Esnoga Bet Emunah

1101 Surrey Trce. SE, Tumwater, WA 98501

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 15, 5771 – February 18/19, 2011	Third Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Conroe & Austin, TX, U.S.

Fri. Feb. 11, 2011 – Candles at 6:03 PM

Sat. Feb. 12, 2011 – Havdalah 6:58 PM

Brisbane, Australia

Fri. Feb. 11, 2011 – Candles at 6:13 PM

Sat. Feb. 12, 2011 – Havdalah 7:06 PM

Bucharest, Romania

Fri Feb. 11, 2011 – Candles at 5:29 PM

Sat. Feb. 12, 2011 – Havdalah 6:33 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Feb. 11, 2011 – Candles at 6:08 PM

Sat. Feb. 12, 2011 – Havdalah 7:05 PM

Jakarta, Indonesia

Fri. Feb. 11, 2011 – Candles at 5:58 PM

Sat. Feb. 12, 2011 – Havdalah 6:47 PM

Manila & Cebu, Philippines

Fri. Feb. 11, 2011 – Candles at 5:43 PM

Sat. Feb. 12, 2011 – Havdalah 6:34 PM

Miami, FL, U.S.

Fri. Feb. 11, 2011 – Candles at 5:58 PM

Sat. Feb. 12, 2011 – Havdalah 6:51 PM

Olympia, WA, U.S.

Fri. Feb. 11, 2011 – Candles at 5:22 PM

Sat. Feb. 12, 2011 – Havdalah 6:27 PM

Murray, KY, & Paris, TN. U.S.

Fri. Feb. 11, 2011 – Candles at 5:19 PM

Sat. Feb. 12, 2011 – Havdalah 6:17 PM

Sheboygan & Manitowoc, WI, US

Fri. Feb. 11, 2011 – Candles at 5:06 PM

Sat. Feb. 12, 2011 – Havdalah 6:09 PM

Singapore, Singapore

Fri. Feb. 11, 2011 – Candles at 7:03 PM

Sat. Feb. 12, 2011 – Havdalah 7:52 PM

St. Louis, MO, U.S.

Fri. Feb. 11, 2011 – Candles at 5:23 PM

Sat. Feb. 12, 2011 – Havdalah 6:22 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!

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Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי-תִשְׂטֶה אִשְׁתּוֹ
“Ki-Tisteh Ishto”	Reader 1 – B’Midbar 5:11-16	Reader 1 – B’Midbar 6:22-24
“and his wife goes astray”	Reader 2 – B’Midbar 5:17-22	Reader 2 – B’Midbar 6:25-27
“y su esposa se desvía”	Reader 3 – B’Midbar 5:23-28	Reader 3 – B’Midbar 6:22-27
B’Midbar (Num.) 5:11 – 6:21	Reader 4 – B’Midbar 5:29-31
Ashlamatah: Hosea 4:14 – 5:2; 6:1-2	Reader 5 – B’Midbar 6:1-8
	Reader 6 – B’Midbar 6:9-12	Reader 1 – B’Midbar 6:22-24
Psalm 94:1-23	Reader 7 – B’Midbar 6:13-21	Reader 2 – B’Midbar 6:25-27
	Maftir: B’Midbar 6:19-21	Reader 3 – B’Midbar 6:22-27
N.C.: Mark 10:17-22	- Hosea 4:14 – 5:2; 6:1-2

Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 5:11 - 6:21

RASHI	TARGUM PSEUDO JONATHAN
11. The Lord spoke to Moses, saying:	11. And the Lord spoke with Mosheh, saying:
12. Speak to the children of Israel and say to them: Should any man's wife go astray and deal treacherously with him,	12. Speak with the sons of Israel, and say to them: If the wife of any man go astray and commit wrongness against him,
13. and a man lie with her carnally, but it was hidden from her husband's eyes, but she was secluded [with the suspected adulterer] and there was no witness against her, and she was not seized.	13. and another man lie with her, and it be hidden from her husband's eyes, and be concealed, and she be contaminated: or, if the testimony be not clear which is witnessed against her, and she be not convicted;
14. But a spirit of jealousy had come upon him and he became jealous of his wife, and she was defiled, or, a spirit of jealousy had come upon him and he was jealous of his wife, and she was not defiled.	14. or, if the spirit of jealousy come upon him, and he be jealous of his wife, that she has been defiled, or the spirit of jealousy come upon him, and he be jealous of his wife, though she has not been defiled;
15. Then the man shall bring his wife to the kohen and bring her offering for her, one tenth of an ephah of barley flour. He shall neither pour oil over it nor put frankincense on it, for it is a meal offering of jealousies, a meal offering of remembrance, recalling iniquity.	15. and though that man may have not brought separation or tithe, there is constraint upon him to bring his wife unto the priest. Now, because she may have brought delicacies to the adulterer, she ought to bring an appointed oblation of her own, a tenth of three sata of barley flour, that being the food of beasts: he will not pour oil, nor put frankincense thereon; for it is a mincha (on account) of jealousy, a mincha of a memorial which calls guilt to mind.
16. The kohen shall bring her forth and present her before the Lord.	16. And the priest will bring her near, and cause her to stand before the LORD.
17. The kohen shall take holy water in an earthen vessel, and some earth from the Mishkan floor, the kohen shall take and put it into the water.	17. And the priest will take holy water from the laver with an ewer, and pour it into an earthen vessel; because she may have brought the adulterer sweet wine to drink in precious vases; and he will take of the dust that is upon the ground of the tabernacle,-because the end of all flesh is dust,- and put it into the water.
18. Then the kohen shall stand the woman up before the Lord and expose the [hair on the] head of the woman; he shall place into her hands the remembrance meal offering, which is a meal offering of jealousies, while the bitter curse bearing waters are in the kohen's hand.	18. And the priest will cause the woman to stand before the LORD, and bind a cord over her loins and upon her breast,- because she should have bound her loins with a girdle; and he will uncover the woman's head, because she had tied a fillet upon her hair. And he will put the mincha of memorial, the mincha of jealousy, into her hand; while in the hand of the priest will be the bitter water of the trial.
19. The kohen shall then place her under oath, and say to the woman, "If no man has lain with you and you have not gone astray to become defiled [to another] in place of your husband, then [you will] be absolved through these bitter waters which cause the curse.	19. And the priest will adjure her by the adjuration of the Great and Glorious Name, and will say to the woman: If you have not turned aside, to defile yourself by acting against the right of your husband, be you unhurt by these bitter waters of trial.
20. But as for you, if you have gone astray [to another] instead of your husband and have become defiled, and another man besides your husband has lain with you..."	20. But if you have turned aside against the right of your husband, and are defiled in having shared the bed with a man against your husband's right:-
21. The kohen shall now adjure the woman with the oath of the curse, and the kohen shall say to the woman, "May the Lord make you for a curse and an oath among your people, when the Lord causes your thigh to rupture and your belly to swell.	21. Then will the priest adjure the woman by the oath of malediction, and say to the woman, - The LORD make you a curse and an execration among the children of your people, in causing your thigh to corrupt, and your belly to swell;.
22. For these curse bearing waters shall enter your innards, causing the belly to swell and the thigh to rupture," and the woman shall say, "Amen, amen."	22. and may these waters of trial enter into your bowels, to cause your belly to swell, and your thigh to corrupt. And the woman will answer and say: Amen, if I was polluted when betrothed; Amen, if I have been polluted since my marriage.
23. Then the kohen shall write these curses on a scroll and erase it in the bitter water.	23. And the priest will write these maledictions upon a parchment, and wash it out with the water of trial,
24. He shall then give the bitter, curse bearing waters to the woman to drink, and the curse bearing waters shall enter her to become bitter.	24. and cause the woman to drink the bitter trial water: the trial water of malediction will be received by her.
25. The kohen shall take the meal offering of jealousies from the woman's hand, wave the meal offering before the Lord, and bring it to the altar.	25. But the priest will (first) take from the woman's hand the mincha of jealousy, and uplift the mincha before the LORD, and lay it on the side of the altar.
26. The kohen shall scoop out from the meal offering its reminder and burn it upon the altar, and then he shall give the woman the water to drink.	26. And the priest will take a handful of the portion for its memorial, and burn it at the altar; and after that the woman will drink the water.
27. He shall make her drink the water, and it shall be that, if she had been defiled and was unfaithful to her husband, the curse bearing waters shall enter her to become bitter, and her belly will swell, and her thigh will rupture. The woman will be a curse among her people.	27. And when he has caused her to drink the water, it will be that if she has been defiled by adultery, and has acted with wrongness against her husband, those proving waters will enter into her with a curse, and her belly will swell, and her thigh become corrupt, and the woman will be an execration among the children of her people. The adulterer as well will be detected by these waters of probation, in whatever place he may be.
28. But if the woman had not become defiled and she is clean, she shall be exempted and bear seed.	28. But if the woman has not been defiled by adultery, but is innocent, they will enter without harm, and her brightness will shine forth, and she will find affection before her husband, and become the mother of a son.
29. This is the law of jealousies when a woman goes astray to someone other than her husband and is defiled,	29. This is the declaration of the law of jealousy, when a woman has fallen away from the right of her husband, and become defiled by adultery;
30. or if a spirit of jealousy comes over a man, and he is jealous of his wife, and he presents the woman before the Lord, and the kohen shall do to her all of this law,	30. or when the spirit of jealousy comes upon a man, that he be so jealous of his wife as to make her stand before the LORD, then will the priest perform all this law.
31. the man shall be absolved of iniquity, and the woman shall bear her iniquity.	31. But if the man be innocent of transgressions, then let that woman bear her iniquity.

