-offering bull, two rams, etc?] These are the ones
mentioned in the section dealing with the command of the investitures in [parashath] וְאַתָּה
תְּצַוֶּה,
(Exod. Chapter 29), and now, on the first day of the investitures, He came back
and urged him [in the matter] at the time they were to be put into practice.
3 Assemble [the entire
community] at the entrance of the Tent of Meeting This is one of the instances
where a small [area] accommodated a large [number of people].-[Lev. Rabbah 10:9].
5 This is the thing [the Lord has commanded to do] [Moses said to
Israel:] "The things you will see me doing before you, have all been
commanded to me by the Holy One, blessed is He, that they be done; so do not
say that I am doing them for my own honor or for my brother’s honor!" I
have explained the entire passage involving the investitures in [parashath] וְאַתָּה
תְּצַוֶּה
(Exod. 29).
8 The Urim An inscription
bearing the explicit Name of God.
9 and he placed on the cap The sky-blue cords affixed to the showplate he placed over the
cap. Thus the showplate was suspended on
(עַל)
the cap.
11 And he sprinkled from it upon the altar I do not know
where [in Scripture] he was commanded to perform these sprinklings.
12 And he poured...and anointed [him] At first, he
[Moses] poured [the oil] on his [Aaron’s] head, and afterwards, he placed it
between his eyelids, and drew it with his finger, from one [eyelid] to the
other.-[Ker. 5b].
13 and bound them up Heb. וַיַַַּחֲבשׁ, an expression denoting binding.
15 and he purified the altar He cleansed and purified it [to
convert it] from its alien state, into holiness.
and sanctified it with this service.
to effect atonement upon it [i.e., to effect] all atonements
from now on.
16 and the diaphragm of the liver Besides the liver, [meaning] that
he took a little of the liver along with the diaphragm.
22 the ram of the investitures Heb. אֵיל
הַמִּלֻּאִים. [This expression is equivalent to] אֵיל
הַשְּׁלָמִים, “the completion ram” [i.e., the word מִלֻּאִים does not mean “inauguration,” but rather,] it denotes שְׁלָמִים, for these rams filled (מְמַלְּאִים) and completed (מַשְׁלִימִים)the [status of
the] kohanim
in their kehunah.-[see Torat Kohanim 8:184]
26 and one loaf of oily bread This refers to the רְבוּכָה, the loaves made by scalding [the dough] with boiling water,
[and are called “oily bread,”] because a large quantity of oil was used for it,
equal to that used for the loaves and the wafers combined. Thus it is explained
in [Tractate] Men. (78a; 89a).
28 [And Moses...] caused them to [go up in] smoke on the altar Moses
performed the service throughout all the seven days of investitures, [dressed]
in a white robe.-[A.Z. 34a]
along with the burnt-offering after [he had burnt] the
burnt-offering. With the exception of this one, we do not find anywhere [in
Scripture], [a case of] a thigh of a peace-offering being offered up [on the
altar].
34 so the Lord has commanded to do on all the
seven days [of investitures]. And our Rabbis expounded on the verse as follows:
[The word] לַעֲשׂת alludes to the procedure involving the “red cow”; (see Num.
Chapter 19) [the word] לְכַפֵּרalludes to the
service of Yom Kippur. And
this comes to teach us that [just as there were seven days of the investitures,
so too,] the Kohen Gadol [who
performed the service on Yom Kippur,] was required to separate [from his home]
seven days before Yom Kippur, and so was the kohen who performed the burning of the “red cow.”
35 So that you will not die
But if you do not do so, you incur the death penalty.
36 And Aaron and his sons did [all the things] To tell their
praise, namely, that they did not deviate to the right or to the left.
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:
- Ḳal wa-ḥomer: Identical with the first rule of Hillel.
- Gezerah shawah: Identical with the second rule of
Hillel.
- Binyan ab: Rules deduced from a single passage of
Scripture and rules deduced from two passages. This rule is a combination
of the third and fourth rules of Hillel.
- Kelal u-Peraṭ: The general and the particular.
- u-Peraṭ
u-kelal: The particular
and the general.
- Kelal u-Peraṭ
u-kelal: The general, the
particular, and the general.
- The general which requires elucidation by the
particular, and the particular which requires elucidation by the general.
- The particular implied in the general and excepted from
it for pedagogic purposes elucidates the general as well as the
particular.
- The particular
implied in the general and excepted
from it on account of the special regulation which corresponds in concept
to the general, is thus isolated to decrease rather than to increase the
rigidity of its application.
- The particular
implied in the general and excepted from it on account of some other special regulation
which does not correspond in concept to the general, is thus isolated
either to decrease or to increase the rigidity of its application.
- The particular
implied in the general and excepted from it on account of a new and reversed decision can
be referred to the general only in case the passage under consideration
makes an explicit reference to it.
- Deduction from
the context.
- When two Biblical
passages contradict each other the contradiction in question must be solved by
reference to a third passage.
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.
Ramban’s Commentary for: Vayiqra (Leviticus) 8:1-36
2. TAKE AARON. “This section [concerning the seven days of consecration of the
priets] was said seven days before the [final] erection of the Tabernacle
[which took place on the first day of Nisan].[1]
For there is no strict chronological order in the narrative of the Torah.”[2]
Thus the language of Rashi. But why should we invert the words of
the living G-d! Moreover, in the section of On the first day of the first
month,[3]
He commanded concerning the erection of the whole Tabernacle, the clothing of
Aaron and his sons and the anointing of all of them, and there He narrated
Moses' deeds in the matter of the erection of the Tabernacle.[4]
but did not mention anything concerning Aaron and his sons till here. And how
could it be that He separated one subject into two sections, [as follows from
Rashi], placing the later one [i.e., the final erection of the Tabernacle which
took place on the first of Nisan, as recorded in the Book of Exodus], before
the earlier one [i.e., the seven days of consecration that began on the
twenty-third of Adar which He placed here in the Book of Leviticus]!
Rather, the
correct interpretation is that we say that Moses was commanded about the
erection of the Tabernacle on the twenty and third day of Adar, and he erected
it [on that day]. As soon as the Tabernacle stood in its position G-d, blessed
be He, Who sits upon the cherubim[5]
called Moses and commanded him about the actions involved in the bringing
of the offerings all those sections from the beginning of the Book of Vayikra
until here. [This was because] He wanted to teach him the actions and
statutes of all the offerings before he offered up any of them, since among the
initiation-offerings were the sin-offering, burnt-offering and peace-offering,
and they could only know all their laws from these sections with which He
preceded [to command him]. Afterwards He said to him, Take
Aaron and his sons with him etc., to urge him on when the time
came for performing what He had told him at first - And this is the thing
that you must do unto them to sanctify them, to minister unto Me etc.[6]
adding here, And assemble you all the congregation at the door of
the Tent of Meeting,[7]
so that it should be done in the presence of all of them, that they should know
that G-d, blessed be He, chose Aaron and his sons [to minister unto Him].
By way of the
proper interpretation of Scripture, Moses was commanded about the building of
the Tabernacle prior to the incident of the golden calf [as is the order of
these chapters in the Book of Exodus],[8]
and when the Holy One, blessed be He, became reconciled to him and promised him
that He would cause His Divine Glory to dwell among them, Moses understood of
his own accord that the command concerning the Tabernacle remained valid as
before, and he then commanded Israel regarding it, as I have explained in the
section of Vayakhel.[9]
After they had completed the work, he was then told the section of On
the first day of the first month will you set up the Tabernacle of the Tent of
Meeting,[10]
and he was then told, And you will bring Aaron and his sons unto the door
of the Tent of Meeting etc.[11]
Thus Moses knew that Aaron and his sons also remained in their esteemed and
beloved position before G-d. Here He urged them again on the first day of the
consecration, at the time of performing the command [And you will bring
Aaron and his sons etc.].[12]
Thus all the sections of the Torah are in chronological order, except that He
placed before its sequence the verse, And the cloud covered the Tent of
Meeting,[13]
which in the opinion of our Rabbis[14] was
on the eighth day of the initiation, in order to arrange in order the whole
matter of the erection of the Tabernacle, it being the customary way of
Scripture in all places to finish a subject that it has started to explain.[15]
6, AND HE
WASHED THEM WITH WATER. It appears likely to me that Scripture tells that he [Moses]
washed all of them, but nonetheless it was not done to all of them together.
Rather, he washed Aaron and clothed him with his garments and anointed him, and
afterwards he washed his sons and anointed them.
7. AND HE PUT
UPON HIM THE TUNIC AND HE GIRDED HIM WITH THE BELT. This was the
order in which Moses did it. But in the section containing the command, He
said, and you will put upon Aaron the tunic, and the robe of the ephod
[16]
[and mentioned the belt only later on in the section, and not right after
the tunic, as here], because there He wanted to mention the belt for Aaron and
his sons in one command, saying, And you will gird them with belts, Aaron
and his sons.[17]
Thus Moses clothed Aaron with the tunic and the belt, and afterwards with the
robe and the ephod, in the order mentioned there.[18]
Here [when performing the command] he girded him with the skilfully-woven
band of the ephod [19]
before he placed the breastplate upon him,[20]
[while in the section containing the command the breastplate is mentioned before
the skilfully-woven band of the ephod], for Moses knew that the usual way
of dressing is that immediately after putting on a garment, one girds it with
the belt made for it. Therefore, he girded him with the belt immediately after
the tunic, and with the skilfully-woven band [of the ephod] immediately after
the ephod, it being improper that the putting on of the ephod should be done
with intermissions. But there [in the section containing the command] it is
said, and the ephod, and the breastplate, and gird him with the skilfully-woven
band of the ephod.[21]
because He dealt briefly there with the subject of the breastplate, and did
not say that it be placed on the ephod, nor that he should put in it the Urim
and the Thumrnim,[22]
since He had already commanded all this in explaining the work of the ephod and
the breast-plate.
