Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

Telephone: 360-584-9352 - United States of America © 2008

E-Mail: gkilli@aol.com

 

Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

 

Three and 1/2 year Lectionary Readings

First Year of the Reading Cycle

Tebet 21, 5769 – January 16/17, 2009

First Year of the Shmita Cycle

 

Candle Lighting and Havdalah Times:

 

Atlanta, Georgia, U.S.

Friday Jan. 16, 2009 – Candles at 5:34 PM

Saturday Jan. 17, 2009 – Havdalah 6:33 PM

 

 

San Antonio, Texas, U.S.

Friday Jan. 16, 2009 – Candles at 5:40 PM

Saturday Jan. 17, 2009 – Havdalah 6:37 PM

 

Baton Rouge & Alexandria, Louisiana, U.S.

Friday Jan. 16, 2009 – Candles at 5:09 PM

Saturday Jan. 17, 2009 – Havdalah 6:06 PM

 

Sheboygan  & Manitowoc, Wisconsin US

Friday Jan. 16, 2009 – Candles at 4:22 PM

Saturday Jan. 17, 2009 – Havdalah 5:28 PM

 

Bowling Green & Murray, Kentucky, U.S.

Friday Jan. 16, 2009 – Candles at 4:35 PM

Saturday Jan. 17, 2009 – Havdalah 5:36 PM

 

Brisbane, Australia

Friday Jan. 16, 2009 – Candles at 6:30 PM

Saturday Jan. 17, 2009 – Havdalah 7:26 PM

 

Miami, Florida, US

Friday Jan. 16, 2009 – Candles at 5:34 PM

Saturday Jan. 17, 2009 – Havdalah 6:29 PM

 

Jakarta, Indonesia

Friday Jan. 16, 2009 – Candles at 5:58 PM

Saturday Jan. 17, 2009 – Havdalah 6:49 PM

New London, Connecticut USA

Friday Jan. 16, 2009 – Candles at 4:18 PM

Saturday Jan. 17, 2009 – Havdalah 5:22 PM

 

Kuala Lumpur, Malaysia

Friday Jan. 16, 2009 – Candles at 7:04 PM

Saturday Jan. 17, 2009 – Havdalah 7:55 PM

 

Oklahoma City, Oklahoma, U.S

Friday Jan. 16, 2009 – Candles at 5:23 PM

Saturday Jan. 17, 2009 – Havdalah 6:23 PM

 

Manila & Cebu, Philippines

Friday Jan. 16, 2009 – Candles at 5:28 PM

Saturday Jan. 17, 2009 – Havdalah 6:21 PM

 

Olympia, Washington, U.S.

Friday Jan. 16, 2009 – Candles at 4:32 PM

Saturday Jan. 17, 2009 – Havdalah 5:42 PM

 

Port Elizabeth, South Africa

Friday Jan. 16, 2009 – Candles at 7:18 PM

Saturday Jan. 17, 2009 – Havdalah 8:18 PM

 

Philadelphia, Pennsylvania USA

Friday Jan. 16, 2009 – Candles at 4:43 PM

Saturday Jan. 17, 2009 – Havdalah 5:45 PM

              

 

Singapore, Singapore

Friday Jan. 16, 2009 – Candles at 6:58 PM

Saturday Jan. 17, 2009 – Havdalah 7:49 PM

 

For other places see: http://chabad.org/calendar/candlelighting.asp

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of:

 

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsehva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife, 

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Sandra Grenier

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

 

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

Torah Reading:

Weekday Torah Reading:

וַיָּבֹאוּ שְׁנֵי

 

 

“Vayabo’u Sh’ne”

Reader 1 – B’Resheet 19:1-6

Reader 1 – B’resheet 20:1-4

“And [the] two”

Reader 2 – B’Resheet 19:7-11

Reader 2 – B’resheet 20:5-8

“Y los dos

Reader 3 – B’Resheet 19:12-17

Reader 3 – B’resheet 20:9-12

B’resheet (Gen.) 19:1-38

Reader 4 – B’Resheet 19:18-23

 

Ashlamatah: Isaiah 17:14-18:7 + 19:25

Reader 5 – B’Resheet 19:24-26

 

 

Reader 6 – B’Resheet 19:27-30

Reader 1 – B’resheet 20:1-4

Psalms 14

Reader 7 – B’Resheet 19:31-38

Reader 2 – B’resheet 20:5-8

N.C.: Mark 2:18-22

        Maftir: B’Resheet 19:36-38

Reader 3 – B’resheet 20:9-12

Mishle (Proverbs) 4:1-9

                   Isaiah 17:14-18:7 + 19:25

 

 

                  

 

 

 

Rashi & Targum Pseudo Jonathan

for: B’Resheet (Gen.) 19:1-38

 

RASHI

TARGUM PSEUDO JONATHAN

1. The two angels came to Sedom in the evening, while Lot was sitting at the gate of Sedom. Lot saw them, and he got up to greet them, and he bowed with his face to the ground.

1. Two angels came to Sedom at the evening; and Lot sat in the gate of Sedom. And Lot saw, and rose up to meet them from the gate of the tabernacle. And he bowed his face to the ground,

[JERUSALEM. And Lot sat in the gate of Sedom, and he saw them, and ran and saluted them, and bowed with his face to the ground.]

2. He said, "Behold now my lords, please turn in to your servant's house. Stay over night, bathe your feet, and get up early and continue on your way." They said, "No, we will spend the night in the street."

2. and said, I beg now, my lords, turn now hither, and enter the house of your servant, and lodge, and wash your feet; and you will arise and proceed on your way. And they said to him, No; for in the street we will lodge.

[JERUSALEM. And wash your feet, and wash you in the morning, and go to your tents in peace. And they said to him, No; for in the open place of the city we will lodge.]

3. He urged them greatly, and they turned in to him and came to his house. He made a feast for them, and baked matzot, and they ate.

3. And he persuaded them earnestly, and they turned aside to be with him; and they entered his house, and he made a repast for the, and prepared unleavened cakes. And it seemed to him as if they did eat. [JERUSALEM. And it appeared as if they ate and drank.]

4. They had not yet laid down when the men of the city, the men of Sedom, surrounded the house--- young and old alike--- all the people from one end [of the city] to the other end.

4. They had not yet lain down, when the wicked men of the city, the men of Sedom, came round upon the house, from the youth to the old man, all the people throughout.

5. They called to Lot and said to him, "Where are the men who came to you tonight? Bring them out to us that we may know them."

5. And they cried to Lot, and said to him, Where are the men who entered with thee to-night? Bring them out to us, and we will lie with them.

6. Lot went out to them in front of the entrance, shutting the door behind him.

6. And Lot went out to them to the gate, and shut the door after him.

7. He said, "My brothers, please do not act wickedly.

7. And he said, I pray, my breathren, do not thus wickedly.

[JERUSALEM. 7. And Lot said to them, Wait here a little, till we have besought mercy before the Lord.]

8. Behold! I have two daughters who have never known a man, I will bring them out to you, and do with them as you please; only do nothing to these men, since after all, they came under the shelter of my roof."

8. Behold, now, I have two daughters who have had no dealing with a man; I would now bring even them out to you to do to them as is meet before you, rather than you should do evil to these men, because they have entered in to lodge under the shadow of my roof.

