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 06, 5771 – August 05/06, 2011	Second Year of the Shmita Cycle

Candle Lighting and Habdalah Times:

Conroe & Austin, TX, U.S. Fri. Aug 05. 2011 – Candles at 8:04 PM Sat. Aug 06. 2011 – Havdalah 9:00 PM	Brisbane, Australia Fri. Aug 05. 2011 – Candles at 5:03 PM Sat. Aug 06. 2011 – Havdalah 5:58 PM	Bucharest, Romania Fri. Aug 05, 2011 – Candles at 8:19 PM Sat. Aug 06. 2011 – Havdalah 9:25 PM
Chattanooga, & Cleveland, TN, U.S. Fri. Aug 05. 2011 – Candles at 8:23 PM Sat. Aug 06. 2011 – Havdalah 9:21 PM	Jakarta, Indonesia Fri. Aug 05. 2011 – Candles at 5:37 PM Sat. Aug 06. 2011 – Havdalah 6:27 PM	Manila & Cebu, Philippines Fri. Aug 05. 2011 – Candles at 6:06 PM Sat. Aug 06. 2011 – Havdalah 6:57 PM
Miami, FL, U.S. Fri. Aug 05. 2011 – Candles at 7:47 PM Sat. Aug 06. 2011 – Havdalah 8:40 PM	Olympia, WA, U.S. Fri. Aug 05. 2011 – Candles at 8:22 PM Sat. Aug 06. 2011 – Havdalah 9:31 PM	Murray, KY, & Paris, TN. U.S. Fri. Aug 05. 2011 – Candles at 7:40 PM Sat. Aug 06. 2011 – Havdalah 8:40 PM
Sheboygan & Manitowoc, WI, US Fri. Aug 05. 2011 – Candles at 7:52 PM Sat. Aug 06. 2011 – Havdalah 8:57 PM	Singapore, Singapore Fri. Aug 05. 2011 – Candles at 6:58 PM Sat. Aug 06. 2011 – Havdalah 7:48 PM	St. Louis, MO, U.S. Fri. Aug 05. 2011 – Candles at 7:50 PM Sat. Aug 06. 2011 – Havdalah 8:50 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!

Shabbat El-Roshei Matot

& Shabbat Chazon

Shabbat	Torah Reading:	Weekday Torah Reading:
אֶל-רָאשֵׁי הַמַּטּוֹת
“El-Roshei Matot”	Reader 1 – B’Midbar 30:2-6	Reader 1 – B’Midbar 31:25-27
“unto the heads of the tribes”	Reader 2 – B’Midbar 30:7-9	Reader 2 – B’Midbar 31:28-31
“á los príncipes de las tribus”	Reader 3 – B’Midbar 30:10-17	Reader 3 – B’Midbar 31:32-35
B’Midbar (Num.) 30:2 – 31:24	Reader 4 – B’Midbar 31:1-6
Ashlam.: Is. 45:23-25+46:3-5, 8-11	Reader 5 – B’Midbar 31:7-12
Special: Isaiah 1:1-27	Reader 6 – B’Midbar 31:13-20	Reader 1 – B’Midbar 31:25-27
Psalm 106:1-5	Reader 7 – B’Midbar 31:21-24	Reader 2 – B’Midbar 31:28-31
Pirqe Abot V:9	Maftir: B’Midbar 31:21-24	Reader 3 – B’Midbar 31:32-35
N.C.: Mordechai 13:3-8	- Isaiah 1:1-27

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) 30:2 – 31:24

Rashi	Targum Pseudo Jonathan
2. Moses spoke to the heads of the tribes of the children of Israel, saying: This is the thing the Lord has commanded.	2. AND Mosheh spoke with the chiefs of the Tribes of the Bene Yisrael, saying: This is the Word which the LORD has spoken, saying:
3. If a man makes a vow to the Lord or makes an oath to prohibit himself, he shall not violate his word; according to whatever came out of his mouth, he shall do.	3. A man, a son of thirteen when he will have vowed a vow before the LORD, or have sworn an oath, saying, I will withhold from such a thing which is permitted to me, will not be allowed to relax his word (at his own will): nevertheless, the house of judgment (beth din) can absolve him; but if they absolve him not, whatsoever has gone out of his mouth he will perform.
4. If a woman makes a vow to the Lord, or imposes a prohibition [upon herself] while in her father's house, in her youth,	4. And a female who has not passed twelve years when she has vowed a vow before the LORD, and has bound herself in her father's house until her thirteenth year;
5. if her father heard her vow or her prohibition which she has prohibited upon herself, yet her father remains silent, all her vows shall stand, and any prohibition that she has imposed upon herself shall stand.	5. and her father hear her vow, and whatever bond she has bound upon her soul, and her father be acquiescent, and speak not to her; then every vow and every bond which she has bound upon her soul will be confirmed.
6. But if her father hinders her on the day he hears it, all her vows and her prohibitions that she has imposed upon herself shall not stand. The Lord will forgive her because her father hindered her.	6. But if her father prohibit her on the day that he hears, or, not being prepared to confirm, annuls after he has heard, (then) no vow or bond that she has bound upon her soul will be confirmed; but is remitted and forgiven her before the LORD, because her father has made her free from the authority of the vow, (or, nullified to her the power of the vow.)
7. But if she is [betrothed] to a man, with her vows upon her or by an utterance of her lips which she has imposed upon herself,	7. And if when she has been taken by a husband a vow be upon her, or her lips have expressed that which is binding upon her soul while in her father's house, and her father had not absolved her while unmarried, then, when she has been married, it will be confirmed.
8. and her husband hears it but remains silent on the day he hears it, her vows shall stand, and her prohibition which she has imposed upon herself shall stand.	8. But if after she is married she make a vow, and her husband hear it, and on the day that he hears it he is minded to confirm it, and is silent to her, then the vow and the bond which she has bound upon her soul will be ratified.
9. But if her husband hinders her on the day he heard it, he has revoked the vow she had taken upon herself and the utterance which she had imposed upon herself, and the Lord will forgive her.	9. But if her husband prohibit her on the day that he hears, then the vow which is upon her, and the utterance of her lips which bound her soul, are remitted and forgiven her.
10. As for the vow of a widow or a divorced woman, whatever she prohibited upon herself will remain upon her.	10. Yet the vow of a widow, or a divorced, whatever has bound her soul, will be confirmed upon her.
11. But if she vowed in her husband's house, or imposed a prohibition upon herself with an oath.	11. But if, while she was in her husband's house, or while she had not attained to marriage years, she had vowed, or bound her soul with the bond of an oath
12. and her husband heard and remained silent, and did not hinder her, all her vows shall stand, and every prohibition she imposed upon herself shall stand.	12. which her husband had heard of, and had neither spoken nor prohibited her, or had died before she was married, then all her vows will be confirmed, and all the obligations with which she had bound her soul be ratified, and her father will have no power to absolve her.
13. If her husband revokes them on the day he hears them, anything issuing from her lips regarding her vows or self imposed prohibitions shall not stand; her husband has revoked them and the Lord shall forgive her.	13. But if her husband released her on the day that he heard, then, whatever her lips had pronounced to be a vow, or a bond upon her soul, will not be confirmed; and if her husband had annulled them, and she, not knowing, had performed, it will be forgiven her before the LORD.
14. Any vow or any binding oath of self affliction, her husband can either uphold it or revoke it.	14. Every vow, every oath-bond to chasten the soul, her husband may ratify or annul.
15. However, if her husband remained silent from day to day, he has upheld all the vows and prohibitions she has assumed; he has upheld them since he remained silent on the day he heard it.	15. But if her husband was silent and consented when he heard from one day to the next, then all her vows and all the bonds upon her are ratified; by his silence he has confirmed them; for he was silent to her on the day, and consented, and absolved her not on the day that he heard.
16. If he revokes them after having heard [them], he shall bear her iniquity.	16. But if, absolving, he would absolve her one day after he had heard, there is no force in the absolution; and if he then nullify the word, her husband or her father will bear her sin.
17. These are the statutes which the Lord commanded Moses concerning a man and his wife, a father and his daughter, in her youth, while in her father's house.	17. These are the publications of the statutes which the LORD commanded Mosheh (on these matters) between a man and his wife, and a father and his daughter in the day of her youth in her father's house; but not in the time of her youth, and she be in the house of her husband.
1. The Lord spoke to Moses saying,	1. And the LORD spoke with Mosheh, saying:
2. "Take revenge for the children of Israel against the Midianites; afterwards you will be gathered to your people."	2. Take retribution for the children of Israel from the Midianites; and afterward you will be gathered to your people.
3. So Moses spoke to the people, saying, "Arm from among you men for the army, that they can be against Midian, and carry out the revenge of the Lord against Midian.	3. And Moses spoke with the people, saying: Arm of you men, for the host to make war against Midian, to give the people of the LORD avengement upon Midian;
4. A thousand for each tribe, a thousand for each tribe, from all the tribes of Israel you shall send into the army."	4. a thousand of each tribe of all the tribes of Israel send you to the war.
5. From the thousands of Israel one thousand was given over for each tribe, twelve thousand armed for battle.	5. And of the thousands of Israel fit men were chosen who gave up themselves, a thousand of a tribe, twelve thousand, armed for the war.
6. Moses sent them the thousand from each tribe to the army, them along with Phinehas the son of Eleazar the kohen to the army, with the sacred utensils and the trumpets for sounding in his possession.	6. And Mosheh sent them, a thousand of each tribe to the war, them and Phinehas bar Elazar the priest unto the war, with the Urim and Thummim consecrated to inquire for them, and the Jubilee trumpets in his hand for assembling, encamping, and ordering forward the host of Israel.
7. They mounted an attack against Midian, as the Lord had commanded Moses, and they killed every male.	7. And they warred against Midian, circumventing them from three corners, as the LORD had instructed Mosheh, and they killed every male;
8. And they killed the Midianite kings upon their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian, and Balaam the son of Beor they slew with the sword.	8. and they slew the kings of the Midianites with the slain of their armies, Evi, Rekem, Zur, who is Balak, and Hur and Reba, five kings of Midian; and Bileam bar Beor they killed with the sword. And it was when Bileam the guilty saw Phinehas the priest pursuing him, he made use of his magical arts, (lit., made words of enchantment,) and flew in the air of the heavens; but Phinehas forthwith pronounced the Great and Holy Name, and flew after him, and seized him by his head, and bringing him down drew the sword, and sought to kill him; but he opened his mouth with words of deprecation, and said to Phinehas: If you will spare my life, I swear to you that all the days I live I will not curse your people. He answered him, and said: Are you not Laban the Amarite who did seek to destroy Jacob our father, who went down into Mizraim, to destroy his children, and, after they had come out of Mizraim, did send the wicked Amalek against them; and have you not now been sent to curse them? But after you have seen that your works did not prosper, and that the Word of the LORD would not hear you, you did give the evil counsel to Balak to set his daughters in the way to make them go wrong, when there fell of them twenty-four thousand. Therefore, it cannot be that your life may be spared; and at once he drew the sword and slew him.
9. The children of Israel took the Midianite women and their small children captive, and they plundered all their beasts, livestock, and all their possessions.	9. And the sons of Israel led captive the wives of the Midianites, their children, their cattle, and all their flocks, and destroyed all their goods;
10. They set fire to all their residential cities and their castles.	10. and all their towns, the houses, of their rulers, and the high places of their houses of worship, they burned with fire;
11. They took all the booty and all the plunder of man and beast.	11. but they took all the spoil and the prey both of men and beasts,
12. They brought the captives, the plunder, and the booty to Moses and to Eleazar the kohen and to the entire community of Israel in the camp, in the plains of Moab by the Jordan at Jericho.	12. and brought to Mosheh, Elazar the priest, and all the congregation of Israel, the captives, the prey, and the spoils, at the camp in the fields of Moab, by the Jordan, near Jericho.
13. Moses, Eleazar the kohen, and all princes of the community went out to meet them, outside the camp.	13. And Mosheh and Elazar the priest, with all the heads of the congregation, went forth to meet them without the camp.
14. Moses became angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had returned from the campaign of war.	14. But Mosheh was angry with the leaders appointed over the host, the chiefs of thousands and of hundreds who came from the war with the host;
15. Moses said to them, "Did you allow all the females to live?	15. and Mosheh said to them, Why have you spared all the women?
16. They were the same ones who were involved with the children of Israel on Balaam's advice to betray the Lord over the incident of Peor, resulting in a plague among the congregation of the Lord.	16. These are they who caused the offence of the sons of Israel, by the counsel of Bileam, to do wrongly before the LORD in the matter of Peor, so that pestilence came upon the congregation of the LORD.
17. So now kill every male child, and every woman who can lie intimately with a man you shall kill.	17. Now, therefore, slay every male among the children, and every woman who has known a man;
18. And all the young girls who have no experience of intimate relations with a man, you may keep alive for yourselves.	18. but every female child you will stand before the Crown of Holiness, (the priest's tiara,) and look upon her: she who is not a virgin will be pallid in the face, but she who is a virgin child will blush in the face, like fire; them you will spare.
19. And you, encamp outside the camp for seven days; whoever killed a person or who touched a corpse shall cleanse himself on the third and seventh day, both you and your captives.	19. But as for you, abide without the camp seven days; whoever has slain a man, or touched the dead, you will sprinkle on the third; and on the seventh day both you and your captives,
20. All garments, leather articles, any goat product, and every wooden article shall undergo purification."	20. and every garment, and whatever is made of skin, goats' hair, horn, or bone, and every vessel of wood, you will sprinkle.
21. Eleazar the kohen said to the soldiers returning from battle, "This is the statute that the Lord commanded Moses.	21. And Elazar the priest said to the men of the host who had returned from the war: This is the manifestation of the decree of the Law which the LORD has commanded to Mosheh.
22. Only the gold, the silver, the copper, the iron, the tin, and the lead	22. Nevertheless, these (articles) without their rust, the gold, silver, brass, iron, tin, and lead, their vessels, but not the unformed and simple (metals),
23. whatever is used in fire you shall pass through fire and then it will be clean; it must, however, [also] be cleansed with sprinkling water, and whatever is not used in fire you shall pass through water.	23. everything whose nature it is to abide the fire, of the pans, pots, spits, and gridirons, you will make to pass through fire to purify them, and afterward (sprinkle them) with water such as is used to purify the unclean; but whatever will not abide the fire coverlids, cups flagons, and utensils, you will make to pass through forty sata of water;
24. You shall wash your garments on the seventh day and become [ritually] clean; afterwards, you may enter the camp."	24. and you will wash your raiment on the seventh day to be clean, and afterwards come into the camp.

