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Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

Three and 1/2 year Lectionary Readings	First Year of the Reading Cycle
Ellul 23, 5769 – Sept. 11/12 , 2009	First Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday Sept. 11, 2009 – Candles at 7:33 PM Saturday Sept. 12, 2009 – Havdalah 8:27 PM	San Antonio, Texas, U.S. Friday Sept. 11, 2009 – Candles at 7:27 PM Saturday Sept. 12, 2009 – Havdalah 8:19 PM
Baton Rouge & Alexandria, Louisiana, U.S. Friday Sept. 11, 2009 – Candles at 6:58 PM Saturday Sept. 12, 2009 – Havdalah 7:51 PM	Sheboygan & Manitowoc, Wisconsin US Friday Sept. 11, 2009 – Candles at 6:52 PM Saturday Sept. 12, 2009 – Havdalah 7:51 PM
Bowling Green & Murray, Kentucky, U.S. Friday Sept. 11, 2009 – Candles at 6:43 PM Saturday Sept. 12, 2009 – Havdalah 7:48 PM	Brisbane, Australia Friday Sept. 11, 2009 – Candles at 5:20 PM Saturday Sept. 12, 2009 – Havdalah 6:14 PM
Chattanooga, & Cleveland Tennessee, US Friday Sept. 11, 2009 – Candles at 7:37 PM Saturday Sept. 12, 2009 – Havdalah 8:31 PM	Bucharest, Romania Friday Sept. 11, 2009 – Candles at 7:18 PM Saturday Sept. 12, 2009 – Havdalah 8:18 PM
Miami, Florida, US Friday Sept. 11, 2009 – Candles at 7:12 PM Saturday Sept. 12, 2009 – Havdalah 8:03 PM	Jakarta, Indonesia Friday Sept. 11, 2009 – Candles at 5:33 PM Saturday Sept. 12, 2009 – Havdalah 6:22 PM
New London, Connecticut USA Friday Sept. 11, 2009 – Candles at 6:40 PM Saturday Sept. 12, 2009 – Havdalah 7:38 PM	Kuala Lumpur, Malaysia Friday Sept. 11, 2009 – Candles at 6:57 PM Saturday Sept. 12, 2009 – Havdalah 7:45 PM
Olympia, Washington, U.S. Friday Sept. 11, 2009 – Candles at 7:15 PM Saturday Sept. 12, 2009 – Havdalah 8:17 PM	Manila & Cebu, Philippines Friday Sept. 11, 2009 – Candles at 5:43 PM Saturday Sept. 12, 2009 – Havdalah 6:33 PM
Philadelphia, Pennsylvania USA Friday Sept. 11, 2009 – Candles at 6:59 PM Saturday Sept. 12, 2009 – Havdalah 7:56 PM	Singapore, Singapore Friday Sept. 11, 2009 – Candles at 6:47 PM Saturday Sept. 12, 2009 – Havdalah 7:36 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 and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Alitah bat Sarah

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Tracy Osborne and

beloved wife HE Giberet Lynn Osborne

His Excellency Rev. Dr. Adon Chad Foster and

beloved wife HE Giberet Tricia Foster

His Excellency Adon Fred Dominguez and

beloved wife HE Giberet Elisheva bat Sarah

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

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Shabbat Nachamu VII:

7^th Sabbath of the Seven Sabbaths of the Consolation of Israel

Shabbat	Torah Reading:	Weekday Public Torah Reading:
בִּנְיָמִין זְאֵב
“Binyamin Z’ev”	Reader 1 – B’Resheet 49:27-30	Reader 1 – Shemot 1:1-4
“Benjamin is a wolf”	Reader 2 – B’ Resheet 49:31-33	Reader 2 – Shemot 1:5-7
“Benjamín es un lobo”	Reader 3 – B’ Resheet 50:1-3	Reader 3 – Shemot 1:8-11
B’Resheet (Gen.) 49:27 – 50:26	Reader 4 – B’ Resheet 50:4-8
Ashlamatah: Zechariah 14:1-11	Reader 5 – B’ Resheet 50:9-13
Special: Isaiah 61:10 – 63:9	Reader 6 – B’ Resheet 50:14-18	Reader 1 – Shemot 1:1-4
Psalm 41:1-13	Reader 7 – B’ Resheet 49:19-23	Reader 2 – Shemot 1:5-7
N.C.: Mark 5:35-43	Maftir : B’ Resheet 49:24-26	Reader 3 – Shemot 1:8-11
Pirke Abot: III:11	Isaiah 61:10 – 63:9