[JERUSALEM. Who have not known dealing with man.]

9. They said, "Step back out of the way!" They said, "This one came as an immigrant, and now he wants to be a judge. We will now deal worse with you than with them." They pushed hard against Lot, and came near to break the door.

9. And they said, Give up this. And they said, Did not this come alone to sojourn among us? and, behold, he is making himself a judge, and judging the whole of us. But now we will do worse to thee than to them. And they prevailed against the man, against Lot, greatly, and came near, to shatter the door.

10. The men put out their hands, and pulled Lot to them, into the house, and closed the door.

10. And the Men stretched forth their hands, and brought Lot unto them in the house, and shut the door.

11. The men who were at the entrance of the house, they struck with blindness---young and old alike--- so that they wearied themselves trying to find the entrance.

11. But the men who were at the gate of the house they struck with a suffusion of the eyes, from the young to the old, and they waried themselves to find the gate.

[JERUSALEM. With blindness.]

12. The men said to Lot, "Who else do you have here--- a son-in-law, your sons, your daughters? Whoever you have in the city, bring them out of his place.

12. And the Men said to Lot, Hast thou yet in this city kinsman or brother? Thy sons-in-law, thy sons and thy daughters, take forth from the place;

13. We are going to destroy this place, for the wailing concerning them has become great in the presence of Adonai; and Adonai has sent us to destroy it."

13. for the cry of it before the Lord is great, and the Lord hath sent us to destroy it.

14. Lot went out and spoke to his sons-in-law who had married his daughters. He said [to them], Get up! Get out of this place, for Adonai is going to destroy the city! He appeared as a comedian in the eyes of his sons-in-law.

14. And Lot went forth, and spake with his sons-in-law who had taken his daughters, and said, Arise, come forth from this place; for the Lord destroyeth the city. But the word was as a wonder, (and he) as a man ranting, in the eyes of his sons-in-law.

15. At the break of dawn, the angels urged Lot on, saying, "Get up! Take your wife and your two daughters who are here, lest you be swept away in the iniquity of the city.

15. And at the time that the morning was about to uprise, the angels were urgent upon Lot, saying, Up, take thy wife and thy two daughters who are with you, lest you perish in the condemnation of the inhabitants of the city.

[JERUSALEM. And it was at the time of the upcoming of the column of the morning]

16. He hesitated, and the men grabbed his hand and the hand of his wife and two daughters, for Adonai had pity on him. They brought him out and placed him outside the city.

16. But he delayed: and the men laid hold on his hand, and on the hand of his wife, and on the hand of his two daughters, for mercy from the Lord was upon them. And they brought them forth, and set them without the city.

17. When they were brought out [of the city], he [the angel] said, "Escape for your life! Do not look back! Do not remain anywhere in the valley. Escape to the mountain, lest you be swept away."

17. And it was that as they led them without, one of them returned into Sedom, to destroy it; and one remained with Lot, and said to him, Be merciful to your life; look not behind you, and stand not in all the plain; to the mountain escape, or you perish.

18. Lot said to them, "Please, not so my Master.

18. And Lot said to him, I beseech of thee endure with me a little hour, until I have prayed for mercy from before the Lord. [JERUSALEM. Be steadfast here a little with us until I have besought mercy before the Lord.]  

19. Behold your servant has found favor in Your eyes. Great is your kindness that you have done with me, to keep me alive. I cannot escape to the mountain, lest the evil attach itself to me and I die.

19. Behold, now, thy servant hath found mercy before Thee, and Thou hast multiplied the kindness Thou hast done me in saving my life, and I am not able to escape to the mountain, lest evil overtake me, and I die.

20. Behold, please, this city is near [enough] to flee there. It is insignificant. Let me escape there! It is insignificant, and my life will be saved."

20. Behold, now, I pray, this city, it is a near habitation, and convenient (for us) to escape thither; and it is small, and the guilt thereof light. I will flee thither, then. Is it not a little one? and my life shall be preserved.

21. He said to him, "See I have also given you consideration regarding this. I will not overturn the city that you mentioned.

21. And He said, Behold, I have accepted thee in this matter also, that I will not overthrow the city for which thou hast spoken, to destroy it, that thou mayest escape to it.

22. Hurry, escape there, for I can do nothing until you get there." The city was therefore called Zoar.

22. Hasten and flee thither: for I cannot do any thing till thou have entered there. Therefore he called the name of the city Zoar.

23. The sun had risen upon the earth, when Lot came to Zoar.

23. The sun had passed the sea, and come forth upon the earth, at the end of three hours, and Lot entered into Zoar.

24. Adonai caused to rain upon Sedom and Amorah--- sulphur and fire--- from Adonai, from heaven.

24. And the Word of the Lord had caused showers of favour to descend upon Sedom and Amorah, to the intent that they might work repentance, but they did it not: so that they said, Wickedness is not manifest before the Lord. Behold, then, there are now sent down upon them sulphur and fire from before the Word of the Lord from Heaven.

[JERUSALEM. And the Word of the Lord Himself had made to descend upon the people of Sedom and Amorah showers of favour, that they might work repentance from their wicked works. But when they saw the showers of favour, they said, So, our wicked works are not manifest before Him. He turned (then), and caused to descend upon them bitumen and fire from before the Lord from the heavens.]

25. He overturned these cities, and the entire plain, and all those who lived in the cities and all that grew upon the ground.

25. And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and the herbage of the earth.

26. His [Lot's] wife looked behind him; and she became a pillar of salt.

26. And his wife looked after the angel, to know what would be in the end of her father's house, for she was of the daughters of the Sedomaee; and because she sinned by salt (bemilcha) she was manifestly punished; behold, she was made a statue of salt. [JERUSALEM. And because the wife of Lot was of the children of the people of Sedom, she looked behind her, to see what would be the end of her father's house: and, behold, she was made to stand a statue of salt, until the time of the resurrection shall come, when the dead shall arise.]

27. Avraham got up early in morning [to return] to the place where he had stood before the Presence of Adonai.

27. And Abraham arose in the morning (and went) to the place where he had ministered in prayer before the Lord.

28. He [Avraham] stared at Sedom and Amorah, and the whole land of the plain, and he saw the heavy smoke rising from the earth like the smoke of a furnace.

28. And he looked towards Sedom and Amorah, and all the land of the plain, and saw, and, behold, the smoke of the land went up as the smoke of a furnace.

29. When Elohim destroyed the cities of the plain; Elohim remembered Avraham, and He sent Lot out of the upheaval when He overturned the cities in which Lot had lived.

29. And it was when the Lord destroyed the cities of the plain, that He remembered the righteousness of Abraham, and sent forth Lot from the midst of the overthrow, when He overthrew the cities wherein Lot had dwelt.

30. Lot went up from Zoar and lived in the mountain; and his two daughters went with him, for he was afraid to live in Zoar. He lived in a cave, he and his two daughters.

30. And Lot went up from Zoar, and dwelt in the mountain, and his two daughters with him; because he feared to reside in Zoar. And he dwelt in a cavern, he and his two daughters.

31. The older girl said to the younger, "Our father is old, and there is no man [left] on earth who will come into us in the normal manner.

