Esnoga Bet Emunah
1101 Surrey Trce. SE, Tumwater, WA 98501
Telephone: 360-584-9352 - United States of America
© 2011
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
|
I Adar 01, 5771 – February
04/05, 2011 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Feb. 04, 2011 – Candles at 5:53 PM Sat. Feb. 05, 2011 – Havdalah 6:50 PM |
Brisbane, Australia Fri. Feb. 04, 2011 – Candles at 6:23 PM Sat. Feb. 05, 2011 – Havdalah 7:17 PM |
Bucharest, Romania Fri Feb. 04, 2011 – Candles at 5:10 PM Sat. Feb. 05, 2011 – Havdalah 6:14 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Feb. 04, 2011 – Candles at 5:54 PM Sat. Feb. 05, 2011 – Havdalah 6:52 PM |
Jakarta,
Indonesia Fri. Feb. 04, 2011 – Candles at 6:00 PM Sat. Feb. 05, 2011 – Havdalah 6:50 PM |
Manila & Cebu, Philippines Fri. Feb. 04, 2011 – Candles at 5:38 PM Sat. Feb. 05, 2011 – Havdalah 6:29 PM |
|
Miami,
FL, U.S. Fri. Feb. 04, 2011 – Candles at 5:48 PM Sat. Feb. 05, 2011 – Havdalah 6:42 PM |
Olympia, WA, U.S. Fri. Feb. 04, 2011 – Candles at 5:00 PM Sat. Feb. 05, 2011 – Havdalah 6:07 PM |
Murray, KY, & Paris, TN.
U.S. Fri. Feb. 04, 2011 – Candles at 5:04 PM Sat. Feb. 05, 2011 – Havdalah 6:03 PM |
|
Conroe, TX, U.S. Fri. Feb. 04, 2011 – Candles at 5:52 PM Sat. Feb. 05, 2011 – Havdalah 6:48 PM |
Sheboygan & Manitowoc, WI, US Fri. Feb. 04, 2011 – Candles at 4:47 PM Sat. Feb. 05, 2011 – Havdalah 5:51 PM |
Singapore, Singapore Fri. Feb. 04, 2011 – Candles at 7:03 PM Sat. Feb. 05, 2011 – Havdalah 7:53 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 Excellency Dr. Adon Eliyahu ben Abraham and
beloved wife HE Giberet Dr. Elisheba bat Sarah
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon all
who send comments to the list about the contents and commentary of the weekly
Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
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Shabbat Rosh
Chodesh I Adar
Sabbath of the
New Moon for the Biblical Month of I Adar
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
יִפְקֹד
ה' |
|
|
|
“Shabbat Rosh Chodesh” |
Reader 1 – B’Midbar
27:15-17 |
Reader 1 – Vayiqra 17:1-4 |
|
“Sabbath
of the New Moon” |
Reader 2 – B’Midbar
27:18-20 |
Reader 2 – Vayiqra 17:5-7 |
|
“Sábado del Novilunio” |
Reader 3 – B’Midbar
27:21-23 |
Reader 3 – Vayiqra 17:1-7 |
|
B’Midbar (Num.) 27:15 - 28:25 |
Reader 4 – B’Midbar
28:1-9 |
|
|
Ashlamatah: Yeshayahu (Isaiah)
66:1-24 |
Reader 5 – B’Midbar
28:10-14 |
|
|
|
Reader 6 – B’Midbar
28:15-18 |
Reader 1 – Vayiqra 17:1-4 |
|
Psalm 104:1-35 |
Reader 7 – B’Midbar
28:19-25 |
Reader 2 – Vayiqra 17:5-7 |
|
Proverbs 7:1-27 |
Maftir: B’Midbar
28:23-25 |
Reader 3 – Vayiqra 17:1-7 |
|
N.C.: Col. 2:16-23 |
- Isaiah 66:1-24 |
|
Rashi & Targum
Pseudo Jonathan
for: B’midbar (Numbers)
27:15 - 28:25
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
15
Moshe spoke to Adonai, saying: |
15
And Mosheh spoke before the Lord, saying |
|
16
"Let Adonai, G-d of the spirits, appoint a man over the community, |
16
May the Word of the Lord, who rules over the souls of men, and by whom has
been given the inspiration of the spirit of all flesh, appoint a faithful man
over the congregation, [JERUSALEM. The Word of the Lord the God who rules
over the spirit of all flesh, appoint a praiseworthy man over the people of
the congregation,] |
|
17
who will go forth before them, and who will come back before them, and who
would lead them out and bring them in, so that the community of Adonai will
not be like sheep that have no shepherd." |
17
who may go out before them to set battle in array, and may come in before
them from the battle who may bring them out from the bands of their enemies,
and bring them into the land of Israel; that the congregation of the Lord may
not be without the wise, nor go astray among the nations as sheep who go
astray, having no shepherd. |
|
18
Adonai said to Moshe: "Take to yourself Yehoshua son of Nun, a man in
whom there is spirit, and lay your hand on him. |
18