1. The Lord spoke to Moses saying:	1. And the Lord spoke with Mosheh, saying:
2. Speak to the children of Israel, and you shall say to them: A man or woman who sets himself apart by making a nazirite vow to abstain for the sake of the Lord.	2. Speak with the children of Israel, and say to them: When a man or, woman, seeing her who had gone astray in her corruption, will (resolve to) become abstinent from wine, or for any other cause will make the vow of a Nazir in separating oneself unto the Name of the LORD,
3. He shall abstain from new wine and aged wine; he shall not drink [even] vinegar made from new wine or aged wine, nor shall he drink anything in which grapes have been steeped, and he shall eat neither fresh grapes nor dried ones.	3. he will abstain from wine, new and old, he will drink neither vinegar of old wine or new; neither may he drink liquor in which grapes have been crushed, nor eat of grapes either fresh or dried.
4. For the entire duration of his abstinence, he shall not eat any product of the grape vine, from seeds to skins.	4. All the days of his vow he will not eat of the tree which makes wine, from the husks of grapes even to the kernels within them.
5. All the days of his vow of abstinence, no razor shall pass over his head; until the completion of the term that he abstains for the sake of the Lord, it shall be sacred, and he shall allow the growth of the hair of his head to grow wild.	5. All the days of his nazir-vow the razor will not pass upon his head until the time when the days of his separation to the Name of the LORD be fulfilled; he will be consecrate, letting the hair of his head grow.
6. All the days that he abstains for The Lord, he shall not come into contact with the dead.	6. All the days of his separation to the Name of the LORD he will not go in where there is a dead man.
7. To his father, to his mother, to his brother, or to his sister, he shall not defile himself if they die, for the crown of his God is upon his head.	7. For his father, or his mother, his brother, or his sister, he will not make himself unclean through their decease; for the crown of Elohim is upon his head;
8. For the entire duration of his abstinence, he is holy to the Lord.	8. all the days in which he is a Nazir will be sacred before the LORD.
9. If someone in his presence dies unexpectedly or suddenly, and causes the nazirite head to become defiled, he shall shave off [the hair of] his head on the day of his purification; on the seventh day, he shall shave it off.	9. But if a person die near him suddenly, and he unawares defile the head of his vow, let him shave his head on the day of his purification; on the seventh day let him shave it.
10. And on the eighth day, he shall bring two turtledoves or two young pigeons to the kohen, at the entrance to the Tent of Meeting.	10. And on the eighth day let him bring two turtle doves, or two young pigeons, unto the priest at the door of the tabernacle of ordinance.
11. The kohen shall prepare one for a sin offering and one for a burnt offering and atone on his behalf for sinning by coming into contact with the dead, and he shall sanctify his head on that day.	11. And the priest will make one a sin offering, and one a burnt offering, and atone for him on account of that in which he has sinned, in defiling himself by the dead: and he will consecrate his head on that day.
12. He shall consecrate to the Lord the period of his abstinence and bring a lamb in its first year as a guilt offering; the previous days shall be canceled because his naziriteship has been defiled.	12. And let him dedicate before the LORD the days of his nazirate (afresh), and bring a lamb of the year for a trespass offering; but the former days will have been in vain, because he had defiled his nazirate.
13. This is the law of the nazirite: On the day his period of naziriteship is completed, he shall present himself at the entrance to the Tent of Meeting.	13. And this is the law of the Nazir on the day when his separation days are fulfilled: Let him present himself at the door of the tabernacle of ordinance,
14. He shall bring his offering to the Lord: one unblemished lamb in its first year as a burnt offering, one unblemished ewe lamb in its first year as a sin offering, and one unblemished ram as a peace offering,	14. and bring his oblation before the LORD, one lamb of the year unblemished for a burnt offering, and one ewe Iamb of the year unblemished for a sin offering, and one ram unblemished for the consecrated oblation;
15. and a basket of unleavened cakes; loaves of fine flour mixed with oil, and unleavened wafers anointed with oil, with their meal offerings and their libations.	15. and a basket of unleavened cakes of flour with olive oil, and unleavened wafers anointed with olive oil, their minchas and libations.
16. The kohen shall present it before the Lord, and perform the service of his sin offering and his burnt offering.	16. And the priest will offer before the LORD, and perform the sin offering, and the burnt sacrifice;
17. He shall make the ram as a peace offering to the Lord, along with the basket of unleavened cakes, and the kohen shall perform the service of its meal offering with its libation.	17. and make the ram a consecrated victim (peace offering) before the LORD, with the basket of unleavened; and the priest will make its mincha and its libation.
18. The nazirite shall shave the head of his naziriteship at the entrance to the Tent of Meeting, and he shall take the hair of the head of his naziriteship and place it upon the fire which is under the peace offering.	18. And the Nazir will shave his consecrated head, without, after the offering of the holy oblations at the door of the tabernacle of ordinance, and take the hair of his consecrated head, and lay it on the fire that is under the cauldron of the peace offering.
19. The kohen shall then take the cooked foreleg of the ram, one unleavened loaf from the basket and one unleavened wafer, place [them] in the hands of the nazirite after he has shaven off his nazirite [head].	19. And the priest will take the shoulder that is boiled, entire from the ram, and one unleavened cake from the basket, and one unleavened wafer, and put upon the hands of the Nazirite, after he has shaved his head of the consecration.
20. The kohen shall wave them as a waving before the Lord; it is consecrated to the kohen, along with the breast of the waving and the thigh of the uplifting. After this, the nazirite may drink wine.	20. And the priest will uplift them for an elevation. It is sacred; it belongs to the priest, with the breast of the elevation, and the separated shoulder. And after that the Nazirite may drink wine.
21. This is the law of a nazirite who makes a vow: his offering to the Lord for his naziriteship is in addition to what is within his means. According to the vow that he vows, so shall he do, in addition to the law of his naziriteship.	21. This is the declaration of the law of the Nazir who will have vowed his oblation before the LORD for his separation, besides what may come into his hand according to the rule (or measure) of his vow, to bring that which he had vowed; so will he do according to the law of his nazirate.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 13: Numbers – I – First Journeys

By: Rabbi Yitzchaq Magriso

Published by: Moznaim Publishing Corp. (New York, 1990)

Vol. 13 – “Numbers – I – First Journeys,” pp. 115-137.

Rashi’s Commentary for: B’Midbar (Numbers) 5:11 - 6:21

12 Should any man’s wife go astray What is written above [i.e., before] this subject? “Everyone’s holy things belong to him.” If you withhold the gifts of the kohanim, then—by your life!—you will have to come to him to bring him an unfaithful wife. -[Ber. 63a]

any man Heb. אִישׁ אִישׁ , lit. a man, a man. [The double expression] teaches that she has been doubly unfaithful—against [the Lord, who is known as] the Man (אִישׁ) of War on high (Exod. 15:3), and against her husband (אִישָׁהּ) , lit., “her man”] below [in this world].

Should any man’s wife go astray Heb. תִשְׂטֶה . Our Sages teach (Tanchuma Naso 5): Adulterers do not commit adultery unless a spirit of folly (שְׁטוּת) enters them, as it is written [here], “should go astray” [ תִשְׂטֶה , can also mean to become a שׁוֹטֶה , i.e., to become “foolish”], and it is written, “One who commits adultery with a woman is devoid of sense” (Prov. 6:32) (Tanchuma Naso 5). The simple meaning of the verse is: “Should [any man’s wife] goes astray.” She deviates from modest ways, thus arousing his suspicion, as in [the verse], “turn away [שְׂטֵה] from it and pass” (Prov. 4:15), [and] “Let your heart not veer off [יֵשְׂטְ] into her ways” (Prov. 7:25).

and deal treacherously with him What is her treachery?

