|
Esnoga Bet Emunah 1101 Surrey Trace SE, Tumwater, WA 98501 United
States of America ©
2011 E-Mail: gkilli@aol.com |
|
Esnoga Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America ©
2011 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial Torah Cycle) /
Septennial Cycle (Septennial Torah Cycle)
|
Three and
1/2 year Lectionary Readings |
Fourth Year of the Reading
Cycle |
|
Tishri 24, 5772 – Oct. 21 – Oct. 22, 2011 |
Fourth Year of the Shmita
Cycle |
Candle Lighting and Habdalah Times:
|
Conroe &
Austin, TX, U.S. Fri.
Oct 21 2011 – Candles at 6:36 PM Sat.
Oct 22 2011 – Havdalah 7:29 PM |
Brisbane,
Australia Fri.
Oct 21 2011 – Candles at 5:40 PM Sat.
Oct 22 2011 – Havdalah 6:35 PM |
Bucharest,
Romania Fri.
Oct 21 2011 – Candles at 6:05 PM Sat.
Oct 22 2011 – Havdalah 7:05 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri.
Oct 21 2011 – Candles at 6:42 PM Sat.
Oct 22 2011 – Havdalah 7:37 PM |
Jakarta,
Indonesia Fri.
Oct 21 2011 – Candles at 5:28 PM Sat.
Oct 22 2011 – Havdalah 6:17 PM |
Manila & Cebu, Philippines Fri.
Oct 21 2011 – Candles at 5:15 PM Sat. Oct
22 2011 – Havdalah 6:05 PM |
|
Miami,
FL, U.S. Fri.
Oct 21 2011 – Candles at 6:30 PM Sat.
Oct 22 2011 – Havdalah 7:22 PM |
Olympia,
WA, U.S. Fri.
Oct 21 2011 – Candles at 5:57 PM Sat.
Oct 22 2011 – Havdalah 6:59 PM |
Murray,
KY, & Paris, TN. U.S. Fri.
Oct 21 2011 – Candles at 5:53 PM Sat.
Oct 22 2011 – Havdalah 6:49 PM |
|
Sheboygan & Manitowoc, WI, US Fri.
Oct 21 2011 – Candles at 5:41 PM Sat.
Oct 22 2011 – Havdalah 6:41 PM |
Singapore,
Singapore Fri.
Oct 21 2011 – Candles at 6:34 PM Sat.
Oct 22 2011 – Havdalah 7:23 PM |
St.
Louis, MO, U.S. Fri.
Oct 21 2011 – Candles at 5:57 PM Sat.
Oct 22 2011 – Havdalah 6:54 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This
Torah commentary comes to you courtesy of:
His Honor
Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah
His Honor
Paqid Adon Mikha ben Hillel
His Honor
Paqid Adon David ben Abraham
Her
Excellency Giberet Sarai bat Sarah & beloved family
His Excellency
Adon Barth Lindemann & beloved family
His Excellency
Adon John Batchelor & beloved wife
His
Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,
His
Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia
Foster
His
Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat
Sarah
His
Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat
Sarah
Her
Excellency Giberet Laurie Taylor
His Honor
Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat
Sarah
Her
Excellency Prof. Dr. Conny Williams & beloved family
Her
Excellency Giberet Gloria Sutton & beloved family
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!
The
following Torah readings and commentaries are dedicated in honor of Mrs. Wendy
Carlsson (my sister-in-law and a recent
widow) who has been diagnosed with cancer in the heart and lung and given by
her oncologists six months to live. May G-d’s most wonderful mercy be upon her
and may He heal her together with all the sick in Israel, amen ve amen!
Shabbat
“Sh’ma Yisrael” & Mevar’chim HaChodesh Heshvan
New Moon for the Month
of Heshvan Friday Oct. 28 – Saturday Oct. 29, 2011
|
Shabbat |
Torah Reading: |
Weekday Torah Reading |
|
שְׁמַע, יִשְׂרָאֵל |
|
|
|
“Sh’ma Yisrael” |
Reader 1 – D’barim 6:4-9 |
Reader 1 – D’barim 7:12-14 |
|
“Hear O Israel” |
Reader 2 – D’barim 6:10-12 |
Reader 2 – D’barim 7:14-16 |
|
“Oye O Israel” |
Reader 3 – D’barim 6:13-15 |
Reader 3 – D’barim 7:12-16 |
|
D’barim (Deut.) 6:4-7:11 |
Reader 4 – D’barim 6:16-19 |
|
|
Ashlamatah: Zech. 14:9-11, 16-21 |
Reader 5 – D’barim 6:20-25 |
|
|
Special: 1 Samuel 20:18,42 |
Reader 6 – D’barim 7:1-5 |
Reader 1 – D’barim 7:12-14 |
|
Psalm 116-117 |
Reader 7 – D’barim 7:6-11 |
Reader 2 – D’barim 7:14-16 |
|
Maftir: B’Midbar 28:9-15 |
Reader 3 – D’barim 7:12-16 |
|
|
N.C.: Mark 14:26-31 |
- Zech. 14:9-11, 16-21
1 Samuel 20:18,42 |
|
Blessing Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the universe, Who
has sanctified us through Your commandments, and commanded us to actively study
Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your Torah in
our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your Torah
for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches
Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the universe, Who
chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem,
Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
This way, the priests will link My Name with the Israelites,
and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when doing acts of kindness; and there
is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy
even in this world, even though the primary reward is in the Next World: They
are: Honouring one's father and mother; doing acts of kindness; early
attendance at the place of Torah study -- morning and night; showing
hospitality to guests; visiting the sick; providing for the financial needs of
a bride; escorting the dead; being very engrossed in prayer; bringing peace
between two people, and between husband and wife; but the study of Torah is as
great as all of them together. Amen!
Rashi
& Targum Pseudo Jonathan
for: D’barim
(Deuteronomy) 6:4 – 7:11
|
Rashi |
Targum
Pseudo Jonathan |
|
4. Hear, O
Israel: The Lord is our God; the Lord is one. |
4. It
was, when the time came that our father Jakob should be gathered out of the
world, he was anxious lest there might be an idolater among his sons. He
called them, and questioned them, Is there such perversity in your hearts?
They answered, all of them together, and said to him: HEAR, ISRAEL OUR
FATHER: THE LORD OUR GOD IS ONE LORD! Jakob made response, and said, Blessed
be His Glorious Name forever and ever. JERUSALEM:
When the end had come to our father Jakob, that he should be taken up from
the world, he called the twelve tribes, his sons, and gathered them round his
couch. Then Jakob our father rose up, and said to them, Do you worship any
idol that Terah the father of Abraham worshipped? Do you worship any idol
that Laban (the brother of his mother) worshipped? Or worship you the God of
Jakob? The twelve tribes answered together, with fullness of heart, and said,
Hear now, Israel our father: The LORD our God is one LORD. Jakob responded
and said, May His Great Name be blessed for ever! |
|
5. And you
shall love the Lord, your God, with all your heart and with all your soul,
and with all your means. |
5. Mosheh
the prophet said to the people of the house of Israel, Follow after the true
worship of your fathers, that you may love the LORD your God with each
disposition of your hearts, and also that He may accept your souls, and the
(dedicated) service of all your wealth; |
|
6. And
these words, which I command you this day, shall be upon your heart. |
6. and let
these words which I command you this day be written upon the tables of your
hearts. |
|
7. And you
shall teach them to your sons and speak of them when you sit in your house,
and when you walk on the way, and when you lie down and when you rise up. |
7. And you
will unfold them to your children, and meditate upon them when you are
sitting in your houses, at the time when you are occupied in secret chambers,
or in journeying by the way; at evening when you lie down, and at morning
when you arise. |
|
8. And you
shall bind them for a sign upon your hand, and they shall be for ornaments
between your eyes. |
8. And you
will bind them as written signs upon your left hand, and they will be for
tephillin upon your forehead over your eyes. |
|
9. And you
shall inscribe them upon the doorposts of your house and upon your gates. |
9. And you
will write them upon the pillars, and affix them in three places, against the
cupboard, upon the posts of your house, and on the right hand of your gate,
in your going out. |
|
10. And it
will be, when the Lord, your God, brings you to the land He swore to your
fathers, to Abraham, to Isaac, and to Jacob, to give you, great and good
cities that you did not build, |
10. And
when the LORD your God has brought you into the land which he promised to
Abraham, Yitshak, and Jakob, your fathers, to give you cities great and
goodly which you did not toil in building, |
|
11. and
houses full of all good things that you did not fill, and hewn cisterns that
you did not hew, vineyards and olive trees that you did not plant, and you
will eat and be satisfied. |
11. houses
also, filled with all good, which you did not occupy in filling, and hewn
cisterns in hewing which you did not labour, vineyards and olives with
planting which you did not weary; and when you have eaten. and are satisfied, |
|
12. Beware,
lest you forget the Lord, Who brought you out of the land of Egypt, out of
the house of bondage. |
12. beware
lest you forget the fear of the LORD your God, who delivered and led you out
free from the land of Mizraim, from the house of the affliction of slaves; |
|
13. You
shall fear the Lord, your God, worship Him, and swear by His name. |
13. but
fear the LORD your God, and worship before Him, and swear by the Name of the
Word of the LORD in truth. |
|
14. Do not
go after other gods, of the gods of the peoples who are around you. |
14. You
will not go after the idols of the Gentiles, the idols of the peoples who are
round about you: |
|
15. For the
Lord, your God, is a zealous God among you, lest the wrath of the Lord, your
God, be kindled against you, and destroy you off the face of the earth. |
15. for
the LORD our God is a jealous God, and an Avenger, whose Shekinah dwells in
the midst of you; lest the anger of the LORD your God be kindled against you,
and He quickly destroy you from the face of the earth. |
|
16. You
shall not try the Lord, your God, as you tried Him in Massah. |
16. Sons
of Israel, my people, be warned not to tempt the LORD your God as you tempted
Him in the ten temptations; |
|
17. Diligently
keep the commandments of the Lord, your God, and His testimonies. and His
statutes, which He has commanded you. |
17. keeping
keep the commandments of the LORD your God, and His testimonies and statutes
which He has commanded you; |
|
18. And you
shall do what is proper and good in the eyes of the Lord, in order that it
may be well with you, and that you may come and possess the good land which
the Lord swore to your forefathers, |
18. and
do what is good and right before the LORD that it may be well with you, and
you may go in, and possess by inheritance the good land which the LORD
covenanted to your fathers; |
|
19. to
drive out all your enemies from before you, as the Lord has spoken. |
19. that
He may drive out all your enemies before you, as the LORD has said. |
|
20. If your
son asks you in time to come, saying, "What are the testimonies, the
statutes, and the ordinances, which the Lord our God has commanded you?" |
20. When
your son, in time to come, will ask you, saying, What are the testimonies,
statutes, and judgments which the LORD our God has commanded you? |
|
21. You
shall say to your son, "We were slaves to Pharaoh in Egypt, and the Lord