31. And the elder said to the less, Our father is old, and there is no man in the land to come to us after the way of the whole earth:

[JERUSALEM. And there is not a man in the land who may come with us after the law of all the earth:]

32. Come let us urge our father to drink wine, and sleep with him; that we may give life to seed [children] from our father."

32. come, let us make our father drink wine, and when he is drunken we will lie with him, and raise up sons from our father.

33. They urged wine upon their father that night; and the older girl went in and slept with her father. He was not aware when she lay down or got up.

33. And they made their father drink wine that night, and he was drunk. And the elder arose, and lay with her father, nor did he know when she lay down, nor when she arose.

34. The next day, the older girl said to the younger, "Last night I slept with my father. Let us urge wine upon him tonight also, and you go in and sleep with him that we may give life to seed from our father."

34. And it was the day following, and the elder said to the less, Behold, now, I lay my evening with the father; let us make him drink wine this night also, that he may be drunk; and go thou and lie with him, that we may raise up sons from our father.

35. That night also, they urged their father [to drink] wine. The younger went up and slept with him, and he was not aware when she lay down or got up.

35. And they made their father drink wine that night also, and he was drunk, and the younger arose, and lay with him; and he knew not in her lying down nor in her rising up.

36. Lot's two daughters became pregnant from their father.

36. And the two daughters of Lot became with child by their father.

37. The older girl gave birth to a son and she named him Moab. He is the ancestor of the Moabite nation even to this day.

37. And the elder brought forth a son, and she called his name Moab, because from her father she had conceived. He is the father of the Moabaee unto this day.

38. The younger girl also gave birth to a son, and she named him Ben-Ami. He is the ancestor of the people of Ammon even to this day.

38. And the younger also brought forth a son, and she called his name Bar-Ammi, because he was the son of her father. He is the father of the Ammonite people unto this day.

 

 

 

 

Reading Assignment:

 

Torah With Targum Onkelos and Rashi’s Commentary – Vol. 1

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 76-83.

 

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol II: The Patriarchs

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. II, pp. 220-261.

 

 

 

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.

 

 

 

Ketubim: Targum Tehillim (Psalms) 14

 

 

JUDAICA PRESS  TRANSLATION

TARGUM

1. For the conductor, of David; The fool said in his heart, "There is no God"; they have dealt corruptly; they have committed abominable deeds; no one does good.

1. For praise; in the spirit of prophecy through David. The fool said in his heart, “There is no rule of God on the earth.” They corrupted their deeds, they despised goodness and found iniquity/ lawlessness. There is none who does good.

2. The Lord in Heaven looked down upon the sons of men to see whether there is a man of understanding, who seeks the Lord.

2. The Lord looked down from heaven on the sons of men to see if there was any wise man seeking instruction from the presence of the Lord.

3. All have turned away; together they have spoiled; no one does good, not even one.

3. All alike have turned backward, they have become lax; there is none who does good, there is not even one.

4. Did not all the workers of iniquity/ Lawlessness know? Those who devoured My people partook of a feast; they did not call upon the Lord.

4. Do they not know, all doers of falsehood? Those among my people who dine have dined on bread [and] not blessed the name of the Lord.

5. There they were in great fear, for God is in the generation of a righteous/generous man.

5. There they became afraid because the Word of the Lord is in the generation of the righteous/ generous.

6. You put to shame the counsel of the poor, for the Lord is his refuge.

6. You will despise the counsel of the poor man, because he has placed his hope in the Lord.

7. O that the salvation of Israel (Hebrew: Yeshuat Yisrael) would come out of Zion; when the Lord returns the captivity of His people, Jacob shall rejoice, Israel shall be glad.

7. Who will produce from Zion the redemption of Israel? When the Lord brings back the exile of His people, Jacob will rejoice, Israel will be glad.

 

 

 

 

RASHI’S COMMENTARY ON PSALMS

 

Psalm Fourteen

 

1 The fool said in his heart, etc. David recited two psalms in this Book, in one manner [with almost identical wording]: the first one concerning Nebuchadnezzar and the second one (ch. 53) concerning Titus. In this one, he prophesied concerning Nebuchadnezzar, who was destined to enter the Temple and to destroy it, with not one [man] of all his armies protesting against him. “There is no God” and “I will ascend above the heights of the clouds.” they have committed abominable deeds Heb. עֲלִילָה, deeds.

 

3 All have turned away, etc. Not one man of his armies protested against him. they have spoiled Heb. נֶאֱלָחוּ, have turned to rot.

 

4 Did not...know? Did they not know at the end what had befallen them? Those who devoured My people The seed of Nebuchadnezzar. partook of a feast Heb. לֶחֶם, lit. bread. They made a feast (as in Dan. 5:1) “made a huge feast (לֶחֶם).” they did not call upon the Lord They neither considered Him nor remembered His wondrous and awesome deeds at their feast, and [they] used His vessels.

 

5 There they were in great fear For recompense was paid to Belshazzar king of Babylon [causing him] to be in great fear, as it is stated (in Dan. 5: 6): “Then the king’s color changed, his thoughts terrified him, the joints of his loins came loose, and his knees knocked against each other.” But our Sages explained this (Sanh. 104b, Mid. Ps. 14:4) as referring to the heathens: Whoever does not rob Israel does not experience a pleasant taste in his food. Those who devoured my people felt as though they ate bread, for they experienced a pleasant taste. for God is in the generation of a righteous/generous man In the generation of Jeconiah, who were righteous/generous.

 

6 You put to shame the counsel of the poor You say that the counsel of Israel is shameful, for they trust in the LORD because He is their refuge.

 

7 O that Then the day will arrive when He will give out of Zion the salvation of Israel in the future; then Jacob will rejoice; Israel shall be glad.

 

 

 

Ashlamatah: Isaiah 17:14-18:7 + 19:25

 

12. Ah, the uproar of many peoples, that roar like the roaring of the seas; and the rushing of Gentiles, that rush like the rushing of mighty waters!

13. The Gentiles will rush like the rushing of many waters; but He will rebuke them, and they will flee far off, and will be chased as the chaff of the mountains before the wind, and like the whirling dust before the storm.

14. At eventide behold terror; and before the morning they are not. This is the portion of them that spoil us, and the lot of them that rob us. {P}

 

1. Ah, land of the buzzing of wings, which is beyond the rivers of Ethiopia;

2. That sends ambassadors by the sea, even in vessels of papyrus upon the waters! Go, you swift messengers, to a nation tall and of glossy skin, to a people terrible from their beginning onward; a nation that is sturdy and treads down, whose land the rivers divide!

3. All you inhabitants of the world, and you dwellers on the earth, when an ensign is lifted up on the mountains, see; and when the horn is blown, hear. {S}

 

4. For thus has the LORD said unto me: I will hold Me still, and I will look on in My dwelling-place, like clear heat in sunshine, like a cloud of dew in the heat of harvest.

5. For before the harvest, when the blossom is over, and the bud becomes a ripening grape, He will cut off the sprigs with pruning-hooks, and the shoots will He take away and lop off.