13 A man lie with her This excludes a minor and a non-human [such as an animal].-[Sotah 26b]

with her carnally Her intercourse disqualifies her, but her sister’s intercourse [with the husband] does not disqualify her [to her husband] (Yevamoth 95a), as in the account of two sisters who resembled each other. -[Tanchuma Naso 6] [See Levush, Nachalath Ya’akov]

but it was hidden from her husband’s eyes This excludes a blind man (Sotah 27a, Sifrei Naso 1:40, Tanchuma 7). It follows that, if he saw [the adulterous act] and ignored it, the water [prescribed further in the section] will not test her.-[Sifrei Naso 1:40]

but she was secluded the amount [of time] it takes for one who is secluded [with a man] to be defiled by intercourse. -[Sifrei Naso 1:41, Sotah 2b, 4a]

and there is no witness against her But if there is even one witness against her who claims that she has been defiled, she does not drink [the water].-[Sifrei Naso 1:41, Sotah 2b]

and there is no witness against her to the defilement, but there were witnesses to the seclusion.- [Sotah 2b] seized Heb. נִתְפָּשָׂה , raped, as in “seized her (וּתְפָשָׂהּ) and lay with her” (Deut. 22:28). -[Sifrei Naso 1:42]

14 had come upon him before the seclusion. -[Sotah 3a]

a spirit of jealousy... and he became jealous Our Sages explain (Sotah 3a) as an expression of warning: he warned her, “Do not seclude yourself with such-and-such a man.” -[Sotah 5b]

and she was defiled, or, a spirit... had come on him That is to say, he warned her, but she disregarded his warning, and it is not known whether she was defiled or not.

15 flour [Ordinary flour,] that it should not be of fine flour. -[Sifrei Naso 1:48]

barley But not wheat; [since] she acted like an animal, her offering is [composed of] animal feed. -[Sotah 15b, Sifrei Naso 1:48]

He shall not pour oil over it so that her offering should not be beautiful (Sotah 15a), for oil is called "light"—but she acted in darkness. -[Tanchuma Naso 3]

nor put frankincense on it For the matriarchs are [symbolically] known as frankincense, as it says, “to the hill of frankincense” (Songs, 4:6), yet she [the accused woman] deviated from their ways. -[Tanchuma Naso 3]

for it is a meal offering of jealousies Heb. כִּי־מִנְחַת קְנָאֽת הוּא [The word הוּא , it is, means] this flour; [the word for flour,] קֶמַח , is masculine in gender.

a meal offering of jealousies It arouses against her two jealousies [i.e., expressions of wrath]: the wrath of the Omnipresent and the wrath of her husband. -[Sifrei Naso 1:50]

17 holy water which had been sanctified in the washstand. Because the washstand was made from the copper of the “mirrors of the women who had gathered” (Exod. 38:8) [at the entrance to the Tent of Meeting; see Rashi on that verse], whereas this one had abandoned their ways. They had intercourse with their husbands in Egypt “beneath the apple tree” (Song 8:5), whereas this one, who had corrupted herself with another [man]—let her be examined through it [the washstand]. - [Midrash Aggadah]

in an earthen vessel She gave the adulterer to drink choice wine in valuable goblets; therefore, let her drink bitter water in a worthless clay vessel.-[Sotah 9a]

18 Then the kohen shall set, etc. Has it not already been said, “and present her before the Lord” (verse 16) ? However, they would move her around from place to place to tire her out so that she should become agitated and confess.-[Sotah 8a]

and expose He unravels the plaits of her hair to humiliate her. From here [we derive] that a bared head is considered a disgrace for the daughters of Israel.-[Keth. 72a]

before the Lord At the Nicanor Gate, the eastern gate of the [Temple] courtyard (Sotah 7a) the route by which everyone enters.

he shall place into her hands In order to weary her, [in the hope] that she will become agitated and confess, and the Explicit Name will not be erased in the water. -[Sotah 14a]

the bitter [They were called bitter] because of their effects, for they will prove bitter for her.-[Sifrei Naso 1:47]

curse-bearing [I.e.,] which eliminates her from the world; it is an expression like [the phrase] “a pricking (מַמְאִיר) briar” (Ezek. 28:24). But it is impossible to render it as “accursed water,” because it was holy, and Scripture does not write אֲרוּרִים , but מְאָרְרִים , [meaning] “which cause others to be cursed.” Onkelos too does not translate it as לִיטַיָא , “cursed,” but מְלַטְטַיָּא , “that cause a curse,” [i.e.,] which reveal a curse on the body of this [woman].

19 Place her under oath What is the oath? "If no man has lain with you... [you will] be absolved (הִנָּקִי) , but if he has lain [with you], may you suffocate (חֲנָקִי) ! From the negative, you imply the affirmative, but we are duty- bound to commence capital cases by presuming innocence. [Therefore, we do not commence with the affirmative, but only imply it from the negative.] -[Kid. 62a]

20 But if you have gone astray - כִּי שָׂטִית . [The word] כִּי is used in the sense of “if.”

21 with the oath of the curse The oath which contains a curse.

May the Lord make you for a curse, etc. so that everyone shall use your name in cursing [such as], “May it befall you as it befell so-and-so.”

and an oath so that everyone will swear by you [such as], “If [I am] not [speaking the truth], may it happen to me as it happened to so-and-so.” Similarly, it says, “And you shall leave your name for an oath for My elect” (Isa. 65:15). [It is customary for] the righteous [to] swear by the calamities that befall the wicked. The same applies to blessings [as it says]: “shall be blessed with you” (Gen. 12:3); “With you, Israel will bless, saying” (Gen. 48:20). -[Sifrei Naso 1:73]

your thigh In the curse, the thigh precedes the belly, because she began the sin with it [the thigh].- [Sotah 8b]

swell Heb. צָבָה . As Targum [Onkelos] renders: נְפִיחָא , swollen.

22 causing the belly to swell Heb. לַצְבּוֹת בֶּטֶן , like לְהַצְבּוֹת בֶּטֶן , “to cause the belly to swell.” This is the function of the pathach with which the “lamed” is vocalized; similarly, “to to lead them (לַנְחֽתָם) on the way” (Exod. 13:21) and “to show you (לַרְאֽתְכֶם) the way in which to go” (Deut. 1:33). Similarly, [Scripture says in this verse] לַנְפִּל יָרֵךְ [which is equivalent to]: לְהַנְפִּל יָרֵךְ , “to cause the thigh to rupture,” for the water distends the belly and ruptures the thigh.

causing the belly to swell and the thigh to rupture [This refers to] the belly and thigh of the adulterer, or perhaps only those of the adulteress? [However,] when Scripture says “causes your thigh to rupture and your belly to swell” (verse 21), those of the adulteress are stated [thus here it must refer to the adulterer].- [Sotah 28a and Sifrei Naso 1:65]

Amen, amen An acceptance of the oath: “amen” for the curse, “ amen” for the oath, “amen” whether from this man [whom her husband suspects], “amen” whether from another man, “amen” that I did not go astray while betrothed or married, while awaiting levirate marriage from my brother-in-law or after having married him.-[Sifrei Naso 1:66, Sotah 18a, b].

24 He shall then give... the woman to drink This is not the sequence in which it was done, for first he [the kohen] would offer up her meal-offering. But Scripture informs you that when he makes her drink, it [the water] becomes bitter within her. Since it mentions [only] “belly” and “thigh,” how do I know that the rest of the body [is also affected]? [Because] Scripture states, "shall enter her"—[that is,] into all of her [body]. If so, why does Scripture [explicitly] mention “belly” and "thigh"? Since the transgression began through them, therefore the punishment begins with them. -[Sotah 19a, b, according to Rabbi Simeon]

to become bitter They will be harmful and bitter for her.

25 wave He moves it to and fro, up and down (Sifrei Naso 1:71). She, too, waves with him, for her hand is above the kohen’s hand.-[Sotah 19a]

and bring it This refers to placing it at the south-west corner of the altar, before קְמִיצָה , “scooping up a handful,” as is the case with other meal-offerings. -[Sotah 14b]

26 its reminder This is the handful, for through bringing it up in smoke, the meal-offering comes to the Most High as a memorial.-[Sifrei 1:72]

27 He shall make her drink the water [The repetition of this statement is meant] to include that if she says, “I refuse to drink” after the scroll [in which God’s name is written] has been erased [by the water], they pour it into her, making her drink it against her will, unless [she admits and] says, “I have been defiled.”-[Sotah 19b]

her belly will swell Although in reference to the curse, the thigh is mentioned first, the water tests [the body] only in the order it enters it [which is first the belly and then the thigh]. -[Sotah 9b]

The woman will be a curse As I explained (verse 21), everyone will curse by her [name].-[Sifrei Naso 1:73]

among her people There is a difference between a person who is disgraced in a place where he is known and a person who is disgraced in a place where he is unknown.-[Sifrei Naso 1:64]

28 But if the woman had not become defiled During this seclusion,

and she is clean regarding any other place,

she shall be exempted from [the dire effects of] the curse-bearing water, and moreover, she “shall bear seed.” If she used to have painful births, she will now have easy births; if she used to give birth to dark-skinned babies, she will now give birth to fair ones.-[Sotah 26a]

30 Or if a man [The meaning here is] as in [the phrase]: “Or if it be known” (Exod. 21:36), that is to say, if he was a jealous man, then on account of this “he will present the woman [before the Lord].”