10. AND MOSES
TOOK THE ANOINTING OIL, AND ANOINTED THE TABERNACLE ... 12. AND HE POURED OF
THE ANOINTING OIL UPON AARON'S HEAD. This too[23]
Moses did in the proper order, for so he was commanded [in the section on the
making] of the oil of anointment: And you will anoint therewith the Tent
of Meeting etc., and you will anoint Aaron and his sons.[24]
Therefore Moses did not want to anoint the Tabernacle until he had clothed
Aaron, and then he anointed them together, so that the one who is to perform
the Divine Service should be ready, as it were, to come at once into the
Sanctuary to minister. It sufficed to do so in the case of Aaron, for he was the
holy one of the Eternal,[25]
although in the command regarding the erecting of the Tabernacle it is written,
and you will anoint the Tabernacle, and all that is therein [26]
and afterwards, and you will bring Aaron and his sons
unto the door of the Tent of Meeting, and will wash them with water. And you
will put upon Aaron the holy garments,[27]
for there He arranged all that was done to Aaron and his sons in one verse.[28]
11. AND HE
SPRINKLED THEREOF [i.e., of the anointing oil] UPON THE ALTAR. Rashi
commented: "I do not know where Moses was commanded about these
sprinklings." It is possible that that which He said of the altar, and
you will sanctify the altar, and the altar will be most holy,[29]
means that he should add this sanctification to the altar through the
sprinklings [of the anointing oil], and it could not be done merely by
anointing the altar, for the expression and the altar will be most holy,
means that he should give it an additional sanctity above that of the other
anointed things in the Tabernacle and all its vessels. Moses thus sanctified
the altar in the same way that he was commanded to do to the ministering
priests, concerning whom He said, and you will sprinkle it upon Aaron,
and upon his garments, [30]
since the altar, which is the vessel for the offerings, is not of a lesser
degree of holiness than the garments of the ministering priests, and it is an
inference from minor to major [that if the garments had to be sprinkled with
the anointing oil, surely the altar, being more holy, had to be sprinkled]! And
so also is it said with reference to the Day of Atonement, And he will
sprinkle of the blood upon it [the altar] with his finger seven times,
and cleanse it, and sanctify it from the uncleanness of the children of Israel.[31]
Thus [we see that] all sanctifications of the altar were done by sprinklings,
and it follows all the more so that [when the altar was consecrated] at the
very beginning that it had to be sanctified by sprinkling from uncleanness and
"strangeness" [i.e., from that which is not holy].
Scripture did
not mention here [in Verse 13] the anointing of Aaron's sons, for it is
self-evident that Moses did to them as he did to their father, in accordance
with that which he was commanded, And you will anoint them, as you did
anoint their father,[32]
and He included it here in saying with reference to the sons that everything
was done as the Eternal commanded Moses.[33]
It appears
to me that the anointing of Aaron's sons was not done by means of pouring the
oil on their heads, for that is said only of Aaron, Then will you take
the anointing oil, and pour it upon his [Aaron's] head,
and anoint him,[34]
but the anointing of the sons is not mentioned there at all, as it was not
done by means of pouring the oil as in Aaron's case. It is [also]
possible that there was no anointing of the sons, except for the sprinklings
which Moses sprinkled on Aaron's sons and their garments from the oil of
anointment. Thus you see in the section of And this is the thing that you
will do unto them to sanctify them, [35]
that He commanded to anoint the father [i.e., Aaron], as it says, Then
will you take the anointing oil, and pour it upon his head,[36]
but did not command to anoint the sons at all, either by pouring of the oil, or
by anointing. However, in the section of the erection of the Tabernacle He
says, And you will anoint them, as you did anoint their father,[37]
because He did not mention the sprinklings there at all, [hence He mentioned
"anointing," whilst referring really to sprinkling]. Similarly, in
the section of the oil of anointment [the verse mentions anointing of Aaron and
his sons[38]
because it does not mention the sprinklings at all]. But both sprinkling
and anointing are nowhere mentioned with reference to the sons of Aaron in one
place. Therefore I say that he only did one of the two to them, namely, the
sprinklings.
15. AND HE
PURIFIED THE AL TAR."He cleansed it and purified it from anything 'strange' [not
holy], so that it might enter into a state of holiness. AND HE SANCTIFIED IT
by this rite. TO MAKE ATONEMENT UPON IT - from that time onward for all
atonements of sin." This is the language of Rashi.
If this is so,
then Scripture is saying that by these means the altar was sanctified and made
fit to effect atonement upon from that time onward. This is similar to that
which is said in the Book of Ezekiel, Seven days will they make atonement
for the altar and cleanse it; so will they consecrate it. And when they have
accomplished the days, it will be that upon the eighth day, and forward, the
priests will make your burnt-offerings upon the altar, and your
peace-offerings, and I will accept you, says the Eternal G·d.[39]
Here He teaches that this consecration is done with blood, but the burning
of the fats is no hindrance to the consecration of the altar, for in succeeding
generations too it is no hindrance to the atonement [if the fats of the
offering were not burnt on the altar].
But in the
Tosephta of the section of consecration[40] I
have seen [the following text]: "I know not what is this atonement for the
altar. [I must say that] from here[41]
you learn that this atonement was only necessary because Moses said: 'When the
call was issued to bring freewill donations for the Sanctuary, the people
pressured each other, both men and women, and some donated without their
complete will; let this be an atonement so that they should not donate to the
Sanctuary anything which had been taken by force.' And so it also says, For
I the Eternal love justice, I hate robbery in a burnt-offering.[42]
Rashi has also mentioned this already in the section of V'atah Tetzaveh.[43]
17. AND THE
BULLOCK, 'V'ETH ORO' (AND ITS SKIN), AND ITS FLESH, AND ITS DUNG, HE BURNT WITH
FIRE. Included in the term "the bullock" are those parts which
were burnt that are not included in "the flesh," namely the bones,
sinews, horns, and hoofs, besides its skin, its flesh, and its dung. Or perhaps
the vav [in the word v'eth - v'eth oro
(and its skin)] is one of those redundant letters [thus making the sense of
the verse: "and the bullock - its skin, and its flesh, etc."], it
being similar to the verse. And the heifer will be burnt in his sight;
her skin, and her flesh, and her blood, with her dung, will be burnt.
[44]
20. AND THE RAM
WAS CUT INTO PIECES. This cutting into pieces was done only after flaying, but
Scripture shortened its account here by omitting the flaying, since He had
already commanded about it in the section of the burnt-offering.[45]
He states [here in this verse], and Moses caused the head, and the pieces
to burn [on the altar], which means "at the time of burning
it," namely, after he washed the inwards and the legs in water [mentioned
in the following verse]. It is with reference to this that He states, and
Moses burnt the whole ram upon the altar,[46]
for after the washing he burnt everything at the same time. Scripture,
however, separated them [stating here in Verse 20 that he burnt the head and
the pieces, etc., and afterwards in Verse 21 that he washed the inwards and the
legs], so as to teach us that the pieces do not need washing.
22. AND HE
PRESENTED THE OTHER RAM, THE RAM OF 'HAMILUIM' (CONSECRATION). I have already
explained[47]
that the meaning of
"consecration" is that the priests should be fully empowered to
perform the Divine Service, and that this term is applied to both
the altar itself and to those who perform the Service. Thus all these offerings
[the bullock of the sin-offering, the ram of the burnt-offering, etc.,] were
brought for the purpose of consecrating the priests, as it is written, And
this is the thing that you must do unto them to sanctify them, to minister unto
Me in the priest's office: take one young bullock and two rams without blemish.[48]
The second ram, however, is here called specifically the ram of
consecration, because it was the last of these offerings, and it
was after it that their consecration was completed and they ministered before
Him, blessed be He, for all these offerings were indispensable in the matter.