Rashi & Targum Pseudo Jonathan for: B’Resheet (Genesis) 49:27 – 50:26

RASHI	TARGUM PSEUDO JONATHAN
27. Binyamin is like a wolf that preys. In the morning he will eat a portion, and in the evening he will divide the spoil."	27. Benjamin is a strong tribe, (like) the wolf (with) his prey. In his land will dwell the Shekina of the Lord of the world, and the house of the sanctuary be built in his inheritance. In the morning will the priests offer the lamb continually until the fourth hour, and between the evenings the second lamb, and at eventide will they divide the residue remaining of the offering, and eat, every man, his portion. [Jerusalem. I will liken him to a ravening wolf. In his limits will the sanctuary be built, and in his inheritance the glory of the Shekina of the Lord will dwell. In the morning will the priests offer the continual lamb and its oblations, and at the going down of the sun will the priests offer the continual lamb and its oblations, and at evening divide the offerings of the sons of Israel.]
28. All these are tribes of Israel, twelve [of them]; and this is what their father spoke to them and he blessed them. He blessed them each with his own unique blessing.	28. All these Tribes of Israel are twelve: they are all righteous/generous together, and this it is which their father spoke to them, and blessed them; according to his blessing blessed he each man.
29. He commanded them, and said to them, "I will be gathered to my people; bring me for burial to my fathers, to the cave that is in the field of Ephron the Chittite.	29. And he commanded them and said to them, I am to be gathered to my people; bury me with my fathers in the cave which is in the field of Ephron the Hitah,
30. In the cave that is in the field of Machpelah, which faces Mamre in the land of Canaan; which Avraham bought, along with the field, from Ephron, the Chittite, for a possession as a burial place.	30. in the cave that is in the Double Field over against Mamre in the land of Kenaan; for Abraham bought the field of Ephron the Hitah for an inheritance of burial.
31. There they buried Avraham and Sarah, his wife, there they buried Yitzchaq and Rivkah, his wife, and there I buried Leah.	31. There they buried Abraham, and Sarah his wife; there they buried Izhak, and Rivekah his wife; and there I buried Leah:
32. The purchase of the field and the cave that is in it was made from the sons of Chet.	32. the purchase of the field, and the cave that it is in, of the sons of Hitah
33. Yaakov concluded his commands to his sons, and he gathered up his feet, to the bed. He expired and was gathered to his people.	33. And Jaqob ceased to command his sons. And he gathered up his feet into the midst of the bed, and expired, and was gathered unto his people
1. Yosef fell on the face of his father, and wept over him and kissed him.	1. And Joseph laid his father upon a couch of ivory which was framed with pure gold, and inlaid with precious stones, and secured with cords of byssus. There they poured out fervid wines, and there burned they most costly perfumes: there stood the chiefs of the house of Esau and the chiefs of the house of Ishmael; there stood the Lion of Jehuda, the strength of his brethren. He answered and said to his brethren, Come, and let as raise up to our father a tall cedar whose head shall reach to the top of heaven, and its branches overshadow all the inhabitants of the earth, and its roots extend to the depths of the abyss: from it have arisen the twelve tribes, and from it will arise kings, princes, and priests in their divisions, to offer oblations, and from it the Levites in their appointments for singing. Then, behold, Joseph bowed himself upon his father's face, and wept over him, and kissed him. [Jerusalem. And Joseph laid him on a couch of ivory which was covered with pure gold, and inset with pearls, and spread with clothes of byssos and purple. There they poured out wine with choice perfumes, there they burned aromatic gums; there stood the chiefs of the house of Esau; there stood the princes of the house of Ishmael there stood the Lion Jehuda, the strength of his brethren. And Jehuda answered and said to his brethren, Come, let us raise up to our father a tall cedar, whose head shall reach to heaven, but whose branches unto the inhabitants of the world. From it have arisen the twelve tribes, from it the priests with their trumpets and the Levites with their harps. And they wept, and Joseph bowed himself on the face of his father, and wept over him and kissed him.]
2. Yosef commanded his servants, the physicians, to embalm his father and the physicians embalmed Yisrael.	2. And Joseph commanded his servants the physicians to embalm his father; and the physicians embalmed Israel.
3. They completed forty days [of embalmment] for him, for that is the number of days required for embalming. The Egyptians wept for him seventy days.	3. And the forty days of embalming were completed to him; for so fulfil they the days of embalming; and the Mizraee lamented him seventy days; saying one to another, Come, let us lament over Jakob the Holy, whose righteousness/generosity turned away the famine from the land of Mizraim. For it had been decreed that there should be forty and two years of famine, but through the righteousness/ generosity of Jakob forty years are withheld from Mizraim, and there came famine but for two years only.
4. [When] the days of weeping were over, Yosef spoke to the house of Pharaoh saying, "If I have found favor in your eyes, please speak in Pharaoh's ears, saying.	4. And the days of his mourning passed. And Joseph spake with the lords of the house of Pharaoh, saying If I may find favour in your eyes, speak now in the hearing of Pharaoh, saying,
5. 'My father made me swear [an oath] saying, "Behold I am dying. In my grave that I have prepared for myself in the land of Canaan, there you will bury me." Now therefore, please, I would go up and bury my father, and then I will return."'	5. My father made me swear, saying, Behold, I die, in the sepulchre which I have prepared for me in the land of Kenaan there will you bury me. And now let me go up and bury my father, and I will return.
6. Pharaoh said, "Go up and bury your father, just as he made you swear."	6. And Pharoh said, Go up, and bury your father, according as he made you swear.
7. Yosef went up to bury his father; and with him went up all Pharaoh's servants, the elders of this house, and all the elders of the land of Egypt,	7. And Joseph went up to bury his father; and all the servants of Pharaoh, the elders of his house, and all the elders of the land of Mizraim, went up with him.
8. And all Yosef's household, his brothers and his father's household. Only their little ones, their sheep and their cattle did they leave behind in the land of Goshen.	8. And all the men of Joseph's house, and his brethren, and his father's household: only their children, and their sheep and oxen, left they in the land of Goshen.
9. With him also went up chariots and horsemen. It was a very imposing camp.	9. And there went up with him chariots and horsemen and a very great host.
10. They came to the threshing place of Atad, which is on the other side of the Jordan, and there they eulogized [him and held] a very great and imposing funeral. He [Yosef] made seven days of mourning for his father.	10. And they came to the threshing floor of Atad, which is beyond the Jardena, and there they lamented with a great and mighty lamentation. And he made there a mourning for his father seven days.
11. The Canaanites who lived in the land saw the mourning in the threshing place of Atad, and they said, "This is heavy mourning for Egypt. It was therefore named Egypt's Mourning, which is on the other side of the Jordan.	11. And the inhabitants Of the land of Kenaan beheld the mourning at the threshing floor of Atad, and they loosed the girdles of their loins in honour of Jakob, and spread forth their hands, and said, This is a mighty mourning of the Mizraee. Therefore he called the name of the place Abel Mizraim, which is on the other side of Jardena.
12. His sons did for him as he commanded them.	12. And his sons did for him as he had commanded them.
13. His sons carried him to the land of Canaan, and buried him in the cave of the field of Machpelah, which Avraham purchased along with the field, for a possession as a burial place, from Ephron, the Chittite, facing Mamre.	13. But when his sons had brought him into the land of Kenaan, and the thing was heard by Esau the Wicked/Lawless, he journeyed from the mountain of Gebala with many legions, and came to Hebron, and would not suffer Joseph to bury his father in the Double Cave. Then forthwith went Naphtali and ran, and went down to Mizraim, and came in that day, and brought the Instrument that Esau had written for Jakob his brother in the controversy of the Double Cave. And immediately he beckoned to Hushim the son of Dan, who unsheathed the sword and struck off the head of the Wicked/Lawless Esau, and the head of Esau rolled into the midst of the cave, and rested upon the bosom of Izhak his father; and the sons of Esau buried his body in the double field, and afterward the sons of Jakob buried him in the cave of the double field; in the field which Abraham bought for an inheritance-sepulchre, of Ephron the Hitah, over against Mamre.
14. Yosef returned to Egypt, he and his brothers, and all those who went with him, to bury his father, after he had buried his father.	14. And Joseph returned to Mizraim, he and his brethren, and all who went up with him to bury his father, after they had buried his father.
15. Yosef's brothers saw that their father was dead, and they said, "Perhaps Yosef still bears a grudge against us. He will then certainly repay us for all the evil that we did him."	15. And Joseph's brethren saw that their father was dead, and that he (Joseph) did not return to eat together with them, and they said, Perhaps Joseph ill bring upon us all retained enmity against us, and will bring upon us all the evil that we did him.
16. They sent a command to Yosef saying, "Your father issued a command before his death, saying,	16. And they instructed Bilhah to say to Joseph, Your father commanded before his death to speak to you, [JERUSALEM. And they instructed the tribe of Bilhah the handmaid of Rahel to say, Your father before he was gathered commanded, saying.]
17. 'This is what you should say to Yosef, "Please forgive the transgression of your brothers and their sin, for they did evil to you. And now please forgive the transgression of the servants of the G-d of your father." Yosef wept as his brothers spoke to him.	17. Thus will you say to Joseph, Forgive now the guilt of your brethren and their sin, for they committed evil against you; but forgive, I beseech you, the guilt of the servants of the God of your father. And Joseph wept when they spake with him.
18. His brothers also went and threw themselves down before him, and they said, "Behold, we are your slaves."	18. And his brethren came also, and bowed themselves before him, and said, Behold, we are your servants.
19. Yosef said to them, "Fear not. For am I in place of El-him?	19. And Joseph said to them, Fear not, for I will not do you evil, but good; for I fear and humble myself before the Lord. [Jerusalem. And Joseph said to them, Fear not, for the evil that you did me Hath ended. Are not the thoughts of the sons of men before the Lord?]
20. You meant to do evil to me, but El-him meant it for good, in order to do as it is today, to preserve the lives of a great people.	20. You indeed imagined against me evil thoughts, that when I did not recline with you to eat it was because I retained enmity against you. But the Word of the Lord thought on me for good; for my father has caused me to sit at the head, and on account of his honour I received; but now not for the sake of my (own) righteousness/generosity or merit was it given me to work out for you deliverance this day for the preservation of much people of the house of Jakob,
21. And now, fear not. I will provide for you and your little ones." He comforted them and spoke to their hearts.	21. And now fear not; I will sustain you and your little ones. And he comforted them, and spoke consolation to their heart.
22. Yosef lived in Egypt, he and his father's household. Yosef lived one hundred and ten years.	22. And Joseph dwelt in Mizraim, he and his father's house. And Joseph lived a hundred and ten years.
23. Yosef saw Ephraim's children of the third generations. The children of Machir, Menasheh's son, were born on Yosef's knees.	23. And Joseph saw Ephraim's children of the third generation; also the sons of Makir the son of Menasheh, when they were born, were circumcised by Joseph.
24. Yosef said to his brothers, "I will die, and El-him will surely consider you and bring you up out of this land, to the land which He swore to Avraham, Yitzchaq and to Ya’aqob."	24. And Joseph said to his Brethren Behold, I die the Lord remembering will remember you and will bring you up from this land, into the land Which He sware to Abraham, to Izhak, and to Jakob.
25. Yosef made the sons of Yisrael swear, saying, "Elohim will surely consider you, and you will bring my bones up from here."	25. And Joseph adjured the sons of Israel to say to their sons Behold, you will be brought into servitude in Mizraim ; but you will not presume to go up out of Mizraim until the time that two Deliverers will come, and say to you, Remembering, remember ye the Lord. And at the time when ye go up ye will carry up my bones from hence.
26. Yosef died being a hundred and ten years old. They embalmed him and he was placed in a coffin in Egypt.	26. And Joseph died, the son of a hundred and ten years. And they embalmed him with perfumes, and laid him in an ark, and submerged him in the midst of the Nilos of Mizraim. [Jerusalem. And they embalmed him, and laid him in an ark in the land of Mizraim.
At the conclusion of each of the five books of the Torah, it is customary for the congregation followed by the reader to proclaim:
Chazaq! Chazaq! V’Nit’chazeq! (Be strong! Be strong! And may we be strengthened!)