31 The man shall be absolved of iniquity If the water tested her, he should not become distressed and say, “I am responsible for her death.” [Rather,] he is exempt of any punishment (Midrash Aggadah, Num. Rabbah 9:43). Another interpretation: Once he has made her drink, she becomes permitted to him, and he is free of any sin, for a woman under suspicion is forbidden to her husband. -[Num. Rabbah 9:43]

Chapter 6

2 who sets himself apart Heb. כִּי יַפְלִא , sets himself apart. Why is the section dealing with the nazirite juxtaposed to the section of the adulterous woman? To tell us that whoever sees an adulteress in her disgrace should vow to abstain from wine, for it leads to adultery.-[Sotah 2a]

a nazirite vow Heb. נָזִיר [The term] נְזִירָה everywhere [in Scripture] means only separation; here too [the nazirite] separates himself from wine. -[Sifrei Naso 1:87]

to abstain for the sake of the Lord To separate himself from wine for the sake of Heaven.-[Ned. 9b, Sifrei Naso 1:84]

3 from new wine and aged wine Heb. מִיַיִּן וְשֵׁכָר . As Targum [Onkelos] renders: “From new wine and aged wine,” for when wine has been aged, it intoxicates מְשַׁכֵּר .

anything in which grapes have been steeped Heb. מִשְׁרַת עֲנָבִים . [The word מִשְׁרַת is] an expression denoting steeping in water, or any other liquid. In the language of the Mishnah, there are many [such examples]: We may not steep (אֵין שׁוֹרִין) ink or dye [in water on the eve of Sabbath] (Shab. 17b); a nazirite who steeped (שֶׁשָּׁרָה) his bread in wine (Nazir 34b).

4 seeds Heb. חַרְצַנִּים . They are the kernels. -[Sifrei Naso 1:93]

skins Heb. זָג , the outer shells, for the seeds are inside, like the clapper in a bell (זוּג) .

5 it shall be sacred [That is,] his hair; he must let the growth of the hair of his head flourish.

growth Heb. פֶּרַע . [The word] is vowelized with a small “pattach” [known as “segol”] because it is [a construct state and] attached to the phrase “the hair of his head.” [The meaning is:] A growth of hair, and the word פֶּרַע means to allow the hair to grow [wild]. Similarly [we find], “He shall not allow his head to grow freely (לֹא יִפְרָע) ” (Lev. 21:10). Any growth [of hair] less than thirty days is not considered פֶּרַע .

8 For the entire duration of his abstinence, he is holy This [refers to] the sanctification of the body, against contamination by [contact with] the dead.

9 unexpectedly Heb. בְּפֶתַע . This is an unavoidable occurrence.

suddenly This refers to an unintentional [defilement] (Sifrei Naso 1:110). Some say that [the words] פֶּתַע פִּתְאֽם are a single phrase [denoting one idea, namely], “a sudden incident.” [Perhaps Rashi is alluding to Onkelos or to Menachem (Machbereth Menachem p.147). See Leket Bahir].

If someone in his presence dies In the tent in which he is located. -[Midrash Lekach Tov]

on the day of his purification On the day he is to be sprinkled, or perhaps only on the eighth day, when he becomes completely clean? [Therefore] Scripture states, “on the seventh day.” But if on the seventh, I might think that [his head must be shaved] even if he was not sprinkled. So Scripture [also] states, “on the day of his purification.” -[Sifrei Naso 1:113]

10 And on the eighth day he shall bring two turtledoves This [is meant] to exclude the seventh [day], or perhaps it is meant to exclude only the ninth [day]? It [Scripture] designates a time for the sacrifices and it designates a time for those offering them. Just as it validates the eighth [day] and from the eighth [day] onwards for sacrifices, so those who offer the sacrifices may do so on the eighth [day] and from the eighth [day] onwards. -[Sifrei Naso 1:116]

11 for sinning by coming into contact with the dead Heb. מֵאֲשֶׁר חָטָא עַל־הַנֶּפֶשׁ , lit., for sinning concerning the body, meaning that he did not take precautions against becoming defiled by the dead. Rabbi Eleazar Hakappar says: He afflicted himself [by abstaining] from wine, [thus, he sinned against his own body].-[Nazir 19a, B.K. 91b, Ta’anith 11a, Sifrei Naso 1:18, and other places]

and he shall sanctify his head By beginning again the count of his naziriteship. -[Sifrei Naso 1: 119]

12 He shall consecrate to the Lord the period of his abstinence He shall start counting his naziriteship again from the beginning.-[Sifrei Naso 1:119]

The previous days shall be canceled They shall not count.-[Targum Onkelos]

13 he shall present himself Heb. יָבִיא אֽתוֹ , lit., “he shall bring him,” i.e., he shall bring himself. This [word אֽתוֹ “himself”] is one of the three [cases of the word] אֶת which Rabbi Ishmael expounded in this way [as being reflexive]. Similarly, “thereby bringing upon themselves (אוֹתָם) to bear iniquity and guilt” (Lev. 22:16) -[" אוֹתָם " meaning] themselves. Similarly, “He buried him (אֽתוֹ) in the ravine” (Deut. 34:6) he [Moses] buried himself.-[Sifrei Naso 1:124]

15 with their meal- offerings and libations Of the burnt offerings and peace offerings [but not of the sin-offering]. Since they were included in the general rule [requiring libations] but were then singled out to be the subject of a new case, namely, that they required bread, [Scripture] returns them to the general rule [by stating that] they require libations, as is the universal law for all burnt offerings and peace offerings. -[See Sifrei Naso 1:127]

unleavened loaves and unleavened wafers Ten of each kind.-[Men. 77b; Rambam, Mishnah Comm., Men. 7:2; Mishneh Torah, Neziruth 8:1, Kesef Mishneh]

17 a peace offering to the Lord, along with the basket of unleavened cakes He slaughters the [ram of] the peace offering with the intention of sanctifying the bread.-[Men. 46b]

Its meal offering with its libation [I.e.,] the ram’s.

18 The nazirite shall shave...at the entrance to the Tent of Meeting I might think that he should shave in the courtyard, but this would be degrading [for the courtyard]. Rather, “the nazirite shall shave” after the peace offering has been slaughtered, regarding which it is written, “and slaughter it at the entrance to the Tent of Meeting” (Lev. 3:2). -[Nazir 45a, Sifrei Naso 1:128]

which is under the peace offering [I.e.,] under the pot in which he cooks it. For the nazirite’s peace offering was cooked in the courtyard, since the kohen had to take the foreleg after it had been cooked and wave it before the Lord.

19 the cooked foreleg After it has been cooked.

20 it is consecrated to the kohen The loaf, the wafer, and the foreleg are donations for the kohen.

along with the breast of the waving, etc. Besides the breast and thigh due him from all peace offerings, this foreleg is added to the nazirite peace offerings. [This is] because the nazirite peace offerings were included in the general rule, but were then singled out to determine something new—setting apart the foreleg. [Thus,] it was necessary to return them to the general rule so that they are subject to [the gifts of] the breast and the thigh as well.-[Sifrei Naso 1:134]

21 in addition to that which is within his means [For example,] if he said, “I am hereby a nazirite on the condition that I shall shave [my hair] with one hundred burnt offerings and with one hundred peace offerings” -

the laws of his naziriteship According to the vow that he vows, so shall he do.

Added to the law of his naziriteship Heb. תּוֹרַת נִזְרוֹ means he may add to the law his naziriteshipt but not omit anything. If he said, “I am hereby a nazirite five times over on condition that I shave with [only] these three animals,” I do not apply to him [the rule], “According to the vow that he vows, so shall he do.”-[Sifrei Naso 1:137]