6. They will be left together unto the ravenous birds of the mountains, and to the beasts of the earth; and the ravenous birds will summer upon them, and all the beasts of the earth will winter upon them. {S}

 

7. In that time will a present be brought unto the LORD of armies of a people tall and of glossy skin, and from a people terrible from their beginning onward; a nation that is sturdy and treads down, whose land the rivers divide, to the place of the name of the LORD of armies, the mount Zion. {P}

 

1. The burden of Egypt. Behold, the LORD rides upon a swift cloud, and comes unto Egypt; and the idols of Egypt will be moved at His presence, and the heart of Egypt will melt within it.

2. And I will spur Egypt against Egypt; and they will fight every one against his brother, and everyone against his neighbour; city against city, and kingdom against kingdom.

3. And the spirit of Egypt will be made empty within it; and I will make void the counsel thereof; and they will seek unto the idols, and to the whisperers, and to the ghosts, and to the familiar spirits.

4. And I will give over the Egyptians into the hand of a cruel lord; and a fierce king will rule over them, says the Lord, the LORD of armies.

5. And the waters will fail from the sea, and the river will be drained dry,

6. And the rivers will become foul; the streams of Egypt will be diminished and dried up; the reeds and flags will wither.

7. The mosses by the Nile, by the brink of the Nile, and all that is sown by the Nile, will become dry, be driven away, and be no more.

8. The fishers also shall lament, and all they that cast angle into the Nile will mourn, and they that spread nets upon the waters will languish.

9. Moreover they that work in combed flax, and they that weave cotton, will be ashamed.

10. And her foundations will be crushed, all they that make dams will be grieved in soul.

11. The princes of Zoan are utter fools; the wisest counsellors of Pharaoh are a senseless counsel; how can you say unto Pharaoh: ‘I am the son of the wise, the son of ancient kings’?

12. Where are they, then, your wise men? And let them tell you now; and let them know what the LORD of armies has purposed concerning Egypt.

13. The princes of Zoan are become fools, the princes of Noph are deceived; they have caused Egypt to go astray, that are the corner-stone of her tribes.

14. The LORD has mingled within her a spirit of dizziness; and they have caused Egypt to stagger in every work thereof, as a drunken man staggers in his vomit.

15. Neither will there be for Egypt any work, which head or tail, palm-branch or rush, may do.

16. In that day will Egypt be like unto women; and it will tremble and fear because of the shaking of the hand of the LORD of armies, which He shakes over it.

17. And the land of Judah will become a terror unto Egypt, whensoever one makes mention thereof to it; it will be afraid, because of the purpose of the LORD of armies, which He purposes against it. {S}

 

18. In that day there will be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one will be called The city of destruction. {S}

 

19. In that day will there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.

20. And it will be for a sign and for a witness unto the LORD of armies in the land of Egypt; for they will cry unto the LORD because of the oppressors, and He will send them a saviour (Hebrew: מוֹשִׁיעַ), and a defender (Hebrew: וָרָב), who will deliver them.

21. And the LORD will make Himself known to Egypt, and the Egyptians will know the LORD in that day; yes, they will worship with sacrifice and offering, and will vow a vow unto the LORD, and will perform it.

22. And the LORD will smite Egypt, smiting and healing; and they will return unto the LORD, and He will be entreated of them, and will heal them. {S}

 

23. In that day will there be a highway out of Egypt to Assyria, and the Assyrian will come into Egypt, and the Egyptian into Assyria; and the Egyptians will worship with the Assyrians. {S}

 

24. In that day will Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;

25. For that the LORD of armies has blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel My inheritance.’ {S}

 

 

 

Mark 2:18-22

 

 

Delitzsch Hebrew Rendition:

 

 18וְתַלְמִידֵי יוֹחָנָן וְתַלְמִידֵי הַפְּרוּשִׁים הָיוּ מַרְבִּים לָצוּם וַיָּבֹאוּ וַיֹּאמְרוּ אֵלָיו מַדּוּעַ תַּלְמִידֵי יוֹחָנָן וְתַלְמִידֵי הַפְּרוּשִׁים צָמִים וְתַלְמִידֶיךָ אֵינָם צָמִים׃

 19וַיּאֹמֶר אֲלֵיהֶם יֵשׁוּעַ אֵיךְ יוּכְלוּ בְּנֵי הַחֻפָּה לָצוּם בְּעוֹד הֶחָתָן עִמָּהֶם כָּל־יְמֵי הֱיוֹת הֶחָתָן עִמָּהֶם לֹא יוּכְלוּ לָצוּם׃

 20הִנֵּה יָמִים בָּאִים וְלֻקַּח מֵאִתָּם הֶחָתָן וְאָז יָצוּמוּ בַּיָּמִים הָהֵם׃

 21אֵין־אָדָם תֹּפֵר טְלַאי בַד חָדָשׁ עַל־שִׂמְלָה בָלָה כִּי אִם־כֵּן יִנָּתֵק מִלוּיוֹ הֶחָדָשׁ מִן־הַבָּלָה וְיִתְרַחֵב הַקֶּרַע׃

 22וְאֵין אָדָם נֹתֵן יַיִן חָדָשׁ בְּנֹאדוֹת בָּלִים כִּי אִם־כֵּן יְבַקַּע הַיַּיִן הֶחָדָשׁ אֶת־הַנּאֹדוֹת וְהַיַּיִן יִשָּׁפֵךְ וְהַנֹּאדוֹת יֹאבֵדוּ אֲבָל יַיִן חָדָשׁ יִנָּתֵן בְּנֹאדוֹת חֲדָשִׁים׃

 

 

 

 

Hakham’s Rendition:

 

18. And Yochanan's disciples, and those of the Pharisees, were fasting. And they came and said to him (Yeshua), “Why do John's disciples and those of the Pharisees fast, but your disciples do not fast?”

19. And Yeshua said to them, “Can the sons of the Chuppah (wedding canopy) fast while the groom is with them? What time they have the groom with them, they cannot fast.

20. But the days will come when the groom will be taken away from them, and then they will fast in those days.

21. And no one sews a patch of unbleached/unshrunken cloth on an old garment, else it takes away its fullness, the refreshed (Greek: KAINOS) from the old, and a worse rip/schism occurs.

22. And no one puts new (Greek: NEOS) wine into old skins, else the new (Greek: NEOS) wine bursts the skins, and the wine pours out, and the skins will be destroyed. But new (Greek NEOS) wine is put into refreshed (Greek: KAINOS) skins.

 

 

Comments:

 

We have entered into the second Chapter/block of the Mishnaic Treatise of Mark, which starts at 2:1 and should end at 3:6.[1] This second block or Marcan writing can be divided into five segments centred around five questions put forward by the scribes and Pharisees and Yeshua’s response. Thus, we can summarize as follows:[2]

 

 

Segment

Question

Yeshua’s Response

On whether a Jewish prophet can announce that sin has been forgiven

Mark 2:1-12

2:7 - ‘Why (Greek: TI) does this one thus speak evil words? Who is able to forgive sins except the One God?’

2:10 – ‘And, that you may know that the Son of Man (Hebrew: Ben Adam – a title given to Jewish prophets) has authority on the earth to [announce the] forgiveness of sins -- (he said to the paralytic) –‘

On whether a Hakham can eat with Jewish habitual Law transgressors

Mark 2:13-17

2:16 – ‘Why (Greek: HOTI) that with the [gauging] tax-collectors and sinners (habitual transgressors of the Law) he does eat and drink?’

