Esnoga Bet Emunah
1101 Surrey Trace 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 |
Second Year of the Reading
Cycle |
|
Ab 27, 5771 – August 26/27, 2011 |
Second Year of the Shmita
Cycle |
Candle Lighting and Habdalah Times:
|
Conroe &
Austin, TX, U.S. Fri.
Aug 26 2011 – Candles at 7:44 PM Sat. Aug
27. 2011 – Havdalah 8:37 PM |
Brisbane,
Australia Fri.
Aug 26 2011 – Candles at 5:13 PM Sat.
Aug 27 2011 – Havdalah 6:07 PM |
Bucharest,
Romania Fri.
Aug 26 2011 – Candles at 7:47 PM Sat.
Aug 27 2011 – Havdalah 8:48 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri.
Aug 26 2011 – Candles at 7:59 PM Sat.
Aug 27 2011 – Havdalah 8:55 PM |
Jakarta,
Indonesia Fri.
Aug 26 2011 – Candles at 5:36 PM Sat.
Aug 27 2011 – Havdalah 6:25 PM |
Manila & Cebu, Philippines Fri.
Aug 26 2011 – Candles at 5:55 PM Sat.
Aug 27 2011 – Havdalah 6:45 PM |
|
Miami,
FL, U.S. Fri.
Aug 26 2011 – Candles at 7:29 PM Sat.
Aug 27 2011 – Havdalah 8:21 PM |
Olympia,
WA, U.S. Fri.
Aug 26 2011 – Candles at 7:46 PM Sat.
Aug 27 2011 – Havdalah 8:50 PM |
Murray,
KY, & Paris, TN. U.S. Fri.
Aug 26 2011 – Candles at 7:15 PM Sat.
Aug 27 2011 – Havdalah 8:11 PM |
|
Sheboygan & Manitowoc, WI, US Fri.
Aug 26 2011 – Candles at 7:20 PM Sat.
Aug 27 2011 – Havdalah 8:22 PM |
Singapore,
Singapore Fri.
Aug 26 2011 – Candles at 6:53 PM Sat.
Aug 27 2011 – Havdalah 7:42 PM |
St.
Louis, MO, U.S. Fri.
Aug 26 2011 – Candles at 7:23 PM Sat.
Aug 27 2011 – Havdalah 8:21 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This
Torah commentary comes to you courtesy of:
His Honor
Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah
His Honor
Paqid Adon Mikha ben Hillel
His Honor
Paqid Adon David ben Abraham
Her
Excellency Giberet Sarai bat Sarah & beloved family
His Excellency
Adon Barth Lindemann & beloved family
His Excellency
Adon John Batchelor & beloved wife
His
Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,
His
Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia
Foster
His
Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat
Sarah
His
Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat
Sarah
Her
Excellency Giberet Laurie Taylor
His Honor
Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat
Sarah
Her
Excellency Prof. Dr. Conny Williams & beloved family
Her
Excellency Giberet Gloria Sutton & beloved family
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a
great thank you and great blessings be upon all who send comments to the list
about the contents and commentary of the weekly Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with
your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
This weekly commentary of the Torah Seder and allied readings is
dedicated to His Honor Paqid Dr. Adon Eliyahu ben Abraham on occasion of his
birthday. We join together with his friends and loved ones to wish him a most
joyous and happy Yom Huledet Sameach! May the Eternal One grant Your Honor a
very long life with very good health, much shalom, copious prosperity, and to
bring many close to the Torah, amen ve amen!
“Shabbat
Nachamu III” (Third Sabbath of Consolation)
&
“Shabbat Mevar’chin HaChodesh Elul”
(Sabbath
of the Proclamation of the New Moon for the month of Elul)
Evening
August 29 – Evening August 31
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
זֹאת
הָאָרֶץ |
|
|
|
“Zot Ha’Arets” |
Reader 1 – B’Midbar 34:1-12 |
Reader
1 – D’barim 1:1-5 |
|
“This [will
be] the land” |
Reader 2 – B’Midbar 34:13-18 |
Reader
2 – D’barim 1:6-8 |
|
“Esta sera la tierra” |
Reader 3 – B’Midbar 34:19-29 |
Reader
3 – D’barim 1:9-11 |
|
B’Midbar
(Num.) 34:1-35:8 B’Midbar
(Num.) 35:9-36:13 B’Midbar
(Num.) 28:9-15 |
Reader 4 – B’Midbar 35:1-8 |
|
|
Ashlam.:
Ezekiel 45:1-8, 14-15 |
Reader 5 – B’Midbar 35:9-16 |
|
|
Special: Isaiah 54:11 - 55:5 I Samuel 20:18,42 |
Reader 6 – B’Midbar 35:17-28 |
Reader
1 – D’barim 1:1-5 |
|
Psalm
106:28-48 |
Reader 7 – B’Midbar 35:29-36:13 |
Reader
2 – D’barim 1:6-8 |
|
Pirqe Abot V:12 |
Maftir: B’Midbar
28:9-15 |
Reader
3 – D’barim 1:9-11 |
|
N.C.:
Mordechai 13:24-31, 32-37 |
- Isaiah 54:11 - 55:5 - I Samuel 20:18,42 |
|
Blessing Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the universe, Who
has sanctified us through Your commandments, and commanded us to actively study
Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your Torah in
our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your Torah
for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches
Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the universe, Who
chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem,
Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
This way, the priests will link My Name with the Israelites,
and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when doing acts of kindness; and there
is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy
even in this world, even though the primary reward is in the Next World: They
are: Honouring one's father and mother; doing acts of kindness; early
attendance at the place of Torah study -- morning and night; showing
hospitality to guests; visiting the sick; providing for the financial needs of
a bride; escorting the dead; being very engrossed in prayer; bringing peace
between two people, and between husband and wife; but the study of Torah is as
great as all of them together. Amen!
Rashi
& Targum Pseudo Jonathan
for:
B’midbar (Numbers) 34:1 – 36:13
|
Rashi |
Targum
Pseudo Jonathan |
|
1. The
Lord spoke to Moses, saying: |
1. And
the LORD spoke with Mosheh, saying: |
|
2. Command
the children of Israel and say to them, When you arrive in the land of
Canaan, this is the land which shall fall to you as an inheritance, the land
of Canaan according to its borders. |
2. Command
the sons of Israel, and say to them: When you have entered into the land of
Kenaan, this will be the land that will be divided to you for an inheritance,
the land of Kenaan by its limits. |
|
3. Your
southernmost corner shall be from the desert of Zin along Edom, and the
southern border shall be from the edge of the Sea of Salt [the Dead Sea] to
the east. |
3. Your
south border (will be) from the Wilderness of Palms, by the iron mountain, at
the confines of Edom, even the south border at the extremities of the Sea of
Salt, eastward. |
|
4. The
border then turns south of Maaleh Akrabim [elevation of Akrabim], passing
toward Zin, and its ends shall be to the south of Kadesh barnea. Then it
shall extend to Hazar addar and continue toward Azmon. |
4. And
your border will turn from the south to the ascent of Akrabbith, and pass on
to the palms of the mountain of iron, and the going forth thereof will be southward
of Rekem Giah, and will go onward to the tower of Adar, and pass over to
Kesam. |
|
5. The
border then turns from Azmon to the stream of Egypt, and its ends shall be to
the sea. |
5. And the
border will wind round from Kesam unto Nilos, of the Mizraee, and its
outgoings will be to the west. |
|
6. The
western border: it shall be for you the Great [Mediterranean] Sea and the
border this shall be your western border. |
6. And for
the western border you will have the Great Ocean Sea; its limits are the
waters of the beginning with the waters of old which are in its depth; its
capes and havens, its creeks and its cities, its islands and ports, its ships
and its recesses: this will be your border westward. |
|
7. This
shall be your northern border: From the Great [Mediterranean] Sea turn
yourselves toward Mount Hor. |
7. And
this will be your northern border; — from the Great Sea you will appoint to
you unto Mount Umanis. |
|
8. From
Mount Hor turn to the entrance of Hamath, and the ends of the border shall be
toward Zedad. |
8. From
Mount Umanis you will appoint to you (a line) as you go up to the entrance of
Tebaria, and the outgoings of the border at its two sides, unto Kadkor Of Bar
Zahama, and to Kadkol of Bar Sanigora, and Divakinos and Tarnegola unto
Kesarin, where you go up to Abelas of Cilicia. |
|
9. The
border shall then extend to Ziphron, and its ends shall be Hazar enan; this
shall be your northern border. |
9. And the
border will go on unto Keren Zekutha, and to Gibra Hatmona, and its outgoings
will be at Keria Bethsekel, and to the midst of the great court (darela
rabtha), which is at Mizeha, between the towers of Hinvetha and Darmeshek:
this will be your northern limit. |
|
10. You
shall then turn yourselves toward the eastern border, from Hazar enan to
Shepham. |
10. And you
will appoint your eastern border from the of Hinvetba unto Apamea; |
|
11. The
border descends from Shepham toward Riblah, to the east of Ain. Then the
border descends and hits the eastern shore of Lake Kinnereth. |
11. and the
border will descend from Apamea to Dophne, eastward of Hinvetha; thence the
border will go down to the cavern of Panias, and from the cavern of Panias to
the mountain of snow, and from the mountain of snow to Henan, and from Henan
the border will go down and encompass the plain of the river of Arnon, and
arrive at the wilderness and the palms of the mountain of iron, take in the
Waters of Contention, and rest at Ginesar, a city of the kings of the
Edomites, the inheritance of the tribes of Reuben and Gad, and the half tribe
of Menasheh; and the border will descend and encompass the Sea of Genesar on
the east. |
|
12. The
border then continues down along the Jordan, and its ends is the Sea of Salt
[the Dead Sea]; this shall be your Land according to its borders around. |
12. And
the border will descend to the Jordan, and its outgoing be at the Sea of
Salt. Rekem Giah on the south, Mount Umanos on the north, the Great Sea on
the west, the Sea of Salt on the east,-this will be your country, the Land of
Israel, by the extent of its borders round about. |
|
13. Moses
commanded the children of Israel saying, "This is the Land which you are
to apportion for inheritance through lot, that the Lord has commanded to give
to the nine and a half tribes. |
13. And
Mosheh commanded the sons of Israel, saying: This is the land which you are to
inherit by lot, which the LORD has commanded to give to the nine tribes and the
half tribe. |
|
14. For the
tribe of Reuben's descendants according to their fathers' house, and the
tribe of Gad's descendants according to their fathers' house, and half the
tribe of Manasseh have already received their inheritance. |
14. For
the tribe of the children of Reuben, according to the house of their fathers,
and tribe of Gad, and the half tribe of Menasheh have received their
inheritance __ |
|
15. The two
and a half tribes have received their inheritance on this side of the Jordan,
near Jericho in the east, toward the sunrise." |
15. __
beyond the Jordan on the eastern side. |
|
16. The
Lord spoke to Moses saying: |
16. And
the LORD spoke with Mosheh, saying: |
|
17. These
are the names of the men who shall inherit the land on your behalf: Eleazar
the kohen and Joshua the son of Nun. |
17. These are
the names of the men who will make to you the inheritance of the land: Elazar
the priest, and Jehoshua bar Nun, |
|
18. You
shall take one chieftain from each tribe to [help you to] acquire the land. |
18. and
one prince from each of the tribes you will choose to give you the
inheritance of the land. |
|
19. These
are the names of the men: for the tribe of Judah, Caleb the son of Jephunneh. |
19. And these
are the names of the men. Of the tribe of Jehudah, Kaleb bar Jephunneh; |
|
20. For the
tribe of the descendants of Simeon, Samuel the son of Ammihud. |
20. for
Shimeon, Shemuel bar Ammihud; |
|
21. For the
tribe of Benjamin, Elidad the son of Chislon. |
21. Benjamin,
Elidad bar Kiselon; |
|
22. The
chieftain for the tribe of the descendants of Dan, Bukki the son of Jogli. |
22. Dan,
Buki bar Jageli; |
|
23. For the
descendants of Joseph; the chieftain for the tribe of the descendants of
Manasseh, Hanniel the son of Ephod. |
23. Joseph,
Menasheh, Haniel bar Ephod; |
|
24. The
chieftain for the tribe of the descendants of Ephraim, Kemuel the son of
Shiphtan. |
24. Ephraim,
Kemuel bar Shipbtan; |
|
25. The
chieftain for the tribe of the descendants of Zebulun, Elizaphan the son of
Parnach. |
25. Zebulon,
Elizaphan bar Parnak; |
|
26. The
chieftain for the tribe of the descendants of Issachar, Paltiel the son of
Azzan. |
26. Issakar,
Paltiel bar Azan; |
|
27. The
chieftain for the tribe of the descendants of Asher, Ahihud the son of
Shelomi. |
27. Asher,
Abihud bar Shelomi; |
|
28. The
chieftain of the tribe of the descendants of Naphtali, Pedahel the son of
Ammihud. |
28. Naphtali,
Pedahael bar Ammihud. |
|
29. These
are the ones whom the Lord commanded to apportion the inheritance to the
children of Israel in the land of Canaan. |
29. These
are they whom the LORD commanded to divide the inheritance of the land of
Kenaan to the children of Israel. |
|
|
|
|
1. The
Lord spoke to Moses in the plains of Moab, by the Jordan at Jericho saying: |
1. And
the LORD spoke with Mosheh in the plains of Moab, by Jordan-Jericho, saying: |
|
2. Command
the children of Israel that they shall give to the Levites from their
hereditary possession cities in which to dwell, and you shall give the
Levites open spaces around the cities. |
2. Command
the sons of Israel that they give to the Levites from their inheritance
cities to dwell in, and suburbs (open spaces) to the cities round about will
you give to the Levites. |
|
3. These
cities shall be theirs for dwelling, and their open spaces shall be for their
cattle, their property, and for all their needs. |
3. And the
cities will be for them to dwell in, and the suburbs for their cattle, their
property, and all their needful things. |
|
4. The
areas of open space for the cities which you shall give to the Levites shall
extend from the wall of the city outward, one thousand cubits all around. |
4. But of
the cities which you give to the Levites the suburbs round the city will be
one thousand cubits without the city round about. |
|
5. You
shall measure from outside the city, two thousand cubits on the eastern side,
two thousand cubits on the southern side, two thousand cubits on the western
side, and two thousand cubits on the northern side, with the city in the
middle; this shall be your cities' open spaces. |
5. And you
will measure outside the city, on the east side, two thousand cubits; on the
South two thousand, on the west two thousand, and on the north two thousand
cubits, with the city in the midst; these will be to you the suburbs of the
cities. |
|
6. Among
the cities you shall give to the Levites, shall be six cities of refuge,
which you shall provide [as places] to which a murderer can flee. In
addition to them, you shall provide forty two cities. |
6. And
of the cities you give to the Levites, six will be for refuges to manslayers,
that the manslayer may escape thither. Beside these you will give them forty-two
other cities. |
|
7. All the
cities you shall give to the Levites shall number forty eight cities, them
with their open spaces. |
7. All the
cities that you give to the Levites will be forty-eight cities with their
suburbs. |
|
8. And as
for the cities that you shall give from the possession of the children of