Tehillim - Psalm 94:1-23

Rashi	Targum
1. O God of vengeance, O Lord; O God show vengeance.	1. The God who takes vengeance is the LORD; the God who takes vengeance has appeared.
2. Exalt Yourself, O Judge of the earth, render to the haughty their recompense.	2. Lift Yourself up, O judge of the earth; requite evil to the proud.
3. How long will the wicked, O Lord, how long will the wicked rejoice?	3. How long will the wicked, O LORD, how long will the wicked dwell in tranquillity?
4. They spout forth, they speak falsely; all workers of violence boast.	4. They will gush and speak blasphemy; all the workers of deceit utter disgraceful words.
5. Your people, O Lord, they crush, and Your inheritance they afflict.	5. They will crush Your people, O LORD, and impoverish your inheritance.
6. They slay the widow and the stranger, and they murder the orphans.	6. They will kill the widow and proselyte, and they will murder orphans.
7. They say, "Yah will not see, nor will the God of Jacob understand."	7. And they said, "Yah will not see, and the God of Jacob will not comprehend it."
8. Understand, [you] most boorish of the people, and [you] fools, when will you gain intelligence?	8. Consider, you who are fools among the people; and you unwise when will you gain insight?
9. Will He Who implants the ear not hear or will He Who forms the eye not see?	9. Could it be that the ear was planted, and hears no instruction? Or could it be that He created the eye, and it has not looked at the Torah?
10. Will He Who chastises nations not reprove? [He is] the One Who teaches man knowledge.	10. Could it be that He gave the Torah to His people, and when they sin, they are not rebuked? Did not the LORD teach knowledge to the first Adam?
11. The Lord knows man's thoughts that they are vanity.	11. The thoughts of the sons of men are known in the presence of the LORD, for they are nothingness.
12. Fortunate is the man whom You, Yah, chastise, and from Your Torah You teach him.	12. It is well for the man whom You rebuke, O Yah; and You will instruct him out of Your Torah.
13. To grant him peace from days of evil, while a pit is a dug for the wicked.	13. To give him quietness from the days of evil until the pit is created for the wicked.
14. For the Lord will not forsake His people, nor will He desert His inheritance.	14. For the LORD will not abandon His people, nor will He forsake His inheritance.
15. For until righteousness will judgment return, and after it all those upright in heart.	15. For justice will return to righteousness/generosity, and after it all the upright of heart will be redeemed.
16. Who will rise up for me against evildoers; who will stand up for me against workers of violence?	16. Who will arise for me to do battle with evildoers? Who will stand up for me to dispute with workers of deceit?
17. Had not the Lord been my help, in an instant my soul would rest silent.	17. If the LORD were not my helper, my soul would almost have dwelt in silence.
18. If I said, "My foot has slipped," Your kindness, O Lord, supported me.	18. If I said, "My foot is slipping," Your goodness, O LORD, will aid me.
19. With my many thoughts within me, Your consolations cheered me.	19. In the many thoughts within me, Your comforts will delight my soul.
20. Will the throne of evil join You, which forms iniquity for a statute?	20. Could it be that the throne of deceit will be allied with You? Or could the creature of toil stand against the covenant?
21. They gather upon the soul of the righteous and condemn innocent blood.	21. Evil things will gather against the soul of the righteous/generous man; and they will condemn innocent blood to the judgment of death.
22. But the Lord was my fortress, and my God the rock of my refuge.	22. But the LORD will be a helper for me; and my God is the strength of my confidence.
23. And He returned upon them their violence, and for their evil, may He cut them off; may the Lord our God cut them off.	23. And He has turned their lies against them, and He will destroy them in their evil; the LORD our God will destroy them.

Rashi’s Commentary for: Psalm 94:1-23

1 show Heb. הופיע , show and reveal to us Your vengeance.

4 boast Heb. יתאמרו . They praise themselves, as (Deut. 26:17f.): “you praised (האמרת) ,” and “praised you (האמירך).”

8 Understand, [you] most boorish of the people the most foolish peoples in the world.

9 Will He Who implants the ear Is it possible that the Holy One, blessed be He, Who implanted the ear, should not hear the cry of His people and their affliction?

10 will He...not reprove and chastise you for that?

11 The Lord knows your thoughts, that you are thinking to be haughty with the crown of the kingdom, and you should know that they [your thoughts] are vanity.

12 Fortunate is the man Fortunate are the righteous who are afflicted under Your hands, provided that they engage in Torah and mitzvoth.

13 To grant him peace from days of evil For the chastisements cause him to have peace from the days of the judgment of Gehinnom. while he sees that a pit is dug for the wicked man.

15 For until righteousness will judgment return [i.e., the judgment of] their chastisements [will persist] until they become righteous because of them. And after the judgment, all those upright in heart will gather, for they will receive their reward.

16 Who will rise up for me Whose merit will stand up for us among these evildoers?

17 Who will rise up for me Whose merit will stand up for us among these evildoers?

20 Will the throne of evil join You Will it be able to compare to You?

for a statute for the sake of a statue, to be for them as the statute of their worship.

21 They gather Troops gather upon a Jewish soul to kill [him].

and condemn Heb. ירשיעו . They condemn in judgment to kill him.

23 their violence Heb. אונם , their violence, as (Job 21:19): “Should God lay away his violence (אונו) for his sons?”

Ashlamatah: Hosea 4:14 – 5:2; 6:1-2‎

Rashi	Targum
1. Hear the word of the Lord, O children of Israel; for the Lord has a controversy with the inhabitants of the land; for there is neither truth nor loving- kindness nor knowledge of God in the land.	1. Hear the Word of the LORD, O people of Israel, for there is a case before the LORD against the inhabitants of the land. For there are none who act honestly and none who do good deeds and none ‎who walk in the fear of the LORD in the land. ‎
2. There is swearing and lying and killing and stealing and committing adultery; they break all bounds, and blood touches blood.	2. They swear falsely, they lie, they slay people, and they steal; and committing adultery, they beget children by the wives of their companions, and ‎they add transgression to transgression.
3. Therefore shall the land mourn, and all that dwell therein shall be cut off, along with the beasts of the field, and the fowl of the heavens; also the fish of the sea shall be diminished.	3. Therefore the land will be laid waste, and everything that dwells in it will be made desolate. The wild beasts, and the birds of the sky; and even the ‎fish of the sea will be diminished. because of their sins.
4. Surely let no man strive, and let no man reprove; for your people are like them who strive with the priest.	4. For they say. "The scribe will not teach, and the prophet will not admonish.” So your people argue with their teachers.
5. Therefore you shall stumble in the daytime, and the prophet that is with you shall also stumble with you in the night, and I will silence your mother.	5. And ‎you will stumble by day, and also the false prophets that are with you will stumble as at night, and I will put your congregations to shame,
6. My people were silenced for lack of knowledge; because you have rejected knowledge, I will also reject you from being a priest to me; seeing that you have forgotten the Torah of your God, I, too, will forget your children.	6. My people have become stupid for lack of knowledge. Because you have set aside the knowledge of the fear of Me, I will reject you from ministering before Me. And because you have forgotten the Law of your ‎God, I will also reject your children.
7. The more they have increased, the more they have sinned against Me; I will (therefore) exchange their honor for shame.	7. The more I increased their income, the more they sinned before Me. They have changed their glory to dishonour.
8. They feed on the sin offerings of My people, and set their heart on their iniquity.	8. The priests have committed desecration ‎by eating the sin-offerings of My people, so as to add sins to their own guilt.
9. And it shall be like people, like priest; and I will punish them for their ways, and requite them for their deeds.	9. Now just as they made the layman like the priest to desecrate my holy sacrifices, so I will profane their glory and make ‎what is precious contemptible, so that I may punish them ‎according to their wicked ways and repay them according to their perverted deeds.
10. For they shall eat, and not be satisfied; they shall commit harlotry and shall not increase; because they have forsaken God to take heed [of His ways].	10. They will eat and not be satisfied; they will take wives and not beget children, because they have forsaken the worship of the LORD and not kept it.
11. Harlotry and [old] wine and new wine take away the heart.	11. Lechery and wine and intoxicating drink draw ‎and lead their heart astray.
12. My people takes counsel of his piece of wood, and his rod declares to him. For the spirit of harlotry has caused them to err, and they have gone astray lewdly from under their God.	12. My people enquires of its wooden images, thinking its rods interpret for it. For the spirit of error has misled them, and they have gone astray from the worship of their ‎God.
13. They sacrifice upon the mountaintops and burn incense upon the hills, under oaks and styraxes and elms, because its shadow is good; therefore your daughters commit harlotry, and your daughters-in-law commit adultery.	13. On the tops of the mountains they sacrifice, and on the hills they offer incense – under the oak, the poplar and the terebinth, for their shade is extensive. Therefore, your daughters ‎whom you have from the daughters of the Gentiles fornicate, and your daughters-in-law from the Gentiles, whom you have taken for your sons, commit adultery.
14. I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they themselves join with harlots, and they sacrifice with the prostitutes; therefore the people that does not understand shall be knocked about.	14. I will not punish your daughters ‎for fornicating nor your daughters-in-law for committing adultery; for they keep company with harlots, and they eat and drink with prostitutes; and the people of the generation which has not ‎reflected on the Law are they not abandoned?
15. Though you, O Israel, play the harlot, let not Judah also become guilty; and do not come to Gilgal, nor go up to Beth-aven, nor swear, 'As the Lord lives.'	15. If you, O house of Israel, go astray, do not let the house of Judah become guilty; and do not enter Gilgal or go up to Bethel, and do not swear falsely,"As the LORD lives."
16. For Israel has rebelled like a rebellious cow; now shall the Lord feed them as a lamb in a broad [pasture] area.	16. For like an ox which has become fat and kicks, so has Israel rebelled because of much wealth. Now the LORD will lead them like a lamb in the valley.
17. Ephraim is joined to idols; let him alone.	17. The house of Israel ‎is addicted to idolatry; they have abandoned My worship.
18. Their drinking bouts have become strange; they have led them to harlotry; her rulers love to invite disgrace [upon them].	18. Their rulers have multiplied their banquets by oppression, therefore they have gone astray and turned away after lechery. Their lords ‎have loved to be given shame.
19. The wind has bound her up in its wings, and they shall be ashamed of their altars. {P}	19. The deeds of their lords are not good just as it is impossible to gather wind in the fold of a garment. Now I will bring upon them the enemy, and they will have ‎shame from their idolatrous altars. ‎