took us out of Egypt with a strong hand. |
21. then
will you say to your sons, We were servants to Pharoh in Mizraim, |
|
22. And the
Lord gave signs and wonders, great and terrible, upon Egypt, upon Pharaoh,
and upon all his household, before our eyes. |
22. and
the Word of the LORD brought us out of Mizraim with a mighty hand; and the
Word of the LORD wrought signs, great wonders, and sore plagues on Mizraim
and on Pharoh and all the men of his house, which our eyes beheld; |
|
23. And he
brought us out of there, in order that He might bring us and give us the land
which He swore to our fathers. |
23. but
us He led forth free to bring us in and give us the land which He swore to
our fathers. |
|
24. And the
Lord commanded us to perform all these statutes, to fear the Lord, our God,
for our good all the days, to keep us alive, as of this day. |
24. And
the LORD commanded us to perform all these statutes, that we may fear the
LORD our God for good to us in all days, that He may preserve us alive as at
the time of this day; |
|
25. And it
will be for our merit that we keep to observe all these commandments before
the Lord, our God, as He has commanded us." |
25. and
(the reward of) righteousness/generosity will be reserved for us in the world
to come, if we keep all these commandments to perform them before the LORD
our God, as He has commanded us. |
|
|
|
|
1. When
the Lord, your God, brings you into the land to to which you are coming to
possess it, He will cast away many nations from before you: the Hittites, the
Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivvites, and
the Jebusites, seven nations more numerous and powerful that you. |
1. When
the LORD your God will bring you into the land to which you will come to
possess it, and He will make many peoples to go out from before you, the
Hittites, Girgashites, Amorites, Kenaanites, Perizites, Hivites, and
Jebusites, seven nations more numerous and strong than you. |
|
2. And the
Lord, your God, will deliver them to you, and you shall smite them. You shall
utterly destroy them; neither shall you make a covenant with them, nor be
gracious to them. |
2. and
the LORD your God will deliver them up before you, then will you blot them
out and utterly consume them by the curse of the LORD. You will strike no
covenant with them, nor have pity upon them. |
|
3. You
shall not intermarry with them; you shall not give your daughter to his son,
and you shall not take his daughter for your son. |
3. You
will not intermarry with them; your daughters you will not give to their
sons, nor take their daughters for your sons; for whosoever marries with them
is as if he made marriage with their idols. |
|
4. For he
will turn away your son from following Me, and they will worship the gods of
others, and the wrath of the Lord will be kindled against you, and He will
quickly destroy you. |
4. For
their daughters will lead your sons away from My worship to serve the idols
of the Gentiles; so will the anger of the LORD be kindled against you, and He
will destroy you suddenly. |
|
5. But so
shall you do to them: You shall demolish their altars and smash their
monuments, and cut down their asherim trees, and burn their graven images
with fire. |
5. But
this will you do to them: you will destroy their altars, break their statues
in pieces, cut down their groves for worship, and burn the images of their
idols with fire. |
|
6. For you
are a holy people to the Lord, your God: the Lord your God has chosen you to
be His treasured people, out of all the peoples upon the face of the earth. |
6. For
you will be a holy people before the LORD your God, as the LORD your God has
taken pleasure in you, that you may be a people more beloved before Him than
all the peoples who are on the face of the earth. |
|
7. Not
because you are more numerous than any people did the Lord delight in you and
choose you, for you are the least of all the peoples. |
7. Not
because you were more excellent than all other peoples has the LORD had
pleasure in you and chosen you, but because you were poor in spirit, and more
humble than all the nations. |
|
8. But
because of the Lord's love for you, and because He keeps the oath He swore to
your forefathers, the Lord took you out with a strong hand and redeemed you
from the house of bondage, from the hand of Pharaoh, the king of Egypt. |
8. Therefore,
because the LORD had mercy on you, and would keep the covenant He had sworn
with your fathers, He led you out free with a mighty hand, and redeemed you
from the house of the affliction of slaves, from the hand of Pharoh king of
Mizraim. |
|
9. Know,
therefore, that the Lord, your God He is God, the faithful God, Who
keeps the covenant and loving kindness with those who love Him and keep His
commandments to a thousand generations. |
9. Know
therefore that the LORD your God is a Judge, strong and faithful,
keeping covenant and mercy with them who love Him and keep His commandments
unto a thousand generations, |
|
10. And He
repays those who hate Him, to their face, to cause them to perish; He will
not delay the one who hates Him, but he will repay him to his face. |
10. and
who repays to them who hate Him the reward of their good works in this world,
to destroy them (for their evil works) in the world to come; neither delays
He (to reward) His enemies, but while they are alive in this world He pays
them their recompense. JERUSALEM:
And he repays them who hate Him for their little deeds of good which are in
their hands in this world, to destroy them in the world to come; nor does He
delay to render to them that hate Him the reward of the slight works that are
in their hands in this world. |
|
11. You
shall therefore, observe the commandments, the statutes, and the ordinances,
which I command you this day to do. |
11. Observe
therefore the mandates, the statutes, and judgments which I command you, to
perform them. |
|
|
|
Rashi & Targum Pseudo Jonathan for: B’midbar
(Numbers) 28:9-15
|
Rashi |
Targum Pseudo Jonathan |
|
9 On the Shabbat day
[the offering will be] two yearling lambs without blemish, and two tenths [of
an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its
libation. |
9 but on the day of
Shabbat two lambs of the year without blemish, and two tenths
of flour mixed with olive oil for the mincha and its libation. |
|
10 This is the
burnt-offering on its Shabbat, in addition to the constant (daily)
burnt-offering and its libation. |
10 On the Sabbath you
will make a Sabbath burnt sacrifice in addition to the perpetual burnt
sacrifice and its libation. |
|
11 At the beginning of
your months you will bring a burnt-offering to Adonai, two young bulls, one
ram, seven yearling lambs, [all] without blemish. |
11 And at the beginning
of your months you will offer a burnt sacrifice before the Lord; two young
bullocks, without mixture, one ram, lambs of the year seven, unblemished; |
|
12 And three tenths [of
an ephah] of fine flour as a meal-offering mixed with the [olive] oil for
each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed
with the [olive] oil for the one ram, |
12 and three tenths of
flour mingled with oil for the mincha for one bullock; two tenths of flour
with olive oil for the mincha of the one ram; |
|
13 And one tenth [of an
ephah] of fine flour as a meal-offering mixed with the [olive] oil for each
lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai. |
13 and one tenth of
flour with olive oil for the mincha for each lamb of the burnt offering, an
oblation to be received with favour before the Lord. |
|
14 Their libations
[will be], one half of a hin for (a) bull, one third of a hin for the ram,
and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering
of each [Rosh] Chodesh, at its renewal throughout the months of the year. |
14 And for their
libation to be offered with them, the half of a hin for a bullock, the third
of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes.
This burnt sacrifice will be offered at the beginning of every month in the
time of the removal of the beginning of every month in the year; |
|
15 And [You will also
bring] one he-goat for a sin offering to Adonai, in addition to the constant
(daily) burnt-offering it will be done, and its libation. |
15 and one kid of the
goats, for a sin offering before the Lord at the disappearing (failure) of
the moon, with the perpetual burnt sacrifice will you perform with its
libation. |
|
|
|
Reading Assignment:
The Torah Anthology:
Yalkut Me’Am Lo’Ez - Vol 16: Deuteronomy – II – Faith & Optimism
By: Rabbi Yitzchaq
Behar Argueti
Published by: Moznaim Publishing
Corp. (New York, 1992)
Vol. 16 – “Deuteronomy
– II – Faith & Optimism,” pp. 260-314.
Summary of the Torah Seder – Deuteronomy
6:4 – 7:11
·
The
Shema – Deuteronomy 6:4-9
·
Peril
of Forgetting – Deuteronomy 6:10-19
·
The
Exodus – An Object Lesson – Deuteronomy 6:20-25
·
The
Ten Words and the Shem Demands Avoidance of Intermarriage, and the Destruction
of all Idolatrous Worship in the Promised Land – Deuteronomy 7:1-5
·
Reason
for Previous Commands – Deuteronomy 7:6-11
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: D’barim (Deuteronomy) 6:4 – 7:11
4 The
Lord is our God; the Lord is one The Lord, who is now our God and not the God of the
other nations - He will be [declared] in the future “the one God,” as it is
said: “For then I will convert the peoples to a pure language that all of them
call in the name of the Lord” (Zeph. 3:9), and it is [also] said: “On that day
will the Lord be one and His name one” (Zech. 14:9). (see Sifrei)
5 And you
shall love [the Lord] Perform His commandments out of love. The one
who acts out of love cannot be compared to the one who acts out of fear. If one
serves his master out of fear, when the master sets a great burden upon him,
this servant will leave him and go away [whereas if out of love he will serve
him even under great burden] (Sifrei 6:5).
with all
your heart Heb. בְּכָל־לְבָבְךָ [The double “veth” in לְבָבְךָ , instead of the usual form לִבְּךָ suggests:] Love Him with your two inclinations
[the good and the evil]. (Sifrei ; Ber. 54a) Another explanation; “with all
your heart,” is that your heart should not be divided [i.e., at variance] with
the Omnipresent (Sifrei).
and with
all your soul Even if He takes your soul (Sifrei ; Ber. 54a, 61a).
and with
all your means Heb. וּבְכָל־
מְאֽדֶךָ , with all your possessions. There are people whose possessions
are more precious to them than their own bodies. Therefore, it says, “and with
all your means.” (Sifrei) Another explanation of וּבְכָל־
מְאֽדֶךָ is: You shall love God with whatever measure (מִדָּה) He metes out to you, whether it be the measure of good or the
measure of retribution. Thus also did David say: “I will lift up the cup
of salvations [and I will call upon the name of the Lord]” (Ps.
116:12-13); “I found trouble and grief [and I called out in the name of the
Lord]” (Ps. 116:3-4).