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. 305-360.

Summary of the Torah Seder - B’Midbar (Num.) 30:2 – 31:24

· Sacredness of Vows – Numbers 30:2-3

· Vows of a Young Unmarried Woman – Numbers 30:4-6

· Case of the Married Woman Who Made the Vow Whilst Single – Numbers 30:7-9

· Vows of a Widowed and Divorced Woman – Numbers 30:10-16

· The War Against the Midianites – Numbers 31:1-4

· The Expedition – Numbers 31:5-18

· Purification of the Warriors – Numbers 31:19-24

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 Commentary for: B’Midbar (Num.) 30:2 – 31:24

2 the heads of the tribes He honored the chieftains by teaching them first, and only later the rest of the Israelites. How do we know that he did so with other statements? For it says, “[Moses called to them] and Aaron and all the princes of the community returned to him, and Moses would speak to them. Afterwards, all the children of Israel would draw near” (Exod. 34:31- 32). [If so,] why did [Scripture] see fit to mention it here? It is to teach us that annulment of vows may be performed by a single expert, and if no single expert is available, it may be annulled by three laymen. Alternatively, perhaps Moses related this passage to the princes alone? However, here it says, “This is the word,” and in [the chapter dealing with] sacrifices slaughtered outside the Temple confines it [also] says, “This is the word” (Lev. 17:2). Just as there it was said to Aaron, his sons and all the Israelites, as it says, “Speak to Aaron, etc.” (Lev. 17:2), so in this case was it said to all of them.-[Ned. 78a]

This is the thing Moses prophesied with, “So says the Lord, 'At the dividing point of the night... ’” (Exod. 11:4), and the prophets prophesied with [the phrase] “So says the Lord.” But Moses surpassed them, for he prophesied with the expression, “This is the thing.” Another interpretation: “This is the thing” is exclusive, informing us that a sage [revokes a vow] with the expression הַתָּרָה , “release” and the husband through the expression הֲפָרָה “revocation,” as Scripture has here. If they exchange [these terms] there is neither a release nor a revocation.- [Sifrei Mattoth 2] 3 a vow By saying, “It shall be prohibited just like a sacrifice, that I will not eat, or I will not do a certain thing.” One might think that even if he swears to eat carrion, I apply to him “according to whatever came out of his mouth, he shall do.” Scripture therefore states, "to prohibit"—to prohibit what is permitted, but not to permit what is prohibited.-[Sifrei Mattoth 7]

he shall not violate his word Heb. לֹא יַחֵל דְּבָרוֹ , like לֹא יְחַלֵּל דְּבָרוֹ “he shall not profane his word,” he shall not treat his word as being unholy.-[Sifrei Mattoth 8]

4 while in her father’s house Under her father’s jurisdiction, even if she is not [actually] in his house. -[Sifrei Mattoth 12]

in her youth Neither a minor nor an adult [above the age of twelve and a half], since a minor’s vows are invalid, and an adult is not under her father’s jurisdiction to revoke her vows. What is considered a minor? Our Rabbis said: A girl of eleven years and a day—her vows are examined. If she knew in whose name she vowed, or in whose name she consecrated something, her vow stands. From the age of twelve years and one day, she does not need to be tested.-[Niddah 45b]

6 But if her father hinders her Heb. הֵנִיא , if he prevented her from [fulfilling] the vow, that is to say, he revoked it. I would not know what this term of הַנָאָה [in the verse, הֵנִיא ] means. However, when it says, “But if her husband hinders her on the day he heard it, he has revoked” (verse 9), I conclude that הֲנָאָה means revocation. Literally, it is a term implying prevention and removal. Similarly, “Why do you discourage [lit., turn away (תְנִיאוּן) the people’s hearts]?” (32:7), and, “may the oil of the anointment of my head not turn my head away (יָנִי) ” (Ps. 141:5); similarly, “thus you will come to know My alienation (תְּנוּאֲתִי) ” (14:34), that you have turned away from Me.

and the Lord will forgive her To what case does the verse refer? To a woman who took a nazarite vow, and her husband heard and revoked it for her without her knowledge. She then transgressed her vow by drinking wine and becoming unclean through contact with corpses—such [a woman] requires forgiveness even though it was revoked. And if those which have been revoked require forgiveness, all the more so those which have not been revoked.-[Sifrei Mattoth 17]