1. Hear this, O priests; and hearken, O house of Israel; and give ear, O house of the king; for yours is the judgment, because you have been a snare on Mizpah, and a net spread upon Tabor.	1. Is if not your responsibility to know judgement? But you have been a snare to your teachers, like a net spread over a high mountain.
2. The extent of their straying they have deepened, and I [will bring] chastisement to all of them.	2. And they sacrifice to idols frequently, but I will inflict ‎punishment on them all.
3. I knew Ephraim, and Israel was not hidden from Me, for now you have committed harlotry, O Ephraim; Israel was defiled.	3. Before Me the deeds of the House of Ephraim are revealed, and those of the House of Israel are not hidden from Me; for now the people of the House of Ephraim have gone ‎astray, the people of the House of Israel have defiled themselves.
4. They do not abandon their deeds to return to their God, for a spirit of harlotries is within them, and they do not know the Lord.	4. Their deeds do not allow them to return to the worship of their God, for the spirit of error has led them astray. and they have not ‎sought instruction from the LORD.
5. And the pride of Israel shall be humbled before them, and Israel and Ephraim shall stumble over their iniquity, [and] Judah too shall stumble with them.	5. And the glory of Israel will be humbled and they will see it. And the people of the house of Israel and the people of the house of Ephraim will stumble in their ‎guilt. The people of the house of Judah too will stumble with them.
6. With their flocks and with their cattle, they shall go to seek the Lord, but they shall not find [Him]; He has withdrawn from them.	6. They will go with their sheep and cattle to seek instruction from the LORD, but they will not find it. He will remove His Shekinah ‎from them.
7. They betrayed the Lord for they begot strange children; now a month shall consume them with their fields. {S}	7. They have dealt faithlessly with the Memra of the LORD, for they have brought up children of the daughters of the Gentiles. Now I will bring against them nations, month by month, ‎who will plunder the produce of their land. ‎

1. Come and let us return to the Lord, for He has torn and He shall heal us; He smites, and He will bind us up.	1. They will say. I "Come let us return to the worship of the Lord: for he who struck us' will heal us; he who brought destruction upon us will relieve us.
2. He will revive us from the two days, on the third day He will set us up, and we will live before Him.	2. He will give us life in the days of consolations ‎that will come; on the day of the resurrection of {he dead He will raise us up and we will live before Him.
3. And let us know, let us strive to know the Lord: like the dawn whose going forth is sure, and He will come to us like rain, like the latter rain which satisfies the earth.	3. And we will learn and strive to know the fear of the LORD. Like the light of the morning ‎which shoots forth when it comes out. so He will bring blessings to us like strong rain, and like the latter rain that saturates the earth.
4. What shall I do for you, Ephraim? What shall I do for you, Judah? For your loving-kindness is like a morning cloud and like the dew that passes away early.	4. In the face of true judgement what can I do for you, O House ‎‎of Ephraim, what can I do for you, O House of Judah, when your goodness is like morning c1oud(s), and like dew which vanishes quickly.
5. Because I have hewed by the prophets, I have put them to death because of the words of My mouth; now will your verdicts come out to the light?	5. Because I warned them through the mission of My prophets ‎and they did not repent. I have brought killers‎ against them, for they transgressed the Memra of My will. And My judgement will go forth as the light. ‎
6. For I desire loving-kindness, and not sacrifices, and knowledge of God more than burnt offerings.	6. For those who do acts of kindness are more desirable before Me than he that sacrifices, ‎and those who carry out the Law of the LORD more than those that offer up burnt offerings.
7. But they, like Adam, transgressed the covenant; there they betrayed Me.	7. But they, like the former generations, have transgressed My covenant. In the good land which I gave ‎them to carry out My will. there they have been false to My Memra.
8. Gilead is a city of workers of them that work iniquity, who lurk to shed blood.	8. Gilead is a city of oppressors. They shed innocent blood with cunning.
9. And as a man gathers fish, so do bands; a gang of priests murder on the way in one group, for they devised a plot.	9. They and their priests unite in the same path, ‎killing people with one accord. For they have carried out the counsel of sinners.
10. In the house of Israel I have seen a horrible thing: there, harlotry [is found] in Ephraim; Israel has become defiled.	10. In the House of Israel I have seen a horrible thing: they have changed the covenant which was made with them ‎that they should not worship idols. They have gone astray again after the calves in Bethel. There the House of Ephraim have gone astray, the House of Israel have been defiled.
11. Judah, too, there is a harvest appointed to you, when I will return the backsliding of My people.	11. The people of ‎the House of Judah also have begun to increase their guilt. and also to them will come an end when I bring back the exiles of My people.

Correlations

By H.H. Rosh Paqid Adon Hillel ben David

& Giberet Dr. Elisheba bat Sarah

B’Midbar (Numbers) 5:11 – 6:21

Hosea 4:14 – 5:2; 6:1-2

Psalm 94:1-23

Mark 10:17-22

The verbal tallies between the Torah and the Ashlamata are:

HaShem - יהוה, Strong’s number 03068.

Israel - ישראל, Strong’s number 03478.

The verbal tallies between the Torah and the Psalm are:

HaShem - יהוה, Strong’s number 03068.

Speak - דבר, Strong’s number 01696.

B’Midbar (Numbers) 5:11 And HaShem <03068> spake <01696> (8762) unto Moses, saying <0559> (8800),

12 Speak <01696> (8761) unto the children of Israel <03478>, and say <0559> (8804) unto them, If any man’s wife go aside, and commit a trespass against him,

Hosea 4:15 Though thou, Israel <03478>, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, HaShem <03068> liveth.

Psalm 94:1 HaShem <03068> God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.

Psalm 94:4 How long shall they utter and speak <01696> (8762) hard things? and all the workers of iniquity boast <0559> (8691) themselves?

HEBREW:

Hebrew	English	Torah Seder Num 5:11-6:21	Psalms 94:1-23	Ashlamatah Hos 4:14 – 5:2 + 6:1-2
rx;a;	afterward, follow	Num. 5:26	Ps. 94:15
~yhil{a/	GOD	Num. 6:7	Ps. 94:7
~ai	if, though	Num. 5:19	Ps. 94:18	Hos. 4:15
rm;a'	say	Num. 5:11	Ps. 94:4
rv,a]	when, whom	Num. 5:29	Ps. 94:12
aAB	bring, go	Num. 5:15		Hos. 4:15
!yBi	pay, heed, understanding		Ps. 94:7	Hos. 4:14
tB;	daughter, one ewe lamb	Num. 6:14		Hos. 4:14
rb;D'	spoke, speak	Num. 5:11	Ps. 94:4
hy"h'	been, come, become	Num. 5:27	Ps. 94:17	Hos. 5:1
xb;z<	sacrifices	Num. 6:17		Hos. 4:19
hz<	this	Num. 5:29		Hos. 5:1
rb;x'	allied, joined		Ps. 94:20	Hos. 4:17
hwhy	LORD	Num. 5:11	Ps. 94:1	Hos. 4:15
~Ay	days	Num. 6:4	Ps. 94:13	Hos. 6:2
laer'f.yI	Israel	Num. 5:12		Hos. 4:15
fb,K,	male lamb	Num. 6:12		Hos. 4:16
!heKo	priest	Num. 5:15		Hos. 5:1
yKi	if, when	Num. 5:12		Hos. 4:14
lKo	allied, joined	Num. 5:30	Ps. 94:4	Hos. 5:2
aol	nor, without	Num. 5:15	Ps. 94:7	Hos. 4:14
!mi	becomes, some	Num. 5:17		Hos. 4:19
jP'v.mi	judgment		Ps. 94:15	Hos. 5:1
vp,n<	person, soul	Num. 6:6	Ps. 94:17
af'n"	bear, rise	Num. 5:31	Ps. 94:2
d[;	until, long	Num. 6:5	Ps. 94:3
!yI[;	eyes	Num. 5:13	Ps. 94:9
l[;	over, against	Num. 5:14	Ps. 94:21
~ynIP'	before	Num. 5:16		Hos. 6:2
~Wq	stand, raise		Ps. 94:16	Hos. 6:2
br,q,	among, within	Num. 5:27	Ps. 94:19
x;Wr	spirit, wind	Num. 5:14		Hos. 4:19
[b;v'	take, oath	Num. 5:19		Hos. 4:15
bWv	render, return		Ps. 94:2	Hos. 6:1
[m;v'	hear		Ps. 94:9	Hos. 5:1
hr'AT	law	Num. 5:29	Ps. 94:12
~[;	people	Num. 5:21	Ps. 94:5	Hos. 4:14