6 And
these words... shall be What is this “love” [referred to in the previous
verse]? It is that these words [the mitzvoth] shall be upon your heart, and
through this, you will come to recognize the Holy One, blessed be He, and will
[consequently] cling to His ways. (Sifrei 6:6)
which I
command you this day they should not appear to you as an antiquated
edict (דְּיוּטַגְמָא) which no one cares about, but as a new one, which
everyone hastens to read. The word דְּיוּטַגְמָא means: a royal edict which comes in
writing.(Sifrei)
7 And you
will teach them Heb. וְשִׁנַּנְתָּם . This is an expression of sharpness,
meaning that these words should be sharply impressed in your mouth, so that if
a person asks you something, you will not have to hesitate about it, but you
will tell him immediately. (Sifrei ; Kidd. 30a)
to your
sons These are your disciples. We find everywhere that
disciples are termed “sons,” as it is said: “You are children to the Lord your
God” (Deut. 14:1), and it says: “The disciples [lit. sons] of the prophets who
were in Bethel” (II Kings 2:3). So too, we find that Hezekiah taught Torah to
all Israel and called them children, as it is said: “My sons, now do not
forget” (II Chron. 29:11). And just as disciples are called “children,”
as it is said “You are children to the Lord your God” so too, the teacher is
called “father,” as it is said [that Elisha referred to his teacher
Elijah by the words] “My father, my father, the chariot of Israel...” (II Kings
2:12) (Sifrei 6:7).
and speak
of them That your principal topic of conversation should be
only about them; make them the main topic, not the secondary one. (Sifrei)
and when
you lie down Now this [latter verse] might lead one to think [that
the obligation to recite the “shema” is] even if one lies down in the middle of
the day. Therefore it states; “and when you rise up”; now this [latter verse] might
lead one to think [that the obligation to recite the “shema” is] even if you
arise in the middle of the night! It says therefore, “When you sit in your
house, and when you walk on the way.” The Torah is thus speaking of the
usual manner of conduct: The [usual] time of lying down and the [usual] time of
rising up. (Sifrei)
8 And you
shall bind them for a sign upon your hand These are the tefillin of
the arm.
and they
shall be for ornaments between your eyes לְטֽטָפֽת . These are the tefillin of the head, and because
of the number of the Scriptural sections contained in them [namely four], they
are טֽטָפֽת - totafoth, for טַט - tat in Coptic means “two,” פַּת - path in Afriki (Phrygian) [also] means “two.”
(San. 4b)
9 the
doorposts of your house The word is מְזֻזוֹת [and not, מְזוּזוֹת , i.e., without the letter “vav”] to indicate that
there is need for only one מְזוּזָה - mezuzah per door.
and upon
your gates This ["gates"] is to include the gates of
courtyards, the gates of provinces, and the gates of cities [in that they also
require a mezuzah]. (Yoma 11a)
11 hewn Since it
[the Land of Israel] was a stony and rocky place, the term “hewn” is
appropriate [regarding the cisterns there].
12 out of
the house of bondage Heb. מִבֵּית
עֲבָדִים , lit. out of the house of slaves. As the Targum
[Onkelos] renders: out of the house of slavery, i.e., out of the place where
you were slaves [and “not the house that belonged to slaves.”]
13 and
swear by His name If you possess all the attributes mentioned here, that
you fear His name and serve Him, then you may swear by His Name, for if you
fear His name, you will be cautious with your oath, but if [you do] not, you
must not swear [by His name].
14 of the
gods of the peoples who are around you The same applies to the gods of those peoples who are
distant [from you], but, because you see those who are around you erring after
them, it was necessary to warn you especially about them [i.e., the gods of the
people close to you].
16 In
Massah When they went out of Egypt, when they tested Him concerning water, as
it is said [that they asked], “Is the Lord among us or not?” (Exodus 17:7)
[Hence “Massah” means test.]
18 what
is proper and good This refers to compromising, acting beyond the
strict demands of the law.
19 [To
drive out all your enemies...] as [the Lord] has spoken And
where did He speak? When He said, “and I will confuse all the people....”
(Exod. 23:27)
20 If
your son asks you in time to come Heb. מָחָר . [The word] מָחָר [which usually means “tomorrow”] may [also] mean
"at a later time."
Chapter 7
1 He will
cast away Heb. וְנָשַׁל . This is an expression meaning casting away, and
causing to fly. Similarly is (Deut. 19:5), “and the iron [axe blade] will cause
to fly [from the tree].”
2 nor be
gracious to them Heb. וְלֹא
תְחָנֵּם This means, you must not show them any grace (חֵן) . It
is forbidden for a person to say, “How handsome is this heathen!” Another
explanation: Do not grant them a settlement (חֲניִָּה) in the land. (Avodah Zarah 20a)
4 For he
will turn away your son from following Me i.e., the heathen’s son, if
he marries your daughter, will turn away your [grand]son whom your daughter
will bear to him, from following Me. This teaches us that your daughter’s son,
born of a heathen man, is called “your son,” but your son’s son, born of a
heathen woman, is not called “your son,” but “her son.” For Scripture [first
says, “Do not give your daughter to his son, and do not take his daughter for
your son.” Then it follows with “For he will turn away your son....” However],
referring to “do not take his daughter,” it does not say “For she will turn
away your son...” [because he is considered her son, not yours (Kid. 68b).
5 their
altars Heb. מִזְבְּחֽתֵיהֶם [A מִזְבֵּח is a structure] built up [of several stones].
and...
their monuments Heb. וּמַצֵּבֽתָם [A מַצֵּבָה is a structure made] of one stone.
their
asherim trees Trees that are worshipped (Avodah Zarah 48a).
and...
their graven images [These are] images (i.e., idols).
7 Not
because you were [more] numerous [This is to be understood] according to its simple
meaning. But its midrashic explanation [understanding וְלֹא
מֵרֻבְּכֶם as “not because you are great”] is: Because you do
not boast about yourselves when I shower good upon you. This is why I delighted
in you [says God].
For you
are the least [of all the peoples] You humble yourselves as, e.g., Abraham, who said,
“For I am dust and ashes” (Gen. 18:27), and Moses and Aaron, who said, “but of
what [significance] are we?” (Exod. 16:7) Unlike Nebuchadnezzar, who said, “I
will liken myself to the Most High,” (Isa. 14:14), and Sennacherib, who said,
(Isa. 36:20), “Who are they among all the gods of the lands [who saved their
land from my hand]?” and Hiram, who said, “I am a god, I have sat in a seat of
God” (Ezek. 28:2). (Chul. 89a)
for you
are the least Heb. כִּי־אַתֶּם
הַמְעַט Here כִּי is an expression of “because.”
8 But
because of the Lord’s love Heb. כִּי מֵאַהֲבַת
ה' Here, [however,] כִּי is an expression of “but.” [Thus, the verses read] Not because
you were more numerous... did the Lord delight in you, but because of the
Lord’s love for you.
and
because He keeps the oath Heb. וּמִשָּׁמְרוֹ means, “and because of His keeping the oath” [not
“and from His keeping the oath”].
9 to a
thousand generations But earlier, (verse 5:10) it says: “To thousands [of
generations].” [Why the difference?] Here, where it is adjacent to “those who
keep His commandments,” it says: “to a thousand generations” [because it is
referring to those who obey God out of fear] but previously, where it is
adjacent to those who love Him, it says: “for thousands [of generations].”
(Sotah 31a)
with
those who love Him Those who perform [the commandments] out of
love.
and keep
His commandments Those who perform [the commandments] out of fear.
10 And He
repays those who hate Him to their face During his life-time, He
pays him his good reward, in order to cause him to be lost from the World to
Come.
11 this
day to do them But in the future, in the World to Come, you will
receive their reward (Eruvin 22a).
Ketubim:
Psalm 116:1
– 117:2
|
Rashi |
Targum |
|
1. I
wished that the Lord would hear my voice [in] my supplications. |
1. I
love, for the LORD will hear my voice, my prayer. |
|
2. For He
extended His ear to me, and I shall call out in my days. |
2. For He
has inclined His ear to me, and I call to Him throughout my days. |
|
3. [When]
bands of death surrounded me and the boundaries of the grave befell me, and I
found trouble and grief, |
3. The sicknesses
of death surrounded me, and the pains of Sheol found me; pain and sorrow
I will find. |
|
4. And I
called out in the name of the Lord, "Please, O Lord, save my soul! |
4. And in
the name of the LORD I will call out: Please, O LORD, save my soul. |
|
5. The
Lord is gracious and righteous, and our God is merciful. |
5. The
LORD is gracious and righteous/generous, and our God is merciful. |
|
6. The
Lord protects the simple; when I was poor, He saved me. |
6. The
LORD observes enticements; I became poor, and it was meet to
redeem me. |
|
7. Return,
my soul, to your rest, for the Lord has dealt bountifully with you. |
7. Return,
O my soul, to your place of rest, for the word of the LORD has
repaid you with good. |
|
8. For You
have rescued my soul from death, my eye from tears, and my foot from
stumbling. |
8. For You
have delivered my soul from being killed, my eyes from tears, my feet
from stumbling. |
|
9. I shall
walk before the Lord in the lands of the living. |
9. I
will walk before the LORD in the land of the living. |
|
10. I
believed so that I spoke; I humble myself exceedingly. |
10. I have
believed, therefore I will speak; in the assembly of the righteous/generous
I have sung much praise. |
|
11. I said
in my haste, "All men are liars." |
11. I
said when I fled, "All the sons of men are liars." |
|
12. How can
I repay the Lord for all His favors upon me? |
12. How
will I repay in the presence of the LORD all His kind favors that
are shown to me? |
|
13. I shall
lift up a cup of salvations, and I shall call out in the name
of the Lord. |
13. The cup
of redemption I will carry in the age to come, and I will
call on the name of the LORD. |
|
14. I shall
pay my vows to the Lord now in the presence of all His people. |
14. I will
repay my vows in the presence of the LORD, I will tell now His
miracles to all His people. |
|
15. Difficult
in the eyes of the Lord is the death of His pious ones. |
15. Honorable
in the presence of the LORD is the death that is sent to His
pious ones. |
|
16. Please,
O Lord, for I am Your servant; I am Your servant the son of Your maidservant;
You have loosed my thongs. |
16. Please,
O LORD; for I am Your servant; I am Your servant, the son of Your handmaiden,
You have loosened my bonds. |
|
17. To You
I shall slaughter a thanksgiving offering, and I shall call out in the name
of the Lord. |
17. To
You I will sacrifice the sacrifice of slaughter, and call out in the
name of the LORD. |
|
18. I shall
pay my vows to the Lord now in the presence of all His people, |
18. I will
repay my vows in the presence of the LORD, I will tell now His
miracles to all His people. |
|
19. In the
courtyards of the house of the Lord, in your midst, O Jerusalem. Hallelujah! |
19. In the
courts of the sanctuary of our God, in your midst, O Jerusalem. Hallelujah! |
|
|
|
|
1. Praise
the Lord, all nations, laud Him, all peoples. |
1. Praise
the LORD, all you Gentiles; praise Him, all you nations. |
|
2. For His
kindness has overwhelmed us, and the truth of the Lord is eternal.