Reading Assignment:

Torah With Targum Onkelos and Rashi’s Commentary – Vol. 1

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 249-256.

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. IIIb – “Joseph in Egypt,” pp. 536 - 594.

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/s 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’Resheet (Genesis) 49:27 – 50:26

27 Benjamin is a wolf, he will prey He is a wolf for he will prey. He (Jacob) prophesied that they were destined to be “grabbers”: “and you will grab for yourselves each man his wife” (Jud. 21:21), in [the episode of] the concubine [who happened to be] in Gibeah (ibid., chs. 19-21); and he prophesied about Saul, that he would be victorious over his enemies all around, as it is said: “And Saul took the kingdom… and he waged war…against Moab, and against the children of Ammon, and against Edom, etc., and wherever he turned, he caused them to tremble” (I Sam. 14:47). -[From Shitah Chadashah and Gen. Rabbah 98:3]

in the morning he will devour plunder Heb. עַד, an expression of plunder and spoil, translated into Aramaic as ADA’AH. There is another example of its use in Hebrew: “Then plunder and booty (עַד-שָׁלָל) were divided” (Isa. 33:23). He (Jacob) is referring to Saul, who arose at the beginning of the “morning (other editions: עַד is the blossoming) and sunrise” of Israel.-[From Esther Rabbah 10:13]

and in the evening he will divide the spoil Even when the sun will set for Israel through Nebuchadnezzar, who will exile them to Babylon, he (Benjamin) will divide the spoil. Mordecai and Esther, who were of [the tribe of] Benjamin, will divide the spoils of Haman, as it is said: “Behold, the house of Haman I have given to Esther” (Esther 8:7) (Esther Rabbah 10:13). Onkelos, however, rendered it as regarding the “spoils” of the priests, i.e., the holy things of the Temple, [namely the priests’ share of the sacrifices].

28 and this is what their father spoke to them and blessed them Now is it not so that some of them he did not bless, but [in fact] chided? Rather, this is what is intended: And this is what their father spoke to them-what is related in this section. One might think that he did not bless Reuben, Simeon, and Levi. Therefore, Scripture states: and he blessed them, meaning all of them.-[From Pesikta Rabbathi 7]

according to his blessing With the blessing destined to befall each of them.

he blessed them Scripture should have said, “each man, according to his blessing, he blessed him.” Why does Scripture say, “he blessed them”? Since he (Jacob) bestowed upon Judah the might of a lion, and upon Benjamin the power to seize like a wolf, and upon Naphtali the fleetness of a gazelle, I might think that he did not include all of them in all the blessings. Therefore, Scripture states: “he blessed them.”-[From Tanchuam Vayechi 16]

29 I will be brought in to my people-Heb. נֶאֱסָף [The term נֶאֱסָף is utilized] because they brought souls into the place where they are concealed. There are instances of ASIFAH in Hebrew that mean bringing in, e.g. “but no one brought them (מְאַסֵּף) home” (Jud. 19:15); “you will take it (וַאֲסַפְתּוֹ) into your house” (Deut. 22:2); [and] “when you bring in (בְּאָסְפְּכֶם) the produce of the land” (Lev. 23:39). It is [the produce] brought into the house because of the rains. [Another instance is:] “When you bring in (בְּאָסְפְּךָ) your labors” (Exod. 23:16). Likewise, every instance of ASIFAH mentioned in connection with death is also an expression of “bringing in.”

with my fathers Heb. אֶל, lit., to my fathers. [Here it means] with my fathers.