It is possible
that the [purpose of the] sin-offering was to effect atonement for the altar
and to sanctify it, for it is so written;[49]
and that the burnt-offering was to expiate for the priests, like the atonement
effected by all freewill burnt-offerings,[50]
and the second ram which was the peace-offering, was a thanksgiving to G-d for
having given them in His house and within His walls a monument and a memorial.[51]
Thus it was only the peace-offering which was brought for the purpose of
consecration, and therefore it alone is here called "the ram of milu'im"
(consecration). It is called milu'im [in the plural,
although the offering for that purpose was, according to this interpretation,
only one], because the fats and the thigh as well as the heave-offering of the
bread were all burnt.[52]
30. AND MOSES
TOOK OF THE ANOINTING OIL, AND OF THE BLOOD WHICH WAS UPON THE ALTAR [AND
SPRINKLED IT UPON AARON etc.]. I do not know whether he mixed [the oil with the blood] for these
sprinklings, something like that which it says, and he will take of the
blood of the bullock, and of the blood of the goat, and put it upon the horns
of the altar.[53]
Nor has it become clear to me why Moses performed these sprinklings after the
burning of the ram of consecration, for in the section containing the command
about the consecration Services He mentioned first the sprinklings,[54]
and only afterwards He said, And you will take of the ram the fat, and
the fat tail.[55]
Perhaps since He said there [in the same verse where He mentioned these
sprinklings], and he [Aaron] and his garments will
be sanctified, and his sons and his sons' garments with him,[56]
Moses deduced that these sprinklings were the last things to be done to them,
through which they would become completely holy, for in connection with
anointing the priests He did not mention the term "sanctified," nor
in connection with the placing of the blood upon their thumbs.[57]
[Therefore, since it is only stated in connection with the sprinklings of the
oil and the blood that the priests are to become sanctified, Moses deduced that
this was to be done after the burning of the ram of
consecration.] And when it says here [immediately following Moses' pouring the
anointing oil upon Aaron's head], and he anointed him, to sanctify him,[58]
it was not a complete sanctification until Moses had done the sprinklings, even
as it says [in the verse before us, after he had done the sprinklings], and
he sanctified Aaron, and his garments, and his sons. Thus he
completed the sanctification of the father and sons together by means of these
sprinklings. The Rabbis have also said so in the Torath Kohanim:[59] ''And
he sanctified Aaron. From here you learn that the sanctification
of Aaron and his sons was completed only with the sprinkling of the
blood."
32. AND THAT
WHICH REMAINS 'BABASAR UBALACHEM.' The letter beth in these two words [which
means literally: " 'in' the meat and 'in' the bread"] serves
here as a mem the meaning thus being: "and that which
remains 'of' the meat and 'of' the bread."[60]
Similarly: 'bayom ha'shemini, (on the eighth day), and forward'
[61][means
MiYom Ha'Shemini-"from" the eighth day on], and
they oppressed and crushed the children. of Israel 'bashanah hahi ('in' that
year) eighteen years[62]
[means mishanah hahi - from' that year].
Scripture does
not state: and that which remained "till the morning," for they had
already learned the law of the offerings and knew that these peace-offerings
were to be regarded like the stricter offerings which are eaten for a day and a
night,[63]
[since they were accompanied by breads like a thanks-offering]. Or it may be
that Scripture speaks briefly here because it is explained in the section
containing the command of these offerings, And if aught of the flesh of
the consecration, or of the bread, remain unto the morning, [then you
will burn the remainder].[64]
35. AND AT THE
DOOR OF THE TENT OF MEETING WILL YOU ABIDE DAY AND NIGHT SEVEN DAYS, AND KEEP
THE CHARGE OF THE ETERNAL, THAT YOU DIE NOT. In the opinion of the Baraitha of
Torath Kohanim,[65]
the meaning of this verse is that they will not go out from the
door of the Tent of Meeting[66]
day and night at the time of the service, that is to say, until they finish
all the work incumbent upon them at that time. This is a commandment which applies for all generations,
that a priest may not leave the Sanctuary while he is ministering the Service.[67]
and he is liable to death [by the hand of Heaven, for the transgression
thereof]. It is with reference to this that He said about the High
Priest, Neither will he go out of the Sanctuary, nor profane [the
Sanctuary of G-d].[68]
The Rabbis have said about this:[69]
"When is he not permitted to go out of the Sanctuary [and must stay there
in order] not to profane it? One must say that this applies only when he is
ministering." And they have further interpreted:[70] "[And
you will not go out from the door of the Tent of Meeting,] lest you die.[71]
From the negative you infer the positive [that if they do go out whilst
ministering, they are liable to death by the hand of Heaven]. I would only know
that Aaron and his sons, who were anointed with the oil of anointment, are
liable to death [by the hand of Heaven] if they leave the Sanctuary while they
are ministering. How do I know that the prohibition applies also to all priests
at all times? Scripture therefore says, for the anointing oil of the
Eternal is upon you.[72]
The meaning of that is as follows: since He did not say: "for you are
anointed with the anointing oil of the Eternal," but instead He said
"upon you," it is like the verse, and their anointing will be
to them for an everlasting priesthood throughout their generations.[73]
36. AND AARON
AND HIS SONS DID ALL THE THINGS WHICH THE ETERNAL COMMANDED BY THE HAND OF
MOSES.
Everywhere in this section it says 'as' the Eternal commanded Moses,[74]
but here, since Aaron's sons added to the command [by bringing strange
fire which He had not commanded them],[75] He
does not say it in this way since they did not do as the Eternal commanded
Moses. Rather, the verse states that they did all the things 'which' the
Eternal commanded, and they further added to them "the
strange fire" of which He said that He had not commanded them.[76]
Ketubim:
Tehillim (Psalms) 77:1-10
|
Rashi |
Targum |
|
1. For the
conductor on jeduthun, a song of Asaph. |
1. For praise; composed by Jeduthun for Asaph; a psalm. |
|
2. My voice is to God, and I shall cry out; my voice is to God, and
hearken to me. |
2. My voice
is raised in the presence of the LORD, and I will complain; my voice is
raised in the presence of God; hear my utterance! |
|
3. On the
day of my distress, I sought the Lord; my wound oozes at night and does not
abate; my soul refuses to be comforted. |
3. In the
day of my distress, I sought instruction from the presence of the LORD; the
spirit of prophecy rested on me in the night; my eye ran with tears and will
not stop; my soul refused to be comforted. |
|
4. I
remember God and I stir; I speak and my spirit becomes faint, forever. |
4. I will
remember God and I will tremble in the presence of the LORD; I will speak, and
my spirit will be weary forever. |
|
5. You held
fast the awakenings of my eyes; I throb and I do not speak. |
5. You have
shut the lids of my eyes; I am smitten, and I will not speak. |
|
6. I think
of days of yore, ancient years. |
6. I have
counted up the good days which were at the beginning, the good years of long
ago. |
|
7. I recall
my music at night; I speak with my heart and my spirit searches. |
7. I will
remember my psalm in the night; I will speak with the thoughts of my heart,
and the mind of my spirit will examine miracles. |
|
8. "Will the Lord forsake
[me] forever and nevermore be appeased? |
8. Can the LORD be far off
forever, and no longer show favor again? |
|
9. Has His
kindness ended forever? Has He issued a decree for all generations? |
9. Can He
have cut off His favor forever? Is the decree of evil complete for all
generations? |
|
10. Has God
forgotten to be gracious? Has He, in anger, shut off His mercy forever? |
10. Can God
have forgotten to have pity? Or has He gotten too angry to sustain His compassion
forever? |
|
|
|
Rashi’s Commentary for: Psalms
77:1-10
1 on jeduthun Concerning the
decrees and the laws that pass over Israel.
3 my wound Heb. ידי, lit. my hand; my
wound.
my wound oozes In this exile, which is like night, it oozes
pus and gall.
and does not abate Its oozing does not abate.
4 I remember God The kindness that He used to do for me in
the days of my love.
I speak about those acts of kindness and the favors.
and my spirit becomes faint Pasmer in Old French, to faint or
swoon.
5 You held fast the awakenings of my eyes Heb. שמרות, an expression of the
watch (אשמרת) of the night, for
[when] a person awakens from his sleep his mind is settled and his heart
returns to him, but I am not like that. In this night of exile, my eyes are always stuck
together, like a man sleeping from a clogged heart, and in the
troubles that I see, my spirit throbs
and I have no speech within me.
6 I think of the days of yore to
remember the kind acts that You performed for our forefathers.
7 I recall my music at night In the days of this exile, which is like night,
I remember my melodies that I used to play in days of yore in the Temple.
I speak with my heart I think, and my spirit searches [to
ascertain] what is the manner of the Holy One, blessed be He, and I wonder:
will He forsake [me] forever?
9 Has...ended forever Perhaps His kind acts have ended?
Has He issued a decree a perpetual decree that He will never again
repent of His anger?
10 Has...forgotten to be gracious
Heb. חנות, to be gracious, like עשוֹת, to do; ראוֹת, to see. Another
explanation: חנות means gracious acts.
Has He,
in anger, shut off His mercy forever Heb. קפץ, an expression of
(Deut. 15:7): “and do not close (תקפץ) your hand,” i.e., has
He shut off the mercy forever because of the anger?
Meditation from the Psalms
Psalms 77:1-10
By: H.Em. Rabbi Dr. Hillel ben
David
The superscription of this psalm ascribes authorship to Assaf.
Assaf’s unique talent was the ability to find something to sing about even in
the bleakest gloom. Thus, this chapter was written to provide a certain
perspective regarding the proper response to situations when the righteous faces
crisis and hardship, Heaven forbid.
Rashi[77]
derives yedutun - ידותון
from the word dat - דת, decree. Every psalm introduced with this
word refers to the evil decrees and oppressive edicts which the enemy imposes
on Israel.