GREEK

Greek	English	Torah Seder Num 5:11-6:21	Psalms 94:1-23	Ashlamatah Hos 4:14-5:2 + 6:1-2	NC Mk 10:17-22
ἀγαπάω	love			Hos 4:18	Mar 10:21
δίδωμι	give	Num 5:18			Mar 10:21
εἰ μή	except, unless, if no	Num 5:19	Psa 94:17		Mar 10:18
εἷς	one	Num 6:11			Mar 10:17
ἔπω	said		Psa 94:7		Mar 10:20
θεός	GOD	Num 6:7	Psa 94:1	Hos 6:1	Mar 10:18
λέγω	call, said,	Num 5:11	Psa 94:18	Hos 6:1	Mar 10:18
μήτηρ	mother	Num 6:7			Mar 10:19
μοιχεύω	adultery			Hos 4:14	Mar 10:19
πατήρ	father	Num 6:7			Mar 10:19
φονεύω	murder		Psa 94:6		Mar 10:19

Mordechai (Mark) ‎10:17-22

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
17. And at His going out into the road, lo! one certain rich man, running toward Him and falling on his knees before Him, inquired of Him, "Good Teacher! What shall I be doing that I should be enjoying the allotment of life eonian?	17. And while he was traveling on the road, a certain [man] ran [and] fell on his knees and asked him and said, "Good teacher, what should I do to gain eternal life?"	17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω	¹⁷וַיְהִי בְּצֵאתוֹ לַדֶּרֶךְ וְהִנֵּה־אִישׁ רָץ לִקְרָאתוֹ וַיִּכְרַע לְפָנָיו וַיִּשְׁאַל אוֹתוֹ לֵאמֹר רַבִּי הַטּוֹב מָה אֶעֱשֶׂה וְאִירַשׁ חַיֵּי עוֹלָם׃
18. Now Jesus said to him, "Why are you terming Me good? No one is good except One, God."	18. Jesus said to him, "Why do you call me good? There is no [one] good, except one, God.	18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός	¹⁸וַיֹּאמֶר לוֹ יֵשׁוּעַ מַדּוּעַ קָרָאתָ לִּי טוֹב אֵין טוֹב כִּי אִם אֶחָד וְהוּא הָאֱלֹהִים׃
19. With the precepts you are acquainted: You should not be murdering. You should not be committing adultery. You should not be stealing. You should not be testifying falsely. You should not be cheating. 'Be honoring your father and mother.'"	19. You know the commandments: DO NOT COMMIT ADULTERY, DO NOT STEAL, DO NOT KILL AND DO NOT BEAR FALSE WITNESS, DO NOT DEFRAUD, HONOR YOUR FATHER AND YOUR MOTHER.	19. τὰς ἐντολὰς οἶδας· Μὴ μοιχεύσῃς Μὴ φονεύσῃς Μὴ κλέψῃς Μὴ ψευδομαρτυρήσῃς Μὴ ἀποστερήσῃς Τίμα τὸν πατέρα σου καὶ τὴν μητέρα	¹⁹הֵן יָדַעְתָּ אֶת־הַמִּצְוֹת לֹא תִנְאָף לֹא תִרְצָח לֹא תִגְנֹב לֹא־תַעֲנֶה עֵד שָׁקֶר לֹא תַעֲשֹׁק כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ׃
20. Now he averred to Him, "Teacher, all these I maintain from my youth."	20. And he answered and said to him, "Teacher, I have kept all of these [things] from my youth."	20. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτῷ Διδάσκαλε ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου	²⁰וַיַּעַן וַיֹּאמֶר אֵלָיו רַבִּי אֶת־כָּל־אֵלֶּה שָׁמַרְתִּי מִנְּעוּרָי׃
21. Now Jesus, looking at him, loves him, and said to him, "Still one thing you are wanting. Go. Whatever you have, sell, and be giving to the poor, and you will be having treasure in heaven. And hither! Follow Me, picking up the cross."	21. And Jesus looked at him and loved him and said to him, "You lack one [thing]. Go [and] sell everything that you have and give to the poor and you will have treasure in heaven and take up a cross and follow me."	21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σοί ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς τοῖς πτωχοῖς καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ καὶ δεῦρο ἀκολούθει μοι ἄρας τὸν σταυρόν.	²¹וַיַּבֶּט־בּוֹ יֵשׁוּעַ וַיֶּאֱהָבֵהוּ וַיֹּאמֶר אֵלָיו אַחַת חָסַרְתָּ לֵךְ מְכֹר אֶת־כָּל־אֲשֶׁר־לְךָ וְתֵן לָעֲנִיִּים וִיהִי־לְךָ אוֹצָר בַּשָּׁמָיִם וּבוֹא שָׂא אֶת־הַצְּלוּב וְלֵךְ אַחֲרָי׃
22. Yet he, being somber at the word, came away sorrowing, for he was one who has many acquisitions."	22. And he was sad at this saying and went away, being grieved, for he had many possessions.	22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος· ἦν γὰρ ἔχων κτήματα πολλά	²²וַיֵּצֶר־לוֹ עַל־הַדָּבָר הַזֶּה וַיֵּעָצֵב וַיֵּלֶךְ לוֹ כִּי־הוֹן רַב הָיָה לוֹ׃

Dr. Adon Eliyahu’s Rendition

17 And (as) he set out on the way (Heb. Derek), one ran up (to him) and honored him (and) asked him, "Good Rabbi [Hakham], what must I do so that I will merit life in the Olam Ha-Ba?"

18 Yeshua answered, You should not be calling me good, G-d alone is good [and I am not G-d].

19 You know the mitzvot, "Honor your father and your mother; that your days may be long upon the land which the LORD your God gives you. You will not murder. You will not commit adultery. You will not steal. You will not bear false witness against your neighbor. You will not covet your neighbor’s house, you will not covet your neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is your neighbor’s." (Shemot 20:12-14)

20 And he answered Him, Hakham, I have kept (guarded carefully) [Heb. שומר – Shomer] these from my youth.

21 And Yeshua looked at him, being pleased with him said to him, you are missing one thing; sell all that you own and give it to the poor, then you will have a treasury in the heavens, [then] come and walk as I walk accepting your responsibility.

22 However, these words saddened him, and he departed in grief for he possessed a great deal of property.

Hakham’s Comments:

v. 17 And (as) he set out on the way (Heb. Derek), one ran up (to him) and honored him (and) asked him, "Good Rabbi [Hakham], what must I do so that I will merit life in the Olam Ha-Ba?"- There are some who find in the term “Derek” (way) more than just going on a trip. But since Mordechai does not tell us where he is going, we need not in the Peshat (literal interpretation) mode read into this more than the Master was leaving the house where he spent the Shabbat in the preceding pericope. Thus, we should understand that the Master and his disciples had just packed and were ready to embark on a journey, when “one ran up (to him).” Again, the narrative does not provide the identity of the person who hurriedly approached the Master. Two possibilities therefore become available for us. Either the person in question would later follow the Master and thus there is no need to shame this person, or, since this person is Torah observant (cf. vv. 20-21), again there is no need to mention his name. Both propositions have equal merit.

The Hebrew phrase “Olam Ha-Ba” means literally “the age to come,” a Hebraism meaning “eternal life.”

v. 18 Yeshua answered, You should not be calling me good, G-d alone is good [and I am not G-d]. – The man approaching the Master calls him “Rab Tob” as a sign of great respect, and the Master whilst accepting the respect wants to make sure that all understand that he does not wish in any way to be venerated as G-d, as later Christians would do. This is not to be seen as the Master scolding the man approaching him, but rather making a fence against the possibility of people considering him to be equal to G-d. Thus Evans[5] states:

“Jesus’ purpose is not to draw attention to himself, though his person and ministry are of such an extraordinary nature that that very thing could happen; his purpose is to draw attention to the G-d who saves and heals, forgives and restores, and gives eternal life.”

Or as the Psalmist puts it:

“For the Leader. A Psalm of David. The fool hath said in his heart: 'There is no God'; they have dealt corruptly, they have done abominably; there is none that doeth good.” (Psalm 14:1)

“For the Leader; upon Mahalath. Maschil of David. (53:2) The fool hath said in his heart: 'There is no God'; they have dealt corruptly, and have done abominable iniquity; there is none that doeth good.” (Psalm 53:1)

“A Psalm of Asaph. Surely God is good to Israel, even to such as are pure in heart.” (Psalm 73:1)

v. 19 You know the mitzvot, "Honor your father and your mother; that your days may be long upon the land which the LORD your God gives you. You will not murder. You will not commit adultery. You will not steal. You will not bear false witness against your neighbor. You will not covet your neighbor’s house, you will not covet your neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is your neighbor’s." (Shemot 20:12-14) - It is interesting here to observe that the Master quotes only from the second table of the Ten Words. This is based upon the Rabbinic idea that he who lawfully pleases his fellow-man also pleases G-d. Others may say that what we have here is a “pars-pro-toto” argument, in which part is cited but alluding to the whole. However, given the statements of the Master in v.21, I believe that Yeshua asks in the first instance about the commandments in the second part of the Ten words – i.e. those between a man and his fellow, while in v.21 the question is about the first part of the Ten Words – i.e. those commandments between a man and G-d, most blessed be He.