33 and he drew his legs-Heb. וַיֶּאֱסֹף רַגְלָיו, he drew in his legs.

and expired and was brought in But no mention is made of death in his regard, and our Rabbis of blessed memory said: Our father Jacob did not die.-[From Ta’anith 5b]

2 to embalm his father This involves compounding aromatic spices.-[From Targum Jonathan and Targum Yerushalmi]

3 And forty days were completed for him They completed for him the days of his embalming, when forty days were completed for him.

and the Egyptians wept over him for seventy days Forty [days] for embalming and thirty for weeping, because a blessing had come to them when he arrived-the famine ended and the waters of the Nile increased.-[From Bereshith Rabbathi, Targum Jonathan]

5 which I dug for myself Heb. כָּרִיתִי. According to its simple meaning, it (כָּרִיתִי) is similar to “If a man digs (יִכְרֶה)” (Exod. 21:33) (Targum Jonathan ben Uzziel). Its midrashic interpretation also fits the language [of the text here] [viz., that it is] like QANITI, I bought. Rabbi Akiva said, “When I went to [some] cities by the sea, they called selling (M’KIRAH) KHIRAH” (Rosh Hashanah 26a). [Similarly, it may have been used for “buying.”] Another midrashic interpretation is that it is a term derived from KH’RI, a stack, [meaning] that Jacob took all the silver and gold that he had brought from Laban’s house and made it into a stack. He said to Esau, “Take this for your share in the cave” (Tanchuma Buber, Vayishlach 11; Gen. Rabbah 100:5). See Rashi on 46:6.

6 as he adjured you But were it not for the oath, I would not permit you [to go]. He (Pharaoh) was afraid to tell him (Joseph) to transgress the oath, however, lest he say, “If so, I will transgress the oath that I swore to you that I would not reveal that I understand the holy tongue (Hebrew) in addition to seventy languages of the nations of the world, but you do not understand it (Hebrew),” as is found in Tractate Sotah (36b).

10 the threshing floor of the thornbushes It was surrounded by thornbushes. Our Rabbis, however, interpreted it [that it was called the threshing floor of the thornbushes] to commemorate the event, when all the people of Canaan and the princes of Ishmael came to [fight a] war. When they saw Joseph’s crown hanging on Jacob’s coffin, they all stood up and hung their own crowns on it and surrounded it with crowns, like a threshing floor surrounded by a fence of thorns.-[From Sotah 13a]

12 as he had commanded them What was it that he had commanded them?-[What the Torah elaborates in the following verse.]

13 And his sons carried him But not his grandsons, for so he had commanded them: “Neither will any Egyptian carry my coffin nor any of your sons, for they are born of the daughters of Canaan, but you [alone].” He designated a position for them [by his coffin], [so that] three [of them would carry] on the east, and so on for [all] four directions. [This was] similar to their arrangement in the traveling of the camp [in the desert] of the groupings [of the tribes as] they were designated here. [He also ordered,] “Levi will not carry it because he (i.e., his tribe) is destined to carry the Ark. Joseph will not carry it because he is a king. Manasseh and Ephraim will carry it instead of them.” That is the meaning of “Each one according to his group with signs” (Num. 2:2), according to the sign that their father gave them to carry his coffin.-[From Tanchuma Bamidbar 12]

14 he and his brothers, and all who had gone up with him Here, when they returned, [Scripture] places his brothers before the Egyptians who had gone up with him, whereas when they left, [Scripture] places the Egyptians before his brothers, as it is said: “and all Pharaoh’s servants…went up with him” (verse 7), and afterwards, “And Joseph’s entire household and his brothers” (verse 8). But because they (the Egyptians) saw the honor that the kings of Canaan had bestowed, (i.e.,) that they hung their crowns on Jacob’s coffin, they treated them (Joseph’s brothers) with respect.-[From Sotah 13b]

15 Now Joseph’s brothers saw that their father had died What does it mean that they saw? They recognized his (Jacob’s) death in Joseph, for they were accustomed to dine at Joseph’s table, and he was friendly toward them out of respect for his father, but as soon as Jacob died, he was no longer friendly toward them.-[From Targum Jonathan ben Uzziel ; Tanchuma Buber, Shemoth 2]

Perhaps Joseph will hate us Heb. לוּ [The word] לוּ has many different meanings. לוּ is used as an expression of request or to denote “if only,” [as in these examples:] “If only (לוּ) it would be as you say” (Gen. 30:34); “If only (לוּ) you would listen to me” (ibid. 23:13); “If only (לוּ) we had been content” (Josh. 7:7); “If only (לוּ) we had died” (Num. 14:2). El sometimes means “if” (IM) or “perhaps” (ULAI), e.g., “If (לוּ) they had been wise” (Deut. 32:29); “Had (לוּא) you hearkened to My commandments” (Isa. 48:18); “And even if (וְלוּא) I should weigh on my palms” (II Sam. 18:12). לוּ sometimes serves as an expression of “perhaps,” [as in] “Perhaps (לוּ) will hate us” (Gen. 50:15). And there is no similar use [of this word] in Scriptures. It is [used as] an expression of “perhaps” (אֻלַי), like “Perhaps (אֻלַי) the woman will not follow me” (Gen. 24:39), which denotes “perhaps.” There is also an example of אוּלַי [used as] an expression of a request, e.g., “If only (אוּלַי) the Lord will see [the tears of] my eye” (II Sam. 16:12); “If only (אוּלַי) the Lord will be with me” (Josh. 14:12). This is similar to “If only (לוּ) it would be as you say” (Gen. 30:34). Sometimes אוּלַי is an expression of “if”: “If (אוּלַי) there are fifty righteous men” (Gen. 18:24). -[From Targum Onkelos]

16 they commanded [messengers to go] to Joseph Like “and He commanded them to the children of Israel” (Exod. 6:13). [That is,] he commanded Moses and Aaron to be messengers to the children of Israel. In this case, too, they (the brothers) commanded their messenger to be a messenger to Joseph to say this to him. Whom did they command? Bilhah’s sons who were frequently with him, as it is said: “and he was a lad [and was] with the sons of Bilhah” (Gen. 37:2). -[From Targum Yerushalmi as quoted by Chizkuni]

Your father commanded They altered the facts for the sake of peace.-[From Yeb. 65b, Tanchuma Toledoth 1].

17 please forgive the transgression of the servants of the God of your father Although your father is dead, his God is alive, and they are His servants.-[From Tanchuma Buber, Shemoth 2]

18 His brothers also went in addition to sending messengers.

19 for am I instead of God?-Heb. הֲתַחַת. Am I perhaps in His place? [The prefixed “hay” denotes] wonder. If I wanted to harm you, would I be able? Did not all of you plan evil against me? The Holy One, blessed be He, however, designed it for good. So how can I alone harm you?

21 and spoke to their hearts Convincing words. Before you came down here, they (the Egyptians) were spreading rumors about me that I was a slave. Through you, it became known that I am a free man. Now if I kill you, what will people say? “He (Joseph) saw a group of young men and glorified himself through them by saying, ‘They are my brothers’ and at the end he killed them. Is there such a thing as a brother who kills his brothers” (Gen. Rabbah 100:9)? Another explanation: If ten candles could not extinguish one candle, [how can one candle extinguish ten candles?] (Meg. 16b).

23 on Joseph’s knees As the Targum renders: [were born and Joseph raised them, i.e.,] he raised them between his knees.