7 If she is [betrothed] to a man Heb. וְאִם־הָיֽה תִהְיֶה לְאִישׁ . This [refers to] a betrothed woman [i.e., אֲרוּסָה , the first stage of marriage, when the marriage ceremony has been performed, but the couple does not yet live together], or perhaps it refers to a married woman [ נְשׂוּאָה , who lives already with her husband]? When [Scripture] says, “if she vowed in her husband’s house” (verse 11) it speaks of a married woman, so this must refer to a betrothed woman, and it comes to distinguish her [the betrothed woman from the married woman] in that both her father and husband [must] revoke her vows. If the father revoked it, but the husband did not revoke it, or if the husband revoked it, but the father did not revoke it, it is not revoked, and it goes without saying that if one of them upheld it.-[Ned. 67a]

with her vows upon her which she had vowed while in her father’s house, but her father had not heard them, so they were neither revoked nor upheld.-[Sifrei Mattoth 20]

8 and her husband heard... Here you have the case that if the husband upholds it, it stands. -[Sifrei Mattoth 21]

9 he has revoked the vow she had taken upon herself I might think that even if the father had not revoked it [it is revoked]? Scripture therefore teaches, “in her youth, while in her father’s house” (verse 17); throughout her youth she is under her father’s jurisdiction.-[Sifrei Mattoth 31]

10 whatever she prohibited upon herself will remain upon her since she is neither under the jurisdiction of her father nor of her husband. Scripture refers to a widow from marriage, but if she is widowed from betrothal, as soon as her betrothed [husband] has died, she reverts to the jurisdiction of her father.-[Ned. 70a]

11 But if she made a vow in her husband’s house Scripture refers to a married woman (נְשׂוּאָה) . -[Sifrei Mattoth 25, Ned. 67a]

14 Any vow or any binding oath of self-affliction Since it says that the husband may revoke, I might think this includes all vows? Scripture therefore says, "of self-affliction"—he can revoke only vows of self-affliction. They are delineated in Tractate Nedarim (79a).

15 from day to day So that you should not say that [he has the power to revoke] for a twenty-four hour period, it says, “from day to day” to inform you that he may revoke only until nightfall.-[Ned. 76b]

16 after having heard them After he heard and upheld [them], by saying, “I approve of it” and then he retracted and revoked it, even on that very day.-[Sifrei Mattoth 30]

he shall bear her iniquity He takes her place. We learn from here that if someone causes his fellow to stumble, he bears his punishments in his place.-[Sifrei Mattoth 30]

Chapter 31

2 against the Midianites But not against the Moabites, for the Moabites were involved in the matter out of fear, since they were afraid of being plundered by them, because all it says is, “do not provoke them into battle” (Deut. 2:9), but the Midianites were angered over a dispute which did not concern them (See Sifrei Mattoth 33). Another interpretation: Because of the two good doves [virtuous proselytes] whom I have [in mind] to bring forth from them, [namely] Ruth the Moabitess and Naamah the Ammonitess (I Kings 14:21). -[B.K. 38b]

3 Moses spoke Although he heard that his death depended on the matter, he did it joyfully, without delay.-[Sifrei Mattoth 34, Mid. Tanchuma Mattoth 3, Num. Rabbah 22:2]

arm Heb. הֵחָלְצוּ , as the Targum [Onkelos renders זְרִיזוּ ], in the sense of “armed for battle” (verse 5), armed with weapons.-[See Sifrei Mattoth 34]

men Righteous men. Similarly, “choose men for us” (Exod. 17:9), and “men who are wise and renowned” (Deut. 1:15). -[Mid. Tanchuma Mattoth 3, Sifrei Mattoth 36, Num. Rabbah 22:2]

the revenge of the Lord For anyone opposing Israel is reckoned as opposing the Holy One, blessed is He.- [See Mid. Tanchuma Mattoth 3, Num. Rabbah 22:2]

4 from all the tribes including the tribe of Levi.-[Sifrei Mattoth 35]

5 was given over Heb. וִַיִּמָּסְרוּ . [The passive form is used] to inform you of the virtues of the Israelite shepherds [leaders]—how cherished they were by Israel. When they had not yet heard of his death, what did he say? “Just a little longer and they will stone me” (Exod. 17:4). But as soon as they heard that Moses’ demise was contingent upon the revenge against Midian, they refused to go, until they were given over against their will.-[Sifrei Mattoth 36, Mid. Tanchuma Mattoth 3, Num. Rabbah 22:3]

6 them along with Phinehas This shows that Phinehas equaled them all (Sifrei Mattoth 34). Why did Phinehas go, and Eleazar did not go? The Holy One, blessed is He, said, “The one who began the mitzvah by killing Cozbi the daughter of Zur, should finish it” (Mid. Tanchuma Mattoth 3). Another interpretation: He sought the vengeance of Joseph, his maternal grandfather, for it says, “And the Medanites sold him” (Gen. 37:36) (Sifrei Mattoth 34, Sotah 43a). How do we know that the Phinehas’s mother was [descended] from Joseph? Because it says, “[Eleazar the son of Aaron took himself one] of the daughters of Putiel (פּוּטִיאֵל) ” (Exod. 6:25) [meaning] of the descendants of Jethro, who fattened (פִּטֵּם) calves for idolatry, and from the descendants of Joseph, who made light of (פִּטְפֵּט) his passion and prevailed over it [when he was tempted by Potiphar’s wife]. Another interpretation: He was [the kohen] anointed for war.-[Sotah 43a]

the sacred utensils The holy Ark (Sifrei Mattoth 34, Num. Rabbah 22:4) and the golden showplate (Mid. Aggadah), since Balaam was with them and through sorcery was able to make the Midianite kings fly, and he flew along with them, he [Phinehas] showed them the showplate on which God’s Name was engraved, and they fell down [to earth]. For this reason it says, concerning the Midianite kings, “upon their slain” (verse 8), for they fell from the air on top of those slain. Likewise, it says in the book of Joshua (13:22) in connection with Balaam, “upon (sic) their slain.”-[Mid. Tanchuma Mattoth 4]

in his possession Heb. בְּיָדוֹ , lit. in his hand, [here] in his possession. Similarly, “taking all his land from his possession (מִיָּדוֹ) ” (Num. 21:26). - [Sifrei Mattoth 37]

8 the five kings of Midian Do I not see that the verse lists five [kings]? Why was it necessary [for Scripture] to say "five"? But it is to teach you that they were all equally involved in the conspiracy, and they all received the same punishment. Balaam went there [to Midian] to receive his reward for the twenty-four thousand that had fallen from Israel as a result of his advice, and now he left Midian to meet the Israelites, and he offered them harmful advice. He said to them, “If, when you were six hundred thousand, you could not overcome them, and now with twelve thousand, you come to fight?” They gave him his just deserts—in full, without depriving him in the least.-[Sifrei Mattoth 40]

with the sword He came against Israel and exchanged his craft for theirs. For they are victorious only with their mouths, through prayer and supplication, and he came and adopted their craft to curse them with his mouth. So they too came against him by exchanging their craft for the craft of the nations, who come with the sword, as it says [concerning Esau], “And you shall live by your sword” (Gen. 27:40). -[See Mid. Tanchuma Balak 8]

10 their castles Heb. בְּטִירֽתָם , the place of their notaries (נוֹטֵירִין) , [or the place of their palaces (פַּלְטֵירִין) ] which is an expression denoting the residence of the priests, knowledgeable in their laws. Another interpretation: The residence of their lords, for the Targum renders “the lords of the Philistines” פְלִשְׁתִּים) (סַרְנֵי (I Sam. 6:4) as טוּרְנֵי פְלשְׁתָּאֵי . -[See Sifrei Mattoth 41]

11 They took all the booty This teaches us that they were virtuous and righteous, and were not suspect of theft, to appropriate the booty without permission, for it says, “ all the booty” (Sifrei Mattoth 42). In tradition, [i.e., in the Prophets and the Writings] Scripture explicitly refers to them, [for it says,] “your teeth are like a flock of ewes...” (Song 6:6)—even your warriors; they are all righteous.-[See Rashi on Song 6:6]

booty Heb. שָׁלָל , movable objects such as garments and ornaments.

spoil Heb. בָּז denotes plunder of movable objects which are not ornaments.

plunder Heb. מַלְקוֹחַ , man and beast, but when “captives” (שְׁבִי) is mentioned together with “plunder” (מַלְקוֹחַ) , the “captives” refers to people and the “plunder” to animals.

13 Moses, Eleazar the kohen... went out- because they saw the Israelite youths going out to grab the spoils.-[Sifrei Mattoth 42]

14 Moses became angry with the officers of the army Those appointed over the army. [This comes] to teach you that when a generation is corrupt, the leaders are held responsible, for they have the power to protest.-[Sifrei Mattoth 43]

16 They were the same ones This shows that they recognized them [saying,] "This is the one who led so-and-so astray.-[Sifrei Zuta, Yalkut Shimoni]

on Balaam’s advice He said to them, "Even if you assemble all the multitudes of the world, you will not be able to overcome them. Are you more numerous than the Egyptians, who had six hundred chosen chariots? Come, and I will advise you. Their God hates immorality [thus, entice them to sin with your women...] as appears in [the chapter of] Cheilek (Sanh. 186a and in the Sifrei (Mattoth 43).