And the Lord said to Mosheh, Take to yourself Jehoshua bar Nun, a man upon
whom abides the Spirit of prophecy from before the Lord, and lay your hand
upon him, |
|
19
Stand him before Eleazar the kohen and before the entire community, and
command him before their eyes. |
19
and make him stand before Elazar the priest and the whole congregation, and
instruct him in their presence. |
|
20
Bestow some of your radiance on him, so that the entire community of Bne
Yisrael will hear. |
20
And you will confer a ray of your brightness upon him, that all the
congregation of the sons of Israel may be obedient to him. |
|
21
He will stand before Eleazar the kohen, and ask, of him, through the judgment
of the Urim before Adonai. By his word they will come out and go in ---he,
all Bne Yisrael with him, and the entire community." |
21
And he will minister before Elazar the priest; and when any matter is hidden
from him, he will inquire for him before the Lord by the Urim. According to
the word of Elazar the priest they will go forth to battle, and come in to do
judgment he and all the sons of Israel with him, even all the congregation. |
|
22
Moshe did as Adonai commanded him. He took Yehoshua and presented him to
Eleazar the kohen and to the entire community. |
22
And Mosheh did as the Lord commanded him, and took Jehoshua and caused him to
stand before Elazar the priest and all the congregation; |
|
23
He laid his hands on him and commanded him, just as Adonai had commanded
through Moshe. |
23
and he laid his hands upon him and instructed him, as the Lord commanded
Mosheh. |
|
|
|
|
1
Adonai spoke to Moshe saying: |
1
And the Lord spoke with Mosheh, saying: |
|
2
"Command B’ne Yisrael and say to them, 'My offering, My food of My
fires, a pleasing aroma to Me, you will be vigilant to offer to Me at its
prescribed time'." |
2
Instruct the children of Israel, and say to them: The priests may eat of My
oblation the bread of the order of My table; but that which you offer upon My
altar may no man eat. Is there not a fire that will consume it? And it shall
be accepted before Me as a pleasant smell. Sons of Israel, My people, be
admonished to offer it from the firstlings on the Sabbath, an oblation before
Me in its time. [JERUSALEM. Instruct the children of Israel, and say to them,
My oblation, the bread of the order of My table. That which you offer upon
the altar. Is there not a fire that will consume it? To be received from you
before Me for a pleasant smell. Sons of Israel, My people, be admonished to
offer it before Me in its season.] |
|
3
Say to them: "This is the fire-offering that you will offer to Adonai;
yearling lambs without blemish, two each day, as a constant (daily)
burnt-offering. |
3
And say to them: This is the order of the oblations you shall offer before
the Lord; two lambs of the year, unblemished, daily, a perpetual burnt
offering. |
|
4
Offer one lamb in the morning and offer the second lamb in the afternoon. |
4
The one lamb thou shalt perform in the morning to make atonement for the sins
of the night; and the second lamb thou shalt perform between the suns to
atone for the sins of the day; |
|
5
And one tenth of an ephah of fine flour as a meal-offering, mixed with beaten
oil measuring one fourth of a hin. |
5
and the tenth of three seahs of wheaten flour as a mincha mingled with beaten
olive oil, the fourth of a hin. |
|
6
[This is] a constant (daily) burnt-offering as offered on Mount Sinai, for a
pleasing aroma, a fire-offering to Adonai. |
6
It is a perpetual burnt offering, such as was (ordained to be) offered at
Mount Sinai, to be received with favour as an oblation before the Lord. |
|
7
Its libation [will be] one fourth of a hin for the one lamb, in the Holy
[Sanctuary], you will pour an intoxicating libation to Adonai. |
7
And its libation shall be the fourth of a hin for one lamb; from the vessels
of the house of the sanctuary shall it be outpoured, a libation of old wine.