Assaf speaks of rising at night, at midnight, to sing and commune
with G-d. Mohorosh[78]
explained that the greatness of rising at midnight is indescribable and
unimaginable. It is precisely at that moment that the Gates of Heavens are
opened and one can then achieve all of his heart’s desires from HaShem. Whoever
merits being awake at this time, and to recite the Tikkun Chatzot and do
personal prayer with HaShem, his virtue is very great and he is praised in all
the worlds. In regards to the midnight hour it is written:
Eichah (Lamentations) 2:19 Arise, cry out in the night: in
the beginning of the watches pour out your heart like water before the face of
the LORD: lift up your hands toward Him for the life of your young children,
that faint for hunger in the top of every street.
At the midnight hour, one is literally “before HaShem’s
countenance” and can express all of his thoughts aloud before HaShem as
referred to in the verse:
Tehillim 77:7 In the night I will call to
remember my song; I will converse with my heart; and my spirit will make a
diligent search.
At midnight one is able to search and find all of the good points
within himself and to entreat over the rectification of his soul before HaShem.[79] A
person’s character finds expression in his prayer. His ability to
“meditate” with his heart is an art which teaches us about Him. A person
has to be capable of holding an honest dialogue with himself, in complete
privacy.
Assaf starts this psalm by repeatedly using the world “voice – kol”
in verse two. Since our verbal tally is “speak”, lets look at the origin of
speech, the voice. I would like to explore this voice
as it is an extremely interesting word.
After the first sin we find the first use of the word “kol”:
Beresheet (Genesis) 3:8 And they heard the voice (kol) of HaShem God
walking in the garden in the cool of the day: and Adam and his wife hid
themselves from the presence of HaShem God amongst the trees of the garden.
Exactly how does a “voice”, a kol, go “walking”?
This particular Hebrew word for sound or voice, kol, resonates with
another kol, the sound (kol) of the shofar:
Shemot (Exodus) 19:16 And it came to pass on
the third day in the morning, that there were thunders (kol) and lightnings, and a thick cloud upon the
mount, and the voice (kol)
of the shofar exceeding loud; so that all the people that [was] in the camp
trembled.
This kol
that we hear at Sinai is the same kol that went walking in Gan Eden right after the first sin.
The kol that
walked had a question:
Beresheet (Genesis) 3:9 And HaShem God called unto Adam,
and said unto him, Where are you?
This question: “Where are you (Ayekah)?” was obviously not
concerned with Adam’s physical location. After all, how can one hide from The
One who is everywhere? This question must be asking a more profound question:
‘Ayekah?’ Where are you, where do you stand morally and spiritually, to what
place are you directing your efforts?
The kol
of HaShem in Gan Eden looms significant because the shofar blessing on Rosh
Hashanah, which reasonably could have stressed the “blowing” of the shofar,
stresses the sound or voice, “lishmoah kol haShofar,” to hear (or internalize)
the sound of the shofar.
The Rambam is quite explicit in altering the definition of the
mitzva. He consistently defines the mitzva as one of HEARING the shofar rather
than BLOWING.
This then is the kol that walks. This kol comes seeking the state of the soul of His
beloved. This same kol
approaches us at this time of judgment. This kol from the shofar “walks” to us, His
beloved, and asks: Where are you? Curiously, the kol of the shofar
originates from the penitent. The voice of the shofar is the voice of the
righteous/generous. This is the voice that Assaf addresses in our psalm.
The Origin of Speech[80]
The neck is the organ of connection between the higher and the
lower world. In the front, and within this structure is the “voice box”, the
organ that produces the voice. The front is the side of elevation and
spirituality. The front is called “panim – face” in Hebrew. Panim means the
outer face and also the inner internality. That which goes on inside a person is most obviously
visible in the face. Thus we can see why we have the same Hebrew word for the
thing and it’s opposite.
Voice is produced in the front, the side of spirituality. Voice, in
the kabbalistic writings, is referred to
as “Moshe Rabbenu”, the one who brought Torah to the world through his
voice.[81] The
first four books, of the Torah were taught to the people directly from HaShem
through the mouth of Moshe. This is the special level of prophecy to which
Moshe was privileged. Our Sages described this as “HaShem speaking through his
throat”.[82] The
prophecy of the book of Devarim was different.[83] It
was taught to the nation of Israel in the same manner as the prophecies of the
other prophets. HaShem related what he was to teach, and the next day he would
relate it to the people of Israel. When he taught his prophecy, therefore, he
was disconnected from the Divine Voice, and he spoke with his own voice.[84]
The voice is the origin of speech. Prophecy originates with the
voice, as we can see from the Prophet’s words:
Yeshayahu (Isaiah) 58:1 Cry out in your throat, do not
hold back, lift up your voice like a trumpet, and show My people their
transgression, and the house of Jacob their sins.
HaShem tells the prophet “Cry out in your throat, do not hold
back”; prophecy is not from the mouth, the origin of words, but from the
throat, the origin of raw sound.
The mystics explain that the voice is the root of speech and
contains far more than the individual finite words. Words may convey
information, but the voice conveys the person. This is why prophecy is referred
to as “voice”, not words: when HaShem tells Avraham to listen to Sarah’s
prophetic advice the verse says “Shema b’kola — Listen to her voice”, not
“Listen to her words”. Again, prophecy originates with the voice, as we can see
when Sarai spoke to Abram:
Bereshit (Genesis) 16:1 Now Sarai Abram’s wife bare him
no children: and she had a handmaid, an Egyptian, whose name was Hagar. 2 And Sarai said unto Abram, Behold now, HaShem
has restrained me from bearing: I pray, go in unto my maid; it may be that I
may obtain children by her. And Abram hearkened to the voice of Sarai.
Note that Abram was not to hearken to her words, but rather to her
“voice”. When we talk about prophecy, we are talking about voice. That is why Abram
was commanded to listen to her voice – listen to her prophecy!
The blessing we pronounce on hearing the shofar is “lishmo’a kol
shofar”, to “hear the voice of the shofar”. The shofar is raw sound, a raw cry,
and that is why it has the power to open the neshama. All the words in the
world cannot convey the emotion of a scream of a child in the night. The shofar
is that scream.
Ashlamatah: I Sam. 2:28-36 + 3:20
|
Rashi |
Targum |
|
27. ¶ And a
man of God came to Eli, and he said to him: "So said the Lord: 'Did I
appear to the house of your father, when they were in Egypt, (enslaved) to
the house of Pharaoh? |
27. ¶ And the
prophet of the LORD came unto Eli and said to him: "Thus says the LORD:
'I indeed revealed myself to the house of your father, when they were in
Egypt and were enslaved to the house of Pharoh. |
|
28. And did I
choose him from all the tribes of Israel to be My priest, to offer up
(sacrifices) on My altar, to burn incense, to wear an ephod before Me? And
did I give to the house of your father all the fire-offerings of the children
of Israel? |
28. And I
took delight in him from all the tribes of Israel before Me, to be a priest,
to bring up sacrifice upon My altar, to burn sweet-smelling incense, to wear
the ephod, to serve before Me. And I gave to the house of your father all the
offerings of the sons of Israel. |
|
29. Why
(then,) do you kick at My sacrifice, and at My meal offering which I
commanded in My dwelling place, and you honored your sons above Me, before My
people, to feed yourselves from the first part of every offering of Israel? |
29. Why are
you robbing my holy sacrificial offering and My offering that I appointed to
offer before Me in My Temple? And you honor your own sons first of a1l to
have them eat from the first of all the offering of Israel my people? |
|
30. Therefore,
says the Lord, God of Israel, "I said, 'Your house and the house of your
father will walk before Me forever,' but now, says the Lord: Far be it from Me, for those who honor Me shall I
honor, and those who despise Me will be disgraced. |
30. Thus said
the LORD God of Israel: 'Indeed I said: "Your house and the house of
your father will serve before Me forever." And now the LORD says: 'My
judgments are truth, for those who act honorably before Me I will honor, and those who act
despicably against My name will become demented. |
|
31. Behold
days are coming when I shall cut off your arm and the arm of your father's
house, that there shall not be an elder in your household. |
31. Behold
the days are coming, and I will cut off the strength of your seed and the
strength of the seed of the house of your father from being old in your
house. |
|
32. And you
will look upon a rival (in My) dwelling place in all (the days) which (God)
will do good to Israel, and there will not be an elder in your household all
of the days. |
32. And you
will be considering and you will be seeing the sorrow that will come upon the
men of your house because of the sins that you have sinned in My temple. And
afterwards prosperity will come over Israel, and there will not be an old man
in your house all the days. |
|
33. Yet every
man of yours shall I not cut off from My altar, to disappoint you and to
sadden your heart; and all those raised in your house will die as young men. |
33. A man I
will not cut off for you from My altar to darken your eye and to grieve your
soul. And all the multitude of your household, the young men, will be killed. |
|
34. And this
is the sign to you, that which will befall your two sons, Hophni and
Phinehas; in one day both of them will die. |
34. And this
is the sign to you, which will come unto your two sons, unto Hophni and
Phinehas. In one day the two of them will be killed, |
|
35. And I
shall raise up for Myself a faithful priest, who will do as is in My heart
and in My mind, and I shall build for him a sure house, and he shall walk
before My anointed all of the days. |
35. And I
will raise up before Me a faithful priest who will act according to My Memra
and according to My good pleasure. And I will raise up for him a lasting
kingdom, and he will serve before My anointed one (Messiah) all the days. |
|
36. And it
will be that everyone who is left in your house, will come to prostrate
himself before him for a silver piece and a morsel of bread, and will say,
"Take me now into one of the priestly divisions in order to eat a morsel
of bread." {P} |
36. And
everyone who is left in your house will come bow low for himself for a coin
of silver and a piece of bread. And he will say: "Appoint me now to one
of the watches of the priests to eat a piece of bread." {P} |
|
|
|
|
19. ¶ And
Samuel grew up, and the Lord was with him, and did not let any of his words
fall to the ground. |
19. ¶ And
Samuel grew, and the Memra of the LORD was at his aid and he did not depart from
any of his words. |
|
20. And all
Israel from Dan to Beer Sheba, knew that Samuel was established as a prophet
to the Lord. {S} |
20. And all
Israel from Dan and unto Beer-sheba knew that Samuel was faithful in the words
of the prophecy of the LORD. {S} |
|
21. And the
LORD continued to appear in Shiloh, for the LORD revealed Himself to Samuel
in Shiloh with the word of the LORD. {P} |
21. And the
LORD continued to reveal Himself in Shiloh, for the LORD revealed Himself to
Samuel in Shiloh by the word of the LORD. {P} |
|
|
|
Rashi’s Commentary to: I
Sam. 2:28-36 + 3:20
27 And a man of God came: (The
Sifrei informs us that the man of God mentioned here) was Elkanah.