Hallelujah! |
2. For He
has increased His goodness towards us; and the truth of the LORD is forever.
Hallelujah! |
|
|
|
Meditation
on Psalms 116:1 – 117:2
By HH Rosh Paqid Adon Hillel ben David
Rashi[1]
tells us that Psalm 116 was composed by David when he was fleeing from Saul.[2]
Psalm 117 is also attributed to King David by Ibn Ezra, who at one time ruled
over all of the peoples of the world.[1] David felt forlorn and
abandoned; forsaken by family and friends. David, prophetically foresaw that Israel would also feel
completely alone in exile. The nations taunt them, "Your prayers and pleas
are worthless, because HaShem has turned a deaf ear to you”. Therefore, this
psalm was composed to encourage the downcast exiles with the assurance that
indeed, HaShem hears my voice, my supplications.
Rosh HaShana 16b-17a
It has been taught: Beth Shammai say, There will be three groups at the Day of
Judgment[3]
— one of thoroughly righteous, one of thoroughly wicked, and one of
intermediate. The thoroughly righteous will forthwith be inscribed definitively
as entitled to everlasting life; the thoroughly wicked will forthwith be
inscribed definitively as doomed to Gehinnom, as it says. And many of them that
sleep in the dust of the earth shall awake, some to everlasting life and some
to reproaches and everlasting abhorrence.[4]
The intermediate will go down to Gehinnom and squeal[5]
and rise again, as it says, And I will bring the third part through the fire,
and will refine them as silver is refined, and will try them as gold is tried.
They shall call on my name and I will answer them.[6]
Of them, too, Hannah said, The Lord killeth and maketh alive, he bringeth down
to the grave and bringeth up.[7]
Beth Hillel, however, say: He that abounds in grace inclines [the scales]
towards grace,[8]
and of them David said, I love that the Lord should hear my voice and my
supplication,[9]
and on their behalf David composed the whole of the passage, I was brought low
and he saved me.[10]
The Talmud (Rosh HaShanah
16b-17a - above) explains that this
psalm describes the day of Final Judgment at the time of the Resurrection of
the Dead. The the average people, who are neither completely righteous nor
completely wicked, will be saved from hell because HaShem will hear their
cries, and He will forgive
them. In gratitude, they will sing, "I love Him, for HaShem hears my voice, my supplications."
V.2 contains a hint to the festivals when he says,
“in my days”, which is an allusion to the festivals.[11]
This festival reference connects to our Ashlamata which speaks of the the feast
of Succoth, which we have just concluded.
V.1 Mimics the words of the
shema, in Hebrew, as a clear connection to our Torah portion. We find yeshma in v1, which comes from the root shema. In that same verse we find a word
that matches the first word in the second sentence of the shema – ahabti, which comes from the root ahab. In the shema we have the command,
“You shall love”. In the Psalm we have David answering this command with, “I
love”. Thus we have a clear verbal tally to our Torah portion.
The Hallel Psalms (113-118) are normally recited
during the pilgrimage festivals: Pesach, Shavuot, and Succoth. This hints to
the festival of Succoth which we have just completed. Since we have previously
learned about the bi-modality, in RAINS,
of the year such that the seven day Pesach festival is analogous to the seven
day festival of Succoth, which occurs exactly six months later. This provides
us with a clear connection to the Pesach Hallel in our reading from Mordechai
(14:26).
Ashlamatah: Zech. 14:9-11, 16-21
|
Rashi |
Targum |
|
1. ¶ Behold!
A day of the Lord is coming, and your plunder shall be shared within you. |
1. Behold, the day
will come from the LORD when the house of Israel will divide the possessions
of the nations in your midst, O Jerusalem. |
|
2. And I will
gather all the nations to Jerusalem to wage war; and the city shall be
captured, and the houses shall be plundered, and the women shall be ravished,
and half the city shall go forth into exile-and the rest of the people shall
not be cut off from the city. |
2. And I will gather
all the nations to Jerusalem to do battle, and the city will be conquered and
the houses plundered and the women ravished, and half of the city
will go forth into captivity, but the remainder of the people will not cease
from the city. |
|
3. And the
Lord shall go forth and wage war with those nations, like the day he waged
war on the day of the battle. |
3. And the LORD will
reveal himself and will do battle with those nations as in the day when He
did battle by the Red Sea. |
|
4. And on
that day His feet shall stand on the Mount of Olives, which is before
Jerusalem from the east. And the Mount of Olives shall split in the midst
thereof-toward the east and toward the west-a very great valley. And half the
mountain shall move to the north, and half of it to the south. |
4. And at that time
He will reveal Himself in His might upon the mount of Olives which is before
Jerusalem on the east, and the mount of Olives will be split in two to the
east and to the west by a very great valley; and half of the mountain will be
torn away to the north and half of it to the south. |
|
5. And you
shall flee to the valley of the mountains, for the valley of the mountains
shall reach Azal. And you shall flee as you fled because of the earthquake,
in the days of Uzziah the King of Judah. And the Lord,my God, shall come; all
holy ones with you. |
5. And the valley of
the mountains will be stopped up, for the valley of the mountains will extend
to Azal; and you will flee just as you fled before the earthquake which came
in the days of Uzziah king of the tribe of the house of Judah; and the LORD
my God will reveal Himself, and all His holy ones with Him. |
|
6. And it
shall come to pass on that day that there shall be no light, only
disappearing light and thick darkness. |
6. And it will come
to pass at that time. there will not be light, but cold and ice. |
|
7. And it
shall be one day that shall be known to the Lord, neither day nor night; and
it shall come to pass that at eventide it shall be light. |
7. And it will be
one day - it is known before the LORD - not like the light of day, and not
like the darkness of night; and it will come to pass, at evening there will
be light. |
|
8. And it
shall come to pass on that day that spring water shall come forth from
Jerusalem; half of it to the eastern sea, and half of it to the western sea;
in summer and in winter it shall be. |
8. And it will come
to pass at that time, spring waters will issue from Jerusalem, half of them
to the eastern sea and half of them to the western sea; they will issue in
summer and in winter. |
|
9. And the
Lord shall become King over all the earth; on that day shall the Lord be one,
and His name one. |
9. And the
kingdom of the LORD will be revealed upon all the inhabitants of the earth;
at that time they will serve before the LORD with one accord. For His name is
established in the world, there is none apart from Him. |
|
10. The
whole earth shall be changed to be like a plain, from the hill of Rimmon in
the south of Jerusalem; but it [Jerusalem] will be elevated high and remain
in its old place; from the gate of Benjamin to the place of the first gate,
until the corner gate, and from the tower of Hananel until the king's
wine-cellars. |
10. He will turn the
whole land into a plain from Geba to Rimmon, south of Jerusalem; and
(Jerusalem) will increase and will be inhabited in its place from the Gate of
the tribe of Benjamin to the site of the former gate, to the Gate of the
Corners, and (from) the Hippicus Tower to the king's pits. |
|
11. And
they shall dwell therein, and there shall be no more destruction; but
Jerusalem shall dwell in safety. {S} |
11. And they will
live in it, and there will be no more killing, and Jerusalem will dwell in
security. |
|
12. And
this shall be the plague wherewith the Lord will smite all the nations who
besieged Jerusalem; his flesh will waste away while he still stands on his
feet; his eyes will waste away in their sockets, and his tongue shall waste
away in his mouth. |
12. And this will be
the plague with which the LORD will smite all the nations which assemble and
come against Jerusalem: their flesh will be dissolved while they stand upon
their feet, and their eyes will dissolve in their sockets, and their tongue
will dissolve in their mouth. |
|
13. And it
will come to pass on that day that there will be great consternation, sent by
the Lord upon them; each one shall seize the hand of the other, and his hand
shall rise up against the hand of the other. |
13. And it will come
to pass at that time, there will be a great deadly upheaval from the LORD among
them and they will each lay hold upon the hand of his companion, and his hand
will be torn away with the hand of his companion. |
|
14. Yea,
even Judah will fight against Jerusalem! And the wealth of all the nations
round about-gold and silver and apparel-will be gathered in very great
abundance. |
14. And even the
people of the house of Judah will the nations bring by force to wage war
against Jerusalem, and they will amass the goods of all the nations round
about, gold and silver and clothes in great abundance. |
|
15. And so
will be the plague of the horses, the mules, the camels, the donkeys, and all
the animals that are in those camps, similar to this plague. |
15. And the plague
upon the horse, mule, camel and ass, and every beast which may be in those
camps: will be like this plague. |
|
16. And it
will come to pass that everyone left of the nations who came up against
Jerusalem will go up from year to year to prostrate himself to the King, the
Lord of Hosts, and to celebrate the festival of Tabernacles. |
16. And it
will come to pass, everyone who is left of all the nations which assemble and
come against Jerusalem will go up year by year to worship before the King of
the ages, the LORD of hosts, and to keep the festival of Tabernacles. |
|
17. And it
shall be that whoever of all the families of the earth does not go up to
Jerusalem to prostrate himself to the King, the Lord of Hosts-upon them there
shall be no rain. |
17. And it will come
to pass, if any of the families of the nations of the earth will not go up to
Jerusalem to worship before the King of the ages, the LORD of hosts, there
will not be rain upon them. |
|
18. And if
the family of Egypt does not go up and does not come, it shall not [rain]
upon them. The plague [on Egypt] will be [the same as] that with which the
Lord will plague the nations who do not go up to celebrate the festival of
Tabernacles. |
18. And if the
kingdom of Egypt will not go up or be present, then the Nile will not rise
for them, but upon them will be the plague with which the LORD will smite all
the nations which will not go up to keep the festival of Tabernacles. |
|
19. Such
will be the punishment of Egypt and the punishment of all the nations who do
not go up to celebrate the festival of Tabernacles. |
19. This shall
be the retribution upon the Egyptians and the retribution upon all the
nations which will not go up to keep the festival of Tabernacles. |
|
20. On that
day there will be upon the bells of the horses, "holy to the Lord";
and the pots in the House of the Lord will be like the sprinkling bowls
before the altar. |
20. At that time
there will be upon the blanket of the horse, "Holiness before the
LORD", and the pots in the Sanctuary of the LORD will be numerous as the
bowls before the altar. |
|
21. Yea,
every pot in Jerusalem and in Judah will be holy to the Lord of Hosts, and
all who sacrifice will come and take of them and cook in them; and there will
no longer be a trafficker in the House of the Lord of Hosts on that day. {P} |
21. And every pot in
Jerusalem and in Judah will be holiness before the LORD of hosts, and all who
offer sacrifice will come and take from them and boil in them; and there will
never again be a trader in the Sanctuary of the LORD of hosts at that time. |
|
|
|
Special Ashlamatah: 1 Samuel 20:18,42
|
Rashi |
Targum |
|
18. And
Jonathan said to him, "Tomorrow is the new moon, and you will be
remembered, for your seat will be vacant. |
18. And Jonathan
said to him: “Tomorrow is the (new) moon, and you will be sought out, for
your dining place will be empty.” |
|
42. And
Jonathan said to David, "Go in peace! (And bear in mind) that we have
sworn both of us in the name of the Lord, saying, 'May the Lord be between me
and you, and between my descendants and your descendants forever.'" And
he arose and went away; and Jonathan came to the city. |
42. And Jonathan
said to David: “Go in peace, for the two of us have sworn by the name of the
LORD saying, ‘May the Memra of the LORD be a witness between me and you, and
between my sons and your sons forever.’” And he arose and went, and Jonathan
entered the city. |
|
|
|
With The School of the Prophets
By: Hakham Dr. Yosef ben Haggai
Before we start
elucidating the prophetic lesson for this Shabbat, there are two key points
that we need to be reminded of. First, this prophetic lesson together with most
of the prophetic lessons in the Scriptures are better suited to be dealt with
at the Midrashic or So’od levels of Rabbinic hermeneutics. Nevertheless, since
we are in a cycle of Peshat, and despite the fact that many wonderful pearls of
wisdom will be hidden from us, there still remains much to be explained and be
comforted with, as it is said, in spite of whatever level of Rabbinic
hermeneutics one approaches the sacred text, yet “All scripture is given
by inspiration of G-d, and is profitable for teaching, for reproof, for
correction, for instruction in righteousness/generosity.”[12]
Second, we need to
understand that there is no “new” concept brought up in the
teachings of the Psalms or the Prophets that is at variance with the teachings
of the Torah (both Written and Oral). What the Prophets are doing is simply
digging deep into the treasures of the Torah to bring out to light important
forgotten nuances in the Torah text that will better allow us to complete our
mission successfully while living on this age. With this in mind, let us
advance in trying to analyse our prophetic lesson at the Peshat level and find
answers and implications for our present walk with G-d.