On the absolute necessity for a follower of the Master to observe the commandments as taught by our Sages, Evans[6] comments:

“It is clear from this exchange that Jesus believed that keeping the true spirit of the Law guarantees eternal life. ... Jesus’ answer “do this and you will live,” alludes to Lev. 18:5 – “which the person will do and live by them,” though with the exegetical nuance preserved in some of the Aramaic paraphrases of the Pentateuch: “by doing which, he will live by them in eternal life” (Targum Onkelos Leviticus 18:5); “by doing which he will live by them in eternal life and will be assigned a portion with the righteous” (Targum Pseudo Jonathan Leviticus 18:5). Thus Jesus appears to agree with the Torah, at least as it was understood in the synagogue. Obedience to the Law, if it includes love of one’s neighbour, will result in eternal life.”

Equally, Stein[7] states:

“It is evident from his reply to the young man that Jesus believed that the true observance of the Law in the sense and manner that God intended would result in eternal life. (Cf. the parallel in Luke 10:25-28.) A legalistic interpretation of Jesus’ words in 10:19 misinterprets his understanding of God’s commandments. To love the LORD God with all of one’s heart, soul, mind, and strength (Mark 12:30) involves trusting in God’s grace.”

And we may add by way of summary the statement concluding the book of Ecclesiastes:

“The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man. For God will bring every work into the judgment concerning every hidden thing, whether it be good or whether it be evil.” (Eccl. 12:13-14).

v. 20 And he answered Him, Hakham, I have kept (guarded carefully) [Heb. שומר – Shomer] these from my youth. – In Hebrew the use of the word “Shomer” (to keep/observe) particularly in modern days when used as “Shomer Shabbat” (observer of the Sabbath) is used to refer to a person who observes the commandments as our Rabbis have taught that we should observe them. In other words, the man is telling the Master that he is Torah Observant. Also the phrase “from my youth” intimates that he has observed the commandments from his “Bar Mitsvah” (age of 13 when a boy becomes responsible for the observance of the commandments).

v. 21 And Yeshua looked at him, being pleased with him said to him, you are missing one thing; sell all that you own and give it to the poor, then you will have a treasury in the heavens, [then] come and walk as I walk accepting your responsibility. – Please note that Yeshua is pleased with this man. In other words Yeshua takes great delight in the person who carefully observes the commandments of G-d as taught to be observed by our Sages! Anything below this essential pre-requisite does not please G-d nor His Messiah.

Thus, Stein[8] comments:

“In 10:21, Jesus does not enter into an elaborate discussion of what it truly means to to keep the commandments but instead zeroes in on the specific issue that reveals the man’s basic problem. He lacks “one” thing. This “one thing” stands in the emphatic position in the sentence and contrasts with “all these things” in the young man’s reply (10:20). He lacks obedience to the first table of the Ten Words. He loves his riches more than God. Thus Jesus bids him to get rid of what is keeping him from God and from inheriting eternal life by “selling it all” (the aorist tense may imply an act of divesting himself of his possessions), giving (“it all” is implied) to the poor, and following Jesus.”

I, agree, that this statement of the Master alludes to the first part of the Ten Words – duties towards G-d, however I conclude differently. Most Christian translations have “carry your cross” and which we have translated as “accepting your responsibility.” This goes back to the narrative of the Binding of Isaac, where Isaac carries the wood to which he was later bound as a burnt sacrifice (cf. Genesis 22:6 – “And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.”).

Now, the sixth positive commandment of the Torah (“Cleaving to G-d”) is found in Deuteronomy 10:20 and 11:22, where it is stated:

“You will fear the LORD your God; Him will you serve; and to Him will you cleave, and by His name will you swear.” (Deut. 10:20)

“For if you will diligently keep all this commandment which I command you, to do it, to love the LORD your God, to walk in all His ways, and to cleave unto Him.” (Deut 11:22)

It is obvious that this command is related to serving G-d and taking personal responsibility for this service. Thus the Sages comment in the Sifre: “And to cleave unto Him means that we should cleave to Hakhamim and their disciples.” This command to “Cleave to G-d” is of course derived and related to the first word of the Decalogue – “I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex. 20:2).

Thus what this man lacked was to observe the commandment to “Cleave to G-d” by supporting the work of G-d, i.e. a Hakham and his disciples. It is in this relation that we must understand the word “poor.” For, by nature all Torah Scholars are “poor” since they have forsaken all in order to study and teach the Torah.

Therefore, to “carry the wood” or to “carry one’s cross” is but a Hebraic statement that means to “accept one’s responsibility” in the work of Ha-Shem, by supporting it in whatever form and manner we are capable of doing so. Note also here the Targum to Hosea 5:1 where it is stated: “Is if not your responsibility to know judgement?‎"

Further, the expression "walk as I walk" explains the meaning of the next phrase "accepting your responsibility.”

22 However, these words saddened him, and he departed in grief for he possessed a great deal of property.

This reminds me of the statement in Pirke Abot III:7 –

“Rabbi Eliezer ben Yehudah, a man of Bartota, said: Give Him what is His, because you and what is yours are really His, as the Bible says of David: “... but all is from You, and it is Your gift that we have given to You” (II Chronicles 29:14).”

The young man, therefore had failed to understand who was the “real” owner of his possessions not to mention the failure to cleave unto G-d with his great wealth.

Some Questions to Ponder:

1. From all the readings for this Shabbat, what verse or verses touched your heart and fired your imagination?

2. How is B’Midbar 5:12 related to B’Midbar 6:2?

3. What questions were asked of Rashi regarding Numbers 5:12?

4. What questions were asked of Rashi regarding Numbers 5:13?

5. What question was asked of Rashi regarding Numbers 5:15?

6. What question was asked of Rashi regarding Numbers 5:18?

7. What questions were asked of Rashi regarding Numbers 5:22?

8. What questions were asked of Rashi regarding Numbers 5:28?

9. What questions were asked of Rashi regarding Numbers 6:2?

10. What questions were asked of Rashi regarding Numbers 6:9?

11. What questions were asked of Rashi regarding Numbers 6:13?

12. What questions were asked of Rashi regarding Numbers 6:18

13. Read Acts 21:17-27. What sacrifices did Hakham Shaul had to present for those with the Nazir vow? Please explain your answer.

14. On reading the Torah Seder for this week what touched the heart and fired the imagination of the Psalmist‎ in Psalm 93:1-5?

15. On reading the Torah Seder for this week what touched the heart and fired the imagination of the Prophet Zephaniah?

16. How is the reading of Mordechai (Mark) 10:13-16 related to the readings for this Shabbat?

17. In your opinion, what is the chief purpose that Hakham Tsefet wants to address in Mordechai (Mark) 10:13-16)?

18. Explain how Hakham Tsefet derived all of his material in Mordechai (Mark) 10:13-16 from the Torah Seder for this Shabbat, Psalm 93, and ‎ the Prophet Zephaniah?

19. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message for this week?

Next Shabbat:

Shabbat “Vayishlach HaMelekh” & “Koh T’var’khu”

I Adar 22, 5771 – February 25/26, 2011

Shabbat	Torah Reading:	Weekday Torah Reading:
כֹּה תְבָרְכוּ
“Koh T’var’khu”	Reader 1 – B’Midbar 6:22 - 7:11	Reader 1 – B’Midbar 7:48-50
“in this way you will bless”	Reader 2 – B’Midbar 7:12-17	Reader 2 – B’Midbar 7:51-53
“Asi bendeciréis”	Reader 3 – B’Midbar 7:18-23	Reader 3 – B’Midbar 7:48-53
B’Midbar (Num.) 6:22 – 7:47	Reader 4 – B’Midbar 7:24-29
Ashlamatah: 1 Kings 8:54-63	Reader 5 – B’Midbar 7:30-35
Special: 1 Kings 7:13-26	Reader 6 – B’Midbar 7:36-41	Reader 1 – B’Midbar 7:48-50
Psalm 95:1-11	Reader 7 – B’Midbar 7:42-47	Reader 2 – B’Midbar 7:51-53
	Maftir: B’Midbar 7:45-47	Reader 3 – B’Midbar 5:48-53
N.C.: Mark 10:23-31	- 1 Kings 7:13-26

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

Rosh Paqid Adon Hillel ben David

HE Dr. Adon Eliyahu ben Abraham

[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[3] Greek New Testament (Stephanus Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[5] Evans, C. A. (2001) Word Biblical Commentary, Vol. 34b: Mark 8:27 – 16:20, Nashville, Tenn.: Thomas Nelson Publishers, p. 96.

[7] Stein, R.H. (2008), Baker Exegetical Commentary on the New Testament: Mark, Grand Rapids, Michigan: Baker Academic, p. 469.