Israel, you shall take more from a larger [holding] and you shall take less
from a smaller one. Each one, according to the inheritance allotted to him,
shall give of his cities to the Levites. |
8. But
when you give the cities from the inheritance of the Bene Yisrael, from the
tribe whose people are many you will give many, and from the tribe whose
people are few you will diminish; every one will give of his cities to the
Levites, according to the inheritance he possesses. |
|
9. The
Lord spoke to Moses saying: |
9. And the
LORD spoke with Mosheh, saying: |
|
10. Speak
to the children of Israel and say to them, When you cross the Jordan to the
land of Canaan, |
10. Speak
with the sons of Israel, and say to them, When you have passed over Jordan
unto the land of Kenaan, |
|
11. you
shall designate cities for yourselves; they shall be cities of refuge for
you, and a murderer who killed a person unintentionally shall flee there. |
11. you will
provide you cities with streets and houses of living (boarding houses),
cities of refuge will they be to you, that thither the manslayer may flee who
has killed a man inadvertently. |
|
12. These
cities shall serve you as a refuge from an avenger, so that the murderer
shall not die until he stands in judgment before the congregation. |
12. And
they will be to you for cities of refuge for the manslayer from the avenger
of blood, that the man may not be put to death till he will have stood before
the congregation for judgment. |
|
13. The
cities that you provide shall serve as six cities of refuge for you. |
13. And
these cities which you give will be six cities of refuge for the manslayer; |
|
14. You shall
provide the three cities in trans Jordan and the three cities in the land of
Canaan; they shall be cities of refuge. |
14. three
you will appoint beyond Jordan, and three in the land of Kenaan; cities of
refuge will they be. |
|
15. These
six cities shall be a refuge for the children of Israel and for the proselyte
and resident among them, so that anyone who unintentionally kills a person
can flee there. |
15. For the
sons of Israel and the sojourners among you will be these six cities of refuge,
that thither whoever has killed a man through ignorance may flee. |
|
16. If he
struck him with an iron instrument and he dies, he is a murderer, and the
murderer shall be put to death. |
16. But if
he smote him with an instrument of iron and killed him, he is a murderer; and
the murderer will be surely put to death. |
|
17. If he
struck him with a fist sized stone which is deadly, and he dies, he is a
murderer, and the murderer shall be put to death. |
17. Or if,
filling his hand with a stone large enough to kill any one, he struck him,
and killed him, he is a murderer, and the murderer dying will die. |
|
18. Or with
a fist sized wooden instrument which is deadly,and he dies, he is a murderer,
and the murderer shall be put to death. |
18. Or if,
filling his hand with an instrument of wood sufficient to kill any one, he
struck him, and killed him, he is a murderer; the murderer shall be put to
death. |
|
19. The
blood avenger shall kill the murderer; he may kill him when he meets him. |
19. The
avenger of blood may himself kill the manslayer, if he meet him outside of
these cities; he may kill him in judgment. |
|
20. If, out
of hatred, he pushed him, or threw something at him with premeditation, and
he died, |
20. But if
(the manslayer) had assaulted in enmity and intentionally with a club or staff,
or thrown stones upon him with purpose of heart, and killed him; |
|
21. or if
he maliciously struck him with his hand and he died, the assailant shall be
put to death; he is a murderer; the blood avenger may kill the murderer when
he meets him. |
21. or
cherishing enmity had struck him with his hand and killed him; he is a
murderer; dying he will die. The avenger of blood may slay the homicide when
he has been condemned. |
|
22. But if
he pushed him accidentally, without malice, or threw an object at him without
premeditation, |
22. But if
in ignorance, without keeping of malice, he let any thing fall upon him,
having no intention to kill; |
|
23. or,
with any stone which is deadly, and without seeing [his victim] he threw it
down at him and it killed him, but he was not his enemy and bore him no
malice |
23. or
if without intention he let a stone sufficient to kill any one, or any other
thing, fall upon him, and kill him, without having hated, or purposed to do
him harm, |
|
24. Then
the congregation shall judge between the assailant and the blood avenger, on
the basis of these judgments. |
24. then
the congregation shall judge between him who had smitten him, and the avenger
of blood, according to these judgments; |
|
25. The
congregation shall protect the murderer from the hand of the blood avenger,
and the congregation shall return him to the city of refuge to which he had
fled, and he shall remain there until the Kohen Gadol, who anointed him with
the sacred oil, dies. |
25. and the
congregation will release the manslayer from the hand of the avenger of
blood, and make him return to his city of refuge whither he had fled; and he
will dwell there until the time that the high priest die, whom
the multitude had anointed with the oil of anointing;-because he did not pray
on the Day of Atonement in the Holy of Holies concerning the three great
transgressions, that the people of the house of Israel might not be smitten for
strange worship, or impure connections, or the
shedding of innocent blood, when it was in his power to obviate them
by his prayer, and he prayed not, therefore has he been condemned to
die in that year. |
|
26. But if
the murderer goes beyond the border of the city of refuge to which he had
fled, |
26. But if,
while the high priest is yet alive, the manslayer goes out indeed from the
bounds, of his city of refuge whither he had fled, |
|
27. and the
blood avenger finds him outside the limits of his city of refuge, and the
blood avenger slays the murderer, he has no blood. |
27. and the
avenger of blood find him without the bounds of his city of refuge, he may
kill the manslayer, without being guilty of death, |
|
28. For he
shall remain in his city of refuge until the Kohen Gadol dies, and only after
the Kohen Gadol has died, may the murderer return to the land which is his
possession. |
28. for he
should have abode in his city of refuge until the death of the high priest;
but after the high priest is dead he may return to the land of his
inheritance. |
|
29. These
shall be for you a statute of justice for all your generations, in all your
dwelling places. |
29. And
these indications will be to you a decree of judgment for your generations in
all your dwellings: |
|
30. Whoever
[namely the blood avenger] kills a person, based on the testimony of
witnesses, he shall slay the murderer. A single witness may not testify
against a person so that he should die. |
30. Whosoever
kills a man, according to the word of witnesses fit to give testimony against
him, the avenger of blood, or the house of judgment, will put him to death.
But one witness only will not testify against a man to put him to death. |
|
31. You
shall not accept ransom for the life of a murderer, who is guilty of death,
for he shall be put be put to death. |
31. You may
not take a ransom for the release of a murderer who is guilty of death, for
dying he will die. |
|
32. You
shall not accept ransom for one who has fled to his city of refuge, to allow
him to return to live in the Land, before the kohen has died. |
32. Neither
may you take ransom for him who has fled to his city of refuge, so as that he
may return to dwell in the land before the time of the high priest's decease. |
|
33. And you
shall not corrupt the land in which you live, for the blood
corrupts the land, and the blood which is shed in the land
cannot be atoned for except through the blood of the one who shed it. |
33. Nor do
not contaminate the land in which you are, because innocent
blood which has not been avenged will overflow the land, and there
is no atonement made for the land upon which innocent blood has been shed,
but by the shedding of the blood of him who shed it. |
|
34. And you
shall not defile the land where you reside, in which I dwell, for I
am the Lord Who dwells among the children of Israel. |
34. Therefore
defile not the land in which you are; for My Shekinah dwells in
the midst of it; for I am the LORD whose Shekinah dwells among the children
of Israel. |
|
|
|
|
1. The
paternal heads of the family of the sons of Gilead the son of Machir the son
of Manasseh of the families of the sons of Joseph approached and spoke before
Moses and before the chieftains, the paternal heads of the children of
Israel. |
1. And the
heads of the fathers of the family of the Bene Gilead bar Makir bar Menasheh,
even the family of the Bene Gilead bar Joseph, came to the house of judgment,
and spoke before Mosheh and the princes, the chief fathers of the Bene Yisrael,
|
|
2. They
said, "The Lord commanded my master to give the Land as an inheritance
through lot to the children of Israel, and our master was commanded by the
Lord to give the inheritance of Zelophehad our brother to his daughters. |
2. and
said: The LORD commanded Rabboni {our master} to give the land an inheritance
by lot to the children of Israel, and Rabboni was commanded before the LORD
to give the inheritance of our brother Zelophehad to his daughters. |
|
3. Now, if
they marry a member of another tribe of the children of Israel, their
inheritance will be diminished from the inheritance of our father, and it
will be added to the inheritance of the tribe into which they marry, and
thus, it will be diminished from the lot of our inheritance. |
3. But if
these marry into any of the tribes of the children of Israel, their
inheritance will be withdrawn from that of our fathers, and will be added to
the inheritance of the tribe which will have become theirs, and our lot will
be diminished. |
|
4. Even if
the children of Israel will have a Jubilee, their inheritance will be added
to the inheritance of the tribe into which they marry, and their inheritance
will be diminished from the inheritance of our father's tribe." |
4. And at
the Jubilee of the Bene Yisrael their inheritance will be added to that of
their tribe in which they will be; and their possession will have been
withdrawn from the inheritance of our father's tribe. |
|
5. Moses
commanded the children of Israel according to the word of the Lord, saying,
"The tribe of Joseph's descendants speak justly. |
5. Then
Mosheh commanded the children of Israel by the Word of the LORD, saying: The
tribe of the Bene Joseph have said well. |
|
6. This is
the word that the Lord has commanded regarding Zelophehad's daughters. Let
them marry whomever they please, but they shall marry only to the family of
their father's tribe. |
6. This is
the thing which the LORD has commanded,-not for the generations that will
arise after the division of the land, but for the daughters of Zelophehad,
saying: They may be the wives of them who are proper in their eyes, only such
must be of the families of their father's tribe. |
|
7. Thus,
the inheritance of the children of Israel will not be transferred from tribe
to tribe, for each person from the children of Israel will remain attached to
the inheritance of his father's tribe. |
7. That
the inheritance of the children of Israel may not pass about from one tribe
to another: for the children of Israel will every one keep to the inheritance
of their father's tribe. |
|
8. Every
daughter from the tribes of the children of Israel who inherits property,
shall marry a member of her father's tribe, so each one of the children of
Israel shall inherit the property of his forefathers. |
8. ___ |
|
9. And no
inheritance will be transferred from one tribe to another tribe, for each
person of the tribes of the children of Israel shall remain attached to his
own inheritance." |
9. ___ |
|
10. As the
Lord had commanded Moses, so did Zelophehad's daughters do. |
10. As the
LORD commanded Mosheh, so did the daughters of Zelophehad; |
|
11. Mahlah,
Tirzah, Hoglah, Milcah, and Noah married their cousins. |
11. and
Mahalah, Thirzah, Hogelab, Milchah and Nohah, the daughters of Zelophehad,
became wives of sons of their kindred; |
|
12. They
married into the families of the sons of Manasseh the son of Joseph, and
their inheritance remained with the tribe of their father's family. |
12. of the
family of the children of Menasheh bar Joseph were they wives, and their
inheritance was with the tribe of their father's family. |
|
13. These
are the commandments and the ordinances that the Lord commanded the children
of Israel through Moses in the plains of Moab, by the Jordan at Jericho. |
13. These
are the commandments and orders of judgments which the LORD commanded the
children of Israel, by Mosheh, in the plains of Moab by the Jordan near
Jericho. |
|
Chazaq! Chazaq! V’Nitchazeq! Be strong, be strong, and may we be
strengthened! |
|
|
|
|
Rashi & Targum Pseudo Jonathan for: B’midbar
(Numbers) 28:9-15
|
Rashi |
Targum Pseudo Jonathan |
|
9 On the Shabbat day
[the offering will be] two yearling lambs without blemish, and two tenths [of
an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its
libation. |
9 but on the day of
Shabbat two lambs of the year without blemish, and two tenths
of flour mixed with olive oil for the mincha and its libation. |
|
10 This is the
burnt-offering on its Shabbat, in addition to the constant (daily)
burnt-offering and its libation. |
10 On the Sabbath you
will make a Sabbath burnt sacrifice in addition to the perpetual burnt
sacrifice and its libation. |
|
11 At the beginning of
your months you will bring a burnt-offering to Adonai, two young bulls, one
ram, seven yearling lambs, [all] without blemish. |
11 And at the beginning
of your months you will offer a burnt sacrifice before the Lord; two young
bullocks, without mixture, one ram, lambs of the year seven, unblemished; |
|
12 And three tenths [of
an ephah] of fine flour as a meal-offering mixed with the [olive] oil for
each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed
with the [olive] oil for the one ram, |
12 and three tenths of
flour mingled with oil for the mincha for one bullock; two tenths of flour
with olive oil for the mincha of the one ram; |
|
13 And one tenth [of an
ephah] of fine flour as a meal-offering mixed with the [olive] oil for each
lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai. |
13 and one tenth of
flour with olive oil for the mincha for each lamb of the burnt offering, an
oblation to be received with favour before the Lord. |
|
14 Their libations
[will be], one half of a hin for (a) bull, one third of a hin for the ram,
and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering
of each [Rosh] Chodesh, at its renewal throughout the months of the year. |
14 And for their
libation to be offered with them, the half of a hin for a bullock, the third
of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes.