Did I appear to the house of your father From here (we deduce) that Aaron prophesied
in Egypt. What was the prophecy? It is that which is stated (Ezek. 20:7), And I
said to them: Each man, cast away the detestable things upon which his eyes
gaze, and with the idols of Egypt, defile not yourselves.
Did I appear Did you know that I gave to Aaron this favor
and greatness?
29 אשר צויתי
מעון which I commanded in My
dwelling place.
to feed yourselves from the first part, etc. (lit., and you honor your sons above Me to
feed yourselves from the first part of every offering of Israel to My people.)
This is an inverted sentence, (to be explained thus): and you honor your sons
above Me before My people, i.e., in the eyes of My people, you honored your son
above me. And what is the honor? To feed yourselves from the first part of
every offering of Israel. Your meal preceded My meal, as it is stated: Also
before they caused the fat to smoke, etc. (above, verse 15).
to feed yourselves (Heb. ‘l’havriachem’) An expression of a
meal, similar to: Please let my sister feed me bread (Heb. ‘v’thavreni’).
before My people This reverts to: And you honor your sons
above Me. You showed to My people that you are more honored than I. And with what
have you shown this? To feed yourselves from the first part of My offering.
30 I said (Heb. ‘amor amarti’) Twice I assigned greatness to the sons of Ithamar.
Concerning the sons of Gershon and the sons of Merari, it is stated: Under the
hand of Ithamar, the son of Aaron the Priest. (Num. 4:23, 33). And Eli was one
of the descendants of Ithamar. This I found in M.S.(8:3). I have, however,
heard a more fitting version, as follows: I said: Your house and your father’s
house, etc. Originally, I gave the high priesthood to Eleazar the Priest, as it
is stated: And remove from Aaron his garments, and put them on Eleazar, his son
(Num. 20: 26). At the time of the concubine (in Gibeah, v. Judges 19, 21), when
the Israelites freed themselves of most of the Commandments. And who caused
them (to do so)? Phinehas and his colleagues, who should have gone around from
city to city to reprove them. I, (therefore) took the High Priesthood away from
them, and gave it to you, for you are of the descendants of Ithamar, and I
said: They shall walk before Me forever, for when greatness is assigned to
someone, it is assigned to him and to his generations forever.
for those who honor Me shall I honor The descendants of Phinehas who honored Me
at Shittim (Num. 21:7,8). And so it came about in the days of Solomon, that
when he built the Temple, Solomon dismissed Ebiathar from being a priest to the
Lord, to fulfill the word of the Lord which He had spoken to the house of Eli
(I Kings 2:27), and Zadok became High Priest, since he was of the descendants
of Phinehas, for so he is listed in the genealogical records in the Book of
Chronicles (I Chron. 6:35 38).
and those who despise Me will be disgraced By themselves, when I shall withdraw Myself
from them.
31 I shall cut off your arm I.e., the power which you exert in My House,
for you say: And if not, I shall take by force.
32 And you will look upon a rival in My
dwelling place And you will see
your rival at your side in My dwelling place like a woman who sees her rival
with her in the house.
in all (the days) which (God) will do good to
Israel (Lit., in all that which He will do good to
Israel.) “When the Temple will be built in the day of Solomon, and the goodness
promised to Israel will be complete, as it is said there: There has not failed
one word of all His good promise, etc. (I Kings 8:56). Judah and Israel were
many, like the sand which is by the sea (ibid. 4:20). And Judah and Israel
dwelt in safety, every man under his vine and under his fig tree, etc. all the
days of Solomon (ibid. 5:5).
and there will not be an elder in your
household This is an appropriate punishment. You ate
sacrifices before their time, before they made the fat smoke, similarly, you
will die before your time.
33 and to sadden (Heb. ‘v’la’div,’) same as ‘v’lad’iv.’
will die (as young) men (Lit., will die men.) There is no comparison
between mourning for a young man and mourning for a child.
34 And this is the sign to you
That the prophecy will be fulfilled: In one day your two sons will die, and
this will be to you a sign that all the retribution which was said to you, will
be fulfilled. I.e., “And you will look upon a rival in My dwelling place, etc.,
and all those raised in your house will die as young men” (above 32, 33).
35 a faithful priest i.e.,
Zadok.
36 for a silver piece In order to earn a coin called ‘ma’ah.’
A silver piece (Heb. Agorath Kesef,) a silver piece of the
weights of twenty gerah (Exod. 30:13). ספחני Take me ... into.
Chapter 3
21 for
the Lord revealed Himself to Samuel Since the Scripture stated above (2:1) “and the word of the Lord was
withheld in those days,” he states here that from now on, for Samuel’s sake, He
revealed Himself repeatedly.
Verbal Tallies
By: H. Em. Rabbi Dr. Hillel ben
David
& HH Giberet Dr. Elisheba
bat Sarah
Vayikra (Leviticus) 8:1-36
Shmuel alef (I Samuel) 2:28-36 + 3:20
Tehillim (Psalms) 77:1-10
1 Pet 2:18-25, Lk
11:5-13, Lk 11:27-28, Acts 21:17-40,
The verbal tallies between the Torah and the
Ashlamata are:
LORD
- יהוה, Strong’s number 03068.
Saying
/ Indeed / Said - אמר, Strong’s number 0559.
Sons
/ Children - בן, Strong’s number 01121.
Two
/ Both – שנים, Strong’s number 08147.
The verbal tallies between the Torah and the
Psalm are:
Spake
/ Speak - דבר, Strong’s number 01696.
Saying
/ Indeed / Said - אמר, Strong’s number 0559.
Vayikra (Leviticus)
8:1 And the LORD <03068> spake
<01696> (8762) unto Moses, saying
<0559> (8800), 2 Take Aaron
and his sons <01121> with him, and the
garments, and the anointing oil, and a bullock for the sin offering, and two <08147> rams, and a basket of unleavened
bread;
Shmuel alef (I Samuel)
2:28
And did I choose him out of all the tribes of Israel to be my priest, to offer
upon mine altar, to burn incense, to wear an ephod before me? and did I give
unto the house of thy father all the offerings made by fire of the children <01121> of Israel?
Shmuel alef (I Samuel)
2:30
Wherefore the LORD <03068> God of
Israel saith, I said indeed <0559> (8800) that
thy house, and the house of thy father, should walk before me for ever: but now
the LORD <03068> saith, Be it far from
me; for them that honour me I will honour, and they that despise me shall be
lightly esteemed.
Shmuel alef (I Samuel)
2:34
And this shall be a sign unto thee, that shall come upon thy two <08147> sons <01121>, on Hophni
and Phinehas; in one day they shall die both
<08147> of them.
Tehillim (Psalms) 77:4
Thou holdest mine eyes waking: I am so troubled that I cannot speak <01696> (8762).
Tehillim (Psalms) 77:10
And I said <0559> (8799), This is my
infirmity: but I will remember the years of the right hand of the most High.