[JERUSALEM. From the vessels of the house of holiness, it shall be poured out
a libation of choice wine unto the Name of the Lord.] But if old wine may not
be found, bring wine of forty days to pour out before the Lord. |
|
8
Offer the second lamb in the afternoon, with the same meal-offering of the
morning together with its libation you will offer it, a fire-offering of a
pleasing aroma to Adonai. |
8
And the second lamb thou shalt perform between the suns, according to the
presentation of the morning, and according to its oblation shalt thou make
the offering, that it may be accepted with favour before the Lord |
|
|
|
|
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 Shabbatha 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 thou shalt 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 shall 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 bin for a
bullock, the third of a bin for the ram, and the fourth of a hin for a lamb,
of the wine of grapes. This burnt sacrifice shall 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 shalt
thou perform with its libation. |
|
|
|
|
16
In the first month--- on the fourteenth day of the month [bring a] Pesach
[offering] to Adonai. |
16
And in the month of Nisan, on the fourteenth day of the month, is the
sacrifice of the Pascha before the Lord. |
|
17
The fifteenth day of that month is a festival, matzot will be eaten for seven
days. |
17
On the fifteenth day of this month is a festival; seven days shall unleavened
be eaten. |
|
18
The first day will be a sacred holiday, when you must not do any work of
consequence. |
18
On the first day of the festival a holy convocation; no servile work shall ye
do; |
|
19
You will bring a burnt fire-offering to Adonai [consisting of] two young
bulls, one ram, and seven yearling sheep. They will [all] be without blemish. |
19
but offer an oblation of a burnt sacrifice before the Lord, two young
bullocks, one ram, and seven lambs of the year, unblemished, shall you have. |
|
20
Their meal-offering shall be fine flour mixed with [olive] oil, three tenths
[of an ephah] for each bull, two tenths [of an ephah] for the ram, |
20
And their minchas of wheat flour, mingled with olive oil, three tenths for
each bullock, two tenths for the ram, |
|
21
and one tenth [of an eiphah] for each of the seven sheep. |
21
and for a single lamb a tenth, so for the seven; |
|
22
[You should also bring] one he-goat as a sin-offering, to make atonement for
you, |
22
and one kid of the goats, to make an atonement for you: |
|
23
in addition to the morning burnt-offering which is offered as a constant
(daily) burnt-offering, you will make these. |
23
beside the burnt sacrifice of the morning, the perpetual burnt sacrifice, you
shall make these offerings. |
|
24
Like these, you will make daily for seven days, food as a fire-offering of a
pleasing aroma to Adonai, (it will be offered) in addition to the constant
(daily) burnt-offering and its libation. |
24
According to these oblations of the first day you shall do daily through the
seven days of the festival. It is the bread of the oblation which is received
with favour before the Lord; it shall be made beside the perpetual burnt
offering, with its libation. |
|
25
The seventh day will be a sacred holiday to you, when you will not do any
work of consequence. |
25
And on the seventh day you shall have a holy convocation; no servile work
shall you do. |
|
|
|
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 & Ibn Ezra Commentary
for: B’Midbar (Numbers) 27:15 – 28:25
Rashi: 15 Moses spoke to the Lord… This
[verse comes] to let us know the virtues of the righteous, for when they are
about to depart from the world, they disregard their own needs and occupy
themselves with the needs of the community.-[Sifrei Pinchas 23]
saying He said to Him, “Answer me whether You are appointing
a leader for them or not.” - [Sifrei Pinchas 23]
Rashi: 16 Let the Lord... appoint When
Moses heard that the Omnipresent told him to give Zelophehad’s inheritance to
his daughters, he said, “It is time to ask for my own needs—that my son should
inherit my high position.” The Holy One, blessed is He, said to him, That is
not My intention, for Joshua deserves to be rewarded for his service, for he
“would not depart from the tent” (Exod. 33:11). This is what Solomon meant when
he said, “He who guards the fig tree eats its fruit” (Prov. 27:18). -[Mid.
Tanchuma Pinchas 11]
God of the spirits Why is this said? He said to
Him, "Master of the universe, the character of each person is revealed to
you, and no two are alike. Appoint over them a leader who will tolerate
each person according to his individual character."- [Mid.
Tanchuma Pinchas 10]
Ibn Ezra: 16 The God of the spirits – He knows
the spirits and He knows which spirit is fit (to lead a congregation).
Ibn Ezra: 16 [Set] – The word YIF’QOD (set) is
related to the word PAKID (official), thus YIFQOD means: “Let Him appoint a
leader.