This burnt sacrifice will be offered at the beginning of every month in the
time of the removal of the beginning of every month in the year; |
|
15 And [You will also
bring] one he-goat for a sin offering to Adonai, in addition to the constant
(daily) burnt-offering it will be done, and its libation. |
15 and one kid of the
goats, for a sin offering before the Lord at the disappearing (failure) of
the moon, with the perpetual burnt sacrifice will you perform with its
libation. |
|
|
|
Reading Assignment:
The Torah Anthology:
Yalkut Me’Am Lo’Ez - Vol 14: Numbers – II – Final Wonderings
By: Rabbi Yitzchaq
Magriso
Published by: Moznaim
Publishing Corp. (New York, 1983)
Vol. 14 – “Numbers
– II – Final Wonderings,” pp. 408-443.
Summary of the Torah Seder - B’Midbar
(Num.) 34:1 –
36:13
·
The
boundaries of the Holy Land – Numbers 34:1-2
·
The
Southern Boundary – Numbers 34:3-5
·
The
Western Border – Numbers 34:6
·
The
Northern Boundary – Numbers 34:7-9
·
The
Eastern Boundary – Numbers 34:10-12
·
Ten
Princes Are appointed to Superintend the Allotment of the Land – Numbers
34:13-29
·
Levitical
Cities – Numbers 35:1-8
·
Levitical
Cities of Refuge – Numbers 35:9-15
·
Distinction
Between Murder and Manslaughter – Numbers 35:16-23
·
Legal
Procedure in the Case of Accidental Homicide – Numbers 35:24-29
·
Concerning
Murder – Numbers 35:30-34
·
Law
of Heiresses – Numbers 36:1-13
Welcome to the World of P’shat Exegesis
In order to understand
the finished work of the P’shat mode of interpretation of the Torah, one needs
to take into account that the P’shat is intended to produce a catechetical
output, whereby a question/s is/are raised and an answer/a is/are given using
the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew
Grammar and Hebrew expression.
The Seven Hermeneutic
Laws of R. Hillel are as follows
[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1. Ḳal va-ḥomer: "Argumentum a
minori ad majus" or "a majori ad minus"; corresponding to the
scholastic proof a fortiori.
2. Gezerah shavah: Argument from
analogy. Biblical passages containing synonyms or homonyms are subject, however
much they differ in other respects, to identical definitions and applications.
3. Binyan ab mi-katub
eḥad:
Application of a provision found in one passage only to passages which are
related to the first in content but do not contain the provision in question.
4. Binyan ab mi-shene
ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5. Kelal u-Peraṭ
and Peraṭ u-kelal:
Definition of the general by the particular, and of the particular by the
general.
6. Ka-yoẓe bo
mi-maḳom aḥer:
Similarity in content to another Scriptural passage.
7. Dabar ha-lamed
me-'inyano:
Interpretation deduced from the context.
Rashi’s Commentary for: B’Midbar (Num.) 34:1 – 36:13
2 This is
the land which shall fall to you Since many precepts apply to the Land [of Israel] and
do not apply outside the Land, Scripture found it necessary to chart the outer
limits of its boundaries from all sides, to inform you that the precepts apply
everywhere within these borders.
shall
fall to you Since it was apportioned by lot, the division is described in
terms of נְפִילָה , falling
[a word commonly used in connection with lots]. The Midrash Aggadah says that
[this expression is used here] because the Holy One, blessed is He, cast down
[lit., caused to fall] from heaven the celestial ministers of the seven
[Canaanite] nations, and shackled them before Moses. He said to him [Moses],
See, they no longer have any power.- [Mid. Tanchuma]
3 Your
southernmost corner shall be The southern flank extending from east to west.
from the
desert of Zin which adjoins Edom, beginning in the southeastern
corner of the land of the nine tribes. How? Three lands lie south of the Land
of Israel, each adjoining the other—part of Egypt, the entire land of Edom, and
the entire land of Moab. The land of Egypt is in the southwestern corner, as it
says [later] in this passage, “from Azmon to the stream of Egypt and its ends
shall be to the sea” (verse 5). The stream of Egypt ran through the entire
length of Egypt, as it says, “from the Shihor [river], which is along the face
of Egypt” (Josh. 13:3), and it intervenes between the land of Egypt from the
Land of Israel. The land of Edom adjoins it [Egypt] from the east, and the land
of Moab adjoins the land of Edom at the southeastern corner [of the land of
Israel]. When the Israelites departed from Egypt, had the Omnipresent wished to
expedite their entry into the Land, He would have taken them northward across
the Nile, and they would have thus entered the Land. But He did not do so, and
this is the meaning of what is said, “God did not lead them [by] way of the
land of the Philistines” (Exod. 13:17). For they [the Philistines] dwelt by the
sea in the west of the land of Canaan, as it says regarding the Philistines,
“those who inhabit the coastal area, the Cherethite nation” (Zeph. 2:5). He did
not lead them by that route, but diverted them and took them along the southern
route, to the desert. Ezekiel called it “the desert of the nations” (Ezek.
5:35) because several nations dwelt alongside it. He led them along the south,
always from west to east, until they arrived at the southern end of the land of
Edom. They asked the king of Edom for permission to enter his land and traverse
its width in order to enter the Land [of Israel], but he refused, and they had
to turn and travel along the entire south of Edom until they reached the
southern end of the land of Moab, as it says, “He sent [messengers] also to the
king of Moab, but he was unwilling” (Jud. 11:17). They then traversed the
entire southern boundary of Moab, right to the end, and then turned northward
until they had passed along its entire eastern boundary, along its width, and
when they finished its eastern boundary, they came upon the land of Sihon and
Og, who dwelt to the east of the land of Canaan, with the Jordan [river]
intervening between them. This is the meaning of what is stated concerning
Jephthah, “And they went through the desert and went around the land of Edom
and the land of Moab, and they came to the east of the land of Moab” (ibid.
18). They conquered the lands of Sihon and Og, which were to the north of Moab,
and came near to the Jordan, opposite the northwestern corner of the land of
Moab. Hence, the land of Canaan, which was across the Jordan to the west, has
its southeastern corner bordering on Edom.
4 The
border then turns south of Maaleh Akrabim Whenever the term וְנָסַב ("turns") or וְיָצָא ("extends to") is
used, it [Scripture] informs us that the border was not straight, but veered
outward; the boundary line bent to the north, angling westward, so that the
border passed south of Maaleh Akrabim, so that Maaleh Akrabim was within the
border.
passing
toward Zin Heb. צִנָה , to Zin,
as in מִצְרַיְמָה , to Egypt.
its ends
shall be Heb. תוֹצְאֽתָיו , its ends,
to the south of Kadesh-barnea.
it shall
extend The boundary stretches northward and continues angling westward, until
it reaches Hazar-addar, and from there to Azmon and from there to the stream of
Egypt. The term “turns” is used here, because Scripture writes, “it shall
extend to Hazar-addar.” For it began to widen after passing Kadesh-barnea, and
the width of that strip which protruded northward was from Kadesh-barnea to
Azmon. From there onward, the boundary narrowed and turned southward, reaching
the river of Egypt, and from there westward to the Great Sea, which is the
western boundary of the entire Land of Israel. Thus, the river of Egypt is in
the southwestern corner.
5 and its
ends shall be to the sea To the western border, for the southern border no
longer stretches westward past there.
6 The western
border And what was the western border?
[It shall
be for you] the Great Sea As a boundary.
and the
border The islands in the sea are also included in the border. These islands
are called isles in old French.-[Gittin 8a]
7
northern border Heb. גְּבוּל צָפוֹן , the northern boundary.
From the
Great Sea turn yourselves toward Mount Hor which is the northwestern
corner. Its summit slopes down into the sea. Some of the expanse of the sea is
inward of it and some outside it.
turn
yourselves Change your direction, to move from west to north,
toward Mount Hor.
turn
yourselves An expression denoting a slant, as in “the [slanting]
chamber (תָּא) of the guards” (I Kings
14:28); “the chamber (תָּא) of the gate” (Ezek. 40:10),
which are called apendiz in old French [penthouse, lean-to, a small building
with a sloping roof, attached to a main building] for it is curved and sloping.
8 From
Mount Hor you shall turn and continue along the northern border
eastward, and then you will arrive at the entrance to Hamath, which is Antioch.
- [Targum Yerushalmi]
and the
ends of the border Heb. תּוֹצְאֽֽת
הַגּבוּל , the ends of the border.
Whenever [Scripture] mentions “the ends of the border” either the boundary line
ends there completely and does not continue further in that direction, or from
there it spreads out, broadens, and extends backwards, continuing in a more
slanting direction than [encompassed in] the original expanse. In relation to
the breadth of the original dimension, it is called the ends, for that
dimension ends there.
9 and its
ends shall be Hazar-enan This is the end of the northern border, and Hazar-
enan is situated in the northeastern corner. From there “you shall then turn
yourselves” toward the eastern border.
10 You
shall then turn yourselves Heb. וְהִתְאַוִּיתֶם , a term
denoting turning or veering, cognate with [the term] תְּתָאוּ
to
Shepham on the eastern boundary, and from there to Riblah.
11 east
of Ain [Ain is] the name of a place, and the border passes east of it, so that
Ain is situated within the border and is part of the Land of Israel.
Then the
border descends As the border proceeds from north to south, it
descends.
and hits
the eastern shore of Lake Kinnereth For Lake Kinnereth was within the border to the west,
and the border which is east of Lake Kinnereth, descends to the Jordan. The
Jordan flows from north to south diagonally, slanting eastward, moving toward
the land of Canaan opposite Lake Kinnereth, and extending along the eastern
flank of the Land of Israel, opposite Lake Kinnereth, until it falls into the
Sea of Salt [the Dead Sea], and from there the border ends with its ends at the
Sea of Salt, from which the southeastern border begins. This is how it is
encompassed from all its four sides.
15 in the
east toward the sunrise Heb. קֵדְמָה , meaning
toward the front of the world, which is in the east, for the east side is
called the forefront [lit., the face] and the west is called the back. Thus,
the south is to the right, and the north is to the left.
17 who
shall inherit the land of your behalf Heb. לָכֶם , on your
behalf. Each chieftain was an administrator for his tribe, to divide the tribal
inheritance among families and individuals. He chose a suitable portion for
each one, and whatever they did was binding, as if they had been designated as
agents [by the members of the tribes]. It is not possible to render this word לָכֶם as every לָכֶם in Scripture, [meaning “to
you,”] for in that case, it should have written יַנְחִילוֹ
לָכֶם , [in the hiph’il, the causative
conjugation, they shall give it to you to inherit], but the word יִנְחֲלוּ [in the
kal, simple conjugation] means that they shall inherit for you, on your behalf
and in your stead, as in, “The Lord will wage war for you לָכֶם ” (Exod.
14:14).
18 to
[help you] to acquire the land To take possession of the land and apportion it in
your stead.
29 to
apportion the inheritance They are the ones who shall divide the inheritance
among you according to its portions.
Chapter
35
2 open
spaces Empty belts of land surrounding each city, so as to beautify the city.
It was forbidden to build a house, plant a vineyard or sow seed there.-[Arachin
33b]
3 and for
all their needs Heb. חַיָּתָם , for their
personal necessities.-[Ned. 81a]
4 one
thousand cubits all around Yet following this it says, "two thousand
cubits"? How can this be? However, He assigned two thousand for them
around the city, of which the inner thousand was for open area and the outer
[thousand] for fields and vineyards.- [Sotah 27b]
11 you
shall designate [The expression] הַקְרָיָה can mean
only preparation, as it says, “Because the Lord, your God, prepared it (הִקְרָה) before me” (Gen. 27:20)
-[Sifrei Massei 3, Targum Onkelos].