17 Every woman who can lie intimately with a man Capable of sexual intercourse, even though she may never have experienced it. They passed them all in front of the showplate, and the faces of those capable of intercourse turned green.-[Yev. 60b]

you shall kill Why is this repeated? In order to make a pause in the text; so says R. Ishmael. For when I read, “kill every male child, and every woman who can lie intimately with a man... And all the young girls...” I would not know whether to kill them [the women of the first verse] with the males, or allow them to live along with the young [girls]. That is why it says [at the end of the verse] “you shall kill.”-[Sifrei Mattoth 45]

19 outside the camp [This means] that they should not enter the courtyard [of the Mishkan].

anyone who killed a person R. Meir says, Scripture speaks of one who killed with a weapon susceptible to contamination, and it teaches that a vessel defiles a person when it is in contact with a corpse, as if he were actually in contact with the corpse itself. Or, I might think that [he becomes contaminated] even if he shot an arrow and killed him. Scripture therefore teaches, “or who touched a corpse,” equating the one who kills with the one who touches. Just as one who touches is [contaminated] through contact, so is the one who kills [contaminated] through contact.-[Sifrei Chukkath 48]

shall cleanse himself with sprinkling water, as is the law with others who were defiled through contact with corpses. For even those who believe that gentile graves do notcontaminate [an Israelite] if they are under the same roof-as it says, “You my sheep, the sheep of My pasture; you are men” (Ezek.. 34:31) [and the Sages add,] only you are called “men” (Yev. 61a)—admit that gentiles contaminate through contact and carrying, for [the term] “men” is said only in reference to uncleanness caused by being in the same tent [namely, under one roof] as it says, “[This is the law for a man (אָדָם) who dies in a tent” (19:14).

you and your captives Not that gentiles are susceptible to contamination and therefore require sprinkling, but just as you are members of the covenant, so too your captives, should they become contaminated after they enter the covenant [of God], they require sprinkling.-[Sifrei Mattoth 46]

20 and any goat product This includes articles made from the horns, the hooves, and the bones.-[Chul. 25b]

21 Eleazar the kohen... Since Moses came to a state of anger, he came to err, for the laws of purging gentile vessels eluded him. A similar incident happened on the eighth day of the investitures [of the kohanim], as it says, “He [Moses] became angry with Eleazar and Ithamar” (Lev. 10:16); he came to a state of anger, so he came to err. Similarly, in the episode of “Now listen, you rebels... and struck the rock” (20:10-11); through anger, he came to err.-[Sifrei Mattoth 48]

which the Lord commanded [Moses] He ascribed the ruling to his mentor.-[Sifrei Mattoth 48]

22 Only the gold etc. Even though Moses warned you only about the laws of ritual uncleanness, you must further be warned of the laws concerning the purging [of contaminated vessels]. [The word] אַךְ “only” is an exclusive expression, that is to say, you are excluded from using vessels even after their purification from contamination by a corpse, until they have been purged from the absorption of the forbidden flesh of carrion. Our Rabbis said, “ Only the gold...” teaches you that one must remove its rust before one purges it. This is the meaning of אַךְ "only"—there should be no rust; “only” the metal itself in its original form.-[Targum Jonathan ben Uzziel, Yalkut Shimoni]

23 whatever is used in fire It is purged in the manner it is used. If it is used in hot water, it must be purged in hot water, and if it is used for roasting, such as a spit or grill, it must be made to glow in fire.-[A.Z. 75b]

it must, however, [also] be cleansed with sprinkling water According to its simple meaning, this sprinkling was to cleanse it from contamination by a corpse. He said to them, "The vessels require purging to cleanse them from the [absorption of] forbidden [food], and sprinkling to cleanse them of [spiritual] uncleanness [caused by a corpse]." Our Rabbis expounded from here that even to make them fit for use [after contamination] from forbidden food, ritual immersion was required for metal utensils. They expound מֵי נִדָּה written here to mean water fit for a menstruant [Heb. נִדָּה ] to immerse herself in. How much is that? Forty 'seah.’-[A. Z. 75b]

and whatever is not used in fire Anything which is not used in fire such as ewers, cups, and jugs, all of which are used for cold [food] and did not absorb forbidden food.-[A.Z. 75b]

shall be passed through water He immerses them and that is sufficient. This refers only to metal utensils.-[A.Z. 75b, Sifrei Mattoth 50]

24 the camp The camp of the Shechinah, for one who is defiled by the dead is not banned from the Levite camp or the Israelite camp.-[Pes. 67a]

Ketubim: Psalm 106:1-5

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.

Ashlamatah: Isaiah 45:23-25 + 46:3-5, 8-11

Rashi	Targum
18. ¶ For so said the Lord, the Creator of heaven, Who is God, Who formed the earth and made it, He established it; He did not create it for a waste, He formed it to be inhabited, "I am the Lord and there is no other.	18. For thus says the LORD, who created the heavens (he is God!), who founded the earth and made it-he established it; he did not create it for nothing, but he established it to increase the sons of men upon it! "I am the LORD, and there is no other.
19. Not in secret did I speak, in a place of a land of darkness; I did not say to the seed of Jacob, Seek Me, in vain; I am the Lord, Who speaks righteousness, declares things that are right.	19. I did not speak in secret in a place of a land of darkness; 1 did not say to the seed of the house of Jacob, 'Seek My fear for nothing.' I the LORD speak truth, declaring what is right.
20. Assemble and come, approach together, you survivors of the nations; those who carry their graven wooden image and pray to a god who does not save, do not know.	20. Assemble yourselves and come, draw near together, you who are delivered of the peoples! They have no knowledge who carry about their wooden image, and beseech from a god who cannot save.
21. Declare and present, let them even take counsel together; who announced this from before, [who] declared it from then? Is it not I, the Lord, and there are no other gods besides Me, a just and saving God there is not besides Me.	21. Declare and draw near; take counsel together! Who announced this long ago and declared it of old? Was it not I, the LORD? And there is no other god besides me, a God who is virtuous and a Saviour; there is none except Me.
22. Turn to Me and be saved, all the ends of the earth, for I am God, and there is no other.	22. Turn to My Memra and be saved, all those at the ends of the earth! For 1 am God, and there is no other.
23. By Myself I swore, righteousness emanated from My mouth, a word, and it shall not be retracted, that to Me shall every knee kneel, every tongue shall swear."	23. By My Memra 1 have sworn, before Me has gone forth in virtue a word that will not be void: Before Me every knee will bow, every tongue will swear.
24. But to me did He say by the Lord righteousness and strength, to Him shall come and be ashamed all who are incensed against Him.	24. Only in the Memra of the LORD has He promised me to bring virtues, and He is strong in His Memra; all the Gentiles who were stirred up against His people will give thanks and be ashamed of their idols.
25. Through the Lord shall all the seed of Israel find righteousness and boast.	25. In the Memra of the LORD all the seed of Israel will be justified and glorified.
1. Bel squats; Nebo soils himself; their idols were to the beasts and to the cattle; what you carry is made a load, a burden for the weary.	1. Bel kneels. Nebo is hewn down, their images are a likeness of beasts and cattle; the burdens of their idols are heavy upon those who carry them. and they are weary.
2. They soiled themselves, yea they squatted together, they could not deliver the burden, and they themselves have gone into captivity. {P}	2. They are cut off and hewn down together, they cannot save those who carry them, but those who serve them go into captivity.
3. Hearken to Me, the house of Jacob, and all the remnant of the house of Israel, who are borne from birth, carried from the womb.	3. Attend to my Memra, those of the house of Jacob, and all the remnant of the house of Israel, who have been beloved more than all the peoples, cherished more than all the kingdoms;
4. And until old age I am the same, and until you turn gray I will carry; I have made and I will bear and I will carry and deliver. {S}	4. even to eternity 1 am He, and to the age of the ages My Memra endures. I have created every man. I scattered them among the peoples; I will also forgive their sins and will pardon.
5. To whom shall you liken Me and make Me equal and compare Me that we may be alike?	5. Whom will you liken before Me and make equal and compare before Me in truth?
6. Those who let gold run from the purse and weigh silver with the balance; they hire a goldsmith and he makes it a god, they kneel, yea they prostrate themselves.	6. Behold. the Gentiles collect gold from a purse, and weigh out silver in a balance, hire a goldsmith, and he makes it into a god; then they worship and are subjugated.
7. They bear it, on the shoulder they carry it, and they put it in its place and it stands, from its place it does not move; yea he cries to it and it does not answer; from his distress it does not save him. {S}	7. They lift it upon their shoulders, they carry it, they set it in its place, and it stands there; it is not possible for it to budge from its place. He even beseeches from it, and it does not answer or save him from his trouble.
8. Remember this and strengthen yourselves, take to heart, you transgressors.	8. Remember this and strengthen yourselves, recall to mind, O rebels,
9. Remember the first things of old, that I am God and there is no other; I am God and there is none like Me.	9. remember the former things which were of old; for 1 am God, and there is no other God besides Me,
10. [I] tell the end from the beginning, and from before, what was not done; [I] say, 'My counsel shall stand, and all My desire I will do.'	10. declaring from the beginning to the end and from ancient times things not yet done, saying, 'My counsel will stand, and I will accomplish all my pleasure,'
11. [I] call from the east a swift bird, from a distant land the man of My counsel; yea I spoke, I will also bring it; I formed it, I will also do it. {S}	11. who promised to gather the exiles from the east, to bring openly, like a swift bird from a far land, the sons of Abraham, My chosen, I have spoken, and I will bring it to pass; I have purposed, and I will do it.