Rashi: 17 who will go forth before them Not like
the kings of the [gentile] nations, who sit at home and send their armies to
war, but as I did, for I fought against Sihon and Og, as it says, “Do not fear
him” (21:34), and as Joshua did, as it says, “Joshua went to him and said to
him, Are you for us [or for our enemies]?” (Josh. 5:13). Similarly, concerning
David it says, “For he went forth and came in before them” (I Sam. 18:16)—he
went out [to battle] at their head and came in before them.-[Sifrei Pinchas 23]
who will lead them out through
his merits. -[Sifrei Pinchas 23]
and bring them in through his merits.
-[Sifrei Pinchas 23] Another interpretation: “Who will bring them in” [means]
that You should not do to him as You did to me, for I may not bring them into
the Land.-[Num. Rabbah 21:15]
Rashi: 18 Take for yourself
Encourage him verbally, [and say,] “Fortunate are you that you have merited to
lead the children of the Omnipresent!” -[Sifrei Pinchas 23 on verse 22]
for yourself Someone verified by you, someone you know.-[Sifrei
Pinchas 23]
a man of spirit As you requested; someone
able to deal with the character of each one.-[Sifrei Pinchas 23]
and you shall lay your hand upon him Provide
him with an announcer so that he can expound [halachic discourses] during your
lifetime, so they should not say about him that he dared not raise his head in
the days of Moses.-[Sifrei Pinchas 23]
Ibn Ezra: 18 In whom is spirit – Now all
living persons have spirit in them (why then does Scripture say “a man in
whom is spirit”?). Its meaning can
only be similar to that of “be you strong therefore, and show yourself a man”
(1 Kings 2:3). Solomon was a man. What point was there in telling him to “show
yourself a man”? Thus, “show yourself a man” means “show yourself to be a man
of uncommon valor.”
Rashi: 19 and you shall command him
Concerning Israel; be aware that they are troublesome and obstinate. [You
accept office] on condition that you take upon yourself [all this]. -[See
Sifrei Beha’alothecha 42]
Rashi: 20 You shall bestow some of your majesty upon him
This refers to the radiance of the skin of his face (see Exod. 34:29).
some of your majesty But not all of your majesty.
Thus, we learn that the face of Moses was [radiant] like the sun, whereas the
face of Joshua was like the moon.-[Sifrei Pinchas 23, b.b. 75a]
so that all the congregation of the children of Israel
will take heed [meaning] that they will behave toward him with
reverence and awe, just as they behaved toward you.
Rashi: 21 He shall stand before Eleazar the priest Here is
[the response to] the request that you made [that your children should inherit
you]; this honor shall not depart from your father’s house, for even Joshua
will have need for Eleazar.-[Mid. Tanchuma Pinchas 11]
and seek [counsel from] him when he
finds it necessary to go to war. -[Sanh. 16a]
By his word Eleazar’s [word].
and the entire congregation The
Sanhedrin.-[Yoma 73b, Sanh. 16a] 22
and he took Joshua He took him [by encouraging
him] with words, and informed him of the reward in store for the leaders of
Israel in the World to Come.-[Sifrei Pinchas 23]
Rashi: 23 He laid his hands
generously; over and above what he had been commanded. For the Holy One,
blessed is He, said to him, “and you shall lay your hand upon him” (verse 18),
but he did it with both his hands. He fashioned him like a full and overflowing
vessel, filling him with wisdom in abundance.-[Sifrei Pinchas 23, Sanh. 105b]
in accordance with what the Lord had spoken to Moses [That
is,] also with respect to the majesty; He bestowed some of his majesty
[radiance] upon him.
Rashi: 2 Command the children of Israel What is
stated above? “Let the Lord…appoint” (27:16). The Holy One, blessed is He, said
to him, “Before you command me regarding My children, command My children
regarding Me.” This is analogous to a princess who was about to depart from the
world and was instructing her husband about her children, [and he replied,
“Before you instruct me about them, instruct them about me,”] as it is stated
in Sifrei Pinchas 24.