12 from
an avenger From the avenger of the blood, a kinsman of the
murder victim.-[Mak. 12a]
13 six
cities of refuge [This] informs [us] that even though Moses designated
three cities across the Jordan during his lifetime, they did not provide refuge
until the three provided by Joshua in the land of Canaan were
designated.-[Sifrei Massei 8, Mak. 9a]
14 the
three cities Although there were nine tribes in the land of
Canaan, and here [across the Jordan] there were only two-and-a-half, He
equalized the number of their refuge cities, because Gilead had many murderers,
as it says, “Gilead, a city of workers of violence, who lurk to shed blood”
(Hos. 6:8). -[Mak. 10a, Sifrei Massei 6]
16 If he
struck him with an iron instrument This does not refer to accidental manslaughter
discussed nearby, but to premeditated murder, and it teaches us that the
implement of murder has to be big enough to cause death, for regarding all the
[other] cases it says, אֲשֶׁר
יָמוּת בָּה , “which is
deadly,” and the Targum [Onkelos] renders, “of a size capable of causing
death,” except in the case of iron, since it is evident and known to the Holy
One, blessed is He, that a small piece of iron can kill, even a needle (Sifrei
Massei 6, Sanh. 76b). That is why [in the case of iron] the Torah did not
specify a size and write “which is deadly.” If you say that Scripture refers to
one who murders unintentionally, [this cannot be because], below it says, “or,
with any stone which is deadly, and without seeing [his victim]...” (verse 23).
This shows that in the cases mentioned before it, Scripture speaks of one who
murders with intent.
17 with a
fist-sized stone [A stone] large enough to fill a hand.-[Onkelos]
which is
deadly Which is large enough to cause death, as the Targum
[Onkelos] renders. Since it [Scripture] says, “If one of them strikes the other
with a stone” (Exod. 21:18), but it does not specify a size, I might think any
size? Therefore it says, “which is deadly”-[Sifrei Massei 10]
18 or
with a fist-sized wooden instrument Since it says, “If a man strikes his manservant or his
maidservant with a rod” (Exod. 21:20), I might think any size? That is why it
with regard to wood it says, "which is deadly"—it must a size capable
of causing death.-[Sifrei Massei 11]
19 when
he meets him Even in the cities of refuge.
20 with
premeditation As the Targum [Onkelos] renders, בְּכַמְנָא , with
ambush.
22
accidentally Heb. בְּפֶתַע , by
accident, but the Targum renders בִּתְכֵף ,
“suddenly,” [meaning] that he was next to him and he had no time to take
precautions against [killing] him.
23 or,
with any stone which is deadly he struck him.
without
seeing He did not see him [while striking him].
he threw
it down at him From here they said that the one who kills by way of
a falling action is exiled, but if [he kills] by means of an upward action is
not exiled.-[Mak. 7b]
25 until
the kohen gadol... dies For he causes the Divine Presence to rest upon Israel
and thus prolong their lives, whereas the murderer causes the Divine Presence
to withdraw from Israel and thus shorten their lives. He is not worthy of
standing before the Kohen Gadol [Sifrei Massei 20]. Another interpretation: Because
the Kohen Gadol should have prayed that such a misfortune should not befall
Israel during his lifetime [Mak. 11a].
who
anointed him with the sacred oil According to the literal meaning, this is one of the
elliptical verses [in Scripture], as it does not reveal who anointed him; thus,
it is like saying, “who was anointed by the one who anointed him with the
sacred oil.” Our Rabbis expounded it in Tractate Makkoth (11b) as a
verification of the law, to teach that if before sentence was passed, the Kohen
Gadol died and they appointed another one in his stead, and afterwards sentence
was passed, he [the murderer] can return home only after the second one has
died, as it says, “who anointed him.” Did he anoint the kohen, or did the kohen
anoint him? However, this includes the [case of a high kohen who was] anointed
in his days [and thus, it is as if he had anointed the Kohen Gadol, so to
speak], that he frees him through his death.
27 he has
no blood He is like one who kills a dead person, who has no
blood.
29 in all
your dwelling places This teaches that the minor Sanhedrin functions
outside the Land as long as there is one functioning in the Land of Israel
[namely, while the Temple stood].- [Mak. 7a, Sifrei Massei 25]
30
Whoever kills a person... The one who comes to kill him because he murdered
someone.
based on
the testimony of witnesses who testify that he murdered him intentionally, after
he had been forewarned. [I.e., the blood avenger may not slay the murderer
unless there are witnesses that he committed the murder.]-[Sifrei Massei 26]
31 You
shall not accept ransom He cannot be acquitted in exchange for
payment.-[Keth. 37b]
32 You
shall not accept ransom for the one who has fled to his city of refuge One who
has fled to a city of refuge after he killed someone unintentionally cannot
absolve himself from exile through payment by giving a ransom so that he can
return to dwell in the Land before the kohen dies.-[Keth. 37b]
has fled Heb. לָנוּס , is equivalent to לְנָס , “for the one who has fled.”
Similarly, “those who returned (שׁוּבֵי) from the
war” (Mich. 2:8). Similarly, “Those who are removed (נוּגֵי) from the
appointed season” (Zeph. 3:18); “for [all the people...] were circumcised (מֻלִים) ” (Josh. 5:5). Just as you
say שׁוּב in reference to one who has
already returned, and מוּל regarding one who is already
circumcised, so will you say לָנוּס for one who
has already fled. He is called נוּס , that is
to say, ‘an escapee.’ If you say that לָנוּס means ‘to
flee,’ and explain it thus: You shall not accept ransom for who must flee, in
order to absolve him from exile, then I do not know how it can say, “to return
to live in the Land” for if he has not yet fled, from where should he return?
33 And
you shall not corrupt Heb. ולֹא-תַחֲנִיפוּ , you shall
not cause it to be wicked, as the Targum [Onkelos] renders, לֹא
תְחַיְבוּן , you shall
not make sinful."
34 in
which I dwell You should not cause me to dwell amidst its
uncleanness.
for I am
the Lord who dwells among the children of Israel Even
when they are unclean, the Divine Presence resides with them.-[Sifrei Massei
32]
Chapter
36
3 and it
will be added to the inheritance of the tribe For her son inherits her,
and the son’s pedigree follows his father’s tribe.
4 Even if
the children of Israel will have a Jubilee From here R. Judah said:
The Jubilee is destined to cease.- [Torath Kohanim 13:1]
will have
a Jubilee That is to say, this is not a form of sale, which
returns [to the original owner] in the Jubilee [year], for inheritance does not
return at the Jubilee. Even if the Jubilee occurs, the inheritance will not
return to its tribe; hence, it is “added to the inheritance of the tribe into
which they marry.”
8 Every daughter...who
inherits property Because her father had no son.
11
Mahlah, Tirzah... Here it enumerates them according to seniority over
each other in age, and they were married in the order they were born. But
throughout Scripture (26:33, 17:1, Josh. 17:3), it lists them in order of their
intelligence and informs us that they were all equal.-[B.B. 120a]
Ketubim:
Psalm 106:28-48
|
Rashi |
Targum |
|
1. Hallelujah.
Give thanks to the Lord for He is good, for His kindness is forever. |
1. Hallelujah!
Give thanks in the presence of the LORD, for He is good, for His goodness is
forever. |
|
2. Who can
narrate the mighty deeds of the Lord? [Who] can make heard all His praise? |
2. Who is
able to utter the might of the LORD? Who is allowed to proclaim
all His praises? |
|
3. Fortunate
are those who keep justice, who perform righteousness at all times. |
3. Happy
are they who observe judgment, those who do righteousness/generosity at every
time. |
|
4. Remember
me, O Lord, when You favor Your people; be mindful of me with Your salvation. |
4. Remember
me, O LORD, with good will toward Your people; call me to mind with Your
redemption (Hebrew: פָּקְדֵנִי, בִּישׁוּעָתֶךָ – Paq’deni
BiShuatekha – lit. “appoint me to Your Yeshua (salvation)”. |
|
5. To see
the goodness of Your chosen ones, to rejoice with the joy of Your nation, to
boast with Your inheritance. |
5. To look
on the plenty of Your chosen ones; to rejoice in the joy of Your people; to
join in praise with Your inheritance. |
|
6. We
sinned with our forefathers; we committed iniquity and wickedness. |
6. We have
sinned, along with our fathers; we have committed iniquity, acted wickedly. |
|
7. Our forefathers
in Egypt did not understand Your wonders; they did not remember Your manifold
deeds of kindness, and they were rebellious by the sea, by the Sea of Reeds. |
7. Our fathers
in Egypt paid no heed to Your wonders; they did not call to mind Your great goodness;
and they rebelled against Your word by the sea, at the sea of Reeds. |
|
8. And He
saved them for His name's sake, to make known His might. |
8. And He
redeemed them for His name's sake, to make known His might. |
|
9. And He
rebuked the Sea of Reeds, and it dried up, and He led them in the depths as
[in] a desert. |
9. And He
rebuked the sea of Reeds, and it dried up; and He conducted them through the
deeps, as in the wilderness. |
|
10. He
saved them from the hand of the enemy, and He redeemed them from the hand of
the foe. |
10. And He
redeemed them from the power of the foe; and He redeemed them from the power
of the enemies. |
|
11. And the
water covered their adversaries; not one of them survived. |
11. And the
waters covered their oppressors; not one of them was left. |
|
12. And
they believed His words; they sang His praise. |
12. And
they believed in the name of His word; they sang His praise. |
|
13. Quickly,
they forgot His deeds; they did not await His counsel. |
13. They
quickly forgot His deeds; they did not wait for His counsel. |
|
14. They
craved a lust in the desert, and they tried God in the wasteland. |
14. And
they made a request and tested God in the place of desolation. |
|
15. He gave
them their request, but He sent emaciation into their soul. |
15. And He
gave them their request, and sent leanness into their souls. |
|
16. They
angered Moses in the camp, Aaron, the holy man of the Lord. |
16. And
they were jealous of Moses in the camp, of Aaron, the holy one of the LORD. |
|
17. The
earth opened up and swallowed Dathan and covered the congregation of Abiram. |
17. The
earth opened up and swallowed Dathan, and covered the company of Abiram. |
|
18. And
fire burned in their congregation; a flame burned the wicked. |
18. And
fire burned in their company; flame will kindle the wicked. |
|
19. They
made a calf in Horeb and prostrated themselves to a molten image. |
19. They
made a calf in Horeb, and bowed down to something of metal. |
|
20. They
exchanged their glory for the likeness of an ox eating grass. |
20. And
they exchanged the glory of their master for the likeness of a bull
that eats grass and befouls itself. |
|
21. They
forgot God, their Savior, Who wrought great deeds in Egypt. |
21. They
forgot God their redeemer who had done mighty works in Egypt. |
|
22. Wonders
in the land of Ham, awesome deeds by the Sea of Reeds. |
22. Wonders
in the land of Ham, awesome things by the sea of Reeds. |
|
23. He
intended to destroy them [and would have] were it not that Moses, His chosen
one, stood before Him in the breech to return His wrath from destroying. |
23. And He
commanded by His word to destroy them, had it not been for Moses His
chosen one, who stood and grew mighty in prayer in His presence
to turn aside His wrath from obliteration. |
|
24. They
rejected the desirable land; they did not believe His word. |
24. And their
soul was repelled by the desirable land; they did not believe His word. |
|
25. They
complained in their tents; they did not hearken to the voice of the Lord. |
25. And
they complained in their tents; they did not accept the word of the
LORD. |
|
26. He
raised His hand to them to cast them down in the desert, |
26. And He
lifted His hand in an oath because of them, to throw them down slain
in the wilderness. |
|
27. And to
cast their seed among the nations and to scatter them in the lands. |
27. And to exile
their seed among the peoples, and to scatter them among the lands. |
|
28. They
became attached to Baal Pe'or and ate sacrifices of the dead. |
28. And
they attached themselves to the idol of Peor, and they ate the
sacrifices of the dead. |
|
29. They
provoked [God] with their deeds, and a plague broke out among them. |
29. And
they caused anger in His presence by their deeds, and a plague
attacked them. |
|
30. Phinehas
stood up and executed justice, and the plague was stopped. |
30. And
Phinehas rose and prayed, and the plague was restrained. |
|
31. It was
accounted for him as a merit, for generation to generation to eternity. |
31. And it
was accounted to him for merit for all generations forever. |
|
32. They
provoked [God] by the waters of Meribah, and Moses suffered because of them. |
32. And
they caused anger by the waters of Dispute, and it grieved Moses because of
them. |
|
33. For
they rebelled against His spirit, and He uttered with His lips. |
33. For
they rebelled against His holy spirit, and He had explained it clearly
with His lips. |
|
34. They
did not destroy the peoples whom the Lord had told them [to destroy]. |
34. They
did not destroy the peoples, which the LORD had commanded them to do. |
|
35. And
they mingled with the nations and learned their deeds. |
35. And
they mingled with the Gentiles and they learned their deeds. |
|
36. They
worshipped their idols, which became a snare for them. |
36. And
they worshipped their idol, and they became a stumbling-block for
them. |
|
37. They
slaughtered their sons and daughters to the demons. |
37. And
they sacrificed their sons and their daughters to the demons. |
|
38. They
shed innocent blood, the blood of their sons and daughters whom they
slaughtered to the idols of Canaan, and the land became polluted with
the blood. |
38. And
they shed innocent blood, the blood of their sons and daughters that they
sacrificed to the idols of the Canaanites and the land was defiled by capital
crimes |
|
39. And
they became unclean through their deeds, and they went astray with their
acts. |
39. And
brought uncleanness by their deeds and went astray by their acts. |
|
40. And the
Lord's wrath was kindled against His people and He detested His inheritance. |
40. And the
anger of the LORD was harsh against His people and He despised His
inheritance. |
|
41. And He
delivered them into the hands of nations, and their enemies ruled over them. |
41. And He
handed them over into the power of the Gentiles, and their foes ruled over
them. |
|
42. And
their foes oppressed them, and they were humbled under their hand. |
42. And
their enemies oppressed them, and they were subdued under their hand. |
|
43. Many
times He saved them, but they were rebellious with their counsel, and they
were humbled because of their iniquity. |
43. Many
times He would deliver them, but they would rebel against Him in their
counsel, and they were brought low in their sins. |
|
44. But He
looked upon their distress when He heard their cries. |
44. And He
saw when it went ill with them, when He heard their prayer. |
|
45. And He
remembered His covenant for them, and He relented in accordance with His
abundant kindness. |
45. And He
remembered His covenant in their favor, and He turned aside from His anger
according to His abundant mercies. |
|
46. And He
caused them to be pitied by all their captors. |
46. And He
made them find mercy in the sight of all who had taken them captive. |
|
47. Save
us, O Lord, our God, and gather us from the nations, to give thanks to Your
holy name, to boast with Your praise. |
47. Redeem
us, O LORD our God, and gather us from among the Gentiles, to give thanks in
Your holy name, to boast in Your praise. |
|
48. Blessed
be the Lord God of Israel from world to world, and all the people shall say,
"Amen." Hallelujah! |
48. Blessed
be the name of the LORD God of Israel, from this age to the age to
come, and let all the people say, Amen, Hallelujah! |
|
|
|
Rashi Commentary for: Psalm
106:28-48
27 And to cast
their seed among the nations From that time, the destruction of the Temple
was decreed upon them, for on the night of the ninth of Ab they went, and the
Holy One, blessed be He, said, “They wept for nothing, and I shall establish
for them weeping for generations.”