We also need to
explain that whilst the normal rule (with exceptions) is for the public reading
of the Prophets on the average Sabbath in the Esnoga, for those using the
Septennial Torah reading cycle, should not exceed 11 verses,[13] yet, when it comes to
the homily all verses within the Petucha/ot (Pericope/s) from which the reader
read are open to discussion. For example: the public reading of the Prophet
Zechariah for this week is 14:9-11, 16-21, but the
Petucha extendes from Zechariah 14:1-21. Therefore, all these 21 verses are
open game when it comes to the homily, even when some verses may not be read to
the public. In characteristic Jewish nobility and great Chessed, the late Professor
Jacob Mann, may his memory be for blessing, explains that this was done
"in order not to weary the congregation by too prolonged service."[14]
Having explained these
fundamental technicalities of our Prophetic Lesson in the Septennial Torah
Reading Cycle, let us now engage our text at the Peshat level.
1. ¶ Behold! A
day of the Lord is coming, and your plunder shall be shared within you.
Rashi opens his
exegesis of the text by stating that the phrase “A day of the LORD” means
a day that is dear to Ha-Shem. But which day is it? The AV translators rendered
the beginning of this verse somewhat differently – “Behold, the day of the LORD
cometh.” The Masoretic text has: הִנֵּה
יוֹם-בָּא,
לַיהוָה (Hineh
Yom Bo, LaHa-Shem). The
AV is therefore incorrect and the ESV has a better rendering – “Behold, a day
is coming for the LORD.” Thus, Rashi is correct in implying that “the day of
the LORD” is a primarily “a day for the LORD.” A day that is very dear to Him,
and the next verses will show us why. However, we have not fully answered yet
our question about which day is it. Keil and Delitzsch[15] are of the opinion
that is the same day as the one mentioned in Isaiah 2:12 –
“For the LORD of Hosts has ready a
day Against all that is proud and arrogant, Against all that is lofty
-- so that it is brought low.” (JPS)
In my opinion, this is
the same day which the Prophet Malachi called twice (3:23-24):
23 Lo, I
will send the prophet Elijah to you before the coming of the awesome,
fearful day of the LORD.
24 He shall
reconcile parents with children and children with their parents, so that, when
I come, I do not strike the whole land with utter destruction. Lo, I will send
the prophet Elijah to you before the coming of the awesome, fearful day
of the LORD. (JPS)
Whether this day
consists of a normal 24hr. day, or a period of days is not explicitly
explained, however from Midrashic and So’od literature it appears to be a well
defined period of time greater than 24 hrs.
We may now ask, where
in our Torah Seder of D’barim (Deut.) 6:4-7:11 did the Prophet Zechriah found this notion
of a "day of/for the LORD" which according to Rashi is "dear to
Ha-Shem"? Again, Rashi in opening his Peshat commentary on our Torah Seder
starts in Deut. 6:4 stating:
The Lord is our God; the Lord is one The
Lord, who is now our God and not the God of the other nations - He will be
[declared] in the future “the one God,” as it is said: “For then I will convert
the peoples to a pure language that all of them call in the name of the Lord”
(Zeph. 3:9), and it is [also] said: “On that day will the Lord be one and His
name one” (Zech. 14:9). (see Sifrei)
In other
words, the Prophet Zechariah has heard the reading of this Torah Seder in the
Temple and the first paragraph of the Shema becomes now the topic for his
prophecy. The Prophet comes to the conclusion that until the fall of Adam the
name of Ha-Shem was One, after the fall of Adam there is an obligation for all
human beings particularly the Jewish people to make His name One by not only
making the land of Israel the Garden of Eden but also the whole earth. As
Hakham Shaul puts it:
“Or is G-d the G-d of Jews only? Is he not the
G-d of Gentiles also? Yes, of the Gentiles also, since G-d is One--who
will justify the circumcised by [their] faithful obedience and the
uncircumcised through faithful obedience [together with the Jews]”[16]
Therefore, the Prophet
states:
And the LORD (i.e. Ha-Shem) will
be king over all the earth. On that day the LORD will be One and his name One. (Zec 14:9)
And Rashi comments on
this verse:
shall the Lord be One For all the nations shall abandon their vanities and
acknowledge Him, that He is One, and [that] no strange deity is with Him.
and His name One That His name shall be mentioned by everyone.
This line
of logic has many profound implications in this age and in the age-to-come, as
well as in everyday life of all peoples, directives for the ruling elites, and also
on cosmic and metaphysical planes. Since we are in the Peshat we will limit
ourselves to those implications affecting the everyday life of all peoples
(including both Jews and Gentiles).
We are in
a stage of human history where most of the world either through the means of
Christianity (to a larger degree) and through Islam (to a much lesser degree)
have heard about G-d and the Hebrew Scriptures and posses a Bible. The work is
still incomplete and much more needs to be done. Nevertheless, through business
best practices and globalization a good number of the world’s population stop
work on Saturdays and Sundays even though their religion may not recognize
these days as days for worship, Torah study, and to spend reconnecting with the
family.
Why has this come to
be? The answer may be found (a) in the hand of G-d’s Providence and plan for
the human race, and (b) because of the presence of the Jewish people in places
of global influence. From this perspective, we start to understand that the Jewish
Diaspora, despite the many persecutions and hardships is a sine qua nom
prerequisite in fulfilling the prophecy -
And the LORD (i.e. Ha-Shem) will
be king over all the earth. On that day the LORD will be One and his name One. (Zec 14:9)
Some people have a
fantastic notion that all we need to do is sit down and wait sitting down for Ha-Shem,
most blessed be He, to do all the work. This line of thinking corresponds to
people with mental poverty, who have failed to understand that G-d has put
humanity on earth to bring it to Edenic conditions and to make G-d’s name
(authority) One.
The Rambam
(Maimonides) in his Sefer HaMitzvoth[17]enunciates the various
implications for Jews and Gentiles alike about the fact that we are called to
love G-d (Deut. 6:5). He states:
The Sages say that this commandments also includes
an obligation to call upon all mankind to serve Him (exalted be He), and to
have faithful obedience in Him. For just as you praise and extol anybody whom
you love, and call upon others also to love him, so, if you love the LORD to
the extent of the conception of His true nature to which you have attained, you
will undoubtedly call upon the foolish and ignorant to seek knowledge of the
Truth which you have already acquired.
As the Sifre says (on Deut. 6:5): ‘And you will love
the LORD your G-d: this means that you should make Him beloved of man as
Abraham your father did, as it is said (Gen. 12:5), And the souls they had
gotten in Haran.’ That is to say, just as Abraham, being a loved of the
LORD – as Scripture testifies (Is. 41:8), Abraham My friend – by the
power of his conception of G-d, and out of his great love for Him, summoned
mankind to believe, you too must so love Him as to summon mankind unto Him.
And so our Psalmist
this week echoes the words of Deut. 6:5 when he intones the stirring melody
line (116:1): אָהַבְתִּי,
כִּי-יִשְׁמַע
יְהוָה--
אֶת-קוֹלִי –
“AHAVTI – I love” Now
Psalm 116 forms part of what is called the Great Hallel song[18] (Psalms 115-118, 136)
which is recited for Pesach and also on the festival of Sukkoth. In Psalm 136
G-d addresses all humanity and states:
25 Who gives His food to all flesh, for his goodness
is forever.
26 Sing
praise to the God of heaven, for his goodness is forever.
In other words, G-d is
saying, since I have bestowed My goodness to all flesh it behoves you to
acknowledge Me, to sing praises to Me, and to love Me.
Concerning this our
obligation to love Ha-Shem, Rashi comments on Deut. 6:5
5 And you shall love [the Lord] Perform
His commandments out of love. The one who acts out of love cannot be compared
to the one who acts out of fear. If one serves his master out of fear, when the
master sets a great burden upon him, this servant will leave him and go away
[whereas if out of love he will serve him even under great burden] (Sifrei
6:5).