My offering This refers to the blood.-[Sifrei Pinchas 25]
My food This refers to the sacrificial parts, as it says,
“the priest shall burn them [the fat-portions] on the altar; it is the food of
the fire-offerings” (Lev. 3:16). -[Sifrei Pinchas 25]
My fire-offerings which are put on the fires
of My altar.
you shall take care The Kohanim, Levites, and
Israelites shall stand over them [to watch them]; hence they instituted the
ma’amodoth [representatives of the people who were present at the sacrificial
services].-[Sifrei Pinchas 26, Taanith 26a]
at its appointed time Each day
is the appointed time prescribed for the continual offerings.-[see Sifrei
Pinchas 26]
Rashi: 3 And you shall say to them This is
an admonition to the [rabbinical] court.-[Sifrei Pinchas 27]
two...each day Heb. שְׁנַיִם
לְיוֹם . [To be understood] according to its simple meaning [that two
sacrifices were to be offered up every day]. Primarily, however, it comes to
teach that they should be slaughtered opposite the sun [also known as יוֹם ]; the continual sacrifice of the morning to the west, and the
one of the afternoon to the east of the rings [set in the floor of the Temple
courtyard].-[Yoma 62b]
Rashi: 4 the one lamb Even
though this is already stated in the portion of Ve’attah Tetzaveh ; “This is
what you shall offer [upon the altar...The one lamb you shall offer up in the
morning]” (Exod. 29:38, 39), that was an instruction for the days of the
investitures [of the kohanim], whereas here He commanded it for all
generations.
Rashi: 5 fine flour for a meal-offering The
meal-offering of the libations [which accompanied the sacrifice].
Rashi: 6 offered up at Mount Sinai Like
those offered up during the days of the investitures (Exod. 29:38-43). Another
interpretation: “offered up at Mount Sinai”: the continual burnt offering is
compared to the continual offering of Mount Sinai, the one offered before the
giving of the Torah, about which it is written, “he put it [the blood] into the
basins” (Exod. 24:6). This teaches us that it [the continual burnt offering] requires
a vessel [for its blood].- [Torath Kohanim, Tzav 18:8]
Rashi: 7 Its libation of wine.
on the holy They shall be poured on the altar.
a libation of strong wine
Intoxicating wine, [this comes] to exclude wine straight from the winepress
[which has not fermented].-[B.B. 97a]
Rashi: 8 a spirit of satisfaction It is
gratifying for Me that I spoke, and My will was carried out.-[Zev. 46b, Sifrei
Pinchas 38]
Rashi: 10 The burnt offering of each Sabbath on its
Sabbath But not the burnt offering of this Sabbath on another
Sabbath. For if they did not offer one up on this Sabbath, I might think that
two should be offered up on the following Sabbath. Scripture therefore says,
“on its Sabbath” to instruct us that if its day passes, its offering is canceled.-[Sifrei
Pinchas 40]
in addition to the continual burnt offering This
refers to the additional [musaf] offerings, besides those two lambs of the
continual burnt offering. And it teaches us that they [the additional
sacrifices] may be offered only between the two continual offerings. Similarly,
in the case of all the additional offerings it says, “In addition to the
continual burnt offering” for this teaching.-[Sifrei Pinchas 40]
Ibn Ezra: 11 And in your New Moons – Rabbi
Moses Ha-Kohen the Spanioard, who rests in paradise, says that U’Ve’Roshe
Chod’shekhem (literally: “and in the first of your months”) refers to the New
Moon of Nisan, for Scripture clearly states: “it will be the first month of the
year to you” (Exodus 12:2). [Hence, “the first of your months” refers to the
first month of the year, i.e. the New Moon of the month of Nisan.] Scripture
then goes on to say, “This is the burnt offering of every New Moon” (v.14),
that is, they will offer this burnt offering (the same burnt offering that was offered
on the New Moon of the month of Nisan) on every New Moon. The Torah therefore
adds, “throughout the months of the year” (i.e. a similar burnt offering as for
the New Moon of Nisan will be offered on the New Moons throughout the year).
Rabbi Moses’ interpretation is correct. He is right even though the final yod
in U’Ve’Roshe Chod’shekhem (an in your New Moons) argues against this
interpretation (i.e. Roshe is a plural. Hence Roshe Chod’shekhem seems to mean
“the many first days of the month.” If the reference was to the New Moon of
Nisan, then Scripture should have read U’Ve’Rosh Chod’shekhem – “and on the
first day of your months.”) However, the fact that we find “Hineh Chodesh
Machar” (Behold, tomorrow is the New Moon) - 1 Sam. 20:5 - and not “Hineh Rosh
Chodesh Machar,” shows that what he says is correct. The Book of Samuel refers
to the New Moon as Chodesh. This implies that an ordinary New Moon is called
Chodesh, and the New Moon of Nisan Rosh Chodesh. Otherwise Samuel would have
referred to the New Moon by the phrase Rosh Chodesh.
Rashi: 12 Three tenths As is
the case with the libations brought with a bull, for thus they are fixed in the
portion dealing with libations [see 15:9].