33 For they
rebelled Moses and Aaron.
against His spirit with (Num. 20:10) “Hear
now, you rebels!”
and He uttered with His lips an oath
(Num. 20:12): “Therefore you shall not bring this community, etc.”
34 They did not
destroy in the days of Joshua.
the peoples whom the Lord had told them (Deut.
20:16): “You shall not allow a soul to remain alive”; (Exod. 23:33), “They
shall not remain as residents in your land,” but they allowed them to dwell in
their midst, paying tribute.
41 And He
delivered them into the hands of nations in the days of the Judges between
one judge and another, e.g. Eglon, Cushan-rishathaim, Sisera, the Philistines,
and Midian. (I found.)
43 Many times He
saved them Many times they provoked Him; yet He was slow to anger and saved
them.
and they were humbled because of their iniquity and they
were humbled because of their iniquity.
44 But He looked
upon their distress On account of prayer.
when He heard their cries On
account of the merit of the Patriarchs.
45 And He
remembered His covenant On account of repentance.
and He relented in accordance with His abundant
kindness On account of the end, when He heard, “Save us, etc.”
Moses, too, included them in one verse (Deut. 4:30): “In this distress that
will befall you etc.”
47 save us
now also, O Lord, our God.
48 from world to
world From this world to the world to come.
Ashlamatah: Ezekiel 45:1-8, 14-15
|
Rashi |
Targum |
|
1. And when
you divide the land by lot for inheritance, you shall set aside an offering
to the Lord, holy from the land, its length twenty-five thousand and its
width ten thousand, it is holy within all its borders around. |
1. "When
you divide the land as an inheritance, you will set aside a gift before
the LORD, a sacred portion of the land, the length twenty-five thousand
cubits long, and the width, ten thousand; it will be sacred within its entire
boundary round about. |
|
2. From
this shall be for the Sanctuary five hundred by five hundred square around
and fifty cubits open land for it around. |
2. Of
this, there will be for the Sanctuary, a square five hundred cubits by five
hundred cubits round about, and fifty cubits of open space for it, round
about. |
|
3. And with
this measurement you shall measure the length twenty-five thousand and the
width ten thousand, and in it shall be the Sanctuary, the Holy of Holies. |
3. And
from this measurement, you will measure off a length of twenty-five thousand
cubits and a width of ten thousand, and within it will be the Sanctuary, Holy
of Holies. |
|
4. It is
the holy portion of the land; it shall be for the priests, the ministers of
the Sanctuary who come near to serve the Lord, and it shall be for them a
place for houses, and the hallowed part shall be for the Sanctuary. |
4. It is a
sacred portion of the land; it will be for the priests who serve in the
Temple, who approach to serve before the LORD, so that they might have
a place left for houses, and a precinct by the Sanctuary. |
|
5. And
twenty-five thousand in length and ten thousand in width, shall be for the
Levites, the ministers of the House, for them for a possession, twenty
chambers. |
5. And an
area of twenty-five thousand cubits length and ten thousand width, shall be
for the Levites, the servants of the Temple, for a possession, twenty
chambers. |
|
6. And for
the property of the city you shall give a width of five thousand and a length
of twenty-five thousand, corresponding to the offering of the holy portion;
for the entire House of Israel it shall be. |
6. And as property of the city, you shall give an
area of five thousand cubits width and a length of twenty-five thousand,
facing that which is set aside for the Sanctuary; it shall belong to the
whole House of Israel. |
|
7. And for
the prince, on either side of the offering corresponding to the holy portion
and of the possession of the city, alongside the offering of the holy portion
and alongside the possession of the city, from the western side westward and
from the eastern side, eastward, and the length opposite one of the parts
from the western border to the eastern border. |
7. And to
the prince shall belong a portion on both sides of that which is set aside
for the Sanctuary and the city property, from a westerly direction west, and
from an easterly direction east; and the length shall correspond to one of
the portions extending from the western border to the eastern border. |
|
8. In the
land, he shall have it for a possession in Israel, and My princes shall no
longer defraud My people, and the land they shall give to the House of Israel
to their tribes. {P} |
8. This
land shall be for the prince as a possession in Israel; and My princes shall
no longer oppress My people, but they shall give the land to the House of
Israel according to their tribes. |
|
9. So said
the Lord God: Enough, princes of Israel; remove violence and plunder, and
perform justice and righteousness; take away your evictions from My people,
says the Lord God. |
9. Thus says
the LORD God: Enough for you, princes of Israel! Put away violence and
robbery, and practice true justice and righteousness/generosity; cease your
taxation of' My people, says the LORD God. |
|
10. You
shall have honest scales, an honest ephah, and an honest bath. |
10. You
shall have accurate scales, and accurate measures, and accurate
baths. |
|
11. The
ephah and the bath shall have one volume, the bath shall contain a tenth part
of the homer, and a tenth part of the homer is the ephah; according to the
homer shall be its volume. |
11. The measure
and the bath shall have the same volume, for you; an amount of
three seahs, being the equivalent of one-tenth of a kor in the liquid measure
of the bath; and one-tenth of a kor dry measure of the kor; this
shall be its measurement. |
|
12. And the
shekel is twenty gerah; twenty shekels, twenty-five shekels, and fifteen
shekels shall the maneh be to you. |
12. The sela
shall be twenty meah. A third of a mina shall be twenty sela. A
silver mina shall be twenty-five sela. One fourth of a mina shall be fifteen
sela. All of them together equals sixty. And you shall have a large
mina for Temple purposes. |
|
13. This is
the offering that you shall set apart; a sixth of an ephah from a homer of
wheat, and you shall separate a sixth of an ephah from a homer of barley. |
13. This is the contribution which you will make: one-sixth of a measure from a kor of wheat, and one-sixth of a measure from a kor of barley. |
|
14. And the
rule of the oil [is as follows]; the bath, [which is a measure of] oil, the
tithe of a bath is from a kor, ten baths are a homer, for ten baths are a
homer. |
14. And that which is proper to take from the oil by liquid measure, one-tenth of a bath: from a kor; one-tenth of a kor is a bath. for there are ten baths to the kor. |
|
15. And one
lamb from the flocks out of two hundred, from Israel's banquet for a meal
offering, for a burnt offering, and for a peace offering to atone for them,
says the Lord God.
{P} |
15. And one sheep from every
flock of two hundred, which is proper to take from the fatlings of
Israel; for meal offerings, and for burnt offerings, and for the holy
sacrifices, to make atonement for them, says the LORD God. |
|
|
|
Special Ashlamatah: Isaiah 54:11 - 55:5
|
Rashi |
Targum |
|
11. O poor
tempestuous one, who was not consoled, behold I will set your stones with carbuncle,
and I will lay your foundations with sapphires. |
11. O needy one,
suffering mortification, city concerning which the peoples say it will not be
comforted, behold, I am setting your pavement stones in antimony, and I will
lay your foundations with good stones. |
|
12. And I
will make your windows of jasper and your gates of carbuncle stones, and all
your border of precious stones. |
12. I will make your
wood as pearls and your gates of carbuncles, and all your border of precious
stones. |
|
13. And all
your children shall be disciples of the Lord, and your children's peace shall
increase. |
13. All your sons
will be taught in the Law of the LORD, and great will be the prosperity of
your sons. |
|
14. With
righteousness shall you be established, go far away from oppression, for you
shall not fear, and from ruin, for it will not come near you. |
14. In innocence you
will be established; be far from oppression, for you will not fear; and from
breaking, for it will not come to you. |
|
15. Behold,
the one with whom I am not, shall fear, whoever mobilizes against you shall
defect to you. |
15. Behold, the
exiles of your people will surely be gathered to you at the end; the kings of
the peoples who are gathered to distress you, Jerusalem, will be cast in your
midst. |
|
16. Behold I
have created a smith, who blows on a charcoal fire and produces a weapon for
his work, and I have created a destroyer to destroy [it]. |
16. Behold, I have
created the smith who blows fire in coals, and produces a vessel for its
worth; I have created the destroyer to destroy; |
|
17. Any
weapon whetted against you shall not succeed, and any tongue that contends
with you in judgment, you shall condemn; this is the heritage of the servants
of the Lord and their due reward from Me, says the Lord. {S} |
17. No weapon that
is prepared against you, Jerusalem, will prosper, and you will declare a
sinner every tongue that rises against you in judgment. This is the heritage
of the servants of the LORD, and their innocence before Me, says the LORD.” |
|
|
|
|
1. Ho! All
who thirst, go to water, and whoever has no money, go, buy and eat, and go,
buy without money and without a price, wine and milk. |
1. Ho, everyone who
wishes to learn, let him come and learn; and he who has no money, come, hear
and learn! Come, hear and learn without price, and not with mammon, teaching
which is better than wine and milk. |
|
2. Why
should you weigh out money without bread and your toil without satiety?
Hearken to Me and eat what is good, and your soul shall delight in fatness. |
2. Why do you spend
your money for that which is not to eat, and your labour for that which does
not satisfy? Attend to My Memra diligently, and eat what is good, and your
soul will delight itself in that which is fat. |
|
3. Incline
your ear and come to Me, hearken and your soul shall live, and I will make
for you an everlasting covenant, the dependable mercies of David. |
3. Incline
your ear, and attend to My Memra; hear, that your soul may live; and I will
make with you an everlasting covenant, the sure benefits of David. |
|
4. Behold,
a witness to nations have I appointed him, a ruler and a commander of nations. |
4. Behold, I
appointed him a prince to the peoples, a king and a ruler over all the
kingdoms. |
|
5. Behold,
a nation you do not know you shall call, and a nation that did not know you
shall run to you, for the sake of the Lord your God and for the Holy One of
Israel, for He glorified you. {S} |
5. Behold, people
that you not know will serve you, and people that knew you not will run to
offer tribute to you, for the sake of the LORD your God, and of the Holy One
of Israel, for He has glorified you. |
|
|
|
Special Ashlamatah: I Samuel 20:18,42
|
Rashi |
Targum |
|
18. And
Jonathan said to him, "Tomorrow is the new moon, and you will be
remembered, for your seat will be vacant. |
18. And Jonathan
said to him: “Tomorrow is the (new) moon, and you will be sought out, for
your dining place will be empty.” |
|
42. And
Jonathan said to David, "Go in peace! (And bear in mind) that we have
sworn both of us in the name of the Lord, saying, 'May the Lord be between me
and you, and between my descendants and your descendants forever.'" And
he arose and went away; and Jonathan came to the city. |
42. And Jonathan
said to David: “Go in peace, for the two of us have sworn by the name of the
LORD saying, ‘May the Memra of the LORD be a witness between me and you, and
between my sons and your sons forever.’” And he arose and went, and Jonathan
entered the city. |
|
|
|
Verbal Tallies
By: HH Rosh Paqid Adon Hillel ben
David
& HH Giberet Dr. Elisheba bat Sarah
B’Midbar (Numbers)
34:1-35:8
B’Midbar (Numbers)
35:9-36:13
B’Midbar (Numbers)
28:9-15
Yechezekel (Ezekiel)
45:1-8, 14-15
Special: Yeshayahu
(Isaiah) 54:11 - 55:5
I Shmuel (Samuel)
20:18,42
Tehillim (Psalm)
106:28-48
The verbal tallies between the
Torah and the Ashlamata are:
LORD - יהוה, Strong’s number 03068.