Special Ashlamatah: Isaiah 1:1-27

Rashi	Targum
1. The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.	1. The prophecy of Isaiah the son of Amoz, which he prophesied concerning the men of Judah and the inhabitants of Jerusalem in the days of Uzziah, Jothan, Ahaz, Hezekiah, kings of the house of Judah. 1.2 1.3 1.4 1.5 1.6
2. Hear, O heavens, and give ear, O earth, for the Lord has spoken; Children I have raised and exalted, yet they have rebelled against Me.	2. Hear, O heavens which shook when I gave My Law to My people, and give ear, O earth which reeled before My word; for the LORD speaks: The house of Israel is My people, I called them sons. I cherished and glorified them, but they have rebelled against My Memra.
3. An ox knows his owner and a donkey his master's crib; Israel does not know, my people does not consider.	3. The ox knows its owner, and the ass its master's crib; but Israel does not teach to know the fear of Me, My people does not understand, to return to My Law."
4. Woe to a sinful nation, a people heavy with iniquity, evildoing seed, corrupt children. They forsook the Lord; they provoked the Holy One of Israel; they drew backwards.	4. Woe, because they were called a holy people, and sinned; a chosen congregation have multiplied sins; they were named as a beloved seed and they acted wickedly, and it was said of them, Cherished sons; and they corrupted their ways! They have forsaken the service of the LORD, they have despised the fear of the Holy One of Israel, because of their wicked deeds they are turned about and backwards.
5. Why are you beaten when you still continue to rebel? Every head is [afflicted] with illness and every heart with malaise.	5. They do not understand so as to say, "Why are we still smitten?" They continue to sin. They do not say, "For what reason is every head sick and every heart mournful?"
6. From the sole of the foot until the head there is no soundness-wounds and contusions and lacerated sores; they have not sprinkled, neither have they been bandaged, nor was it softened with oil.	6. From the remnant of the people even to the heads there is not among them one that is perfect in My fear. All of them are disobedient and rebellious; they defile themselves with sins as a dripping wound. They do not forsake their arrogance and they do not desire repentance, and they have no merits to protect them.
7. Your land is desolate; your cities burnt with fire. Your land-in your presence, strangers devour it; and it is desolate as that turned over to strangers.	7. Your country lies desolate, your cities are burned with fire; in your very presence the Gentiles take possession of your land; and because of your sins it is removed from you, and given to aliens.
8. And the daughter of Zion shall be left like a hut in a vineyard, like a lodge in a cucumber field, like a besieged city.	8. And the congregation of Zion is left like a booth in a vineyard after they have picked it clean, like a tent for staying overnight in a cucumber field after they have stripped it, like a city which is besieged.
9. "Had not the Lord of Hosts left us a remnant, we would soon be like Sodom; we would resemble Gomorrah."	9. Had the abounding goodness of the LORD of hosts not left us a remnant in His mercies, then our sins would have been with us, so that as the men of Sodom we should have perished, and as the inhabitants of Gomorrah we should have been destroyed.
10. Hear the word of the Lord, O rulers of Sodom; give ear to the Law of our God, O people of Gomorrah!	10. Listen to the word of the LORD, you rulers whose deeds are [as] evil as [those of] the rulers of Sodom! Give ear to the Law of our God, you people whose deeds resemble [those of] the people of Gomorrah!
11. Of what use are your many sacrifices to Me? says the Lord. I am sated with the burnt-offerings of rams and the fat of fattened cattle; and the blood of bulls and sheep and hegoats I do not want.	11. "There is no pleasure before Me in the multitude of your holy sacrifices, says the LORD. Enough of burnt offerings of rams and fat of fed beasts and blood of bulls or lambs or kids; in such things there is no pleasure before Me.
12. When you come to appear before Me, who requested this of you, to trample My courts?	12. When you come to be seen before Me, who requires this from your hand, that you should come? Do not trample My courts!
13. You shall no longer bring vain meal-offerings, it is smoke of abomination to Me; New Moons and Sabbaths, calling convocations, I cannot [bear] iniquity with assembly.	13. Do not continue to bring an offering which is stolen; it is a despised oblation before Me. At new moons and Sabbaths you gather in assembly without forsaking your sins, so that your prayers might be accepted in the time of your assemblies.
14. Your New Moons and your appointed seasons My soul hates, they are a burden to Me; I am weary of bearing [them].	14. Your new moons and your appointed feasts My Memra despises; they are before Me as something despicable; I have forgiven much.
15. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood.	15. And when the priests spread forth their hands to pray for you, I take up the face of My Shekhinah from you; even though you pray much concerning yourselves, there is no pleasure before Me to accept your prayers; because your hands are full of innocent blood.
16. Wash, cleanse yourselves, remove the evil of your deeds from before My eyes, cease to do evil.	16. Return to the Law; make yourselves clean from your sins; remove the evil of your deeds from before My Memra; cease to do evil.
17. Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, plead the case of the widow.	17. Learn to do good; seek judgment, acquit him that is robbed, judge the case .of the fatherless, act on the complaint of the widow.
18. Come now, let us debate, says the Lord. If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.	18. Then, when you return to the Law, you will beseech before Me, and I will carry out your request, says the LORD: though your sins are scarlet like dyed cloth, they will be white like snow; though they are red like crimson, they will become like pure wool.
19. If you be willing and obey, you shall eat the best of the land.	19. If you are willing and attend to My Memra, you will eat of the good of the land;
20. But if you refuse and rebel, you shall be devoured by the sword, for the mouth of the Lord spoke.	20. but if you refuse and do not attend to My Memra, by the adversary's sword you will be killed; for by the Memra of the LORD it has been so decreed.
21. How has she become a harlot, a faithful city; full of justice, in which righteousness/generosity would lodge, but now murderers.	21. How the faithful city's deeds ha ve turned to become as [those of a harlot, she that was full of those who perform judgment! Truth was done in her, and now they are killers of souls.
22. Your silver has become dross; your wine is diluted with water.	22. Your silver has become dross, your wine mixed with water.
23. Your princes are rebellious and companions of thieves; everyone loves bribes and runs after payments; the orphan they do not judge, and the quarrel of the widow does not come to them.	23. Your princes are rebellious and companions of thieves. All of them love to accept a bribe, saying -a man to his neighbour- assist me in my case, so that I will repay you in your case. They do not defend the fatherless and the complaint of the widow does not come before them
24. "Therefore," says the Master, the Lord of Hosts, the Mighty One of Israel, "Oh, I will console Myself from My adversaries, and I will avenge Myself of My foes.	24. Therefore the LORD of the world says, the LORD of hosts, the Strong One of Israel: The city of Jerusalem I am about to comfort, but woe to the wicked when I am revealed to take just retribution from the enemies the people, and I will return vengeance to the adversary.
25. And I will return My hand upon you and purge away your dross as with lye, and remove all your sin.	25. And I will turn the stroke of My might upon you and I will separate, as those who purify with lye, all your wicked and I will remove all your sinners.
26. And I will restore your judges as at first and your counsellors as in the beginning; afterwards you shall be called City of Righteousness/Generosity, Faithful City.	26. And I will appoint - in you true judges, steadfast as at the first, and your counselors as at the beginning. Afterward you will be called the city of Truth, the faithful city.
27. Zion shall be redeemed through justice and her penitent through righteousness/generosity.	27. Zion will be redeemed when judgment is performed in her, and the ones who have performed the Law will return to her in righteousness/generosity.

Verbal Tallies

By: HH Rosh Paqid Adon Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

B’Midbar (Numbers) 30:2 – 31:24

Yeshayhu (Isaiah) 45:23-25+46:3-5, 8-11

Special: Yeshayhu (Isaiah) 1:1-27

Tehillim (Psalm) 106:1-5

Mordechai (Mark) 13:3-8

The verbal tallies between the Torah and the Ashlamata are:

Man - איש, Strong’s number 0376.

LORD - יהוה, Strong’s number 03068.

Word / spoken - דבר, Strong’s number -1696.

Swear - עבש, Strong’s number 07650.

Made / Do - עשה, Strong’s number 06213.

Gone out / proceed - אצי, Strong’s number 03318.

The verbal tallies between the Torah and the special Ashlamata:

LORD - יהוה, Strong’s number 03068.

Word / spoken - דבר, Strong’s number -1696.

Soul - נפש, Strong’s number 05315.

Word - דבר, Strong’s number -1697.

Mouth - פה, Strong’s number 06310.

The verbal tallies between the Torah and the Psalm are:

LORD - יהוה, Strong’s number 03068.

Made / Do - עשה, Strong’s number 06213.

B’Midbar (Numbers) 30:2-3 If a man <0376> vow <05087> (8799) a vow <05088> unto the LORD <03068>, or swear <07650> (8736) an oath <07621> to bind <0631> (8800) his soul <05315> with a bond <0632>; he shall not break <02490> (8686) his word <01697>, he shall do <06213> (8799) according to all that proceedeth <03318> (8802) out of his mouth <06310>.

Yeshayhu (Isaiah) 45:23 I have sworn <07650> (8738) by myself, the word <01697> is gone out <03318> (8804) of my mouth <06310> in righteousness <06666>, and shall not return <07725> (8799), That unto me every knee <01290> shall bow <03766> (8799), every tongue <03956> shall swear <07650> (8735).

Yeshayhu (Isaiah) 45:24 Surely, shall one say <0559> (8804), in the LORD <03068> have I righteousness <06666> and strength <05797>: even to him shall men come <0935> (8799); and all that are incensed <02734> (8737) against him shall be ashamed <0954> (8799).

Yeshayhu (Isaiah) 45:25 In the LORD <03068> shall all the seed <02233> of Israel <03478> be justified <06663> (8799), and shall glory <01984> (8691).