Rashi: 14 This is the burnt offering of each new month
in its month However, once the day passes, its offering is
canceled, and there is no way to make it up.-[Sifrei Pinchas 43]
Rashi: 15 And one young male goat... All the
additional-offering goats were brought to atone for defiling the Sanctuary and
it holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young
male goat [brought] on the first day of the month differs insofar as with
regard to it Scripture says, “to the Lord.” This teaches you that it atones for
a case where there is no awareness [of the person’s uncleanness] either before
[entering the Temple or eating sacrificial food] or after [the sin has been
committed]. The only One aware of the sin is the Holy One, blessed is He. We
derive [the law of] the other young male goats from this one. In the Aggadah,
it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for
Me because I diminished [the size of] the moon.” -[Shev. 9a]
it shall be offered up in addition to the continual
burnt offering This entire offering [not just the young male goat].
and its libation [The phrase] “and its libation” does not refer to the young
male goat because sin-offerings have no libations.
Ibn Ezra: 16 On the fourteenth day of the month – Scripture
does not mention “at dusk” (as it does in Exodus 12:6). This verse is also a
support for those who transmit tradition (according to the Rabbis the Paschal
Lamb could be offered after midday, at the moment the sun moves to the West),
even though their words need no support.
Rashi: 18 You shall refrain from all manner of mundane
work Even essential work, such as the prevention of loss, which is permitted
on the intermediate days of the festival, is forbidden on the festival itself.-
[Torath Kohanim Emor 187, see Rashi on Lev. 23:8]
Rashi: 19 bulls Corresponding to Abraham,
about whom it says, “And to the cattle did Abraham run,” [to feed the three
angels who visited him] (Gen. 18:7).
ram Symbolizing the ram [sacrificed instead] of Isaac
(see Gen. 22:13).
lambs Corresponding to Jacob, of whom
it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary
of R. Moshe Hadarshan [the preacher]. -[Mid. Aggadah, Midrash Tadshey ch. 10]
Ibn Ezra: 22 And one he-goat for a sin-offering – Use’ir
Chatat Echad (“and he-goat for a sin-offering”) is the same as Use’ir izim
Echad LeChatat (this is the phrase normally used for a he-goat offering – cf.
vv.15 and 30 in our chapter). Our verse is abridged – i.e. “Se’ir” is short for
“Se’ir Izim.”
Observe, Scripture does not mention the Sabbath burnt-offering
which is to be brought during the seven days of Passover. It similarly omits
from the Passover offerings the burnt-offering which accompanied the waved
sheaf on the second day of Passover (cf. Lev. 23:9-14).
We need tradition (as to when the Sabbath offering is
to be brought on a Sabbath during the week of Passover). For the verse (v.10)
tells us that the burnt offering of every Sabbath will follow the daily burnt
offering. The question arises, when is the Sabbath offering to be offered on a
Sabbath which falls during the week of Passover? Is it to be before or after
the additional Passover offerings? According to tradition, the Sabbath offering
came before the Passover offerings.
Rashi: 24 Like these, you shall offer up daily They
should not be decreased progressively, as is the case of the bulls of the
[Sukkoth] festival.-[Sifrei Pinchas 48]
Miscellaneous
Interpretations
Seforno
28:11 - וּבְרָאשֵׁי, חָדְשֵׁיכֶם – (And in
your New Moons) – It was an ancient custom among the Israelites to treat
the day of the new moon as a semi festival. We know this already from 1 Samuel
20:19, where Yonathan describes the day as one in which no work is performed in
the field , a day not described as “Yom HaMa'aseh"
– "a working day." This is why
this day has retained a special significance for the Jewish people, i.e. the
Torah describes it as רָאשֵׁי, חָדְשֵׁיכֶם – “The
beginning of your months.” You will not find the regular festivals, MOEDIM
described as “your festivals.” We do not find the Sabbath described as “your
Sabbath” or the festival of Shabbuot as “your day of the firstling
fruits” [the author will go to some length to explain that in the ending of כֶם in the
word שָׁבֻעֹתֵיכֶם (your
feast of weeks) in verse 26 does not refer to that festival.]
The reason for this ancient custom of treating the day
of the new moon almost like a festival is that historically, success of the
Jewish people in matters terrestrial has always been linked to the lunar cycle.
The moon is a phenomenon which has no light of its own, a phenomenon which
depends on receiving and reflecting light from an external source.