Israel - ישראל, Strong’s number 03478.
Land - ארץ, Strong’s number 0776.
Lot / fall - נפל, Strong’s number 05307.
Inheritance / heritage - נחלה, Strong’s number 05159.
The verbal tallies between the
Torah and the special Ashlamata are:
LORD - יהוה, Strong’s number 03068.
Command / commander - צוה, Strong’s number 06680.
Children - בן, Strong’s number 01121.
Israel - ישראל, Strong’s number 03478.
Lot / fall - נפל, Strong’s number 05307.
Inheritance / heritage - נחלה, Strong’s number 05159.
The verbal tallies between the
Torah and the Psalm are:
LORD - יהוה, Strong’s number 03068.
Moses - משה, Strong’s number 04872.
Command / saying / say - אמר, Strong’s number 0559.
Children / sons - בן, Strong’s number 01121.
Israel - ישראל, Strong’s number 03478.
Land - ארץ, Strong’s number 0776.
Canaan - כנען, Strong’s number 03667.
Inheritance / heritage - נחלה, Strong’s number 05159.
B’Midbar (Numbers) 34:1-2 And the LORD
<03068> spake unto Moses <04872>, saying <0559> (8800),
2 Command <06680> (8761) the children <01121> of Israel
<03478>, and say <0559> (8804) unto them, When ye come into the
land <0776> of Canaan <03667>; (this is the land <0776> that
shall fall <05307> (8799) unto you for an inheritance <05159>, even
the land <0776> of Canaan <03667> with the coasts thereof:)
Yechezekel (Ezekiel) 45:1 Moreover, when ye
shall divide by lot <05307> (8687) the land <0776> for inheritance
<05159>, ye shall offer an oblation unto the LORD <03068>, an holy
portion of the land <0776>: the length shall be the length of five and
twenty thousand reeds, and the breadth shall be ten thousand. This shall be
holy in all the borders thereof round about.
Yechezekel (Ezekiel) 45:6 And ye shall appoint
the possession of the city five thousand broad, and five and twenty
thousand long, over against the oblation of the holy portion: it shall be for
the whole house of Israel <03478>.
Yeshayahu (Isaiah) 54:4 Behold, I have given
him for a witness to the people, a leader and commander <06680> (8764) to
the people.
Yeshayahu (Isaiah) 54:5 Behold, thou shalt
call a nation that thou knowest not, and nations that knew not thee shall run
unto thee because of the LORD <03068> thy God, and for the Holy One of
Israel <03478>; for he hath glorified thee.
Yeshayahu (Isaiah) 54:13 And all thy children
<01121> shall be taught of the LORD <03068>; and great shall be the
peace of thy children <01121>.
Yeshayahu (Isaiah) 54:15 Behold, they shall
surely gather together, but not by me: whosoever shall gather together against
thee shall fall <05307> (8799) for thy sake.
Yeshayahu (Isaiah) 54:17 No weapon that is
formed against thee shall prosper; and every tongue that shall rise against
thee in judgment thou shalt condemn. This is the heritage <05159> of the
servants of the LORD <03068>, and their righteousness is of me, saith the
LORD <03068>.
Tehillim (Psalm) 106:32 They angered him also
at the waters of strife, so that it went ill with Moses <04872> for their
sakes:
Tehillim (Psalm) 106:34 They did not destroy
the nations, concerning whom the LORD <03068> commanded <0559>
(8804) them:
Tehillim (Psalm) 106:37 Yea, they sacrificed
their sons <01121> and their daughters unto devils,
Tehillim (Psalm) 106:38 And shed innocent
blood, even the blood of their sons <01121> and of their daughters, whom
they sacrificed unto the idols of Canaan <03667>: and the land
<0776> was polluted with blood.
Tehillim (Psalm) 106:40 Therefore was the
wrath of the LORD <03068> kindled against his people, insomuch that he abhorred
his own inheritance <05159>.
Tehillim (Psalm) 106:48 Blessed be the LORD
<03068> God of Israel <03478> from everlasting to
everlasting: and let all the people say <0559> (8804), Amen. Praise ye
the LORD.
Hebrew:
|
Hebrew |
English |
Torah Sed. N. 34:1-35:8 |
TS 2 N 35:9-36:13 |
TS 3 N 28:9-15 |
Psalms 106:28-48 |
Ashlamatah Ez 45:1-8,14-15 |
S. Ashlam. Is 54:11- 55:5 |
S. Ashlam. 1S 20:18, 42 |
|
אָב |
father |
Num 34:14 |
Num 36:1 |
|||||
|
!b,a, |
stone |
Num 35:17 |
Isa 54:11 |
|||||
|
dx'a, |
each. One |
Num 34:18 |
Num 35:30 |
Num 28:11 |
Ezek 45:7 |
|||
|
hZ"xua] |
possession |
Num 35:2 |
Ezek 45:5 |
|||||
|
by"a' |
enemy |
Num 35:23 |
Ps 106:42 |
|||||
|
lk;a' |
ate, eat |
Ps 106:28 |
Isa 55:1 |
|||||
|
hL,ae |
these |
|||||||
|
@l,a, |
thousand |
Num 35:4 |
Ezek 45:1 |
|||||
|
hM'a; |
cubits |
Num 35:4 |
Ezek 45:2 |
|||||
|
rm;a' |
saying, said |
Num 34:1 |
Num 35:9 |
Ps 106:34 |
1 Sam 20:18 |
|||
|
#r,a, |
land, earth |
Num 34:2 |
Num 35:10 |
Ps 106:38 |
Ezek 45:1 |
|||
|
aAB |
enter, went, came |
Num 34:2 |
1 Sam 20:42 |
|||||
|
!yIB; |
between |
Num 35:24 |
1 Sam 20:42 |
|||||
|
tyIB; |
household, house |
Num 34:14 |
Ezek 45:4 |
|||||
|
!Be |
sons |
Num 34:2 |
Num 35:10 |
Num 28:9 |
Ps 106:37 |
Isa 54:13 |
||
|
tyrIB. |
covenant |
Ps 106:45 |
Isa 55:3 |
|||||
|
tB; |
daughter |
Num 36:2 |
Ps 106:37 |
|||||
|
lWbG> |
border |
Num 34:3 |
Num 35:26 |
Ezek 45:1 |
Isa 54:12 |
|||
|
lAdG" |
great |
Num 34:6 |
Num 35:25 |
|||||
|
yAG |
nations |
Ps 106:35 |
Isa 55:5 |
|||||
|
lr'AG |
lot |
Num 34:13 |
Num 36:2 |
|||||
|
rb;D' |
statements, spoken |
Num 34:1 |
Num 35:9 |
|||||
|
dwID' |
David |
Isa 55:3 |
1 Sam 20:42 |
|||||
|
rAD |
generations |
Num 35:29 |
Ps 106:31 |
|||||
|
~D' |
blood |
Num 35:19 |
Ps 106:38 |
|||||
|
hy"h' |
extend, marry, remain |
Num 34:3 |
Num 36:12 |
Ps 106:36 |
||||
|
%l;h' |
go, come |
Isa 55:1 |
1 Sam 20:42 |
|||||
|
vd,xo |
months |
Num 28:11 |
1 Sam 20:18 |
|||||
|
#Wx |
outward, outside |
Num 35:4 |
Num 35:27 |
|||||
|
@nEx' |
pollute |
Num 35:33 |
Ps 106:38 |
|||||
|
ycix] |
half |
Num 34:13 |
Num 28:14 |
|||||
|
amej' |
defile |
Num 35:34 |
Ps 106:39 |
|||||
|
dy" |
side, hand |
Num 34:3 |
Num 35:17 |
Ps 106:41 |
||||
|
hwhy |
LORD |
|||||||
|
@seAy |
Joseph |
Num 34:23 |
Num 36:1 |
|||||
|
!yIy" |
wine |
Num 28:14 |
Isa 55:1 |
|||||
|
~y" |
sea |
Num 34:3 |
Ezek 45:7 |
|||||
|
ac'y" |
reach, proceed, brings |
Num 34:4 |
Num 35:26 |
Isa 54:16 |
||||
|
!Der>y" |
Jordan |
Num 34:12 |
Num 35:10 |
|||||
|
laer'f.yI |
Israel |
Num 34:2 |
|
Ps 106:48 |
Ezek 45:6 |
Isa 55:5 |
||
|
AxyrIy> |
Jericho |
Num 34:15 |
Num 36:13 |
|||||
|
bv;y" |
live, remained |
Num 35:2 |
Num 35:25 |
|||||
|
!heKo |
priest |
Num 34:17 |
Num 35:25 |
Ezek 45:4 |
||||
|
lKo |
all |
Num 35:3 |
Num 35:15 |
Ps 106:46 |
Ezek 45:1 |
Isa 54:12 |
||
|
yliK. |
object |
Num 35:16 |
Isa 54:16 |
|||||
|
yYIwIle |
Levites |
Num 35:2 |
Ezek 45:5 |
|||||
|
xq;l' |
received |
Num 34:14 |
Num 35:31 |
|||||
|
vr'g>mi |
pasture, lands |
Num 35:2 |
Ezek 45:2 |
|||||
|
dd'm' |
measure |
Num 35:5 |
Ezek 45:3 |
|||||
|
ba'Am |
Moab |
Num 35:1 |
Num 36:13 |
|||||
|
bv'Am |
dwellings |
Num 35:29 |
Ezek 48:15 |
1 Sam 20:18 |
||||
|
tWm |
die |
Num 35:12 |
Ps 106:28 |
|||||
|
hJ,m; |
tribes |
Num 34:13 |
Num 36:3 |
|||||
|
~yIm; |
waters |
Ps 106:32 |
Isa 55:1 |
|||||
|
!mi |
across, outside, any |
Num 34:15 |
Num 35:14 |
Ezek 48:14 |
||||
|
hV,n"m. |
Manasseh |
Num 34:14 |
Num 36:1 |
|||||
|
hf,[]m; |
practices |
Ps 106:35 |
Isa 54:16 |
|||||
|
jl'q.mi |
refuge |
Num 35:6 |
Num 35:11 |
|||||
|
hv,m |
Moses |
Num 34:1 |
Num 35:9 |
Ps 106:32 |
||||
|
jP'v.mi |
trial |
Num 35:12 |
Isa 54:17 |
|||||
|
sWn |
flee |
Num 35:6 |
Num 35:11 |
|||||
|
hl'x]n" |
inheritance |
Num 34:2 |
Num 36:2 |
Ps 106:40 |
Ezek 45:1 |
Isa 54:17 |
||
|
~x;n" |
relented |
Ps 106:45 |
Isa 54:11 |
|||||
|
lp;n" |
fall |
Num 34:2 |
Num 35:23 |
Ezek 45:1 |
Isa 54:15 |
|||
|
vp,n< |
person |
Num 35:11 |
Isa 55:2 |
|||||
|
lc;n" |
deliver |
Num 35:25 |
Ps 106:43 |
|||||
|
!t;n" |
give |
Num 34:13 |
Num 35:13 |
Ps 106:41 |
Ezek 45:6 |
Isa 55:4 |
||
|
bb;s' |
turn, return |
Num 34:4 |
Num 36:7 |
|||||
|
bybis' |
all around, circuit |
Num 34:12 |
Ezek 45:1 |
|||||
|
d[; |
until |
|||||||
|
d[e |
witness |
Num 35:30 |
Isa 55:4 |
|||||
|
~l'A[ |
forever |
Ps 106:31 |
Isa 55:3 |
1 Sam 20:42 |
||||
|
l[; |
in addition |
Num 34:3 |
Num 35:24 |
Num 28:10 |
Ezek 48:15 |
Isa 54:15 |
||
|
dm;[' |
stands |
Num 35:12 |
Ps 106:30 |
|||||
|
hb'r'[] |
plain |
Num 35:1 |
Num 36:13 |
|||||
|
ha'Pe |
sector |
Num 34:3 |
Ezek 45:7 |
|||||
|
~ynIP' |
before, face |
Num 35:12 |
Ps 106:46 |
Ezek 45:7 |
||||
|
hq'd'c. |
righteousness (justice) |
Ps 106:31 |
Isa 54:14 |
|||||
|
hw"c' |
command, order |
Num 34:2 |
Num 36:2 |
Isa 55:4 |
||||
|
~Wq |
rose |
Isa 54:17 |
1 Sam 20:42 |
|||||
|
vd,qo |
holy |
Num 35:25 |
Ps 106:47 |
Ezek 45:1 |
||||
|
br'q' |
present, come near |
Num 36:1 |
Num 28:11 |
Isa 54:14 |
||||
|
ha'r' |
seeing |
Num 35:23 |
Ps 106:44 |
|||||
|
vaor |
beginning |
Num 36:1 |
Num 28:11 |
|||||
|
xc;r' |
manslayer |
Num 35:6 |
Num 35:11 |
|||||
|
jb,ve |
tribes |
Num 36:3 |
Ezek 45:8 |
|||||
|
~Alv' |
safety, well-being |
Isa 54:13 |
1 Sam 20:42 |
|||||
|
vAlv' |
three |
Num 35:14 |
Num 28:12 |
|||||
|
~ve |
names |
Num 34:17 |
Ps 106:47 |
1 Sam 20:42 |
||||
|
!m,v, |
oil |
Num 35:25 |
Num 28:9 |
|||||
|
[m;v' |
hear, heard |
Ps 106:44 |
Isa 55:2 |
|||||
|
~yIn"v. |
two |
Num 34:15 |
Num 28:9 |
1 Sam 20:42 |
||||
|
%p;v' |
shed |
Num 35:33 |
Ps 106:38 |
|||||
|
%w<T' |
center, midst |
Num 35:5 |
Ezek 48:15 |
|||||
|
~he |
they |
|||||||
|
ds,x, |
Loving- kindness |
Ps 106:45 |
Isa 55:3 |
|||||
|
![;n"K. |
Canaan |
Num 34:2 |
Num 35:10 |
Ps 106:38 |
||||
|
ayfin" |
leader |
Num 34:18 |