2:17 – ‘They who are strong have no need of a doctor, but they who are ill; I came not to call righteous/generous men, but sinners to reformation.’

On fasting when in the physical presence of the Messiah

Mark 2:18-22

2:18 – ‘Why (Greek: DIA TI) do the disciples of Yochanan (John) and those of the Pharisees fast, and your Talmidim (Rabbinic disciples) do not fast?’

2:19-20 – ‘Should the sons of the bride-chamber (wedding guests) fast, while the bridegroom is with them? So long time as they have the bridegroom with them they are should not fast; but days will come when the bridegroom will be taken from them, and then they will fast--in those days.

On plucking grain on the Sabbath because none shares their Table with travellers

Mark 2:23-28

2:24 – ‘Why (Greek: TI) do they on the Sabbath [are doing] that which is not Lawful?’ 

2:27-28 – ‘And he said to them, The Sabbath for man was made, not man for the Sabbath, so that the Son of Man (Hebrew: Ben Adam – a title given to Jewish prophets) is master also of the Sabbath.’

On healing on the Sabbath

Mark 3:1-6

Mark 3:2 – [Implied: Is it Lawful to heal on the Sabbath?]

3:4 – ‘Is it Lawful on the Sabbaths to do good, or to do evil? Life to save, or to murder?’

 

 

I would like to point out that all of these five narratives in one way or another are centred around the question as to whether Yeshua was a prophet or not – or more precisely, the prophet spoken of by Moses: “A prophet will the LORD your God raise up unto you, from the midst of you, of your brethren, like unto me; unto him you will hearken” (Deut. 18:15). And of course we know that this prophet is associated with the person of the Messiah. This also connects with the idea that Yeshuah is the second Adam, who like the first Adam was both King and Prophet, as well as with Noach, Shem (Melchizedek – i.e. King of Tsedeq/Jerusalem), and Abraham who were also kings and prophets simultaneously.

 

Most Christian Theologians observe in these five arguments a tone of confrontation. However, the point that eludes these scholars is that what Yeshuah was doing was clarifying Halakha on subjects where there was considerable debate at that time. Interestingly, Jewish Orthodoxy have accepted and have adopted the Master’s position on these matters.

 

v. 18 – And Yochanan's disciples, and those of the Pharisees, were fasting – The fast alluded here is not that of Yom Kippur, for which Yeshua had no authority to dispense with it. The fast alluded here corresponds to one of the four fasts mentioned in Zechariah 8:19, which states:

 

“Thus says the LORD of armies: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, will be to the house of Judah joy and gladness, and cheerful seasons; therefore love truth and peace.”

 

These four fasts are as follows:

 

Fast of the Fourth Month – 17th of Tammuz

                        Remembering the breaking of the first two tablets of the 10 Words

 

            Fast of the Fifth Month – 9th of Ab

                        Remembering the destruction of the First and Second Temples

 

            Fast of the Seventh Month – 3rd of Tishri

                        Remembering the murder of Gedaliah

 

            Fast of the Tenth Month – 10th of Tebet

                        Remembering the siege and taking of Jerusalem by the Babylonians

 

And more in particular, the allusion here, in my opinion, is to the “Fast of the Tenth Month” which we have recently observed, and by alluding to one of the fasts he is alluding also to all of the four as per the “pars pro toto” principle.

 

Amongst many reasons why we believe that the pericope is alluding to the Fast of the 10th of Tebet is chiefly that the fast commemorates the taking away of central Jewish government, and however according to Zechariah 8:19 (just quoted above) in the Messianic Era this day would be a season of joy and gladness. Why? Because Israel’s central government headed by the Messiah as King of Israel would be restored. Therefore whilst the Messiah was here, there was hope of the restoration of Israel’s central government (see 2 Lukas (Acts) 1:6 – “So when they had come together, they asked him, "Master, will you at this time restore the kingdom to Israel?"). 

 

Some have advanced an opinion that the fasts spoken of here are the weekly fasts amongst pious Jews on Mondays and Thursdays and which by the end of the first century Christians changed to fasting on Wednesdays and Fridays (cf. Didache 8:1). If this be accepted, then Christian Scholars are guilty of the crime mentioned in Daniel 7:25

 

“He will speak words against the Most High, and will wear out the saints of the Most High, and will think to change the appointed times [for festivals and fasts], and the Law; and they will be given into his hand for a time, times, and half a time (i.e. 3 and ½ prophetic years).”    

 

It seems to me that those Christian theologians that go on positing some design of fantasy ought to think clearly the implications of their illogical propositions.

 

On another dimension this verse also teaches that a Hakham or Rabbi is completely responsible for the actions of his disciples and associates, in the same manner that a head of a Jewish household is responsible for the deeds of all of his dependants.  

 

v. 19 - “Can the sons of the Chuppah (wedding canopy) fast while the groom is with them? – Here the Master is describing his Rabbinic Disciples as בְּנֵי הַחֻפָּה (B’né HaChuppáh) – “sons of the wedding canopy” that is, the “wedding guests/witnesses.” If the “Disciples” are “wedding guests/witnesses” one therefore must assume that these knew the identity of the bridegroom and of the bride. Christian Scholars seem to gloss over this key fact before us, that the Rabbinic Disciples of the Master are neither “the groom” nor the “bride” but simply honoured guests/witnesses at the wedding! Also and equally important, both the Disciples of Yochanan the Immerser and the Disiciples of the Pharisees seem to understand perfectly the allegories presented in this and following verses of this pericope.

 

Before we uncover the interpretation of this allegory, we need to emphasize that both the Scriptures, and Jewish Law render a wedding of non-effect if either the groom, the bride, or the witnesses/guests are not present. The text makes it clear that Yeshua is the groom, and his Jewish Rabbinic Disciples are the honoured wedding guests/witnesses. That Yeshua is the “bride” is recognized in Rabbinic literature in the Midrashic text of Pesiqta Rabbati 149a –

 

“The garment in which G-d will one day clothe the Messiah will shine ever more brightly from one end of the world to the other, for it is said (Isaiah 61:10): ‘Like a bridegroom who puts on a priestly mitre.’”     

 

Now if Yeshua is the “bridegroom” and the Jewish Rabbinic Disciples of the Master are the “wedding guests/witnesses,” then, who may we ask is the bride? Note that the picture here painted by the Master is incomplete. The bride is there, the wedding guests/witnesses are present, but they all seem to be waiting for the bride’s appearance. The identity of the bride seems to be revealed in the text of Psalm 2:8!

 

What time they have the groom with them, they cannot fast. – There seems to be an echo here of Mishnah Berakhot 1:1, where the recitation of the Shema in its appropriate time is suspended if persons are engaged in a greater Mitzvah such as making the groom and the bride joyful immediately before, during, and after the wedding. Here we find a veiled Kal VaChomer ("Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori), which can be stated as: “If the recital of the Shema at its appropriate time can be postponed, because one is engaged in making the bride and the groom rejoice, how much the more are the minor fasts in the Jewish liturgical calendar to be postponed whilst the groom is with the wedding guests/witnesses waiting for the appearance of the bride to join him under the wedding canopy?” This, of course allegorically is hinted at in the text of Zechariah 8:19, which states:

 

“Thus says the LORD of armies: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, will be to the house of Judah joy and gladness, and cheerful seasons; therefore love truth and peace.”