Ketubim: Targum Tehillim (Psalms) 41:1-13

Judaica Press	Targum on the Psalms
1. For the conductor, a song of David.	1. For praise; a psalm of David.
2. Praiseworthy is he who looks after the poor; on a day of calamity the Lord will rescue him.	2. Happy the man who is wise to show mercy to the humble and poor on the day of evil; the LORD will deliver him.
3. The Lord will preserve him and keep him alive, and he will be praised in the land, and You will not deliver him into the desire of his enemies.	3. The LORD will keep him and preserve him and do well to him in the land; and He will not hand him over to the will of his enemies.
4. The Lord will support him on his sickbed; when You have transformed his entire restfulness in his illness.	4. The Word of the LORD will aid him in his life, and be revealed to him on the bed of his sickness to preserve him; you have reversed wholly his bed in the time of his sickness and rebuke.
5. I said, "O Lord, be gracious to me; heal my soul because I have sinned against You."	5. I said: O LORD, have mercy on me; heal my soul, for I have sinned in Your presence.
6. My enemies speak evil of me; "When will he die and his name be lost?"	6. My enemies will speak evil about me: “When will he die and his name perish?”
7. And if he comes to see [me], he speaks falsely; his heart gathers iniquity/lawlessness for him; when he goes outside, he talks.	7. And if he comes to welcome me, he will speak falsehood; in his mind he will gather iniquity to himself, he will go outside [and] speak.
8. All my enemies whisper together about me; concerning me, they think evil.	8. All my enemies speak together about me in secret, plotting ruin for me.
9. "An evil thing will be poured into him, and once he lies down, he will no longer rise."	9. He will pour out on him the speech of an oppressor, and will say, “This one who is sick will not get up again.”
10. Even my ally, in whom I trusted, who eats my bread, developed an ambush for me.	10. Even a man who seeks my welfare, in whom I trusted, feeding him my meal – he has cunningly prevailed over me.
11. But You, O Lord, be gracious to me and raise me up, so that I may repay them.	11. But you, O LORD, have mercy on me, and raise me up from illness; and I will pay them back.
12. With this I will know that You desired me, when my enemy does not shout joyfully over me.	12. By this I know that You have favoured me, that my enemy has not prevailed over me to cause harm.
13. As for me, because of my innocence You will support me, and stand me up before You forever.	13. But I, for my blamelessness – You have sustained me; and You made me stand in Your presence forever.
14. Blessed is the Lord, the God of Israel from all times past and to all times to come. Amen and amen.	14. Blessed be the name of the LORD God of Israel, from this world to the world to come; the righteous/generous will say, “Amen and amen.”

Rashi’s Commentary for: Psalm 41:1-13

2 the poor Heb. דָּל, the ill, to visit him, as the matter that is stated (in II Sam. 13:4): “Why are you so poor (דַּל)...?” mentioned in reference to Amnon.

on a day of calamity This is Gehinnom (Ned. 40a). And in this world, what is his [the visitor’s] reward?...

3 The Lord will preserve him and keep him alive i.e., the visitor and benefactor who visits him and benefits him.

4 on his sickbed Heb. עֶרֶשׂ, lit in French, as (in Deut. 3: 11): “Behold his bed is an iron bed.” When he too takes ill, He will support him. What is the meaning of “on his sickbed”? This is the seventh day of the sickness, when he is very ill. In this manner, it is explained in Aggadath Tehillim (Mid. Ps. 41:5).

when You have transformed his entire restfulness in his illness Even in the time that his illness has become more acute, when all his restfulness and tranquility have been transformed.

5 I said, “O Lord, be gracious to me” As for me, I have none who visit for good, and when I cry out from my illness and say, “O Lord, be gracious to me, etc,” my enemies rejoice over me and say evil things about me: “When will he die, etc.”

7 he speaks falsely He pretends to be troubled, and when he sits before me, his heart gathers thoughts of violence to himself, [of] what evil he will speak when he leaves, and when he goes outside, he speaks of it.

8 whisper about me something that is harmful to me, and what is that thought?...

9 An evil thing will be poured into him All the wicked/lawless things that he did will be poured and spilled into his body, and if he lay down, he will not rise. This is how they curse me.

10 developed an ambush for me Heb. עָקֵב, an ambush, as (in Josh. 8:13): “and their ambush party (עֲקֵבוֹ) on the west of the city.”

12 With this I shall know, etc. When You are gracious to me and raise me up, I shall know that You have desired me; when my enemy will not shout with shouts of joy over me, and I will see that because of my innocence, You have supported me.

14 Blessed is the Lord When I stand up from my illness, I will bless You in this manner.

Ashlamatah: Zechariah 14:1-11

1 Behold, the day of the LORD comes, and your spoil will be divided among you.

2 For I will gather all the Gentiles to battle against Jerusalem. And the city will be captured, and the houses plundered, and the women ravished. And half the city will go into exile and the rest of the people will not be cut off from the city.

3 And the LORD will go out and fight against those nations, like the day He fought in the day of battle.

4 And His feet will stand in that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives will divide from its middle, from the east even to the west, a very great valley. And half of the mountain will move toward the north, and half of it toward the south.

5 And you will flee to the valley of My mountains, for the valley of the mountains will reach to Azal. And you will flee as you fled from before the earthquake in the days of Uzziah, king of Judah. And the LORD my God will come, and all the saints with You.

6 And it will be in that day, there will not be light; but heavy clouds and thick.

7 And it will be one day which will be known to the LORD; not day and not night, but it will be, there will be light at evening time.

8 And it will be in that day, living waters will go out from Jerusalem, half of them will go toward the eastern sea, and half of them toward the western sea; in summer and in winter it will be.

9 And the LORD will be King over all the earth. In that day the LORD will be one, and His name one.

10 All the land will be turned as a plain from Geba to Rimmon south of Jerusalem. And it will rise and dwell in its place, from Benjamin's Gate to the place of the First Gate, to the Corner Gate, and from the Tower of Hananeel to the king's winepresses.

11. And they will live in it. And there will not again be a shutting in, but Jerusalem will dwell safely. {S}

Special Ashlamatah: Isaiah 61:10 – 63:9

10 I will greatly rejoice in the LORD, my soul will be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of victory, as a bridegroom puts on a priestly diadem, and as a bride adorns herself with her jewels.

11 For as the earth brings forth her growth, and as the garden causes the things that are sown in it to spring forth; so the Lord GOD will cause victory and glory to spring forth before all the Gentiles.

1 For Zion's sake will I not hold My peace, and for Jerusalem's sake I will not rest, until her triumph go forth as brightness, and her salvation as a torch that burns.

2 And the Gentiles will see your triumph, and all kings your glory; and you will be called by a new name, which the mouth of the LORD will mark out.

3 You will also be a crown of beauty in the hand of the LORD, and a royal diadem in the open hand of your God.

4 You will no more be termed Forsaken, neither will your land any more be termed Desolate; but you will be called, My delight is in her, and your land, Married; for the LORD delights in you, and your land will be married.

5 For as a young man marries a virgin, so will your sons marry you; and as the bridegroom rejoices over the bride, so will your God rejoice over you.