Yeshayhu (Isaiah) 46:4 And even to your old age <02209> I am he; and even to hoar hairs <07872> will I carry <05445> (8799) you: I have made <06213> (8804), and I will bear <05375> (8799); even I will carry <05445> (8799), and will deliver <04422> (8762) you.

Yeshayhu (Isaiah) 46:11 Calling <07121> (8802) a ravenous bird <05861> from the east <04217>, the man <0376> that executeth my counsel <06098> from a far <04801> country <0776>: yea, I have spoken <01696> (8765) it, I will also bring <0935> (8686) it to pass; I have purposed <03335> (8804) it, I will also do <06213> (8799) it.

Yeshayhu (Isaiah) 1:2 Hear <08085> (8798), O heavens <08064>, and give ear <0238> (8685), O earth <0776>: for the LORD <03068> hath spoken <01696> (8765), I have nourished <01431> (8765) and brought up <07311> (8790) children <01121>, and they have rebelled <06586> (8804) against me.

Yeshayhu (Isaiah) 1:14 Your new moons <02320> and your appointed feasts <04150> my soul <05315> hateth <08130> (8804): they are a trouble <02960> unto me; I am weary <03811> (8738) to bear <05375> (8800) them.

Yeshayhu (Isaiah) 1:20 But if ye refuse <03985> (8762) and rebel <04784> (8804), ye shall be devoured <0398> (8792) with the sword <02719>: for the mouth <06310> of the LORD <03068> hath spoken <01696> (8765) it.

Tehillim (Psalm) 106:1 Praise <01984> (8761) ye the LORD <03050>. O give thanks <03034> (8685) unto the LORD <03068>; for he is good <02896>: for his mercy <02617> endureth for ever <05769>.

Tehillim (Psalm) 106:3 Blessed <0835> are they that keep <08104> (8802) judgment <04941>, and he that doeth <06213> (8802) righteousness <06666> at all times <06256>.

Hebrew:

Hebrew	English	Torah Seder Num 30:2-31:24	Psalms Psa 106:1-5	Ashlamatah Isa 45:23-25 + 46:3-5, 8-11	S. Ashlamatah Isa 1:1-27
rx;a;	after	Num 30:15			Isa 1:26
!yIa;	nothing			Isa 46:9	Isa 1:6
אִישׁ	man	Num 30:2		Isa 46:11
laeytiyai	this			Isa 46:8	Isa 1:12
אַךְ	only	Num 31:22		Isa 45:24
la,	outside	Num 31:13			Isa 1:23
~yhil{a/	GOD			Isa 46:9	Isa 1:10
hn"m'l.a;	widow	Num 30:9			Isa 1:17
~ai	if	Num 30:5			Isa 1:18
אָמַר	saying, say	Num 31:1		Isa 45:24	Isa 1:11
#r,a,	earth, land			Isa 46:11	Isa 1:2
vae	fire	Num 31:10			Isa 1:7
אֲשֶׁר	which	Num 30:4		Isa 46:10	Isa 1:1
lydIB.	tin	Num 31:22			Isa 1:25
בּוֹא	brought, come	Num 31:12		Isa 45:24	Isa 1:12
בַּיִת	house	Num 30:3		Isa 46:3
!Be	sons	Num 31:2			Isa 1:1
tB;	daughter	Num 30:16			Isa 1:8
yAG	nation		Ps 106:5		Isa 1:4
דָּבַר	spoke, spoken	Num 31:1		Isa 46:11	Isa 1:2
דָּבָר	word	Num 30:2		Isa 45:23	Isa 1:10
hm'D'	like			Isa 46:5	Isa 1:9
hy"h'	become	Num 30:6			Isa 1:14
זָכַר	remember		Ps 106:4	Isa 46:8
[r'z<	offspring			Isa 45:25	Isa 1:4
aj'x'	purify	Num 31:19			Isa 1:4
br,x,	sword	Num 31:8			Isa 1:20
dy"	hand	Num 31:6			Isa 1:15
[d'y"		Num 31:17			Isa 1:3
יהוה	LORD	Num 30:2	Ps 106:1	Isa 45:24	Isa 1:2
~Ay	day	Num 30:5			Isa 1:1
יָצָא	proceeds, gone forth	Num 30:2		Isa 45:23
יִשְׂרָאֵל	Israel	Num 31:2		Isa 45:25	Isa 1:3
yKi	if	Num 30:2			Isa 1:12
כֹּל	all	Num 30:2	Ps 106:2	Isa 45:23	Isa 1:5
@s,K,	silver	Num 31:22			Isa 1:22
aol	no. none	Num 30:5			Isa 1:6
מִי	who, whom		Ps 106:2	Isa 46:5	Isa 1:12
~yIm;	water	Num 31:23			Isa 1:22
%l,m,	king	Num 31:8			Isa 1:1
jP'v.mi	justice		Ps 106:3		Isa 1:17
~q;n"	take	Num 31:2			Isa 1:24
נָשָׂא	bear, carried	Num 30:15		Isa 46:3	Isa 1:14
dA[	again			Isa 46:9	Isa 1:5
עוֹלָם	everlasting, long past		Ps 106:1	Isa 46:9
!A['	guilt	Num 30:15			Isa 1:4
l[;	under	Num 30:6			Isa 1:1
hT'[;	now	Num 31:17			Isa 1:21
פֶּה	mouth	Num 30:2		Isa 45:23	Isa 1:20
פָּקַד	officers, visit	Num 31:14	Ps 106:4
[v;P'	revolted			Isa 46:8	Isa 1:2
ab'c'	war	Num 31:3			Isa 1:9
צְדָקָה	righteousness		Ps 106:3	Isa 45:23	Isa 1:27
קוּם	stand, establish	Num 30:4		Isa 46:10
ar'q'	calling			Isa 46:11	Isa 1:13
ha'r'	see		Ps 106:5		Isa 1:12
!AvarI	first	Num 30:2		Isa 46:9	Isa 1:26
שָׁבַע	takes, sworn	Num 30:2		Isa 45:23
bWv	turn, restore			Isa 45:23	Isa 1:25
שָׁמַע	hears, show, listen	Num 30:4	Ps 106:2	Isa 46:3	Isa 1:2
rf;	captains	Num 31:14			Isa 1:23
@r'f'	burned	Num 31:10			Isa 1:7
hr'AT	torah	Num 31:21			Isa 1:10
ll;h'	praise		Ps 106:1	Isa 45:25
ry[i	cities	Num 31:10			Isa 1:7
~[;	people	Num 31:3	Ps 106:4
hf'['	do, practice, done	Num 30:2	Ps 106:3	Isa 46:4	Isa 1:3

Greek:

Greek	English	Torah Seder Num 30:2-31:24	Psalms Psa 106:1-5	Ashlamatah Isa45:23-25 + 46:3-5, 8-11	S. Ashlamatah Isa 1:1-27	NC Mk 13:3-8
ἀκούω	hear	Num 30:4			Isa 1:27	Mar 13:7
ἀρχή	beginning	Num 30:2			Isa 1:26	Mar 13:8
βασιλεία	kingdom				Isa 1:1	Ma 13:8
γίνομαι	take place, come to pass	Num 30:6		Isa 46:10		Mar 13:7
ἔθνος	nations		Psa 106:5		Isa 1:4	Mar 13:8
ἔπω	tell, said	Num 31:15		Isa 46:10		Mar 13:4
ἔρχομαι	coming	Num 31:14			Isa 1:12	Mar 13:6
πᾶς	all, whole	Num 30:2	Psa 106:2	Isa 45:23	Isa 1:5	Mar 13:4
πόλεμος	assault	Num 31:14				Mar 13:7
συντελέω	complete			Isa 46:10		Mar 13:4

Mishnah Pirqe Abot V:9

“At four periods pestilence increases: in the fourth year and in the seventh year and in the year after the seventh year, and at the end of the Festival of Sukkot every year. In the fourth year - because of [neglect of] Poor-man's Tithe in the third year; in the seventh year - because of [neglect of] Poor-man's Tithe in the sixth year; in the year after the seventh year - because of [transgressing the laws of] Shemitah produce; and at the end of Sukkot every year - because of stealing the gifts due to the poor.

Abarbanel on Pirqe Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 367-370)

This Mishnah raises an obvious question: The previous Mishnah dealt with those who do not give their tithes which results in famine of all kinds, and with pestilence which is the consequence of a failure to implement the death penalty and the laws of the Shemitah year. In our Mishnah, we are told that pestilence is caused by neglect of the laws of tithes. Furthermore, why does this Mishnah focus upon Poor-man's Tithe, and not mention the First Tithe, which is to be given every year to the Levites, or the Second Tithe, which is separated in four years of the seven-year cycle and eaten by its owners in Jerusalem?

Abarbanel offers four different approaches to this Mishnah:

1. God, in His infinite wisdom has many options to carry out His retribution. In a general manner, famine is to be expected as a punishment for not tithing. It may be, however, that this concept would apply to an entire population. If most of the people do tithe and only some individuals do not, God may forgo the overpowering penalty of famine and resort to pestilence. Hence, the preceding Mishnah spoke of famine, but this Mishnah speaks of pestilence.

2. The preceding Mishnah dealt with the advent of pestilence; this Mishnah is talking about its increase.

3. As an alternative explanation, Abarbanel suggests that the previous Mishnah refers to the First Tithe, which is given to the Levites every year of the cycle, and the Second Tithe, which is consumed by the owner in Jerusalem in the first, second, fourth and fifth years of the cycle. Our Mishnah, which revolves around the increases of pestilence, is referring to the Poor-man's Tithe which replaces the Second Tithe in the third and sixth years. Pestilence would affect the transgressor at the beginning of the fourth year if he neglected to give the Poor-man's Tithe in the third year and at the beginning of the seventh year, if he did the same in the sixth year.