Hebrew:
|
Hebrew |
English |
Torah Seder Lev 8:1-36 |
Psalms Psa 77:1-10 |
Ashlamatah I Sam 2:28-36 + 3:20 |
|
dx'a, |
one |
Lev
8:26 |
1
Sam 2:34 |
|
|
lk;a' |
eat,
ate |
Lev
8:31 |
1
Sam 2:36 |
|
|
~yhil{a/ |
GOD |
Ps
77:1 |
1
Sam 2:30 |
|
|
rm;a' |
saying |
Lev
8:1 |
Ps
77:10 |
1
Sam 2:30 |
|
dApae |
ephod |
Lev
8:7 |
1
Sam 2:28 |
|
|
hV,ai |
fire
offering |
Lev
8:21 |
1
Sam 2:28 |
|
|
rv,a] |
which,
whom |
Lev
8:5 |
1
Sam 2:29 |
|
|
!Be |
sons |
Lev
8:2 |
1
Sam 2:28 |
|
|
rb;D' |
spoke |
Lev
8:1 |
Ps
77:4 |
|
|
hz< |
this |
Lev
8:5 |
1
Sam 2:34 |
|
|
dy" |
hands |
Lev
8:14 |
Ps
77:2 |
|
|
hwhy |
LORD |
Lev
8:1 |
1
Sam 2:30 |
|
|
~Ay |
day |
Lev
8:33 |
Ps
77:2 |
1
Sam 2:31 |
|
!ymiy" |
right |
Lev
8:25 |
Ps
77:10 |
|
|
rt;y" |
remainder,
left |
Lev
8:32 |
1
Sam 2:36 |
|
|
lKo |
all,
entire, whole |
Lev
8:3 |
1
Sam 2:28 |
|
|
!Ke |
so,
thus |
Lev
8:35 |
1
Sam 2:30 |
|
|
bb'le |
heart |
Ps
77:6 |
1
Sam 2:35 |
|
|
~x,l, |
bread |
Lev
8:26 |
1
Sam 2:36 |
|
|
lyIl; |
night |
Lev
8:35 |
Ps
77:2 |
|
|
tWm |
die |
Lev
8:35 |
1
Sam 2:33 |
|
|
x;Bez>mi |
altar |
Lev
8:11 |
1
Sam 2:28 |
|
|
!mi |
some,
above |
Lev
8:11 |
1
Sam 2:29 |
|
|
vp,n< |
soul |
Ps
77:2 |
1
Sam 2:33 |
|
|
!t;n" |
put,
give place |
Lev
8:7 |
1
Sam 2:28 |
|
|
d[; |
until,
forever |
Lev
8:33 |
1
Sam 2:30 |
|
|
~l'A[ |
forever,
long ago |
Ps
77:5 |
1
Sam 2:30 |
|
|
!yI[; |
eyes |
Ps
77:4 |
1
Sam 2:33 |
|
|
~ynIP' |
front,
before, face |
Lev 8:9 |
1
Sam 2:28 |
|
|
hw"c' |
command |
Lev
8:4 |
1
Sam 2:29 |
|
|
rj;q' |
smoke |
Lev
8:16 |
1
Sam 2:28 |
|
|
~yIn"v. |
two,
both |
Lev
8:2 |
1
Sam 2:34 |
|
|
hf'[' |
did,
do |
Lev
8:4 |
1
Sam 2:35 |
Greek:
|
Greek |
English |
Torah Seder Lev 8:1-36 |
Psalms Psa 77:1-10 |
Ashlamatah I Sam 2:28-36 + 3:20 |
Peshat Mk/Jude/Pet 1 Pet 2:18-25 |
Remes 1 Lk 11:5-13 Lk 11:27-28 |
Remes 2 Acts/Romans Acts 21:17-40 |
|
agioj |
holy |
Luke
11:13 |
Acts
21:28 |
||||
|
αἷμα |
blood |
Lev
8:15 |
Acts
21:25 |
||||
|
αἴρω |
away,
carry |
1Sa
2:28 |
Acts
21:36 |
||||
|
ἀκούω |
hear,
heard |
Luke
11:28 |
Acts
21:20 |
||||
|
ἁμαρτία |
sin |
Lev
8:2 |
1
Pet 2:22 |
||||
|
ἀναβαίνω |
ascending,
came |
1Sa
2:28 |
Acts
21:31 |
||||
|
πένης |
offered,
bore |
Lev
8:16 |
1
Pet 2:24 |
||||
|
ἀνήρ |
man.
Men |
1Sa
2:33 |
Acts
21:23 |
||||
|
ἀνίστημι |
raises
up, get |
1Sa
2:33 |
Luke
11:7 |
||||
|
ἄρτος |
bread
loaf |
Lev
8:26 |
1
Sam 2:36 |
Luke
11:5 |
|||
|
basta,zw |
bore,
carried |
Luke
11:27 |
Acts
21:35 |
||||
|
γίνομαι |
came
to pass, became |
Lev
8:29 |
Acts
21:17 |
||||
|
δίδωμι |
give |
1Sa
2:28 |
Luke
11:7 |
||||
|
δοξάζω |
glorify |
1Sa
2:29 |
Acts
21:20 |
||||
|
δύναμαι |
cannot,
could |
Luke
11:7 |
Acts
21:34 |
||||
|
δύο |
two |
Lev 8:2 |
1
Sam 2:34 |
Acts
21:33 |
|||
|
εἷς |
one |
Lev
8:26 |
1
Sam 2:34 |
Acts
21:19 |
|||
|
ἑπτά |
seven |
Lev
8:33 |
Acts
21:27 |
||||
|
ἔρχομαι |
come |
1Sa
2:31 |
Acts
21:22 |
||||
|
εὑρίσκω |
found,
find |
1
Pet 2:22 |
Luke
11:9 |
||||
|
ζητέω |
seeking |
Luke
11:9 |
Acts
21:31 |
||||
|
ἡμέρα |
land earth |
Lev
8:33 |
Psa
77:2 |
1Sa
2:31 |
Acts
21:26 |
||
|
θεός |
GOD |
Ps
77:1 |
1
Sam 2:30 |
1
Pet 2:19 |
Luke
11:28 |
Acts
21:19 |
|
|
θύρα |
doors |
Lev
8:3 |
Luke
11:7 |
Acts
21:30 |
|||
|
κεφαλή |
heads |
Lev
8:9 |
Acts
21:24 |
||||
|
klei,w |
shut |
Luke
11:7 |
Acts
21:30 |
||||
|
κοιλία |
belly |
Lev
8:21 |
Luke
11:27 |
||||
|
κράζω |
dried |
Psa
77:1 |
Acts
21:28 |
||||
|
κρίνω |
judge |
1
Pet 2:23 |
Acts
21:25 |
||||
|
λαλέω |
speak,
spoke |
Lev
8:1 |
Ps
77:4 |
Acts
21:39 |
|||
|
λαμβάνω |
take |
Lev
8:2 |
Luke
11:10 |
||||
|
λέγω |
saying |
Lev
8:1 |
1
Sam 2:30 |
Luke
11:5 |
Acts
21:20 |
||
|
λόγος |
words |
Lev
8:36 |
Luke
11:28 |
||||
|
ὅλος |
entire,
all |
Lev
8:21 |
Acts
21:30 |
||||
|
o;cloj |
crowds |
Luke
11:27 |
Acts
21:27 |
||||
|
paragi,nomai |
come |
Luke
11:6 |
Acts
21:18 |
||||
|
πᾶς |
all,
whole |
Lev
8:3 |
1
Sam 2:28 |
1
Pet 2:18 |
Luke
11:10 |
Acts
21:18 |
|
|
πατήρ |
father |
1Sa
2:28 |
Luke
11:11 |
||||
|
πνεῦμα |
spirit |
Psa
77:3 |
Luke
11:13 |
||||
|
συντελέω |
entirely |
Psa
77:8 |
Acts
21:27 |
||||
|
τέκνον |
children |
Luke
11:13 |
Acts
21:21 |
||||
|
υἱός |
son |
1Sa
2:28 |
Luke
11:11 |
||||
|
φημί |
says |
1Sa
2:30 |
Acts
21:37 |
||||
|
φυλάσσω |
watched,
guard, observe |
Lev
8:35 |
Luke
11:28 |
Acts
21:24 |
|||
|
φωνή |
voice |
Psa
77:1 |
Luke
11:27 |
||||
|
χείρ |
hands |
Lev
8:14 |
Ps
77:2 |
Acts
21:27 |
|||
|
Χριστός |
anointed
one |
1Sa
2:35 |
1
Pet 2:21 |
||||
|
ψυχή |
soul |
Psa
77:2 |
1Sa
2:33 |
1
Pet 2:25 |
Nazarean Talmud
Sidra of
Vayikra (Lev.) Lev 8:1-36
“Qach Et Aharon” “Take Aaron”