Although prior to the sin of the golden calf the
Jewish people’s fate was totally independent of any foreign domination,
described as Cherut Al HaLuchot, a kind of absolute independence, freedom
engraved on the Tablets (the first set no doubt), (compare Exodus 32:16) as
well as Eruvin 54 and Tanchuma, Ki Tisa 16), once they had sinned they
(divested themselves of this privilege, and) no longer made use of this “Royal
Crown” at all times as did the other nations, so that they did no longer appear
to enjoy this advantage over the other nations of the world.
Ever since the spiritual disaster, the Jewish people
could enjoy their spiritual privilege of independence from the restrictions
imposed by the fact that one is part of the “laws of nature” only on rare
occasions in their history, whereas most of the time they were dependent on
“light,” i.e. good fortune, from external sources not under their control. To
that estent, their history reflects the situation of the moon with its periods
of ascent and decline month after month. When the moon is not directly exposed
to the light of the sun it becomes invisible. This expression EIN MAZAL
L’YISRAEL (Shabbat 126) means that the Jewish people do not generate light of
their own, do not work at being masters of their own fate, but rely entirely on
G-d to guide their fates. They receive this Divinely emanated light when their
deeds are pleasing to G-d.
This is why in the parlance of our prophets G-d
Himself is referred to as “OR YISRAEL” Israel’s source of light, (compare
Isaiah 10:16, as well as Psalm 27:1 where David refes to G-d as אוֹרִי
וְיִשְׁעִי “my light
and my salvation”).
Whenever the Jewish people are in a state of sin,
their sin acts as a barrier between them and their G-d so that they are
deprived of their source of light. When Isaiah describes their state of being
when sinful, he speaks of their G-d’s hiding His face from them, as Israel
walking in the darkness harassed by the Gentile nations (Isaiah 59:2).
Whenever the Jewish people’s fortunes are at low ebb
this represents a desecration of G-d’s name, i.e. His reputation, as the
Gentiles refer to us sneeringly as AM ADONAI ELEH – “are these the ones who
describe themselves as G-d’s special nation?” We can understand what our Sages
have said in Gittin 58 that whenever the Jewish people are in trouble, G-d is
automatically forced to share their troubles. Having linked His Honour to the
honour and glory of the Jewish people, He suffers with us (allegorically
speaking). Whenever we suffer, whenever we are in a state of being oppressed,
G-d is described as saying that “the pirate has attacked Me and you
simultaneously.”
Seeing that the sin offering presented on New Moon’s
day is an atonement for the Jewish people wher the cause of preventing the
light of the moon to shine, or the reason it shines so weekly when it does
shine, the Sages in our prayers on that day referred to that sin offering as
“to obtain atonement for themselves. They were to be a memorial for them all,
and a salvation for their soul from the hand of the enemy.” This is the reason
that this is the only sin offering described as חַטָּאת, לַיהוָה – Hatat
LaAdonai – “a sin offering on behalf of G-d.” Presentation of the
offering is also in respect of the damage the sinful behavior of the Jewish
people has inflicted on G-d’s image among the Gentile nations.
When we read about the dialogue described between the
moon and G-d in Chulin 60, where G-d is eventually described as saying to the
Jewish people: “bring a sin offering on My behalf,” (in expiation for My
diminishing the light of the moon) what the Sage (Rabbi Shimon ben Pezzi) wanted
to explain by putting such strange sounding words in G-d’s mouth is that
ultimately the reason why the moon was diminished was because seeing it has a
kinship with the Jewish people and these did not always live up to their lofty
destiny, the moon (as a celestial representative of G-d Himself) therefore has
to suffer alongside with them for their shortcomings. Seeing that this may not
sound quite fair, G-d allegorically ordered a sin offering to be brought by the
Jewish people on the New Moon’s day in order to appease the moon.
Special Ketubim Rosh Chodesh – Proverbs 7:1-27
1 ¶
My son, keep my words, and lay up my commandments with you.
2
Keep my commandments and live, and my teaching as the apple of your eye.
3
Bind them upon your fingers, write them upon the table of thy heart.
4
Say unto wisdom: ‘You are my sister’, and call understanding your kinswoman;
5
That they may keep you from the strange woman, from the alien woman that makes
smooth her words.
6 ¶
For at the window of my house I looked forth through my lattice;
7
And I beheld among the thoughtless ones, I discerned among the youths, a young
man void of understanding,
8
Passing through the street near her corner, and he went the way to her house;
9 In
the twilight, in the evening of the day, in the blackness of night and the
darkness.