Therefore since G-d
has chosen to place us in Diaspora (a great burden), the only way to maintain a
permanent connection with Him and our coreligionists is love. For love in
Hebrew is AHABAH which has a numerical value of 13 (Alef = 1 + Hey = 5 + Bet =
2 + Hey = 5 = 13) and is synonymous with the great Hebrew word at the end of
Deut. 6:4 – ECHAD (One), since its numerical value is also 13 (Alef = 1 + Chet
= 8 + Dalet = 4 = 13). That is, oneness of G-d can only be achieved as the love
of G-d insists that we proclaim Him and His commandments amongst all the
peoples. For as we have learned from the Rambam, he who loves G-d will also
make Him beloved by all his neighbours and friends, and in doing so we put our
grain of salt in bringing to reality the great and wonderful prophecy (which in
the Esnoga liturgy its recitation culminates the morning services):
And the LORD (i.e. Ha-Shem) will
be king over all the earth. On that day the LORD will be One and his name One. (Zec 14:9)
The Sages of the
Mishnah, therefore started to distil their wisdom with the following statement:
“Mosheh received the Torah from Sinai and gospelled
it down to Yehoshua, and Yehoshua to the Elders, and the Elders to the
Prophets, and the Prophets gospelled it down to the Men of the Great Assembly.
They [the Men of the Great Assembly] emphasized three things: Be cautious in
judgment, make stand many disciples, and make a fence around the
Torah.”[19]
The poignant question
that G-d is asking us through the Prophet today is: what has been our part in
making Ha-Shem One and His name (authority) One through daily study of the
Torah, practicing its commandments and “making stand many disciples” as Abraham
our father did? If this is not our all pervasive goal and main characteristic
in our lives then obviously we have failed to perceive, understand and
internalize the love of and for G-d, most blessed be He!
May it be said at the
end of our lives, here is a person who was characterised in making Ha-Shem One
and His name (authority) One by bringing “many close to the light of the Torah
and His Messiah and making stand many disciples,” amen ve amen!
Verbal Tallies
By: HH Rosh Paqid Adon Hillel ben
David
& HH Giberet Dr. Elisheba bat Sarah
Devarim (Deuteronomy)
6:4-7:11
Zechariah 14:9-11,
16-21
Tehillim (Psalms)
116-117
Mordechai (Mark)
14:26-31
The verbal tallies between the
Torah and the Ashlamata are:
HaShem / LORD - יהוה, Strong’s
number is 03068.
One - אחד, Strong’s number is 0259.
Might / great / greatly - מאד, Strong’s
number 03966.
The verbal tallies between the
Torah and the Psalm are:
Hear / heard - שמע, Strong’s
number 08085.
HaShem / LORD - יהוה, Strong’s
number is 03068.
God - אלהים, Strong’s number 0430.
Love - אהב, Strong’s number 0157.
Soul - נפש, Strong’s number is 05315.
Might / great / greatly - מאד, Strong’s
number 03966.
Devarim (Deuteronomy) 6:4-5 Hear, O Israel: The
LORD <03068> our God <0430> is one <0259> LORD <03068>:
5 And thou shalt love <0157> (8804) the LORD <03068> thy God
<0430> with all thine heart, and with all thy soul <05315>, and
with all thy might <03966>.
Zechariah 14:9 And the LORD
<03068> shall be king over all the earth: in that day shall there be one
<0259> LORD <03068>, and his name one.
Zechariah 14:14 And Judah also shall
fight at Jerusalem; and the wealth of all the heathen round about shall be
gathered together, gold, and silver, and apparel, in great <03966>
abundance.
Tehillim (Psalms) 116:1 I love <0157>
(8804) the LORD <03068>, because he hath heard <08085> (8799) my
voice and my supplications.
Tehillim (Psalms) 116:4 Then called I upon the
name of the LORD <03068>; O LORD <03068>, I beseech thee, deliver
my soul <05315>.
Tehillim (Psalms) 116:5 Gracious is the LORD
<03068>, and righteous; yea, our God <0430> is merciful.
Tehillim (Psalms) 116:10 I believed, therefore
have I spoken: I was greatly <03966> afflicted:
Hebrew:
|
Hebrew |
English |
Torah Seder Deu 6:4-7:11 |
Psalms Psa 116-117 |
Ashlamatah Zec 14:9-11,
16-21 |
|
bhea' |
love |
Deut 6:5 |
Ps 116:1 |
|
|
dx'a, |
one |
Deut 6:4 |
|
Zech 14:9 |
|
~yhil{a/ |
GOD |
Deut 6:4 |
Ps 116:5 |
|
|
!m;a' |
faithful |
Deut 7:9 |
Ps 116:10 |
|
|
rm;a' |
saying, said |
Deut 6:20 |
Ps 116:11 |
|
|
#r,a, |
land, earth |
Deut 6:10 |
Ps 116:9 |
Zech 14:9 |
|
rv,a] |
which, whom |
|
|
|
|
aAB |
brings, entering, come |
Deut 6:10 |
|
Zech 14:16 |
|
tyIB; |
house |
Deut 6:7 |
Ps 116:19 |
Zech 14:20 |
|
!Be |
sons |
Deut 6:7 |
Ps 116:16 |
|
|
yAG |
nations |
Deut 7:1 |
Ps 117:1 |
Zech 14:16 |
|
rb;D' |
talk, spoken, said |
Deut 6:7 |
Ps 116:10 |
|
|
hy"h' |
come about |
Deut 6:10 |
|
Zech 14:16 |
|
%l;h' |
walk, follow |
Deut 6:7 |
Ps 116:9 |
|
|
xb;z" |
offer, sacrifice |
|
Ps 116:17 |
Zech 14:21 |
|
hz< |
this |
|
|
|
|
hwhy |
LORD |
Deut 6:4 |
Ps 116:1 |
Zech 14:9 |
|
~Ay |
day |
Deut 6:6 |
Ps 116:2 |
Zech 14:9 |
|
~il;v'Wry> |
Jerusalem |
|
Ps 116:19 |
Zech 14:10 |
|
bv;y" |
sit, live, dwell |
Deut 6:7 |
|
Zech 14:10 |
|
yKi |
when |
|
|
|
|
lKo |
all |
Deut 6:5 |
Ps 116:11 |
Zech 14:9 |
|
aol |
no, not |
Deut 7:2 |
|
Zech 14:11 |
|
xq;l' |
take |
Deut 7:3 |
|
Zech 14:21 |
|
daom. |
might, greatly |
Deut 6:5 |
Ps 116:10 |
|
|
hm' |
what |
|
|
|
|
x;Bez>mi |
altar |
Deut 7:5 |
|
Zech 14:20 |
|
%l,m, |
king |
Deut 7:8 |
|
Zech 14:9 |
|
~yIr'c.mi |
Egypt |
Deut 6:12 |
|
Zech 14:18 |
|
vp,n< |
soul |
Deut 6:5 |
Ps 116:4 |
|
|
db,[, |
slavery |
Deut 6:12 |
Ps 116:16 |
|
|
!yI[; |
forehead, before |
Deut 6:8 |
Ps 116:8 |
|
|
l[; |
off, toward |
|
|
|
|
~ynIP' |
face, before |
Deut 6:15 |
Ps 116:9 |
Zech 14:20 |
|
~ve |
name |
Deut 6:13 |
Ps 116:4 |
Zech 14:9 |
|
[m;v' |
hear |
Deut 6:4 |
Ps 116:1 |
|
|
rm;v' |
watch, diligently |
Deut 6:12 |
Ps 116:6 |
|
|
r[;v; |
gates |
Deut 6:9 |
|
Zech 14:10 |
|
ds,x, |
Loving-kindness |
Deut 7:9 |
Ps 117:2 |
|
|
ynI[]n"K. |
Canaanites |
Deut 7:1 |
|
Zech 14:21 |
|
~[; |
people |
Deut 6:14 |
Ps 116:14 |
|
|
~lev' |
repays |
Deut 7:10 |
Ps 116:14 |
|
Greek:
|
Greek |
English |
Torah Seder Deu 6:4-7:11 |
Psalms Psa 116-117 |
Ashlamatah Zec 14:9-11,
16-21 |
NC Mk 14:26-31 |
|
γράφω |
written |
Deu 6:9 |
|
|
Mar 14:27 |
|
οὐ |
no, not |
Deu 6:10 |
|
Zec 14:11 |
Mar 14:29 |
|
πᾶς |
all, every |
Deu 6:11 |
Psa 116:11 |
Zec 14:9 |
Mar 14:27 |
|
πατάσσω |
strike |
Deu 7:2 |
|
Zec 14:18 |
Mar 14:27 |
|
σήμερον |
today, day |
Deu 6:6 |
|
|
Mar 14:30 |
N.C.: MORDECHAI 116—117
Mordechai (Mark) 14:26-31
By: HH Paqid Dr. Adon Eliyahu ben Abraham
|
BESB |
GREEK TEXT |
|
Mar 14:26 And when they had sung the [final] Psalms [of the Pesach Seder] (The Hallel),[20] they went out to the Har Zeytim (Mount of Olives). Mar 14:27 And Yeshua said to
them (his talmidim), all of you will find an occasion to be offended[21] because of me
this night. For it is written, "O sword,
awaken against My shepherd and against the man who is associated with Me!