Num 36:1 |
Ezek 45:7 |
||||
|
rb;[' |
continue |
Num 34:4 |
Num 35:10 |
Ezek 48:14 |
||||
|
ry[i |
cities |
Num 35:2 |
Num 35:11 |
Ezek 45:6 |
1 Sam 20:42 |
|||
|
~[; |
people |
Ps 106:34 |
Ezek 45:8 |
|||||
|
hf'[' |
offered |
Num 36:10 |
Num 28:15 |
|||||
|
~d,qe |
eastward |
Num 34:3 |
Ezek 45:7 |
|||||
|
br' |
many |
Ps 106:43 |
Isa 54:13 |
Greek:
|
Greek |
English |
Torah Sed. N 34:1-35:8 |
TS 2 N 35:9-36:13 |
TS 3 N 28:9-15 |
Psalms 106:28-48 |
Ashlamatah Ez 45:1-8,14-15 |
S. Ash 1 Is 54:11-55:5 |
S. Ash 2 1S 20:18, 42 |
NC Mk 13:24-37, |
|
γενεά |
generation |
Num35:29 |
|||||||
|
γῆ |
land |
Num 34:17 |
Num 35:10 |
106:38 |
Eze 45:1 |
Mar 13:27 |
|||
|
δίδωμι |
give |
Num 34:13 |
Num 35:13 |
Psa 106:46 |
Eze 45:6 |
Isa 55:4 |
Mar 13:24 |
||
|
εἴδω |
behold, perceived |
Num 35:23 |
Psa 106:44 |
Isa 55:5 |
Mar 13:32 |
||||
|
ἐκλεκτός |
chosen |
Isa 54:12 |
Mar 13:27 |
||||||
|
ἐντέλλομαι |
gave charge |
Num 34:2 |
Num 36:2 |
Mar 13:34 |
|||||
|
ἐπισυνάγω |
assembled |
Psa 106:47 |
Ma r 13:27 |
||||||
|
ἔργον |
all |
Psa 106:35 |
Isa 54:16 |
Mar 13:34 |
|||||
|
εὑρίσκω |
found |
Num 35:27 |
Mar 13:36 |
||||||
|
ἡμέρα |
days |
Num 28:9 |
Mar 13:24 |
||||||
|
λέγω |
saying |
Num 34:1 |
Num 35:9 |
Eze 45:15 |
Isa 54:17 |
1Sa 20:42 |
Mar 13:30 |
||
|
παρέρχομαι |
go by, pass by |
Num 34:4 |
Mar 13:30 |
||||||
|
πατήρ |
father |
Num 36:3 |
Mar 13:32 |
||||||
|
υἱός |
son |
Num 34: 2 |
Num 35:10 |
Psa 106:37 |
Isa 54:13 |
Mar 13:26 |
Mishnah Pirqe Abot V:12
“There are four
attributes in students: Quick to understand and quick to forget – his gain is
cancelled by his loss; slow to understand and slow to forget – his loss is
cancelled by his gain; quick to understand and slow to forget – he is a wise
man (Hakham); slow to understand and quick to forget – this is an evil lot.
Abarbanel on Pirqe
Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 376-379)
Abarbanel makes the
observation that the categorization of four types of students is in keeping
with the previous Mishnayot dealing with number four in that there are two
extremes and two neutral positions. When our Mishnah uses to verb Lishmo’a,
which is usually translated as "to hear," it does not mean the physical
ability to hear, but rather “understand," What is meant is eagerness and a
passionate desire to learn and to understand. The same is true of
"forgetting." The important thing is the will to remember.
The reason why the Mishnah
did not employ the phraseology of the previous Mishnah, Chasid and Rasha, is
the difference in the subject matter under consideration. In the previous
Mishnah the dominating theme was moral and ethical behavior. Here, the main
thrust is on the preparation of the student before he is to achieve any degree of success in
his studies. Hence, the appellation applied to the one who is quick to
comprehend is Hakham, “wise.” The other extreme, slow to understand (no motivation) and quick
to forget, has an unfortunate portion in life. It simply is unfortunate that he
has not the drive to study.
At this point in his
commentary on the Mishnah, Abarbanel embarks on a long and intricate theory
regarding human temperament. He claims that a human being is made up of four "juices,"
or "vapors": white, bloody, red and black. People have
"tendencies" to one or more of these "juices." As far as
the anger and appeasement of the previous Mishnah
and the aptitude for study in this Mishnah are concerned, it is well known that
heat and fluidity are the cause of being quickly impressed, whereas coldness and
dryness cause a person to be difficult to be aroused. Thus, a person with a
tendency to the "bloody vapor" is hot and wet - because he is
"hot," he is easily aroused
to anger, but because he is "wet," he is easily appeased. A person
with a tendency to the "black vapor" is the opposite - he is
"cold" and "dry." Because he is cold, he is slow to anger and because
he is dry, he is hard to appease. A person with a tendency toward the
"white vapor," will be slow to anger because he is "cold" and easy
to appease because he is "wet." Those who are "red" are the
opposite - "hot" and "dry." They are easily provoked
because of their "heat" and hard to appease because of their
"dryness." Thus, as far as anger and appeasement are concerned, the
best is the tendency toward the "white vapor" and the other extreme is the "red
vapor." The "bloody" and the "black" are the middle
positions.
However, as far as the
aptitude for study is concerned, the situation is reversed. The
"reds," because of their "heat," understand quickly and
because of their "dryness" forget slowly. A "red" is, therefore, a
wise man. At the opposite extreme, the "white," because he is
"cold," is slow to understand and because he is "wet" is
quick to forget. Thus, the
worst temperament as far as anger is concerned is the best as far as study is concerned,
whereas the best as far as anger is concerned, is the worst for study. We
therefore often find that learned man are, by nature, quicker to anger than other
people which is what King Solomon meant, “For as wisdom grows, vexation grows”
(Ecclesiastes 1:18).
However, Abarbanel is
firm that no matter what a person's natural propensities may be, continuous and
persistent application to one's obligations will bring the desired results.
Is it not true that water continually dripping on a boulder will eventually
crack it? Persistence and tenacity in study must result in success; they will
overcome all natural propensities. This is what the Talmud taught “Do not
believe anyone who says that he strived and did not achieve"
(Megillah 6b). Also, "Because they were zealous (in their study). their
Torah was retained" (Berakhot 32b).
The message of this
series of Mishnayot is that a man, by developing the correct habits, is master
of his fate. Thus the Torah could command us to understand, "Shema -
understand! - O Israel." and warn us against forgetting, "Be careful
and guard your soul, lest you forget these things."
Miscellaneous
Interpretations
Rabbenu Yonah: Quick to understand and quick
to forget. That
type of a person has definitely lost what he has gained because he quickly
forgets what he has learned which is tantamount to having learned nothing at
all.
Slow to understand and slow to
forget. He
accumulates a certain degree of gain because if he has difficulty in learning,
he can study the material over and over again until he understands it. Once he
has it set in his mind, he will not forget because of his superior memory. In
both the above and the present cases the individuals are advised to continue to
study for the sake of study. Their efforts will not be wasted.
If there is a choice to be
made whether to support one who has superior understanding or one who has a
superior memory, Rabbenu Yonah proposes that the student with the superior
memory should be favored. Similarly, if a scholarship is available, the one
with the better memory should be the recipient. He is in a better position to
teach others, which will be of value to the community.
Quick to understand and slow
to forget. This
is the ideal situation that everyone aspires to. However, Rabbenu Yonah is
quick to caution the person with these qualities to continue and review all
that he knows because no one can remember something forever unless he develops
the habit of reviewing his studies. Forgetfulness is a natural human failing.
If one does not retain what he has absorbed by going over it again and again,
he is equated with one who painstakingly sows but does not reap his fruits.
Rabbenu Yonah also makes the
point that our Mishnah does not employ the terms, "pious" and
"wicked" as we find in previous Mishnayot because these
phenomena of memory and forgetfulness are not entirely within the power of the
human being to change. Ancient philosophers used to say that intellect is the
gift of God; morality must be acquired.
Rashbatz concurs with and repeats the
interpretation of Rabbenu Yonah on this Mishnah, However, he makes a
unique comment: The capacity for memory in a male is far superior to that in a
female. The Hebrew word zakhar (male) has as its root the word zakhor
(to remember) - men easily retain what they have learned. The Hebrew word nashim
(women) is close to the phrase nashiti tovah (“I have forgotten
happiness"; Lamentation 3:17) - women tend to forget.
Midrash Shemuel conceptualizes our mishnah in
the framework of cause and effect. For example, if one is quick to forget what
he has been taught, it is only because he was quick to assume that he
understood the subject matter. If he is satisfied momentarily with his
knowledge but fails to absorb it, he is bound to forget quickly. Similarly,
when one finds it difficult to learn and hard to forget, the same principle of
cause and effect comes in to play. Because he has difficulty in learning, his
instructors are compelled to go over the subject matter time and time again.
But once he understands the material, it remains in his memory.
In general, Midrash Shemuel
joins all the other commentaries in his interpretation of this Mishnah. Particularly,
they all urge and exhort everyone with various degree of memory not to be
discouraged but to continue studying Torah with whatever talent they have been
endowed.