By: H. Em
Rabbi Dr. Adon Eliyahu ben Abraham &
H. Em.
Hakham Dr. Yosef ben Haggai
|
School of Hakham Shaul Tosefta Mishnah א:א |
School of Hakham Tsefet Peshat Mishnah א:א |
|
And he
said to them, “Who of you will have a friend, and will go to him at midnight
and say to him, ‘Friend, lend me three loaves, because a friend of mine has
come to me on a journey, and I do not have anything to set before him.’ And
that one will answer from inside and say, ‘Do
not disturb me! The
door has already been shut and my children are with me in bed! I am not able
to get up to give you anything.’ I tell you, even if
he does not give him anything after he gets up
because he is his friend, at any rate
because of his impudence he will get up and give him
whatever he needs. And I tell you, ask and it will be given to you; seek and
you will find; knock and it will be opened for you. For everyone who asks
receives, and the one who seeks finds, and to the one who knocks it will be
opened. But what father from among you, if
his son will ask for a fish, instead of a fish will give him a snake? Or
also, if he will ask for an egg,
will give him a scorpion? Therefore
if, although you are evil, know how to give
good gifts to your children, how much more will the Father from heaven give
the Ruach HaQodesh to those who ask him?” ¶ And now it happened that as he
said these things, a certain woman from the group raised her
voice and said to him, “Blessed is the womb that bore you, and the
breasts at which you nursed!” But he said, “On the contrary, blessed are those who hear the Torah of God and follow (Shomer – Guard) it!”[85] |
Servants
should submit to their masters in fear not only to the fair and reasonable but
also when they oppose you.[86] This
is for the sake of chesed, if on the account of G-d one patiently endures sorrow,
suffering and injustice. For what honor is there if you sin and endure
punishment; but if you suffer for doing well and endure, this is loving-kindness
in the presence (sight) of God. For to this you were called,
for even Messiah suffered on our behalf, leaving behind an example for us,
that you should follow his steps; “though he had done no violence, and deceit
was not in his mouth” (Isa. 53:9). who, having
been reviled, did not revile in return; suffering, he did not threaten, but
gave himself up to Him who was judging righteously/generously; who “has borne
our sicknesses/sins"
(Isa. 53:4) onto the tree; that dying to sins, we might live to
righteousness/generosity, of whom “with his wounds we ourselves are
healed”
(Isa. 53:5) For you were “like sheep that have gone astray” (Isa. 53:6) but now you
have turned back to the shepherd and overseer (Paqid) of your souls. |
|
School of Hakham Shaul Remes 2 Luqas (Acts) 21:17-36, 37-40a Mishnah א:א |
|
|
¶ And having
arrived in Yerushalayim, the
brethren welcomed
us gladly. And on the next day Hakham
Shaul went in with us to Hakham
Ya’aqob, and all the Nazarean Zeqenim were
present. And after greeting them, he
began to
systematically relate the things which God had done
among the Gentiles through his abodah (service) to God. And when they
heard this, they glorified God. And they said to
him, “You see, brother, how many ten thousands there are among the Jews who
have faithfully
obeyed, and they are all zealous supporters of the Torah.[87]
And they
have been told,
concerning you that you are teaching all the Jews who are among the Gentiles to abandon Moshe and the Torah, telling them not to circumcise their children
or to live according to the traditions handed down to us. What
then is to be done? Doubtless they will all hear that you are here! Therefore, do what we tell you: we have
four men who have taken a vow upon themselves.
Take these men and purify yourself
along with them and pay their expenses[88]
so that they can cut their hair, and everyone will know
that the things which they had said about you are untrue, but you yourself also
agree with Torah observance. But concerning the
Gentiles who have become faithfully
obedient, we have written a letter after deciding
that they
should avoid food sacrificed to idols (non-kosher foods) and blood
and what has been strangled and sexual
immorality.” Then
Hakham Shaul took along the men on the next day, and after he had purified himself
together with them, he entered into the temple courts,
announcing the completion of the days of purification until the time that the offering would be
presented on behalf of each one of them. But when the seven days were about
to be completed, the Shammaite Jews from Asia who had seen him in the temple courts stirred up the whole congregation and laid hands on him,
shouting, “Israelite men, help! This is the man who is teaching everyone
everywhere against the Jewish people
and the Torah and this
place! And furthermore he also brought Greeks into the temple, and has
defiled this holy place!” For they had previously seen Trophimus the Ephesian
in the city with him, whom they erroneously supposed[89]
that Hakham Shaul had brought into the temple. And the whole city was
stirred up, and the people came running together, and they seized Hakham
Shaul and dragged him outside of
the temple courts, and immediately the
doors were shut. And as they were seeking to kill
him, a report came up to the military tribune of the cohort that all Yerushalayim was in confusion. He
immediately took along soldiers and centurions and ran down
to them. And when they saw the military
tribune and the soldiers, they stopped beating Hakham Shaul. Then the
military tribune came up and arrested
him and ordered him to be bound with two
chains, and inquired who he was and what it was that he had done. But some in
the crowd were shouting one thing and others another, and because he was not able to find
out the truth on account of the commotion, he gave orders to bring him into
the barracks. And when he came to the steps, it happened that he had to be
carried by the soldiers on account of the violence of the crowd, for the
crowd of people was following them,
shouting, “Away with him!” ¶ And as he
was about to be brought into the barracks, Hakham Shaul said to the military
tribune, “Is it permitted for me to say something to you?” And he said, “Do
you know Greek? Then you are not the Egyptian who before these days
raised a revolt and led out into the wilderness the four thousand men of the
Assassins?” But Hakham Shaul said, “I am a Jewish man from Tarsus in Cilicia,
a citizen of no unimportant city. Now I ask you, allow me to speak to the
people.” So when he
permitted him, Hakham
Shaul, standing there on the steps, motioned with his hand to the people. |
|
Nazarean
Codicil to be read in conjunction with the following Torah Seder
|
Lev 8:1-36 |
Ps 77:1-10 |
I Sam 2:28-36 + 3:20 |
1 Pet 2:18-20, 21-25 |
Lk 11:5-13, 27-28 |
Acts 21:17-36, 37-40 |
Commentary to Hakham Tsefet’s School
of Peshat
Honour Due to the Torah
But he
said, “On the contrary, blessed are those who
hear the Torah of God and
follow (Shomer – Guard) it!” “Though he
had done no violence and deceit (vainglory) was not in his mouth”
(Isa. 53:9).
The Master’s
words in both the writings of Hakham Tsefet and Hakham Shaul’s Tosefta penned
through his amanuensis Hillel/Luke, relate to us a powerful lesson from a
Peshat perspective. The Master is not willing to accept the honour of the
Torah. The Torah is to be lived out so that all who see your righteous/generous
life will seek to give praise to those who observe (shomer – guarding) it with
great care and devotion. The Master defers the honour that others want be
bestow on him to those who keep the Torah with due diligence.
Hakham
Tsefet then continues here with the reason for the statement he made earlier.
But, the heart of this pericope is contained in this very pericope, which calls
us to imitate the Master. We are to endeavour to replicate the Master’s
righteous/generous life, Torah study, obedience and teachings in our own very
lives. He/she who is not endeavouring to do this during his/her course of life
has failed in his/her calling as a human being (אנושׁ – Enosh). This is perfectly summed
up in the words: “leaving behind an example for us.”
Hakham
Tsefet, the master of Peshat shows us in the writings of 1-2 Tsefet and Y’hudah
just how complex a pericope of Peshat can actually be. Here Hakham Tsefet shows
that the Master is not willing to concede for the sake of personal edification
when the honour of the Torah is at stake. When the pericope of Hakham Tsefet is
joined with the Tosefta of Hakham Shaul we see that it is better to be silent
that to take the honour of the Torah. The crime
described here concerns the honour due to the one G-d, and the duty of service
given to His people, the B’ne Yisrael. The issue of honour, for that reason,
concerns the role of the B’ne Yisrael in the world, and their Torah observance.
Consequently, the honor of the B’ne Yisrael is bound up to their relation to G-d,
the honour of the people is also at stake here. Yeshua and Hakham Tsefet
understand that the role of the B’ne Yisrael is inseparable from the Torah. If
the Torah is dishonored, G-d is dishonored. And, by extension the B’ne Yisrael
are castigated by the whole world.
The role of the B’ne Yisrael is not only Torah
observance. Their role is obedience to the Torah for the sake of redeeming the
cosmos, nations. Consequently, violation of the Torah brings reproach on G-d,
the Torah and the B’ne Yisrael. This reproach is a destructive force in the
cosmos. Therefore, rather than heal and uplift the cosmos the negative approach
to the Torah is destructive. Hakham Tsefet’s previous discussion was that of
“guarding” against the negativity of Gentile Yetser HaRa. His point in the
present pericope, in conjunction with the Luqan Tosefta shows that the Jewish
soul who rebels against the Torah is tantamount to being a Gentile. The
P’rushim (Pharisees) had distain for the Am HaAretz – "the people of Land" i.e. the uneducated
Jews, because they had chosen a path other than Torah observance. They, the
P’rushim realized the vital need for Torah observance in their day. Likewise,
they were able to see the coming destruction of the Bet HaMikdash with relative
ease. While the P’rushim are usually castigated by unwitting scholars who fail
to appreciate the foresight they possessed, they were pre-occupied with talmud Torah. Schiffman[90] notes that the P’rushim were
instrumental in collecting the writings of the Hakhamim (Sages) before them.
They lacked the formalization of a Yeshiva, however Hillel brought a
reformation that formalized what had been handed down to him. The ideological
thesis of the P’rushim was to live in the present and prepare for the future,
unlike the Tz’dukim who lived only for the “moment.” The initiation of the
Tannaim envisioned the “Kingdom” (governance) of G-d [through Hakhamim and Bate Din] as one world under “One G-d” This was the result of the
preparatory work of the P’rushim. The P’rushim may not have envisioned the
tikun of the cosmos as did Hakham Tsefet and Hakham Shaul but they were very
instrumental in its initiation. The honour of G-d throughout the cosmos was a
means of initiating the Y’mot HaMashiach. However, as we have noted in the past
this world is actively present in the “here and now.”