 

 

Now, we know that weddings are prohibited during these four minor fasts, so, the interpretation here can’t be literal but of necessity involves allegorical interpretation. The wedding alluded to by the Master is that therefore described in Zechariah 8:19, which both the disciples of Yochanan and the disciples of the Pharisees perfectly understand without any protestation.

 

This verse also contains the teaching that for any conversion to G-d by a Gentile to be valid, there needs to be witnesses that are Shomer Torah (Torah Observant), otherwise such a conversion is void and meaningless. Christianity has never equated conversion to following G-d as a marriage, and therefore necessitating to borrow from some of the ceremonial steps from a Jewish wedding.

 

v. 20 - But the days will come when the groom will be taken away from them, – This is a great verse who few have understood its profound implications. The groom appears to be “taken away” before the bride makes her appearance and the marriage ceremony takes place. There seems to be an echo here of the words of the Prophet Isaiah 53:8, where we read:

 

“By oppression and judgment he was taken away, and with his generation who did reason? for he was cut off out of the land of the living, for the transgression of my people to whom the stroke was due.”

 

and then they will fast in those days. – Taken together with the above first part of this verse, it seems that the Messianic age started to germinate for 3 and ½ years of the Master’s ministry, but before it could be stabilized the Messiah was taken away, and therefore there is a reversion to the previous order. Before the Messiah appeared on the scene pious Jews fasted on the 10th of Tebet, Messiah appears and for 3 and ½ years Messiah and his disciples do not fast on the 10th of Tebet, but after the Messiah is taken, all Torah observant Jews, including Nazarean Jews continue fasting on the 10th of Tebet. Therefore, we can say that for 3 and ½ years the world was given a foretaste of what the Messianic Age would be like.

 

Our response to those Christian Scholars that propose that the Master inaugurated a new age, and therefore the fast days also changed or were abolished, is that it appears that they can’t read the Scriptures clearly either in a translation or in the Greek. For the text clearly says “and they will fast in those days” but does not say “and they will fast in different days”! There is absolutely no indication so far in the words of this pericope of a change in the appointed days in the Jewish calendar in which fasting is to be observed. What we have is a brief interruption on the practice for 3 and ½ years to showcase the Messianic Era, and then reverting back to the customary practice until Messiah’s return to this earth.

 

 

v. 21 - And no one sews a patch of unbleached/unshrunken cloth on an old garment, else it takes away its fullness, the refreshed (Greek: KAINOS) from the old, and a worse rip/schism occurs. This Wisdom statement as some have described it has been the subject of unanimous gross Chrstian misinterpretation in order to justify a still latent anti-Semitic bias on the part of most Christian Scholars. Note the following:

 

·        Christian scholars point to the unbleached/unshrunken cloth as better and therefore pointing to Christianity, and the old garment as inferior and thus pointing to Judaism. However, what these scholars fail to point out that the allegory speaks of an older garment which has withstood many washing and the passing of time and therefore not subject to change, but the unbleached/unshrunken cloth is an unknown quantity subject to change and untested by time. Therefore, if the Christian Scholarly interpretation be true then it logically follows that Christianity is indeed inferior and unstable compared to Judaism!

 

·        Christian Scholars allegorize most of verse 21 except for the last clause. Let us logigally examine this verse. There is an old/used garment that has various rips (schisms) – pointing to Judaism at the time of Yeshua divided into various schisms such as Sadducees, Herodians, Pharisaic Hillelites and Pharisaic Shamaaites. Now what are the possible solutions to this problem? Basically two. One, we bring a new untried/unstable movement to displace the rips/schisms. But Messiah points out that if this is done “a worse schism” would occur. The next possible solution is carefully mend the rips/schisms in the old/used garment with a good piece of the old cloth and therefore refresh the old/used garment. Christianity is the first solution, Jewish Orthodoxy is the second solution.

 

·        It seems to me that Christian Scholars have failed abysmally to see how much irreparable damage they have caused to the Messiah, and to his teachings, and how guilty of the crime of producing a greater and unnecessary schism they are. Is there any sane Christian Scholar out there that can read accurately and think logically without injecting Christian anti-Semitic dogma to the plain meaning of the text? May G-d, most blessed be He brings us speedily to that day!     

 

 

v. 22 - And no one puts new (Greek: NEOS) wine into old skins, else the new (Greek: NEOS) wine bursts the skins, and the wine pours out, and the skins will be destroyed. But new (Greek NEOS) wine is put into refreshed (Greek: KAINOS) skins. – Before we delve into the interpretation of this text, let me ask a simple question to all reading this commentary. What wine is better and more expensive, an old aged wine or wine that has not fully fermented and was produced just recently? Yet again Christian Scholars allegorize this verse and say that the New Intoxicating Wine (which is still in process of fermentation and therefore unstable and unknown quantity) points to Christianity and the Old Wine points to Judaism.

 

Consider for example, the following statement of Marcus[3] and echoed by Hooker[4], Gundry[5], Lane[6], and many other who parrot the same line:  

 

“This basic point about the incompatibility between the new and the old orders and the necessity of preserving, undiluted by compromise with the structures of the old age, the eschatological power that has broken into the world in Jesus’ advent, is summed up by the battle cry that end the passage: “New wine into new wineskins!” This slogan was probably specially important to the Markan community, which was conscious of the singularity of its claim that, despite consisting largely of Gentiles, it was the true Israel. In a context decisively influenced by the Old Testament and Judaism, however, the slogan necessarily raises the question of whether or not the old age structures swept away by the eschaton include not only Pharisaic purity rules and various fasting practices but also the Law of Moses itself.”

 

At this point, the Catholic Scholar Noonan Sabin[7] seems to introduce some degree of sanity and fresh air into the vicious equation. She states:

 

“The second question asked of Jesus here comes not from the Pharisees but from the people. The question is typical of all people who have made a religious commitment, because it is natural for pious folk to assume that there is a right way and a wrong way of doing things. If they see two religious leaders whom they respect doing things differently, they naturally want to know which one is right. Jesus’ indirect reply (again a question answered by a question) suggests that there are no absolutes here but simply seasons of appropriateness. His response is again reminiscent of the Wisdom writings – this time, of Ecclesiastes:

 

            There is an appointed time for everything ...

                A time to weep, and a time to laugh;

            A time to mourn, and a time to dance (Eccl. 3:1,4).

 

The point is bolstered by two more Wisdom sayings: “No one sews a piece of unshrunken cloth on an old cloak” (2:21) and “No one pours new wine into old wineskins” (2:22). Like so many of the concise truths of Proverbs, these sayings are homey, seeming to arise from close observation in a domestic setting. They are not in themselves profound, but they support the perspective implicit in the reply about fasting or feasting that there are seasons in the spiritual life. This pair of sayings also suggests that there can be a tension if we try to force a new style upon an old one.