N.C.: Mark 13:
24-37
|
CLV[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
24. ¶ But in those
days, after that affliction, the sun shall be darkened, |
24. And
in those days after that ordeal, THE SUN WILL DARKEN AND THE MOON WILL NOT
GIVE ITS LIGHT. |
24. ἀλλ᾽
ἐν ἐκείναις
ταῖς ἡμέραις
μετὰ τὴν θλῖψιν
ἐκείνην ὁ
ἥλιος σκοτισθήσεται
καὶ ἡ σελήνη
οὐ δώσει τὸ
φέγγος αὐτῆς
|
24 וְהָיָה
בַּיָּמִים
הָהֵם
אַחֲרֵי
הַצָּרָה
הַהִיא
תֶּחְשַׁךְ
הַשֶּׁמֶשׁ
וְהַיָּרֵחַ
לֹא־יַגִּיהַּ
אוֹרוֹ׃ |
|
25. and the moon
shall not be giving her beams, and the stars shall be falling out of heaven,
and the powers in the heavens shall be shaken. |
25. AND
THE STARS WILL FALL FROM HEAVEN AND THE POWERS OF HEAVEN WILL BE SHAKEN. |
25. καὶ
οἱ ἀστέρες
τοῦ οὐρανοῦ
ἔσονται ἐκπίπτοντες, καὶ
αἱ δυνάμεις
αἱ ἐν τοῖς
οὐρανοῖς σαλευθήσονται |
25
וְהַכּוֹכָבִים
יִפְּלוּ
מִן־הַשָּׁמַיִם
וַחֲיָלֵי
הַשָּׁמַיִם
יִתְמוֹטָטוּ׃ |
|
26. And then shall
they be seeing the Son of Mankind coming in clouds with much power and glory. |
26. And
then they will see THE SON OF MAN COMING IN THE CLOUDS WITH GREAT POWER AND
WITH GLORY. |
26. καὶ
τότε ὄψονται
τὸν υἱὸν τοῦ
ἀνθρώπου ἐρχόμενον
ἐν νεφέλαις
μετὰ δυνάμεως
πολλῆς καὶ
δόξης |
26 וְאָז
יִרְאוּ
אֶת־בֶּן־הָאָדָם
בָּא בַעֲנָנִים
בִּגְבוּרָה
רַבָּה
וּבְכָבוֹד׃ |
|
27. And then shall
He be dispatching His messengers and assembling His chosen from the four
winds, from the extremity of the earth to the extremity of heaven. |
27. Then
he will send his angels and gather his chosen [ones] from the four winds,
from one end of the earth to the end of heaven. |
27. καὶ
τότε ἀποστελεῖ
τοὺς ἀγγέλους
αὐτοῦ καὶ
ἐπισυνάξει
τοὺς ἐκλεκτοὺς
αὐτοῦ, ἐκ τῶν
τεσσάρων ἀνέμων
ἀπ ἄκρου γῆς
ἕως ἄκρου οὐρανοῦ |
27 וְאָז
יִשְׁלַח
אֶת־מַלְאָכָיו
וִיקַבֵּץ
אֶת־בְּחִירָיו
מֵאַרְבַּע
הָרוּחוֹת מִקְצֵה
הָאָרֶץ
עַד־קְצֵה
הַשָּׁמָיִם׃ |
|
28. Now from the fig
tree be learning a parable: Whenever its bough may already be becoming tender
and the leaves sprouting out, you know that summer is near." |
28. Now
learn an illustration from the fig tree that when its branches are tender and
its leaves bud, you know that summer has arrived. |
28. Ἀπὸ
δὲ τῆς συκῆς
μάθετε τὴν
παραβολήν· ὅταν
αὐτῆς ἤδη
ὁ κλάδος
ἁπαλὸς γένηται
καὶ ἐκφύῃ τὰ
φύλλα γινώσκετε
ὅτι ἐγγὺς τὸ
θέρος ἐστίν· |
28 וּמִן־הַתְּאֵנָה
לִמְדוּ־נָא
אֶת־מְשַׁל
הַדָּבָר
כְּשֶׁיִּרְטַב
עֲנָפָהּ
וּפָרַח
עָלֶהָ
יְדַעְתֶּם
כִּי קָרוֹב
הַקָּיִץ׃ |
|
29. Thus you, also,
whenever you may be perceiving these things occurring, know that He is near -
at the doors." |
29. So
also, when you have seen these [things] that are going to be, know that it is
near, at the door. |
29. οὕτως
καὶ ὑμεῖς ὅταν
ταῦτα ἴδητε
γινόμενα γινώσκετε
ὅτι ἐγγύς ἐστιν
ἐπὶ θύραις |
29 כֵּן
גַּם־אַתֶּם
בִּרְאֹתְכֶם
כִּי־הָיוּ
אֵלֶּה
דְּעוּ
כִּי־קָרוֹב
הוּא בַּפָּתַח׃ |
|
30. Verily, I am
saying to you that by no means may this generation be passing by until the
time when all these things may be occurring." |
30. Truly
I say to you, this generation will not pass away until all these [things]
occur. |
30. ἀμὴν
λέγω ὑμῖν ὅτι
οὐ μὴ παρέλθῃ
ἡ γενεὰ αὕτη
μέχρις οὗ
πάντα ταῦτα
γένηται |
30 אָמֵן
אֹמֵר אֲנִי
לָכֶם לֹא
יַעֲבֹר
הַדּוֹר
הַזֶּה עַד
אֲשֶׁר־יִהְיוּ
כָּל־אֵלֶּה׃ |
|
31. Heaven and earth
shall be passing by, yet My words shall by no means be passing by." |
31. Heaven
and earth will pass away, yet my words will not pass away. |
31. ὁ
οὐρανὸς καὶ
ἡ γῆ παρελεύσονται
οἱ δὲ λόγοι
μου οὐ μὴ
παρέλθωσιν |
31 הַשָּׁמַיִם
וְהָאָרֶץ
יַעֲבֹרוּ
וּדְבָרַי
לֹא יַעֲבֹרוּן׃ |
|
32. ¶ Now concerning
that day or hour no one is aware - neither the messengers in heaven, nor the
Son - except the Father." |
32. But
about that day and about that hour, no man knows, not even the angels of
heaven, nor the Son, but only the Father. |
32. Περὶ
δὲ τῆς ἡμέρας
ἐκείνης καὶ
τῆς ὥρας οὐδεὶς
οἶδεν οὐδὲ
οἱ ἄγγελοι
οἱ ἐν οὐρανῷ
οὐδὲ ὁ υἱός εἰ
μὴ ὁ πατήρ |
32 אַךְ
עֶת־בּוֹא
הַיּוֹם
הַהוּא
וְהַשָּׁעָה
הַהִיא אֵין
אִישׁ
יוֹדֵעַ
גַּם־לֹא
מַלְאֲכֵי
הַשָּׁמַיִם
גַּם־לֹא
הַבֵּן
מִבַּלְעֲדֵי
הָאָב׃ |
|
33. Beware! Be
vigilant and pray, for you are not aware when the era is." |
33. Watch,
be alert and pray, for you do not know when the time is. |
33. βλέπετε
ἀγρυπνεῖτε· καὶ
προσεύχεσθε· οὐκ
οἴδατε γὰρ
πότε ὁ καιρός
ἐστιν |
33 רְאוּ
שִׁקְדוּ
וְהִתְפַּלֵּלוּ
כִּי לֹא יְדַעְתֶּם
מָתַי
הָעֵת׃ |
|
34. It is as a
man, a traveler, leaving his home and giving his slaves authority, and to
each his work, and he directs the doorkeeper that he may be watching." |
34. For
[it is] like a man who went on a journey and left his house and gave
authority to his servants and to each man his work, and commanded the porter
to be alert. |
34. ὡς
ἄνθρωπος ἀπόδημος
ἀφεὶς τὴν
οἰκίαν αὐτοῦ
καὶ δοὺς τοῖς
δούλοις αὐτοῦ
τὴν ἐξουσίαν
καὶ ἑκάστῳ
τὸ ἔργον αὐτοῦ
καὶ τῷ θυρωρῷ
ἐνετείλατο
ἵνα γρηγορῇ |
34 וְהָיָה
כְּאִישׁ
הוֹלֵךְ
לַמֶּרְחָק
אֲשֶׁר
עָזַב
אֶת־בֵּיתוֹ
וַיִּתֵּן
רָשׁוּת לַעֲבָדָיו
וּלְאִישׁ
אֶת־מְלַאכְתּוֹ
וְאֶת־הַשּׁוֹעֵר
צִוָּה
לִשְׁקֹד׃ |
|
35. Watch, then, for
you are not aware when the lord of the house is coming, at evening, or
midnight, or cockcrowing, or morning, |
35. Be
alert, therefore, because you do not know when the lord of the house will
come, in the evening or in the middle of the night or at the rooster crow or
in the morning, |
35. γρηγορεῖτε
οὖν· οὐκ οἴδατε
γὰρ πότε ὁ
κύριος τῆς
οἰκίας ἔρχεται
ὀψὲ ἢ μεσονυκτίου, ἢ
ἀλεκτοροφωνίας
ἢ πρωΐ |
35 לָכֵן
שִׁקְדוּ
כִּי לֹא
יְדַעְתֶּם
מָתַי יָבוֹא
בַּעַל
הַבָּיִת
אִם־בָּעֶרֶב
אוֹ־בַחֲצוֹת
הַלַּיְלָה
אִם־בְּעֵת
קְרִיאַת
הַתַּרְנְגוֹל
אוֹ
בַבֹּקֶר׃ |
|
36. that, coming
suddenly, he may not be finding you drowsing." |
36. lest
he comes suddenly and finds you sleeping. |
36. μὴ
ἐλθὼν ἐξαίφνης
εὕρῃ ὑμᾶς καθεύδοντας |
36 פֶּן־יָבוֹא
פִתְאֹם
וּמָצָא
אֶתְכֶם יְשֵׁנִים׃ |
|
37. Now what I am
saying to you, I am saying to all: 'Watch!'" |
37. Now
what I say to you, I say to all of you: 'Be alert.'" |
37. ἃ
δὲ ὑμῖν λέγω
πᾶσιν λέγω
γρηγορεῖτε |
37 וְאֵת
אֲשֶׁר
אָמַרְתִּי
לָכֶם
הִנְנִי אֹמֵר
לַכֹּל
שְׁקֹדוּ׃ |
|
|
|
|
|
HH Paqid Dr.
Adon Eliyahu’s Rendition
24. ¶ But after the
days of affliction, as it is written,
For the stars of heaven and their constellations will not flash forth
their light; The sun will be dark when it rises And the moon will not shed its
light. (Isa 13:10)
25. “Thus I will
punish the world for its evil And the wicked for their iniquity; I will also
put an end to the arrogance of the proud And abase the haughtiness of the
ruthless. I will make mortal man scarcer than pure gold And mankind than the
gold of Ophir. Therefore, I will make the heavens tremble, And the earth will
be shaken from its place At the fury of the LORD of hosts in the day of His
burning anger.” (Isa 13:11-13) “And all the host of the heavens will wear away,
And the heavens will be rolled up like a scroll; All their hosts will also
wither away As a leaf withers from the vine, Or as one withers from the fig tree. (Isa 34:4)
26. And then they (the
gentiles) will see the son of man (Heb. “ben Adam” = Messiah as a human being)
coming with miraculous power in clouds and much honor [as it is said: "And
to him was given dominion, glory and a kingdom, that all the gentiles, nations
and men of every language might serve him. his dominion is an everlasting
dominion which will not pass away; and his kingdom is one which will not be
destroyed.” (Dan 7:13-14)].
27. And then he (the
Messiah) will send (his) messengers to gather His (G-d’s) elect (the Jews) from
the four winds, from one end of the heavens and earth to the other.
28. But from the fig tree learn a lesson:
when the branch is tender (full of sap) it puts forth leaves, you know that
summer is coming:
29. And therefore,
when you see these (things) you will know (recognize that) I am approaching the
door.
30. Amen ve Amen, I
tell you that generation (will) not pass until all these things happen.
31. The (present) Heavens
and the earth will pass (come to an end) but my words (Mesorah – The Oral
Torah) will not pass (become invalid).
32. ¶ But concerning
that day and hour no one knows, not the messengers of the heavens nor the son
of man (the Prophet) only the Father.
33. Watch with
discernment STAY FOCUSED and pray for (you do not) know the appointed time.
34. (It is) like a man
away on a journey, leaving home, (he) places each of his bondservants in charge
of his [appointed] work and orders the doorkeeper REMAIN FOCUSED!
35. Therefore, keep alert because
you do not know when the master of the house (will) come, (it may be) late in
the day or (at) midnight or at the (the cry of) the Temple crier or (at) dawn.
36. (so that he will) not find
you sleeping when he (the Messiah) comes unexpectedly.
37. Rather, (I) say to you, (I)
command to everyone “STAY FOCUSED” [in your appointed task].
Some Questions to Ponder:
- From
all the readings for this Shabbat, which reading touched your heart and
fired your imagination?
2.
What
question/s were asked of Rashi in B’Midbar 34:3?
3.
What
question/s were asked of Rashi in B’Midbar 34:4?
4.
What
question/s were asked of Rashi in B’Midbar 34:7?
5.
What
question/s were asked of Rashi in B’Midbar 34:17?
6.
What
question/s were asked of Rashi in B’Midbar 35:4?
7.
What
question/s were asked of Rashi in B’Midbar 35:14?
8.
What
question/s were asked of Rashi in B’Midbar 35:25?
9.
What
question/s were asked of Rashi in B’Midbar 35:33?
10.
What
question/s were asked of Rashi in B’Midbar 36:4?
11.
In
your opinion when were or will be fulfilled the prophecies of the Master in
Mark 13:24-37? Please provide reasons for your answer.
12.
Why
is the phrase “REMAIN FOCUSD” repeated 3 times in Mark 13:32-37?
13.
In
what way do the readings for this week are signalling clearly that we are about
to enter a new month?
14.
In
your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his
scribe Mordechai (Mark) for this Shabbat?
15.
In
what way does the Torah, Psalm, Prophetic reading of Ezekiel, and Mark 13:24-37
point to the fact that this is the third of seven Sabbaths of Consolation?
16.
What
part of the Torah Seder fired the heart and imagination of the Psalmist for
this week?
17.
What
part of the Torah Seder fired the heart and the imagination of the prophet Ezekiel
this week?
18.
What
part of the Torah Seder fired the heart and the imagination of the prophet in
the Special Ashlamata?
19.
What
part/s of the Torah Seder, Psalm, and the prophets fired the heart and the
imagination of Hakham Tsefet for this week?
20.
After
taking into consideration all the above texts and our Torah Seder, what would
you say is the general prophetic message from the Scriptures for this coming
week?
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
Next
Sabbath: “Shabbat Nachamu IV”
(Fourth
Sabbath of Consolation)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אֵלֶּה
הַדְּבָרִים |
|
|
|
“Eleh HaD’barim” |
Reader 1 – D’barim 1:1-5 |
Reader
1 – D’barim 2:2-4 |
|
“These [are]
the words” |
Reader 2 – D’barim 1:6-10 |
Reader
2 – D’barim 2:5-8 |
|
“Estas [son] las palabras” |
Reader 3 – D’barim 1:11-18 |
Reader
3 – D’barim 2:9-11 |
|
D’barim
1:1 – 2:1 |
Reader 4 – D’barim 1:19-21 |
|
|
Ashlam.:
Zechariah 8:16-23, 9:9-10 |
Reader 5 – D’barim 1:22-25 |
|
|
Special: Isaiah 51:12 – 52:12 |
Reader 6 – D’barim 1:26-38 |
Reader
1 – D’barim 2:2-4 |
|
Psalm
107:1-43 |
Reader 7 – D’barim 1:39 – 2:1 |
Reader
2 – D’barim 2:5-8 |
|
Pirqe Abot V:13 |
Maftir: D’barim
1:45 – 2:1 |
Reader
3 – D’barim 2:9-11 |
|
N.C.:
Mordechai 14:1-9 |
- Isaiah 51:12 – 52:12 |
|
Shalom Shabbat !
Hakham Dr. Yosef ben Haggai
HH Rosh Paqid Adon Hillel ben
David
HH Paqid
Dr. Adon Eliyahu ben Abraham