6 I have set watchmen upon your walls, O Jerusalem, they will never hold their peace day nor night: “You that are the LORD'S remembrancers, take no rest,

7 And give Him no rest, till He establishes, and till He make Jerusalem a praise in the earth.”

8 The LORD has sworn by His right hand, and by the arm of His strength: Surely I will no more give your corn to be food for your enemies; and strangers will not drink your wine, for which you have laboured;

9 But they that have garnered it will eat it, and praise the LORD, and they that have gathered it will drink it in the courts of My sanctuary. {S}

10 Go through, go through the gates, clear the way of the people; cast up, cast up the highway, gather out the stones; lift up an ensign over the peoples.

11 Behold, the LORD has proclaimed unto the end of the earth: say to the daughter of Zion: “Behold, your salvation comes; behold, His reward is with Him, and His recompense before Him.”

12 And they will call them The holy people, The redeemed of the LORD; and you will be called Sought out, a city not forsaken. {S}

1 “Who is this that comes from Edom, with dyed crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?” – “I that speak in victory, mighty to save.” -

2 “Wherefore is Your apparel red, and Your garments like his that treads in the wine-vat?” -

3 “I have trodden the winepress alone, and of the peoples there was no man with Me; yes, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment.

4 For the day of vengeance that was in My heart, and My year of redemption are come.

5 And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, and My fury, it upheld Me.

6 And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.” {S}

7 I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD has bestowed on us; and the great goodness toward the house of Israel, which He has bestowed on them according to His compassions, and according to the multitude of His mercies.

8 For He said: “Surely, they are My people, children that will not deal falsely”; so He was their Saviour.

9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; and He bore them, and carried them all the days of old.

Please note that we do not proclaim the New Moon for the month of Tishri as it is supposed to come as a thief on the night, and only those who have received oral revelation know.

Mishnah Pirke Abot: III:11

Rabbi Elazar of Modi'in said: He who profanes sacred things, or despises the festivals, or breaks the covenant of our father, Abraham, or reveals an interpretation in the Torah which is not correct, or puts another man to shame in public - [such a man,] even though he has Torah and good deeds, will have no share in the World to Come.

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 185-191)

In the preceding Mishnah Rabbi Dosa determined that four things drive a man from the world. The four instances revolve around a lifestyle without Torah. In this Mishnah, Rabbi Elazar of Modi'in adds five more items to the list of Rabbi Dosa, and he bases them on the solid grounds of Scriptural support. In other words, the reason he chose these five was because in each instance the Torah uses the word berit - covenant. There was a covenant, an agreement between God and the Jew that must be upheld and maintained. The moment this covenant is broken and the agreement abrogated there is no reason for God to sustain the Jew as a member of the chosen people and therefore he has no share in the World to Come.

The first instance concerns the person who profanes the holy things of the Temple, i.e., the sacrifices. The Torah warns the priest, “Neither will you suffer the salt of the covenant of your God to be lacking” (Leviticus 2:13). Salt preserves the quality and texture of meat for a long time, and thus the message is that by virtue of the sacrificial worship of the Temple and the prayer worship which was substituted for it after the Temple was destroyed, the Jew also will be preserved forever.

Abarbanel cites the famous Talmudic story (Baba Kamma 82b) where we are told that Hyrcanus and Aristobulus both of the house of the Hasmoneans, were at war with each other. Hyrcanus barricaded himself within the Temple while Aristobulus besieged him from the outside. A wise old man approached Aristobulus and urged him to give up the siege because as long as Hyrcanus had the opportunity to worship within the Temple he could not be defeated.

On the other hand, if one desecrates the holy worship of the Temple, his fate will not be a pleasant one. Here, too, Abarbanel cites two occasions in Jewish history that support this thesis. The Talmud (Pesahim 57a) relates that in an allegorical fashion the Temple Courtyard cried out, “You sons of Eli! Leave this place immediately because you contaminated the Temple of God.” The sons of Eli demeaned themselves in a licentious manner, totally unbecoming a priest. They profaned the sanctity of the Temple and they were the last of that family to officiate as priests. On another occasion, the Temple cried out, “Let Issachar of the village of Barkai, a priest, leave this place immediately because he treated his duties casually in that he donned silk gloves when he performed the rituals of the sacrifice.” He knew very well that the priests must perform their tasks with bare hands. As a punishment both of his hands were severed by royal decree. Abarbanel emphasizes that penalty attached to profaning the holy things of the Temple is also attached to profaning the synagogue, the ritual objects, or even Torah scholars!

The second instance: When a man despises the holy days in the Jewish calendar he automatically disqualifies himself as a true Jew and loses his share in the World to Come. The fulcrum of all the Jewish holidays is none other than the Shabbat. When we know when the Shabbat occurs we also know when the new month begins and when all the holidays begin. It is concerning the Shabbat that we read in the Torah, “The Children of Israel will keep the Shabbat ... for a perpetual covenant” (Exodus 31:16). The rabbis of the Talmud (Pesahim 118a) are quite decisive when they state that to belittle the importance of the holy days is to worship idols. The reasoning is simple: the Shabbat and the festivals are meant to instil within the Jew a deep respect and admiration for the genesis of the world and the wondrous and miraculous acts that God performs for us every moment of the day. When a person ridicules and scoffs at the holy days he is actually denying God's omnipotence and omniscience. This is the character of a pagan idol worshipper.

Abarbanel includes in his definition of a person who despises the festivals, one who works on hol ha-mo'ed, the intermediate days of the festival, in excess of what the rabbis permitted. He also castigates those who eat to excess on the festivals or indulge in gambling on hol ha-mo'ed. Such persons have no part in the World to Come because they have broken their covenant with God.

The third instance refers to a Jew who rejects circumcision. The Torah is explicit: “And you will be circumcised in the flesh of your foreskin; and it will be a token of a covenant between Me and you" (Genesis 17:11). Circumcision is the only physical manifestation of the uniqueness of man's devotion to God. Remove this ritual from Jewish life and there is no reason for Jewish existence and the Jew who violates this commandment removes himself from the Jewish fold and has no place in the World to Come. The rabbis of the Talmud (Nedarim 32a) do not hesitate to tell us that when Moshe started back from the desert to Egypt he was threatened with death by God because he was lax in circumcising his son on time and all his merits would not have availed him, had he not remedied the situation immediately.

The fourth person who has no share in the World to Come is one who gives interpretations of the Torah not according to Halakhah. Abarbanel cites commentators who maintain that this implies the mocking and demeaning of the legends and anecdotes related in the Torah. Some people accept the legal aspects of the Scripture, but ridicule the aggadic portions. Here, too, the Torah is clear in stating, “Now, therefore, if you will listen to My voice and keep My covenant...” (Exodus 19:5). “My voice and My covenant” mean the entire presentation of the Torah and not selected portions. Abarbanel, himself, prefers to interpret this category as referring to the Boethusians and Sadducees of ancient times and the Karaites of his own times. These sects give their own interpretations to the Torah and reject the interpretations given by the rabbis of the Talmud.