10
And, behold, there met him a woman with the attire of a harlot, and wily of
heart.
11
She is riotous and rebellious, her feet abide not in her house;
12
Now she is in the streets, now in the broad places, and lies in wait at every
corner.
13
So she caught him, and kissed him, and with an impudent face she said unto him:
14
‘Sacrifices of peace-offerings were due from me; this day have I paid my vows.
15
Therefore came I forth to meet you, to seek your face, and I have found you.
16 I
have decked my couch with coverlets, with striped cloths of the yarn of Egypt.
17 I
have perfumed my bed with myrrh, aloes, and cinnamon.
18
Come, let us take our fill of love until the morning; let us solace ourselves
with loves.
19 For
my husband is not at home, he is gone a long journey;
20 He
has taken the bag of money with him; he will come home at the appointed day (new
moon).’
21
With her much fair speech she causes him to yield, with the blandishment of her
lips she entices him away.
22
He goes after her straightway, as an ox that goes to the slaughter, or as one
in fetters to the correction of the fool;
23
Till an arrow strike through his liver; as a bird hastens to the snare—and
knows not that it is at the cost of his life.
24 ¶
Now therefore, O you children, hearken unto me, and attend to the words of my
mouth.
25
Let not your heart decline to her ways, go not astray in her paths.
26
For she has cast down many wounded; yes, a mighty host are all her slain.
27
Her house is the way to the nether-world, going down to the chambers of death.
Rashi Commentary for: Proverbs 7:1-27
2 like the apple of your eyes The
pupil of the eye, which is like darkness, like the darkness of night.
4 “You are my
sister” (Draw her near to you.)
a
kinsman Heb. מֹדָע, a kinsman, as in (Ruth 3:2):
“Boaz our kinsman (מֹדַעְתָּנוּ),” our
close relative; i.e., draw her near to you always.
7 I discerned
Heb. אָבִינָה, I
discerned and I saw.
8 next to her
corner The corner of the harlot and of the pagan house of worship.
10 And behold
a woman As its apparent meaning. Another explanation: One of the enticers.
the
nakedness of a harlot Heb. שִׁית, as in (II Sam. 10:4): “their
buttocks (שְׁתוֹתֵיהֶם) ,” i.e.,
the nakedness of a harlot.
with
her heart besieged Heb. וּנְצֻרַת
לֵב. As a besieged city is surrounded by bulwarks, so is
this one’s heart surrounded by lewdness and foolishness.
11 and
rebellious Heb. וְסֹרָרֶת, turning
away from the road.
14 I had to
bring peace offerings I prepared a great feast, for today I sacrificed my
vows and my peace offering.
15 and I have
found you In order that I find you.
16 covers
Heb. מַרְבַדִּים Garments of
freedom and beauty; a similar term is found at the end of the book (31:22):
“She made covers for herself.”
I have
bedecked my couch Heb. רָבַדְתִּי, I have
adorned.
with
superior braided work of Egypt Heb. חֲטֻבוֹת,
אֵטוּן
מִצְרָיִם,
praiseworthy, high quality linen garments coming from Egypt, where linen is
common, as it is written in the Book of Isaiah (19:9): “And those who work at
flax ... will be ashamed.”
braided
work Heb. אֵטוּן.
17 I fanned
Heb. נַפְתִּי. I fanned
the scent as one fans with a scarf in a perfumery to bring the scent from above
down below. Dunash (Teshuvoth Dunash p. 22) defines it as an expression of
smoking, which he states has no comparison.
19 For the man
is not at home You have seen that the Holy One, blessed be He, has removed
His Shechinah and has given all good to the pagans.
20 the bag of
money He has slain the righteous/generous among them.
on the
appointed day Heb. לְיוֹם
הַכֵּסֶא. At the fixed appointed time,
and similarly (Ps. 81:4), “At the appointed time for the day of our festival.”
21 She swayed
him the one devoid of sense, to her.
with
all her talk with which she is accustomed to
familiarize men.
she entices
him from the way
22 and as a
viper Heb. וּכְעֶכֶס. This is
the venom of a snake.
to the
chastisement of a fool Like a
snake that runs quickly as an agent of the Holy One, blessed be He, to chastise
the fool who is condemned by the Omnipresent, blessed be He, so does this one
run after her until he stumbles on her, and her arrow splits his liver.
23 as a bird
hastens to run to a snare, and it does not know that the snare was spread
out there for the life of the bird.