4. Logic dictates that some premises are true in their reverse. For example, we say that every person laughs; it is equally true that everyone who laughs is a person. On the other hand, to say that every person is alive does not imply that everything that is alive is a person. So it is with the two Mishnayot under consideration. It is true that every form of famine results from neglecting the mitzvah of tithes. This does not mean however, that every neglect of tithes will bring a famine. There is a tithe, the Poor-man's tithe, which leads to pestilence.

At the end of the seventh year, the beginning of a new cycle, pestilence will befall a person because in the seventh year he was required to refrain from tilling the soil and to permit everyone to take the produce of his fields. Since he denied the poor their allotted share, only tragedy can strike him: a severe pestilence.

The festival of Sukkot was the time of the harvest. The poor have the right to take leket, shikehah and pe'ah, i.e., the ears of grain which fall, the sheaves which were forgotten by the reapers and the produce in the corners of the field. If the poor were denied this God-given right, the transgressors would be smitten with pestilence.

In conclusion, Abarbanel discusses the definition of pestilence. He claims that it is a generic term for feverish diseases which put a man down, the root DEVER, meaning ”to put down,” or “destroy.” A person become sick when his biological balance is disturbed and the Mishnah, therefore, lays down that pestilence will increase, because those sicknesses will increase in the periods specified by divine intervention. Furthermore, although those diseases were endemic and caused by changes in climate or nutrition, Providence protected the residents of Eretz Israel except in the seasons specified. It was entirely unnatural that at other times people were immune to these diseases.

Miscellaneous Interpretations

Rabbenu Yonah: Superficially, there seems to be a contradiction between the preceding Mishnah which says that pestilence comes to the world on account of the death sentences that were not specified in the Torah and because of the produce that was supposed to be abandoned in the seventh year, and our Mishnah which states that a severer pestilence can be inflicted for the violation of the laws of the fourth and seventh year, etc.

Rabbenu Yonah is aware of this obvious inconsistency and draws his conclusions from the difference between the admonitions of the previous Mishnah and that of the present Mishnah. Previously, we are given a lesson in tithes - First, Second and Poor-man's Tithe. The First Tithe is given to the Levites; the Second is consumed in Jerusalem, the Poor-man's Tithe takes the place of the Second Tithe in the third and sixth years. If a man does not make this substitution and denies the Poor-man's Tithe to the impoverished, he has committed a violation but not such a severe one, because, after all, he did bring the produce to a holy precinct. In fact, the wealthy would send their abundant tithes with their children to Jerusalem so that they should spend a great deal of time in the holy city and study and bring back their knowledge to their communities. So that their violations will not go unpunished, they were inflicted with a pestilence.

In the case of withholding the gifts to the poor, the punishment must be a severe one because not only is the poor man denied his tithe, he is also refused the gifts that are his due. These gratuities that were presented at the conclusion of the Sukkot holiday were the harvest gleanings (leket), the forgotten sheaves (shikehah) and the corner of the field (pe'ah). With this attitude the landowner is simply starving the pauper to death. The harshness of intensive pestilence is a deserved penalty.

Midrash Shemuel: The purpose of this mishnah is to demonstrate the tolerance that God displays when dealing with those who would countenance the death of their brethren by starvation. In essence, the destitute and underprivileged have no one else to turn to except the opulent landowners. Thus, when the landowner deliberately neglects fulfilling the laws of tithes, abandoned produce and gifts to the poor, he should be totally annihilated in the same year that he failed in his social duties. God, in His infinite mercy, saw fit to wait until the following year to wreak His punishment, in the hope of contrition and repentance on the part of the transgressor. This is why the sinner is punished in the fourth and seventh years, though he sinned in the third and sixth year.

Rabbi Moshe Almosnino discovers an easy and simple solution to our problem of the contradiction between the previous Mishnah and the current one. He adopts the position that although the preceding Mishnah speaks about a pestilence which is the result of death penalties that are not within the jurisdiction of the courts, this teaches that the pestilence can be inflicted for other things too.

Rashbatz: In his view the answer to the difficulty in our two Mishnayot lies in the premise that the pestilence will be intensified only when a plague of pestilence has already been inflicted as a result of not bringing crimes deserving the death penalty before the court. In other words, our Mishnah does not contradict the previous Mishnah, but complements it.

N.C.: Mark 13:3-8

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
3. And at His sitting on the mount of Olives, facing the sanctuary, Peter and James and John and Andrew inquired of Him privately,	3. And while Jesus sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately,	3. Καὶ καθημένου αὐτοῦ εἰς τὸ Ὄρος τῶν Ἐλαιῶν κατέναντι τοῦ ἱεροῦ ἐπηρώτων αὐτὸν κατ ἰδίαν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης καὶ Ἀνδρέας	^3וַיֵּשֶׁב עַל־הַר הַזֵּיתִים מִמּוּל הַמִּקְדָּשׁ וַיִּשְׁאָלוּהוּ פֶטְרוֹס וְיַעֲקֹב וְיוֹחָנָן וְאַנְדְּרַי וְהֵם לְבַדָּם אִתּוֹ׃
4. Tell us, when will these things be? And what is the sign whenever all these things may be about to be concluding?	4. Tell us when these [things] will be. And what [is] the sign when all these [things] are close to being fulfilled?	4. Εἰπὲ ἡμῖν πότε ταῦτα ἔσται καὶ τί τὸ σημεῖον ὅταν μέλλῃ πάντα ταῦτα συντελεῖσθαι	^4אֱמָר־נָא לָנוּ מָתַי תִּהְיֶה־זֹּאת וּמַה־הוּא הָאוֹת בְּבֹא הָעֵת אֲשֶׁר תֵּעָשֶׂה־בָּהּ כָּל־זֹאת׃
5. Now Jesus, answering, begins to say to them, "Beware that no one should be deceiving you!	5. And Jesus began to say to them, "Beware, so that no one will deceive you.	5. ὁ δὲ Ἰησοῦς ἀποκριθεὶς αὐτοῖς ἤρξατο λέγειν Βλέπετε μή τις ὑμᾶς πλανήσῃ·	^5וַיַּעַן יֵשׁוּעַ וַיְדַבֵּר אֲלֵיהֶם הִשָּׁמְרוּ לָכֶם פֶּן־יַתְעֶה אֶתְכֶם אִישׁ׃
6. For many shall be coming in My name, saying that I am! and shall be deceiving many.	6. For many will come in my name and say, 'I am [he],' and will deceive many.	6. πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες ὅτι Ἐγώ εἰμι καὶ πολλοὺς πλανήσουσιν	^6כִּי רַבִּים יָבֹאוּ בִּשְׁמִי לֵאמֹר אֲנִי הוּא וְהִתְעוּ רַבִּים׃
7. Now whenever you should be hearing battles and tidings of battles, see that you are not alarmed, for it must be occurring, but not as yet is the consummation.	7. But when you hear of wars and a rumor of battles, do not be afraid, for it is about to occur, but the end [is] not yet.	7. ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων μὴ θροεῖσθε· δεῖ γὰρ γενέσθαι ἀλλ οὔπω τὸ τέλος	^7וּבְשָׁמְעֲכֶם מִלְחָמוֹת וּשְׁמוּעוֹת מִלְחָמָה אַל־תִּבָּהֵלוּ כִּי־הָיוֹ תִהְיֶה זֹאת וְעוֹד לֹא בָא הַקֵּץ׃
8. For roused shall be nation against nation, and kingdom against kingdom. And there shall be quakes in places. And there shall be famines and disturbances."	8. For people will rise up against people and kingdom against kingdom. And there will be earthquakes in various places and there will be famines and riots. These [things] are the beginning of sorrows.	8. ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν καὶ ἔσονται σεισμοὶ κατὰ τόπους καὶ ἔσονται λιμοί· καὶ ταραχαί· ἀρχαὶ ὠδίνων ταῦτα	^8כִּי־יָקוּם גּוֹי עַל־גּוֹי וּמַמְלָכָה עַל־מַמְלָכָה וְהָיָה רַעַשׁ כֹּה וָכֹה וְהָיָה רָעָב וּמְהוּמָה׃

HH Paqid Dr. Adon Eliyahu’s Rendition

3. ¶ As he (Yeshua) was sitting on the Har Zeytim (Mount of Olives) across from the Bet HaMikdash, Tsefet and Ya’akov and Yochanan and Andrai bar Yona were questioning him privately (personally conversing with Yeshua),

4. “(Will you) Tell us, when these things will happen, and what will the sign be when all these things are going to be accomplished?"

5. And Yeshua answering them said, "See (watch with discernment) that no one misleads you.”

6. "Many will come in my authority, saying, 'I am he!' and mislead many.”

7. When you hear of wars and reports of anarchy, do not be troubled (cry out); these things must take place; but the end (goal) is yet to come.”

8. "For nation will rise up against nation, and empire against empire; there will be earthquakes in places; there will be famines. These things are simply prominent birth pangs.”

Hakham’s Commentary

As to the divisions of Mark 13:18, Marcus[5] divides this text into three pericopes:

Mark 13:1-2 – Yeshua Prophesies Concerning the Destruction of the Temple,

Mark 13:3-4 – Yeshua is Asked About the Eschaton, and

Mark 13:5-8 – The Beginning of the Eschatological Labour Pains.

However a case can be made for the consideration of Mark 13:3-8 as a single Pericope.[6] As far as we are concerned, logically , verses 3-8 constitute a single pericope.