The fifth category of people who have no share in the World to Come is those who embarrass their fellow man in public. Embarrassment, according to the rabbis, causes such mental anguish that the blood drains from the face which becomes white. This is the literal translation of the phrase – “he who causes his fellow's face to become white.” While there is no mention of covenant regarding this issue in the Torah, it is incorporated under the general covenant of Torah and mitzvoth (commandments). The line of reasoning for this is that the Torah was given for the purpose of improving the quality of life of the Jew. This means that he cannot live in complete isolation, but must be part of the community and make a significant contribution to that community. When a man pains his fellow man to the extent that he becomes pale he is generating a hostile sense of vindictiveness which cannot contribute to the welfare of the community. The rabbis said, “It is better for man to throw himself into a fiery furnace rather than to embarrass a man in public” (Bava Mezi’a 58b). Hillel, too, said, “Do not do unto others what you would not have others do to you” (Shabbat 31a).

In summation: Rabbi Elazar was saying that although a person has everything that Rabbi Hanina ben Dosa stipulated, i.e., Torah and good deeds, if he does one of the five things described here, he has no share in the World to Come.

The above interpretation of the pronouncements of Rabbi Elazar was given by many commentators, including Rabbi Mattityahu. Abarbanel, as we will see, is opposed to this interpretation. Before embarking on his own interpretation, Abarbanel quotes that of Rabbenu Yonah who postulates that there are three cardinal sins according to Judaism that a Jew must die rather than commit. These are: idolatry, licentiousness and murder. The severity of idolatry and licentiousness is obvious. Spilling blood - murder - includes, according to Rabbenu Yonah, shaming our fellowman in public. Embarrassing another person to the extent that his colour changes is something that affects the victim's soul. Often the one who is aggrieved feels the pain so much that he would rather die than suffer such embarrassment. In this context, we can understand why Rabbenu Yonah incorporates the sin of causing shame to another in the category of bloodshed. Abarbanel is not very enthusiastic about Rabbenu Yonah's interpretation of the Mishnah either.

In the first place, a Mishnah (Sanhedrin 10:1) is explicit in stating that all Israel have a share in the World to Come, with the exception of those who deny that the dead will be resurrected, that the Torah was transmitted to the Children of Israel on Mt. Sinai, and the apikorus, i.e., the heretic. In the same Mishnah, Rabbi Akiva adds another two categories - he who reads external books, or practices magic - and Abba Shaul adds yet another - he who pronounces God's name as it is written. From this it follows that all Jews, other than those six categories, do have a share in the World to Come. Furthermore, when the aphorism of Rabbi Elazar of our Mishnah is quoted in the Talmud, the last item - shaming one's fellow man in public - is omitted. Secondly, in the interpretation of Rabbi Mattityahu the word “covenant,” which is the keystone of the interpretation, is present in the Scripture relative to the Shabbat and from that source we attach it to the festivals. However, Abarbanel objects, the reality is that the word is not mentioned in connection with the Holy Days. Furthermore, why did Rabbi Elazar not include in his aphorism any reference to the divine source of the Torah, the resurrection of the dead, or heresy? Lastly, Abarbanel wants to know why the Rabbi Elazar chose the one who embarrasses his fellow man as a cardinal sinner and ignored much more serious violations such as murder, theft or rape. If you will reply, continues Abarbanel, that murder, theft and rape are transgressions of social nature, is not embarrassing someone also a sin of a social nature?

Abarbanel then gives his own interpretation of Rabbi Elazar's pronouncements. He asserts that the source for those who will and those who will not inherit a portion of the World to Come is the Talmud (Sanhedrin 99a) where we are informed that those who do not believe in Torah Min Ha-Shamayim, i.e., the divine origin of the Torah, and the apikorus, i.e., the heretic, will not be given a share in the World to Come. The sins listed by Rabbi Elazar in this Mishnah can be incorporated into these two categories. For example, profaning the holy things, scoffing at the festivals and violating the covenant of Abraham can come under the umbrella of denying the divine source of the Torah. Only one who dismisses the basic concept of Torah Min Ha-Shamayim can argue against the sanctity of the sacrifices in the Temple, the importance of the festivals in the calendar and the covenant between God and Israel as manifested in the rite of circumcision. Even Rabbi Elazar's contention that he who interprets the Torah contrary to the Halakhah has no share in the World to Come - even this is a denial of Torah as we understand it.

There now remains the question about putting someone to shame. The previous examples have their source in the Torah; putting a man to shame does not. Although not a pleasant thing to do to your fellowman, does the offence deserve such a severe punishment? Here, Abarbanel uses the category of apikorus as his source. Anyone who is so cruel as to cause his neighbour such grievous psychological pain that he feels the blood draining from him can be termed an apikorus, because in so doing he denies the sanctity of man who was created by God. The dignity of man is so irrelevant to him that the thought of punishment does not enter his mind.

Thus, according to Abarbanel, Rabbi Elazar's statement is an elaboration of the Mishnah in Tractate Sanhedrin.

Miscellaneous Interpretations

Rashbatz: Most authorities interpret the item listed by Rabbi Elazar concerning the profanation of holy things to mean the deliberate infliction by hand of a defect in a sacrifice to be brought in the Temple. Rashbatz, rightly, addresses himself to the following question: if the offering was not brought on the altar yet, it was no more than a common animal. There is no sanctity there. Why should he be condemned for damaging the animal? The answer he expounds is that the moment an animal is designated as a sacrifice, it becomes sanctified even before it was brought to the altar.

In discussing the second item of Rabbi Elazar, Rashbatz discovers a discrepancy between our Mishnah and a Talmudic statement (Pesahim 118a) where we are told, “He who desecrates the festivals is likened to an idol worshipper.” In our instance, the sage employs the words “despises the festivals.” Rashbatz points out that Rabbenu Yonah accepted the former reading and emended the text here to correspond to it. However, he continues, our reading is as it is and he enters into pilpulistic exercises and concludes that here, in our Mishnah, Rabbi Elazar is speaking about “hol ha-mo'ed,” the intermediate days of the festival, when the restrictions and prohibitions of the first and last days of the festival do not apply according to Torah law. The restrictions which do apply on hol ha-mo'ed are of rabbinic origin, and the person referred to in our Mishnah despises them for that very reason. In the other instance, the sages are referring to the holiday proper, with all its restrictions and prohibitions; and therefore the term “desecrates” is appropriate.

However, since the laws of the intermediate days are not of Torah provenance, is it right that one who despises them should receive such a severe punishment? To answer this, Rashbatz argues that although the restrictions are of rabbinic origin, the intermediate days are still part of what is described in the Torah as “a festival to the LORD,” and to despise them is tantamount to despising the Word of God, as it is written, “Because he has spurned the word of the LORD and violated His commandment, that person will be cut off, he bears his guilt” (Numbers 15:31).

Rashbatz points out that both Rashi and Ramban are of the opinion that the restrictions applying to the intermediate days are of Torah origin.

Relevant to Rabbi Elazar's third item concerning shaming a fellowman and the severe penalty for it, Rashbatz points out that although a murderer will eventually be expiated and will have a share in the World to Come, the one who publicly embarrasses another will not. Furthermore, the man who is at ease in openly berating another person, usually does not think that his action is so terrible and consequently will never repent.