 

Many Christians have been tempted to read in here a contrast between the “Old Testament” and the New Testament or between Judaism and Christianity, but such contrasts would have made no sense to Mark. At the time Mark was composing, there was no division between testaments; what we now call the “Old” or First Testament constituted all the Scripture there was. There was, moreover, not yet an established Christian church that sharply distinguished itself from Judaism. So the tension between the “old” and “new” here cannot be taken as a Jewish-Christian conflict; it is simply a wise observation about the unsettling effects of new patterns upon old ones. It is worth noting, moreover, that Jesus suggests here that his disciples will eventually and appropriately return to fasting (2:20). The time of the bridegroom is not here permanently – at least not yet.”

 

This take, seems to be much closer to the truth, and in consonance with what we have explained thus far. How refreshing it is to see a Christian Scholar making justice to the text!

 

On this last verse of our pericope, Schmidt[8] comments:

 

“Winemaking was one of the most ancient and famous trades of Palestine. The juice collected from treading grapes in a large vat began to ferment naturally when the yeast of the grape-skins came into contact with the juice, converting its sugar content into alcohol and carbon dioxide gas. The fermentation process was not yet completed when the young wine was placed in containers for storage, either jars or skins made from whole goat hides. The gas produced from young wine still fermenting made even flexible new wineskins “ready to burst” (Job 32:19).”

 

What is therefore the Master trying to communicate with this saying? Well, if we follow the majority of Christian Scholars in equating the New Wine with Christianity, we could say that Christianity is inherently unstable and dangerous until it reaches its full maturity in the course of time as it returns back to its Jewish roots and rejects its pagan influences and becomes once again a sect within Jewish Orthodoxy. I have to confess that this view is very tempting, but it is somewhat disconnected with the issue of fasting here at hand at the appropriate seasons of the Jewish calendar.

 

A better interpretation of this verse would be to see “New Wine” (the Messianic Age) as futile and contra productive whilst the present cosmic, socio-political, and even cultural norms remain unchanged (old wine skins). This is NOT a matter of Christianity vs. Judaism it is a matter of the present age and its cosmic order vs. the Messianic Age and its refreshed cosmic order. After all, how can we speak of a Messianic age whilst wolves are still eating lambs, leopards eating kids, and lions eating calves? Did not Isaiah prophesied of an age in which: “The wolf also will dwell with the lamb, and the leopard will lie down with the kid; and the calf and the young lion and the fatling together; and a little child will lead them” (Isaiah 11:6)? In other words, the present cosmic/natural/social order cannot contain the “New Wine” of the Messianic Age, and for the Messianic Age, in order to be fully manifested there needs to be a refreshing/reformation of the cosmic/natural/social order (refreshed wineskins).

 

Please note the Greek words used for “New” (NEOS) and “Refreshed” (KAINOS) in vv. 21-22     

 

21. And no one sews a patch of unbleached/unshrunken cloth on an old garment, else it takes away its fullness, the refreshed (Greek: KAINOS) from the old, and a worse rip/schism occurs.

22. And no one puts new (Greek: NEOS) wine into old skins, else the new (Greek: NEOS) wine bursts the skins, and the wine pours out, and the skins will be destroyed. But new (Greek NEOS) wine is put into refreshed (Greek: KAINOS) skins.

 

It is NOT therefore a case of “New Wine” into “New Wineskins” but rather “New Wine” into “Refreshed skins.” If Mark (Mordechai) wanted to say “New Wineskins” he could have used the word “NEOS” as he did in the case of wine, but unfortunately this is not the case, and for a very important reason that escapes Christian Scholars blinded by their anti-Semitic dogmas.

 

Further, and to drive our point home, the Messianic Age is not about the Jews grabbing firmly and with enthusiasm the tsitsit (knotted fringes) of a pastor or priest and saying to them we want to go with you up to the Heavenly Jerusalem because we know that G-d is with you, but rather as the G-d Himself says:

 

“In those days [it will come to pass, that] ten [Gentile] men do take hold, out of all the languages of the Gentiles, Yes, they have taken hold of the knotted fringes of a man, a Jew, saying: We [will] go [up] with you, for we have heard that God is with you.”  (Zechariah 8:23)

 

Note also that neither the disciples of Yochanan the Immerser, nor the disciples of the Pharisees, nor the disciples of the Master debate Yeshua’s answers nor do they raise any questions about what he said. It seems that all were unanimous and agreeing with our Master’s answer. Surely their interpretation of the sayings of the Master in this pericope was vastly different to that held by the most prestigious Christian Scholars in the past and today.  

 

As we have seen, when the verses of this pericope are logically examined and properly interpreted, its teachings are not at variance with the teachings of normative Judaism. We have also found that the Christian classical interpretation of these verses is obviously inconsistent with a plain reading of the text and with the intentions of its author (Mordechai).

 

To G-d, most blessed be He, be all the glory, honour, and praise, and may His Mashiach return soon to us in our days and in the days of the entire house of Yisrael so that justice may prevail, amen ve amen! 

 

 

 

MISHLE (Proverbs) 4:1-9

 

A Father’s Admonition

 

א  שִׁמְעוּ בָנִים, מוּסַר אָב;   

וְהַקְשִׁיבוּ, לָדַעַת בִּינָה.

1 Hear, children, the Father’s chastisement,

and listen to know understanding.

ב  כִּי לֶקַח טוֹב, נָתַתִּי לָכֶם;   

תּוֹרָתִי, אַל-תַּעֲזֹבוּ.

2 “For I have given you a goodly acquisition;

do not forsake my Torah.”

ג  כִּי-בֵן, הָיִיתִי לְאָבִי;   

רַךְ וְיָחִיד, לִפְנֵי אִמִּי.

3 For I was a son to my father,

tender and an only one before my mother.

ד  וַיֹּרֵנִי--וַיֹּאמֶר לִי,

יִתְמָךְ-דְּבָרַי לִבֶּךָ;   

שְׁמֹר מִצְו‍ֹתַי וֶחְיֵה.

4 And he taught me, and he said to me:

“My words will sustain your heart;

heed my commandments, and live;

ה  קְנֵה חָכְמָה, קְנֵה בִינָה;   

אַל-תִּשְׁכַּח וְאַל-תֵּט,

מֵאִמְרֵי-פִי.

5 Acquire wisdom, acquire understanding.

Do not forget, and do not stray from the words of my mouth;

ו  אַל-תַּעַזְבֶהָ וְתִשְׁמְרֶךָּ;   

אֱהָבֶהָ וְתִצְּרֶךָּ.

6 Do not forsake it [Torah], and it will guard you;

love it, and it will protect you.

ז  רֵאשִׁית חָכְמָה, קְנֵה חָכְמָה;   

וּבְכָל-קִנְיָנְךָ, קְנֵה בִינָה.

7 When you begin studying wisdom, acquire wisdom [thoroughly], and let the chief of your acquisitions be that of understanding.

ח  סַלְסְלֶהָ וּתְרוֹמְמֶךָּ;   

תְּכַבֵּדְךָ,

כִּי תְחַבְּקֶנָּה.

8 Caress it, and it will uplift you;

it will honour you,

when you embrace it.

ט  תִּתֵּן לְרֹאשְׁךָ, לִוְיַת-חֵן;   

עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ.