Says the Lord of Hosts. Smite the shepherd, and the flock shall scatter, and
I will return My hand upon the little ones" (Rashi Zech 13:7). Mar 14:28 But after I am
raised, I will go before you into the Galil. Mar 14:29 But Tsefet said to him, Although all will find an occasion to be offended, I will not. Mar 14:30 And Yeshua said to him, Amen ve amen I say to you that today, in this night, before the Temple crier calls out twice, you will deny our association three times. Mar 14:31 But he (Tsefet) spoke the more zealously, If I should die with you, I will not deny my association with you in any way. They (the rest of the talmidim) also said the same. |
26 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν 27 Καὶ λέγει αὐτοῖς ὁ Ἰησοῦς ὅτι Πάντες σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτη, ὅτι γέγραπται Πατάξω τὸν ποιμένα καὶ διασκορπισθήσεται τὰ πρόβατα 28 ἀλλὰ μετὰ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν 29 ὁ δὲ Πέτρος ἔφη αὐτῷ καὶ Εἰ πάντες σκανδαλισθήσονται ἀλλ οὐκ ἐγώ 30 καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἀμὴν λέγω σοι ὅτι σήμερον ἐν τῇ νυκτὶ ταύτῃ πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς ἀπαρνήσῃ με 31 ὁ δὲ ἐκ περισσοῦ ἔλεγεν μᾶλλον, Ἐὰν με δέῃ συναποθανεῖν σοι οὐ μή σε ἀπαρνήσομαι ὡσαύτως δὲ καὶ πάντες ἔλεγον |
|
|
|
|
26 וְאַחֲרֵי
קָרְאָם
אֶת־הַהַלֵּל
וַיֵּצְאוּ
אֶל־הַר
הַזֵּיתִים׃27 וַיֹּאמֶר
אֲלֵיהֶם
יֵשׁוּעַ
אַתֶּם כֻּלְּכֶם
תִּכָּשְׁלוּ
בִי
בַּלַּיְלָה
הַזֶּה כִּי
כָתוּב
אַכֶּה אֶת־הָרֹעֶה
וּתְפוּצֶיןָ
הַצֹּאן׃ 28 אַךְ
אַחֲרֵי
קוּמִי
מִן־הַמֵּתִים
אֵלֵךְ
לִפְנֵיכֶם
הַגָּלִילָה׃
29 וַיֹּאמֶר
אֵלָיו
פֶּטְרוֹס
גַּם
אִם־יִכָּשְׁלוּ
כוּלָּם
אֲנִי לֹא
אֶכָּשֵׁל׃ 30 וַיֹּאמֶר
אֵלָיו
יֵשׁוּעַ
אָמֵן אֹמֵר
אֲנִי לְךָ
כִּי
הַיּוֹם
בַּלַּיְלָה
הַזֶּה
בְּטֶרֶם
יִקְרָא
הַתַּרְנְגוֹל
פַּעֲמָיִם
אַתָּה
תְכַחֶשׁ־בִּי
שָׁלשׁ
פְּעָמִים׃ 31 וְהוּא
הִתְאַמֵּץ
וַיּוֹסֶף
לְדַבֵּר וַיֹּאמֶר
גַּם
כִּי־יִהְיֶה
עָלַי
לָמוּת אִתְּךָ
כַּחֵשׁ
לֹא־אֲכַחֵשׁ
בָּךְ וְכֵן אָמְרוּ
גַּם־כּוּלָּם׃ |
|
INTRODUCTION
Will our master teach us about G-d’s loving-kindness towards the Gentiles?
The irony of
this week’s material is so astonishing that it seems that it should be evident
to everyone. “And when they had sung the final Psalms of the Pesach Seder (The
Hallel),” should be understood to read that they sang the Psalms 116—118 and
136 the grand Hallel. However, searching for the present Yelammedenu of our text caused me some distress in the
beginning. Nevertheless, when the theme of the materials is carefully reviewed,
I believe the Yelammedenu is evident. I will try to reveal this carefully and
systematically.
The Eternal
Graciousness of G-d
Psalm 136
1 Give thanks to the LORD because He is good, for His
kindness is eternal. 2 Give thanks to the G-d of the angels, for His
kindness is eternal. 3 Give thanks to the LORD of lords, for His
kindness is eternal. 4 To Him Who performs great wonders alone, for
His kindness is eternal. 5 To Him Who made the heavens with
understanding, for His kindness is eternal. 6 To Him Who spread out
the earth over the water, for His kindness is eternal. 7 To Him Who
made great luminaries, for His kindness is eternal. 8 The sun to
rule by day, for His kindness is eternal. 9 The moon and stars to
rule at night, for His kindness is eternal. 10 To Him Who smote the
Egyptians with their firstborn, for His kindness is eternal. 11And
He took Israel from their midst, for His kindness is eternal. 12
With a strong hand and with an outstretched arm, for His kindness is
eternal. (JPS)
This Psalm
is the final Psalm of the Passover Ceremony. This Psalm is referred to as the
“Grand Hallel.” Its theme is the loving-kindness of G-d towards Yisrael.
However, Jewish commentators on this particular Psalm reveal that there is more
to the loving-kindness of G-d that meets the eye.
For He
is Good.
An aspect of His goodness is that He punishes man for his sins each according
to his own level of prosperity. The rich man may lose an expensive bull while
the pauper will be deprived of a crust of bread.[22]
Ki
L’Olam Chasdo. For enduring forever is His kindness. Homiletically, this can be
rendered: His kindness is to the world. Man’s kindness can be prompted by
selfish motives, but G-d acts for the sake of the world.[23]
The eternal
Graciousness of G-d must be viewed from the cosmic and eternal measure of His
plan. Humanity tends to see things from the vantage point of the earthly
mundane perspective. While Eretz Yisrael is His focal point, G-d will not
neglect the rest of His creation.
Coming Diaspora
Since we
Jews have been delivered from Mitzrayim, why have we been sentenced to live in
this Diaspora for nearly two millennia?
they went out to the Har
Zeytim (Mount of Olives)
This place,
the Mount of Olives seems to be one of Yeshua’s favorite locations for
revealing future events.[24]
The previous
pericope of Mordechai allows us to use the hermeneutic principle of contiguity
for further elucidation of our present materials.
Mar 14:22 And Yeshua
received bread (the afikomen) and said Ha-Motsi and broke it, and he gave to
them and said, receive this, it is analogous of my Jewish body
politic.
Mar 14:27 And Yeshua
said to them (his talmidim), All of you will find an occasion to be offended
because of me this night. For it is written, "O sword, awaken against My
shepherd and against the man who is associated with Me! says the Lord of Hosts.
Smite the shepherd, and the flock shall scatter, and I will return My hand upon
the little ones" (Zech 13:7).
The “broken
body” and “flock” becomes analogous of the Jewish people, which will soon be
sent to the farthest and most remote ends of the earth. This “Diaspora” is
necessary to effect a repair for the atrocities committed by the gentiles in
their own lands. When blood is spilled on the land, tikkun is requisite.[25] Here we will use the hermeneutic law of Ḳal
va-ḥomer[26]
to show that if the spilling of blood contaminates
Eretz Yisrael, how much the more the spilling of blood in Gentile lands
also contaminates the whole earth. Therefore, the earth (i.e., the lands of the
Gentiles) needs reparation by means of a Jewish presence and Halakhah to effect
that Tikkun, since G-d is not only the G-d of Israel, but also the G-d of the
whole earth (Psalm 24:1).
The Ramban[27] translates the D’varim 35:33 “Do not cause
unfaithfulness to the land.” He then goes on to explain that “unfaithfulness”
is doing the opposite of the Torah and becoming involved in sins of idolatry,
bloodshed and sexual immorality. When the land is contaminated in the
above-mentioned ways, the Shekinah of G-d will not dwell in that land. The
effected Tikkun for the lands where murder has gone unpunished returns the
Divine Presence to that land. In light of His Honor Rosh Paqid Hillel ben
David’s thesis on the “Brain,” we would expect that the greater dispersion of Jews will be to the
Occident or Western world.
Thus, we
must expect the Diaspora of the Jewish people to effect a greater measure of
Tikkun for Gentile “unfaithfulness” in the Western world. This idea of
“faithfulness” is fostered by our present pericope.
Mar 14:27
And Yeshua said to them (his talmidim), All of you will find an occasion to be
offended because of me this night. But Tsefet said to him, Although all will
find an occasion to be offended, I will not.
30 And Yeshua said to him, Truly I
say to you that today, in this night, before the Temple crier calls out twice,
you will deny our association three times.
31 But he (Tsefet) spoke the more
zealously, If I should die with you, I will not deny my association with you in
any way. They (the rest of the talmidim) also said the same.
Yeshua predicts the “unfaithfulness” of the Talmidim this present evening before the Temple crier can make two of his time announcements. Hakham Tsefet, in remembering the details of that evening has incorporated them into our present pericope with good reason. Herein we find a positive connection to our Torah Seder.
D’varim 7:3
You shall not intermarry with them; you shall not give your daughter to his
son, and you shall not take his daughter for your son. 4 For he will
turn away your son from following Me, and they will worship the gods of others,
and the wrath of the Lord will be kindled against you, and He will quickly
destroy you. 5 But so shall you do to them: You shall demolish their
altars and smash their monuments, and cut down their asherim trees, and burn
their graven images with fire. (Rashi)
Hakham
Tsefet verbalizes the appropriate “faithfulness” we should have towards G-d and
His Messiah. Hakham Tsefet is cautioning his audience to beware of their level
of association with the Gentiles where they will be sent. Hakham Tsefet can use
his own “unfaithfulness” to teach a lesson for those about to enter the
Diaspora. Scholars are quick to castigate the talmidim in their comments about
“true disciple who deny themselves.”[28] However, I believe it is evident enough that
Hakham Tsefet is demonstrating the loving-kindness of G-d that is extended to
us even when we fail.
Healy
translates verse 26 “All of you will have your faith shaken.”[29] If we then translate Mary Healy’s “faith” into
“faithfulness” the picture becomes very clear. Each of the talmidim would have
their “faithfulness shaken.” Healy further explains the Greek word σκανδαλίζω skandalizo {skan-dal-id'-zo} to mean, “Fall away.”[30] In other words, Yeshua is telling his talmidim
that their perceived “faithfulness” will be shaken. We often have a false view
of our “faithfulness,” which must be tested and shaken to validate our measure
of faithful obedience.
When the
“shepherd of my community,” of Zechariah 13:7, a reference to Messiah,[31] when smitten it follows that the “sheep” of that
community become dispersed. Thus the pericope of Mordechai makes a direct
verbal connection with the Torah Seder now.
D’varim 7:2. And the Lord, your God,
will deliver them to you, and you shall smite them. You shall utterly destroy
them; neither shall you make a covenant with them, nor be gracious to them.
The community of G-d is driven into Diaspora by the directive of “smiting” of the shepherd of G-d’s community. However, this dispersion is not without the promise of a return. The verse: “O sword, awaken against My shepherd and against the man who is associated with Me! Says the Lord of Hosts. Smite the shepherd, and the flock shall scatter, and I will return My hand upon the little ones,” can also be translated to mean that G-d will return authority of the priesthood to the firstborn in Israel (i.e., “the little ones”) by means of the Hakhamim and Bate Din. In other words, we can see that there will be a paradigm shift in power and authority when the shepherd is smitten and the flock is driven into Diaspora.
While Rashi
does not see the Zekharya passage as a reference to Yisrael, Yeshua clearly
does. This should not be understood as the two Sages contradicting each other,
but rather that Rashi is giving us the historical context of this verse of
Zekharya whilst Yeshua is looking at one of the many prophetical fulfillments
of this verse. Yeshua sees this as a reference to the scattering of his
talmidim when he will be arrested and crucified. The Master points to the fact
that the talmidim would be scattered in the immediate sense and the Jewish
people in the eventual sense of the Diaspora post 70 c.e.