While we have briefly stated the honour due the Torah, we
note that honour due to Torah is subordinate to the honour due to G-d. However,
honour due to G-d is closely related to the observance of the Torah. Failure to
keep/guard the Torah is tantamount to apostasy. The principal mitzvah of
“believing in G-d” affirms the grandeur of honour that we must have in relation
to G-d. Yet, the record of that mitzvah is found in the Torah. The manifold
complexity of the Torah and how it records the taryag mitzvoth, can never fully be appreciated. The Torah is
inextricably bound to G-d and G-d is equally bound to the Torah as a revelation
of His will for humanity. The Torah finds no approval for idols, effigies or
any other images that might be “worshiped” in G-d’s place. What we must see
here is the Torah as a living entity that protects the honour of G-d. The
Torah’s portrayal of those who refuse to honour G-d appropriately equates with
polytheism, atheism and blasphemy. The Torah honor’s G-d with such reverence
that it makes this the core of all its teachings and mitzvoth. Yeshua as a
living personification of the Torah like the Sages before him upholds the
honour of G-d in doing so. If the Master shows us that, we cannot assume the
honour of the Torah how much the more will we be prohibited to take honour due
to G-d?
PaRDeS
While the Torah honors G-d openly, it conceals deeper
aspects of G-d in its hermeneutic robes. The Torah conceals G-d in its words
yielding revelation only to those who hold the correct hermeneutic keys. Those
willing to exercise their mental faculties will reap rewards the indolent soul
will never experience. Looking at the Temple cult, Priestly robes and bloody
sacrifices conceal G-d in a column of smoke that ascends from the altar. Yet,
it was a column of fire reassuring the B’ne Yisrael of G-d’s presence as they
marched through the desert. If we can say that we see the sun by the light of
the sun, and we see the stars by their light we must realize that we can only
see G-d by being in connection and communion with Him. G-d gave us the ability
to use hermeneutic tools that would unlock the deeper dimensions of His persona
and character.
Today the world has adopted fast food industry slogans
demanding what they want without having to wait. Those who want to learn about
G-d have adopted this same mindset. However, the lecturer must provide visions
of G-d for us in neatly packaged sermons making us feel good about ourselves in
a pre-specified time limit. After all, there is football, soap operas that we
cannot miss. PaRDeS is hard work. Nevertheless, the reward is always worth the
effort. Imagine the mental exercise of Abraham Abinu. His mental inquiries
brought him to the conclusion that there can only be one G-d. His mental genius
determined the power of the Shema before it was ever penned. The value of the
mind is inestimable. Yet we would waste it on everything but G-d.
The Luqan Tosefta makes it very clear that we cannot take
the honor due to G-d. However, one would ask, how many other things take the
place of G-d in our lives.
The grandeur of G-d permeates the natural world. We see
this with our eyes, believing that we have seen, and know all that there is to
know. However, when we learn to apply mental exercise to hermeneutics, aspects
of the Divine are revealed that would defy what we know of as a natural world.
Hermeneutics is a key that unlocks the world of the Divine giving us small
manageable pictures of G-d. However, our point is that none of this is
available for those who…
- Will not spend the time laboring in the Torah
- Take G-d’s honour
- Take the Torah’s honour
- Will not cleave to G-d, through His Hakhamim
Commentary
to Hakham Shaul’s School of Remes
The Gemara of the Nazarean Talmud gives us four
important lessons concerning the life of Hakham Shaul and Nazarean Jews.
1. The Bet Din. The charges against
Hakham Shaul are fabricated by the Shammaite Jews making a number of false
accusations. However, this is not our point. The key point is that Hakham Shaul
was subservient to the Nazarean Bet Din. He accepted their authority. This is
contrary to all those who believe that Hakham Shaul was in opposition to the
Nazarean Hakhamim and Bate Din. Hakham Shaul offers no opposition. The present
text being authored by Hakham Shaul through his amanuensis Hillel/Luke does not
give even the slightest hint that he opposed the Bet Din. What we do see and
what he tells us is that he submitted without question to their authority.
Those who
refuse Rabbinic authority make themselves an authority unto themselves. The
great difficulty here is that since HarSinai the Torah itself NEVER allows one
man to be the sole judge over the Jewish people. Consequently, the “one man
band” is contrary to written Torah’s teachings. Why listen to the Hakhamim? The
Hakhamim like the Torah Sofer (scribe) is filled with the fear of Heaven. Not
only are they filled with the fear of heaven they have a love for the Jewish
people like their teacher Moshe Rabbenu. They are the intermediaries of the
Jewish people making intercession before G-d. What Torah Sage would willingly
place his own soul in jeopardy for the sake of his people?
We have
reported that Yeshua himself accepted Rabbinic authority by citing blessings
that the Sages instituted. Had the Master ben in opposition he would have
offered some other prayer.
2. Offerings
in 49 C.E. The date for the present setting of 2 Luqas is somewhere 49
C.E. What we find of interest in this piece of the Remes text is that Nazareans
were still offering Temple offerings. While we know they would end in 70 C.E.
we realize that Yeshua was not seen as the end of the Temple offerings. The
allegorical point we derive from this is that the offerings have lessons that
we are in need to learn.
We note that
the “offerer” has a responsibility, which in turn brings specific benefits. The
Priest has his role and reward. Each animal has a Remes message attached. The
work of looking into the texts of Vayikra is often daunting. Nevertheless, we
pursue the deeper meaning of these offerings for the sake of bringing ourselves
closer to G-d. This reinforces what we have read from the prophets that G-d
would accept from us the sacrifice of the lips. Again, Hakham Shaul, Hakham
Ya’aqob and Hakham Tsefet offer no opposition in these matters. Yet again, we
note that the sacrifices would end and reinstate that Priesthood of the
Firstborn.
3. Which
language? The third point we draw from Hakham Shaul this week is a
nugget that the casual reader overlooks while reading these passages. Hakham
Shaul asks the Roman Official if he may address him (the Roman Official). The
Soldier is taken off guard when Hakham Shaul addresses him in Greek. This is a
positive case for understanding that the lingua franca of the Jewish people was
Mishnaic Hebrew. Some translations suggest that the Jewish people of the first
century spoke Aramaic. In the coming pericope this will be more evident.
However, the text, as we will see clearly says in the “Hebrew dialect.” Their
question is, what does “dialect” mean? Διάλεκτος
– dialektos – is the Greek parallel to the Hebrew word
“Lashon,” meaning “tongue” (language). Therefore, the text clearly stated in
the Hebrew tongue or language!
4. Narrative
or Allegory? It is most unfortunate that many readers do not have the
mental discipline to realize that the narrative of our text is inconsequential.
Actually, the narrative is a matter of genius when applied to the Nazarean
Talmud. Again, we note that the Remes text is non-literal. The narrative is a
fabrication of events set in order to establish Nazarean Halakhah or tradition.
o Hakham Shaul’s narrative teaches that the Nazarean
Jew is one who accepts unconditionally the judgments of the Nazarean Bate Din
as described above.
o Tens of thousands of Jews had joined themselves to
the Torah by fully embracing it and as well as the oral teachings of the
Nazarean Halakhah.
o Offerings in the Temple were of an allegorical
nature as we learned last week.
o The Holy Tongue is not Elizabethan English. The
Holy tongue is Hebrew. In the First Century the Jewish people of Eretz Yisrael
spoke Mishnaic Hebrew as the lingua franca
Questions for Reflection
- From all the readings for
this week, which particular verse or passage caught your attention and
fired your heart and imagination?
- In
your opinion, and taking into consideration all of the above readings for
this Sabbath, what is the prophetic message (the idea that encapsulates
all the Scripture passages read) for this week?
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:
Shabbat “BaYom HaSh’mini” – “On the eighth day”
&
Shabbat Mevar’chim HaChodesh Shebat
(Proclamation
of the New Moon of the Month of Shebat)
Wednesday
Evening January 01, 2014 – Thursday Evening January 02, 2014
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
בַּיּוֹם הַשְּׁמִינִי |
|
Saturday
Afternoon |
|
“BaYom HaSh’mini” |
Reader 1 – Vayiqra 9:1-4 |
Reader 1 – Vayiqra 10:8-10 |
|
“On
the eighth day” |
Reader 2 – Vayiqra 9:5-7 |
Reader 2 – Vayiqra 10:9-11 |
|
“en
el octavo día” |
Reader 3 – Vayiqra 9:8-10 |
Reader 3 – Vayiqra 10:8-11 |
|
Vayiqra (Lev.) 9:1 – 10:7 B’Midbar (Num.) 28:9-15 |
Reader 4 – Vayiqra 9:11-16 |
|
|
Ashlamatah: Ezekiel
43:27 – 44:5, 28-30 |
Reader 5 – Vayiqra 9:17-21 |
Monday & Thursday Mornings |
|
Special: I
Samuel 20:18,42 |
Reader 6 – Vayiqra 9:22-24 |
Reader 1 – Vayiqra 10:8-10 |
|
Psalm 77:11-21 |
Reader 7 – Vayiqra 10:1-7 |
Reader 2 – Vayiqra 10:9-11 |
|
|
Maftir – Vayiqra 10:5-7 |
Reader 3 – Vayiqra 10:8-11 |
|
1 Pet 3:1-7; Lk 12:2-9, 13-21 Acts 22:1-21 |
Ezekiel
43:27 – 44:5, 28-30 I Samuel 20:18,42 |
|
Hakham Dr. Yosef ben Haggai
Rabbi Dr. Hillel ben David
Rabbi Dr. Eliyahu ben Abraham