9 It will set a chaplet of grace upon your head; it will bestow a crown of glory upon you.

 

Comments:

 

v. 2 For a good lekach – If it is possible for one to study Torah and he does not do so, the Holy One blessed be He brings upon him sore afflictions to grieve him, viz., (Psalms 39:3): “I was dumb with silence, silenced from good, and my pain was grievous,” “good” being Torah, viz., “For a good lekach have I given you; do not forsake My Torah.” R. Zeira (some say, Chanina ben Pappa) said: Come and see that the nature of flesh and blood is not like that of the Holy One blessed be He. It is the nature of flesh and blood that when one sells something to his neighbour the seller is sad and the buyer is glad. Not so with the Holy One blessed be He – He gave Torah to Israel and was glad, viz.: “For a good lekach have I given you; do not forsake My Torah.” (Berakhot 5a)

 

This tells me only of the blessing over food. Whence do I derive [the same obligation for] the blessing over the Torah? R. Yishmael said: It is derived a fortiori, viz.: If he must make a blessing for temporal life, how much more so must he make one for eternal life! ... R. Yehudah b. Betheira says: This [a fortiori argument] is not required. It is written “good” [(Deuteronomy 8:10) “And you will bless the LORD your G-d for the good land which He has given you”] = “the good” [(a superfluous construction in Hebrew)]. “good” – this Torah, viz.: “For a good lekach have I given you; do not forsake My Torah.” “the good” – the building of Jerusalem.  (Berakhot 48b)

 

R. Yehudah said: A day of rain is as great as the day on which the Torah was given, viz. (Deuteronomy 32:2) “My lekach will drip as the rain”; and “lekach” is none other than Torah, viz.: “For a good lekach have I given you; do not forsake My Torah.” Rava said: It is even greater than the day on which the Torah was given, it being written: “My lekach will drip as the rain.” Which is being made subservient to which? The smaller [Torah] is bening made subservient to the greater [rain].  (Ta’anit 7a)

 

... (Psalms 34:13): “Who is the man that wants life ... guard your tongue from evil.” Lest you say: Since I have guarded my tongue from evil and my lips from speaking falsehood, I can go and indulge in sleep; it is, therefore written (ibid 15): “Depart from evil and do good,” “good” being Torah, viz.: “For a good lekach have I given you; do not forsake My Torah.” (Aboda Zarah 19b)

 

R. Yehudah said (Hosea 8:3): “Israel has cast off the good – the foe will pursue him” – “the good” is none other than Torah, viz.: “For a good lekach have I given you; do not forsake My Torah.” (Yerushalmi Rosh HaShanah 38)

 

4 And he taught me - ... And there are no days so steeped in good as those [(of a fetus in its mother’s womb)], viz. (Job 29:2): “Who will give me [months] like the months of yore, like the days when G-d kept watch over me!” Which are “the days” which have “months” but no years? These are the months of birth [i.e. gestation]. And he is taught the entire Torah, viz.: “And He taught me. And He said to me: ‘Let your heart uphold My Words; keep My commandments and live!” And it is written (Job 29:4): “When the secret of G-d was upon my tent.” Why adduce [“When the secret, etc.”]? If you would contend that the Prophet says this [(“Let your heart, etc.”)]; it is, therefore, adduced: “When the secret of G-d was upon my tent.”  (Nidda 30b)

 

7 Acquire wisdom; acquire understanding – The Rabbis taught: If one sees a reed [kaneh] in a dream, he can look forward to wisdom, viz.: “Acquire wisdom.” If he sees many reeds [kanim], he may look forward to understanding, viz.: “And with all your acquirements [kinyanecha], acquire understanding.”  (Berakhot 56b)

 

 8 Caress it - ... The King said [to Shimon ben Shetach]: “See how much honour I accord you.” He answered: “It is not you, but the Torah that accords me honour, as it is written: “Caress it, and it will uplift you; it will honour you, when you embrace it.”  (Berakhot 48a)   

 

 

 

Questions for Reflection:

 

1.      What question/s lie behind Rashi’s comments in Genesis 19:1?

 

2.      What question/s lie behind Rashi’s comments in Genesis 19:2?

 

3.      What question/s lie behind Rashi’s comments in Genesis 19:3?

 

4.      What question/s lie behind Rashi’s comments in Genesis 19:4?

 

5.      What question/s lie behind Rashi’s comments in Genesis 19:5?

 

6.      What question/s lie behind Rashi’s comments in Genesis 19:6?

 

7.      What question/s lie behind Rashi’s comments in Genesis 19:12?

 

8.      What question/s lie behind Rashi’s comments in Genesis 19:15?

 

9.      What question/s lie behind Rashi’s comments in Genesis 19:16?

 

10.   What question/s lie behind Rashi’s comments in Genesis 19:17?

 

11.   What question/s lie behind Rashi’s comments in Genesis 19:19?

 

12.   What question/s lie behind Rashi’s comments in Genesis 19:20?

 

13.   What question/s lie behind Rashi’s comments in Genesis 19:24?

 

14.   What question/s lie behind Rashi’s comments in Genesis 19:26?

 

15.   What question/s lie behind Rashi’s comments in Genesis 19:29?

 

16.   What question/s lie behind Rashi’s comments in Genesis 19:37?

 

17.   What questions are answered in the Mishnaic Treatise of Mark 2:18-22?

 

18.   What obligations are intimated in the Mishnah of Mark 2:18-22?

 

19.   What is the relationship between acquiring “understanding” and acquiring “a good wife”?

 

20.   How is the Torah Seder related to:

(a)    Psalm Fourteen for this week?

(b)   The Ashlamatah of Isaiah 17:14-18:7 + 19:25 for this week?

(c)    Mark (Mordechai) 2:18-22?

(d)   Proverbs 4:1-9?

 

21.   After taking into consideration all the above texts and our Torah Seder, what would you say is the general message from the Scriptures for this coming week?

 

 

 

Always remember that the goal is not to be correct or incorrect in answering the questions but to participate and give it your best!

 

 

Shalom Shabbat and much courage and guidance of G-d’s Wisdom in answering the above questions!

 

 

Hakham Dr. Yosef ben Haggai

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 



[1] Marcus,  Joel M., (2000), The Anchor Bible: Mark 1-8 A New Translation With Introduction And Commentary, New York: Doubleday, p. 212. Cf. also Lane, William L. (p. 91), Hooker, Morna, D. (p.83). 

[2] Ibid.: pp. 212-215.

[3] Marcus,  Joel M., (2000), The Anchor Bible: Mark 1-8 A New Translation With Introduction And Commentary, New York: Doubleday, pp. 238-239.

[4] Hooker, Morna D. (1991). Black’s New Testament Commentaries: The Gospel According to Saint Mark, London: A & C Black Publishers Ltd., pp. 100-101.

[5] Gundry, Robert H., (1993), Mark: A Commentary on His Apology for the Cross, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., pp. 133-139.

[6] Lane, William L., (1974), The New International Commentary on the New Testament: The Gospel According to Mark, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., pp. 112-113

[7] Sabin, Marie Noonan, (2006), “New Collegeville Bible Commentary: The Gospel According to Mark,” Collegeville, Minnesota: Liturgical Press, pp. 30-31.

[8] Schmidt, Daryl, D., (1990), The Scholars Bible: The Gospel of Mark, Sonoma, California: Polebridge Press, p. 57.