3. ¶ As he (Yeshua) was sitting on the Har Zeytim (Mount of Olives) across from the Bet HaMikdash, Tsefet and Ya’akov and Yochanan and Adam bar Yona were questioning him privately (personally conversing with Yeshua),

Notice the order of the three pillars[7] of the Nazarean movement at that time and the order in which they are given:

1. Hakham Shim’on (HaTsefet) bar Yona - Peter
2. Hakham Ya’akov ben Yosef ben David – James the brother of Yeshua
3. Hakham Yochanan “ben Rogaz” (“The Irrascible”) ben Zavdeyel – John the beloved disciple

The fourth name presented here is inconsequential, since Adam bar Yona (Andrew) was the younger brother of Hakham Shim’on (HaTsefet) bar Yona.[8] Similarly, our Torah Seder starts with “AND Mosheh spoke with the chiefs of the Tribes of the Bene Yisrael, saying:" (Numbers 30:2). So, we have Moshe speaking to the Roshei Matot (chiefs of the tribes) and in this passage we have the Master speaking to the Roshei of his Talmidim.

In fact. In the Hebrew verbal tally for this Torah Seder (p.20 above) it can be seen that this word Rosh/Resheet/ Rishon, appears 3 times (Numbers 30:2 - אֶל-רָאשֵׁי (unto the heads/chiefs); Isaiah 46:9 – רִאשֹׁנוֹת (the former things); and Isaiah 1:26 – כְּבָרִאשֹׁנָה (“as at first”).

!AvarI

first

Num 30:2

Isa 46:9

Isa 1:26

And in the Greek:

ἀρχή

beginning

Num 30:2

Isa 1:26

Mar 13:8

1) Numbers 30:2 - ἄρχοντας – Chiefs; Isaiah 1:26 - ἀρχῆς (former things); Mark 13:8 - ἀρχὴ - prominent.

Therefore, since we already found an allusion to “heads/chiefs” in Mark 13:3, and then we actually find the word “chief/prominent” in Mark 13:8, we find confirmation then that Mark 13:3-8 is but one pericope! This also, follows the Midrashic/Lectionary principle that the end is always enweged in the beginning, and the beginning in the end, as our Ashlamatah teaches: "[I] tell the end from the beginning, and from before, what was not done” (Isaiah 46:10).

questioning him privately (personally conversing with Yeshua), - the conversion takes a private tone, similarly to the transfiguration where again only the three pillars were present. It seems like when the Master needs to share something esoteric/kabalistic he does so only to the so called “three pillars” (i.e. Shim’on HaTsefet, Ya’akob the Master’s brother, and Yochanan). This is important, because genuine kabbalistic and prophetic discourse is in Judaism a very private affair.

4. “(Will you) Tell us, when these things will happen, and what will the sign be when all these things are going to be accomplished?" As we read through this pericope of Mark as well as the next one, we find that this present verse is asking two questions:

a. When will the destruction of the Temple happen?

b. And what will be the signs of the end of this present age?

Verses 5-8 of this pericope address question “b”, followed by 9-13 which continues answering question “b”, and verses 14-20 answering question “a”, and verses 21-37 again answering question “a”. Thus we have the traditional Markan sandwich:

· vv. 5-8 + 9-13 – signs of the end

· vv. 14-20 – destruction of the Temple

· vv. 21-23 + 24-31 + 32-37 – signs of the end

5. And Yeshua answering them said, "See (watch with discernment) that no one misleads you.”

6. "Many will come in my authority, saying, 'I am he!' and mislead many.”

I do not know if this has ben fulfilled. But Wikipedia[9] describes the word “vicar” as:

“In the broadest sense, a vicar (play /ˈvɪkər/; Latin: vicarius) is a representative, deputy or substitute; anyone acting "in the person of" or agent for a superior (compare "vicarious" in the sense of "at second hand"). In this sense, the title is comparable to lieutenant. Linguistically, vicar is the root of the English prefix "vice," similarly meaning "deputy." It is also distantly related through a common PIE root, to the Persian word vezir, familiar in English in the form vizier, which is cognate with it.”

The Pope uses the title Vicarius Christi, meaning, the vicar of Christ. The papacy first used this title in the 8th century; earlier they used the title "vicar of Saint Peter" or vicarius principis apostolorum, the "vicar of the chief of the apostles".

In Catholic canon law, a vicar is the representative of any ecclesiastic entity. The Romans had used the term to describe officials subordinate to the praetorian prefects. In the early Christian churches, bishops likewise had their vicars, such as the archdeacons and archpriests, and also the rural priest, the curate who had the cure or care of all the souls outside the episcopal cities. The position of the Roman Catholic vicar as it evolved is sketched in the Catholic Encyclopedia, 1908.

Whilst to my knowledge the only person to claim that he is the “deputy” or “substitute” of the Messiah is the Pope of the Roman Catholic Church, still he does not claim to be the Messiah as verse 6 clearly states, and therefore he does not qualify to be of the company of those that claim “I am he” (i.e. “I am the Messiah”).

Some at Chabad Lubavitch claim the R. Schneerson is the Messiah, however there is no record that he ever claimed to be the Messiah. I think that all in all, we need to be guided somewhat by the statement in Mark 13:10 – “And the Mesorah must first be published/proclaimed among all [the] Gentiles.” And consequently I dare to say that what is described in v. 6 still awaits to be fulfilled as the text says by “many” (i.e. not just one or two but “many”) saying “I am he” (i.e. “I am the Messiah”).

7. When you hear of wars and reports of anarchy, do not be troubled (cry out); these things must take place; but the end (goal) is yet to come.”

8. "For nation will rise up against nation, and empire against empire; there will be earthquakes in places; there will be famines. These things are simply prominent birth pangs.”

Wars, report of anarchy, nation rising against nation, empire against empire, earthquakes and famines. These have been happening since time immemorial. I think we need to pay careful attention to the text, and realize that the six calamities mentioned will repeat themselves with higher frequency as the time of the end approaches, however in themselves, these six calamities point to

1. “the end (goal) is yet to come.”
2. “These things are simply prominent birth pangs.”

If we get this message right, then the urgency is to build community, study Torah as much as one can, perform great deeds of loving-kindness, and celebrate the Sabbaths with the community. That is our duty and when the end comes, G-d, and His Messiah will find us doing the things that G-d loves and delights much in them.

Lets “watch with discernment) that no one misleads” us, let us press ahead with the task that G-d has laid upon us, and so may G-d help us to faithfully and diligently do so, amen ve amen!

Some Questions to Ponder:

1. 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 30:2?

3. What question/s were asked of Rashi in B’Midbar 30:6?

4. What question/s were asked of Rashi in B’Midbar 31:3?

5. What question/s were asked of Rashi in B’Midbar 31:6?

6. What question/s were asked of Rashi in B’Midbar 31:8?

7. What question/s were asked of Rashi in B’Midbar 31:17?

8. What question/s were asked of Rashi in B’Midbar 31:19?

9. Why were all married, divorced, widows and male children of the Midianites killed?

10. How is the principle “the end is contained in the beginning, and the beginning is contained in the end used by Hakham Tsefet in Mark 13:3-8?

11. How does one nullify a “Neder”?

12. What important principle about killing/murder and uncleanness is revealed in Bamidbar 31:19?

13. Why did G-d allow the destruction of the Second Temple and the exile of the Jewish people on 70 c.e.?

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 Malachi, and Mark 13:3-8 point to the fact that the 9^th of Ab is at the door so to speak?

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 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 I” (First Sabbath of Consolation)

& Shabbat “Sa Et Rosh”

Shabbat	Torah Reading:	Weekday Torah Reading:
שָׂא, אֵת רֹאשׁ
“Sa Et Rosh”	Reader 1 – B’Midbar 31:25-31	Reader 1 – B’Midbar 33:1-4
“Take the sum [of]”	Reader 2 – B’Midbar 31:32-41	Reader 2 – B’Midbar 33:5-8
“Toma la cuenta de”	Reader 3 – B’Midbar 31:42-50	Reader 3 – B’Midbar 33:9-12
B’Midbar (Num.) 31:25-54 B’Midbar (Num.) 32:1-42	Reader 4 – B’Midbar 31:51-54
Ashlam.: Isaiah 49:24 – 50:7	Reader 5 – B’Midbar 32:1-15
Special: Isaiah 40:1-26	Reader 6 – B’Midbar 32:16-27	Reader 1 – B’Midbar 33:1-4
Psalm 106:6-12, 13-18	Reader 7 – B’Midbar 32:28-42	Reader 2 – B’Midbar 33:5-8
Pirqe Abot V:10	Maftir: B’Midbar 32:40-42	Reader 3 – B’Midbar 33:9-12
N.C.: Mordechai 13:9-13, 14-20	- Isaiah 40:1-26

Coming Fast: Fast of the 9^th of Ab

Tuesday August the 9^th, 2011

For further study see: http://www.betemunah.org/tishabav.html

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

---

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

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

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

[4] Delitzsch, http://www.kirjasilta.net/ha-berit/

[5] Macus, J. (2009). The Anchor Yale Bible: Mark 8 – 16, New Haven, Connecticut: Yale University Press, pp. 868-881. Similarly, France, R. T. (2002). The Gospel of Mark: A Commentary on the Greek Text, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., p. 505.

[6] See: Sabin, M. N. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, pp.114-115.

[7] Cf. Gal. 2:9

[8] Cf. Mark 1:16.

[9] See http://en.wikipedia.org/wiki/Vicar