The Markan
account of the talmidim’s failure to maintain their association with the
Messiah is one of discretion. We saw this type of discretion in the pericope
where Yeshua does not directly name Yehuda Ish Keriyoth as the one who would
hand him over to the Kohen Gadol. Likewise, Hakham Tsefet singles himself out
as the main perpetrator of unfaithfulness. Scholars have suggested that this is
Mordechai’s attempt to belittle Hakham Tsefet,[32] which we must totally reject.
However,
Rashi equates the “little ones” with the governmental powers of the Gentile
Kings and their officers. Of course, this is most fascinating because the
powers of the Gentiles are subject to the authority of the prophetic voice of
the Jewish sages, when we (the Jewish people) live by the Governance of G-d
according to His Torah (cf. Jonah 3:1-10). And, this is the reason for the
dispersion of the B’ne Yisrael throughout the Diaspora – i.e., to effect Tikun
upon the lands of the Gentiles throughout the whole world.
Conclusion
The
proximity to Rosh HaShanah, Yom Kippur and Sukkot is also evident in the
present Torah Seder and related materials. The use of words like “inscribe” and
“statute”[33] relate to the phrases used in greetings at
this time of the year. Not only can we see the proximity to Rosh HaShanah, Yom
Kippur and Sukkot, we see the bimodality of the Triennial Torah readings. The
theme of Pesach in Mordechai is evident in verses 6:20-23, 7:8 of D’varim.
Consequently, we have an immediate thematic connection. However, we must ask
the question; why does Hakham Tsefet make this specific connection with the
High Holy Days? Or, rephrasing the question: what does Hakham Tsefet’s present
pericope have to do with the High Holy Days?
Yom Kippur
is filled with penitential prayers and readings of the prophet Yonah (Jonah).
This story is one of those that makes one stop and think. Yonah is commissioned
by G-d to proclaim repentance to the Ninevites. As the story goes, Yonah
refuses and brings judgment upon himself. His repentance causes him to go to
Nineveh and proclaim the message commissioned to him by G-d. While there are
several other nuances to the story, the Ninevites accept the message of Yonah
and repent.
Herein we
see the loving-kindness of G-d to the people of Nineveh in that He sent a
Jewish prophet to them as well as giving them space to repent. Likewise, we
should look at the story of Hakham Tsefet and the Torah Seder to see that G-d’s
loving-kindness is transmitted to Israel, and by Israel to the entire earth. For
this reason, nearly all of the Jewish population was sent by G-d into the
Diaspora. Obviously, this is for the sake of repentance and Tikun -
repair.
D’varim 7:8. But
because of the Lord's love for you, and because He keeps the oath He swore
to your forefathers, the Lord took you out with a strong hand and redeemed you
from the house of bondage, from the hand of Pharaoh, the king of Egypt.
Shemot 19:6 and you will be unto Me a kingdom of priests,
and a holy nation. These are the words which you will speak unto the children
of Israel.'
Isa 60:3 And the Gentiles will walk at your light, and
kings at the brightness of your rising.
The
redemption of Yisrael from Egyptian bondage was a part of G-d’s plan of
loving-kindness to redeem the whole world through a nation of Priests, Prophets
and Kings.
Psalms
113-118 are also related to the liturgy of the festival of Sukkot. The Mishnah
and Talmud elaborate on their use during the Hallel and the shaking of the
Lulab.[34] The discussion labors to communicate at what
point in the Hallel, Psa. 118 the lulab is waved. Of course, we must again ask:
what is the relationship between all these comments and points of connection?
In a manner of speaking, the Festival of Sukkot illustrates the exodus from
Egypt. The small sukkot that our forefathers lived in is a reminder that we can
be fully confident in G-d’s ability to watch over us regardless of where we
are. Likewise, Ezekiel’s statement: “My dwelling-place also will be over/with them;
and I will be their God, and they will be My people” (Eze 37:27) is another manner of reassurance
that G-d will always watch over the Jewish people. However, the theme of Sukkot
has also a connection to the Jewish Diaspora. The B’ne Yisrael are since this
festival commemorates the times in which we were extremely dependent on G-d for
our survival in the midst of a harsh wilderness of no-man’s land. The fragile
structures we live in during the festival of Sukkot demonstrate our
vulnerability while in exile, as we were in the silderness. Again, the Sukkah
is a reminder of the loving-kindness of G-d.
The Temple
services during the Festival of Sukkot were also related to the healing
(tikkun) of the nations. The number of bulls offered reveals that G-d extends
His loving-kindness to the gentiles as well.
Only when
the job of tikkun among the nations is complete can we return to Eretz Yisrael
and live out our years in peace. May this be soon, amen ve amen!
Connections
to Torah readings
Torah Seder
The Markan text
connects verbally with D’varim 7:2 through the word “smite.” Hakham Tsefet records that idea from Zekharya 13:7 This verse from Zekharya also
sets the tone for the diaspora as related in D’varim 7:3—5
Tehillim
These Psalms
are alluded to in Mordechai as the “Hymns” which were sung before departing to
the Mount of Olives. This Prophetic passage also lets us know that we have just
experienced the Festival of Sukkot.
Ashlamatah
The Prophet Zekharya
looks to the day when G-d will be L-rd over all the earth. This connects with
the idea previously stated in Zekharya where the Shepherd is smitten and the
flock is scattered. The Jewish people must first go into diaspora before G-d
can be L-rd over all the earth.
Mitzvoth:
|
Torah Add |
M# |
Mitzvah |
Oral Torah |
|
D’varim 6:4 |
417 |
Precept of
declaring G-d’s oneness |
M. Ber 1:1—2:1 |
|
D’varim 6:5 |
418 |
Precept of
love for G-d |
M. Ber 9:5; Pes 5:7 |
|
D’varim 6:7 |
419 |
Precept of
Torah Study |
M. Peah 1:1; Abot 1:5 |
|
D’varim 6:4 |
420 |
Recite the
Shema twice daily |
M. Ber. 1:1—2:1 |
|
D’varim 6:8 |
421 |
Precept of
wearing the t’fillin on the hand |
M. Men 4:1 |
|
D’varim 6:8 |
422 |
Precept of
t’fillin for the head |
M. Men 4:1 |
|
D’varim 6:9 |
423 |
Precept of
placing the mezuzah on the door |
M. Men 3:7 |
Mitzvot Implied by the Nazarean Codicil[35]
I have included this section due to notice of mitzvot found in the Nazarean Codicil that corresponds with the Torah. The following mitzvot are implied. Their implication is the result of existence in Torah and observed in the Nazarean Codicil by the Master of his talmidim. The Nazarean Codicil alone implies some of these Mitzvot. However, these “mitzvot” seem to be the Mesorah of the Master. I would her insert that the above mitzvot of the Torah are insinuated by implication.
1. To sing the Psalms (Hallel) at the Pesach Seder
2. Talmudize the Gentiles with the Mesorah of Yeshua
Some Questions. to Ponder:
- From
all the readings for this Shabbat, which reading touched your heart and
fired your imagination?
2.
What
question/s were asked of Rashi in D’barim 6:4?
3.
What
question/s were asked of Rashi in D’barim 6:5?
4.
What
question/s were asked of Rashi in D’barim 6:6?
5.
What
question/s were asked of Rashi in D’barim 6:7?
6.
What
question/s were asked of Rashi in D’barim 6:8?
7.
What
question/s were asked of Rashi in D’barim 6:9?
8.
What
question/s were asked of Rashi in D’barim 7:4?
9.
What
question/s were asked of Rashi in D’barim 7:7?
10.
What
question/s were asked of Rashi in D’barim 7:8?
11.
What
question/s were asked of Rashi in D’barim 7:9?
12.
Why do the Jews, sent
by G-d into the Diaspora have ended primarily in the Occidental world?
13.
How does D’barim 7:3
sets the tone for our relationship with the Gentiles?
14.
What lesson can we
learn from Hakham Tsefet’s failure to maintain association with Yeshua?
15.
What does Hakham
Tsefet’s present pericope of Mordechai 14:26-31 have to do with the High Holy
Days?
16.
In
your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his
scribe Mordechai (Mark) 14:26-31 for this Shabbat?
17.
What
part of the Torah Seder fired the heart and imagination of the Psalmist for
this week?
18.
What
part of the Torah Seder fired the heart and the imagination of the prophet
Zechariah this week?
19.
What
part/s of the Torah Seder, Psalm, and the prophets fired the heart and the
imagination of Hakham Tsefet by the hand of his scribe Mordechai for this week?
20.
After
taking into consideration all the above texts and our Torah Seder, what would
you say is the general prophetic message from the Scriptures for this coming
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
Sabbath: “Shabbat Rosh Chodesh Heshvan”
(Sabbath
of the New Moon of the month of Heshvan)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
יִפְקֹד ה' |
|
|
|
“Shabbat Rosh Chodesh” |
Reader 1 – B’Midbar 27:15-17 |
Reader
1 – D’barim 7:12-14 |
|
“Sabbath of
the New Moon” |
Reader 2 – B’Midbar 27:18-20 |
Reader
2 – D’barim 7:14-16 |
|
“Sábado del Novilunio” |
Reader 3 – B’Midbar 27:21-23 |
Reader
3 – D’barim 7:12-16 |
|
Reader 4 – B’Midbar 28:1-9 |
|
|
|
B’Midbar
(Num.) 27:15 - 28:25 |
Reader 5 – B’Midbar 28:10-14 |
|
|
Ashlamatah:
Yeshayahu (Isaiah) 66:1-24 |
Reader 6 – B’Midbar 28:15-18 |
Reader
1 – D’barim 7:12-14 |
|
Psalm
104:1-35 |
Reader 7 – B’Midbar 28:19-25 |
Reader
2 – D’barim 7:14-16 |
|
Proverbs
7:1-27 |
Maftir: B’Midbar
28:23-25 |
Reader
3 – D’barim 7:12-16 |
|
- Isaiah 66:1-24 |
|
|
|
N.C.:
Col. 2:16-23 |
|
|
Shalom Shabbat !
Hakham Dr. Yosef ben Haggai
HH Rosh Paqid Adon Hillel ben
David
HH Paqid Dr.
Adon Eliyahu ben Abraham
Note: Normal classes on the Torah
Seder via the Internet using Gogle+ will resume this coming Sunday morning the
23rd of October at the usual U.S. times. See you all in class!