With reference to the one who “breaks the covenant of our father, Abraham,” Rashbatz maintains that this refers to one who does not believe in the divine origin of the Torah. Thus, to the disbeliever, circumcision, also a mitzvah in the God-given Torah, is either totally ignored or becomes a secular act.

Finally, Rashbatz addresses himself to the last item of Rabbi Elazar, that of misinterpreting the commandments. The Torah was given to the Jew to guide his world. The rabbis, in their turn interpret the Torah. When a rabbi wantonly misinterprets, he misleads the masses and causes spiritual havoc.

Midrash Shemuel: To be deprived of a share in the World to Come, although one spends an entire lifetime trying to do good deeds, for violating the seemingly unimportant edicts of honouring the holy rituals in the Temple and despising the festivals, is a hard burden to bear. It seems to be a penalty out of all proportion to the sin.

Answers Midrash Shemuel: The crime of the sinner was a severe one because he refused to make a distinction between the sacred and the profane. God himself showed the way when he separated night from day, the moon at night from the sunshine during the day, the seas from the dry land, the acceptable animals and fish from the unacceptable ones, etc. The man to whom Rabbi Elazar is referring showed total irreverence when he desecrated the holy things in the Temple and, by his contempt, for the sanctity of the festivals. The sacred must be acknowledged as such, the profane must be recognized as such and never shall the twain meet.

Another interpretation: When one degrades the honour of Talmudic scholars, he is indeed profaning the holy things and putting the festivals to shame because all the festivals are determined by the calculations of the rabbinic sages.

On the subject of voiding circumcision, Midrash Shemuel refers us to an old tradition in Jewish lore. God vowed that no one who was circumcised would enter purgatory. Abraham, the first to enter this covenant with God, sits at the gate of purgatory and permits no one who is circumcised to enter. From this we gather that those who are circumcised will be received into the World to Come, but those who deliberately avoided the ritual will have no place there.

What Say The Nazarean Hakhamim?

1Co 7:19 [Some say that] circumcision is nothing, and un-circumcision is nothing, but [I say that] the observance of the commandments of G-d [is what is important of which circumcision is one of the holy commandments].

1Ti 5:17 Let the elders [Hakhamim/Paqidim] who rule well be counted worthy of double honour, especially those labouring in Word and teaching.

1Ti 1:8 But we know that the Law is good, if a man use it lawfully [according as our Sages have taught];

1Ti 1:9 Knowing this, that Law is not laid down for a righteous/generous one, but for lawless and undisciplined ones, for ungodly and sinful ones, for unholy and profane ones, for murderers of fathers and murderers of mothers, and for manslayers,

1Ti 1:10 for traffickers of pornography, for homosexuals, for kidnappers, for liars, for perjurers, and if any other thing opposes sound Torah teaching.

Col 2:16 Let no [Gentile] man therefore judge you but the body of Messiah (i.e. the Jewish people) in meat, or in drink, or in respect of an holyday, or of the new moon, or of the Sabbath days:

Col 2:17 For [these] are a shadow (prophecy/rehearsal) of things to come!

2Ti 3:15 And that from a babe you know the [Jewish] Holy Scriptures, those being able to make you wise to salvation through faithful obedience in Yeshua the Messiah.

2Ti 3:16 All [of the Hebrew] Scriptures are God-breathed and profitable for teaching, for reproof, for correction, for instruction in righteousness/generosity,

2Ti 3:17 So that the man of God may be perfected, being fully furnished for every good work.

Mark (Mordechai) 5: 35-43

Delitzsch Hebrew Rendition

35עוֹדֶנּוּ מְדַבֵּר וְהִנֵּה אֲנָשִׁים בָּאִים מִבֵּית־רֹאשׁ הַכְּנֵסֶת וַיֹּאמְרוּ בִּתְּךָ מֵתָה לָמָּה תַטְרִיחַ־עוֹד אֶת הַמּוֹרֶה׃

36וְכִשְׁמֹעַ יֵשׁוּעַ אֶת־הַדָּבָר אֲשֶׁר דִּבֵּרוּ וַיֹּאמֶר אֶל־רֹאשׁ הַכְּנֵסֶת אַל־תִּירָא רַק הַאֲמִינָה׃

37וְלֹא נָתַן אִישׁ לָלֶכֶת אִתּוֹ זוּלָתִי פֶטְרוֹס וְיַעֲקֹב וְיוֹחָנָן אֲחִי יַעֲקֹב׃

38וַיָּבֹא בֵּית־רֹאשׁ הַכְּנֵסֶת וַיַּרְא מְהוּמַת הַבֹּכִים וְהַמְיַלֲלִים בְּקוֹל גָּדוֹל׃

39וַיָּבֹא וַיֹּאמֶר אֲלֵיהֶם מַה־תֶּהֱמוּ וְתִבְכּוּ הַנַּעֲרָה לֹא מֵתָה אַךְ־יְשֵׁנָה הִיא׃

40וַיִּשְׂחֲקוּ לוֹ וְהוּא הוֹצִיא אֶת־כֻּלָּם וַיִּקַּח אֶת־אֲבִי הַנַּעֲרָה וְאֶת־אִמָּהּ וְהָאֲנָשִׁים אֲשֶׁר אִתּוֹ וַיָּבֹא אֶל־הַחֶדֶר אֲשֶׁר־שָׁם שֹׁכֶבֶת הַנַּעֲרָה׃

41וַיֹּאחֶז בְּיַד הַנַּעֲרָה וַיֹּאמֶר אֵלֶיהָ טַלְיְתָא קוּמִי פֵּרוּשׁוֹ יַלְדָּה אֲנִי אֹמֵר לָךְ קוּמִי נָא׃

42וּמִיָּד קָמָה הַיַּלְדָּה וַתִּתְהַלֵּךְ וְהִיא בַּת־שְׁתֵּים עֶשְׂרֵה שָׁנָה וַיָּשֹׁמּוּ שַׁמָּה גְדוֹלָה׃

43וַיַּזְהֵר אוֹתָם מְאֹד לֵאמֹר אַל־יִוָּדַע הַדָּבָר לְאִישׁ וַיְצַו לָתֵת לָהּ לֶאֱכוֹל׃

Murdoch’s Peshitta Translation

35 And while he was speaking, some domestics of the ruler of the synagogue came, and said: Your daughter is dead: why therefore trouble you the teacher?

36 But Yeshua heard the word they spoke, and said to the ruler of the synagogue: Fear not; only believe [trust in Ha-Shem].

37 And he suffered no one to go with him, except Shimon Cephas, and James, and John the brother of James.

38 And they came to the house of the ruler of the synagogue; and he saw, that they were in a tumult, and weeping, and howling.

39 And he entered in and said to them: Why are you in a tumult, and weep? The maid is not dead, but is asleep.

40 And they laughed at him. But Yeshua put them all out. And he took the maids father, and her mother, and those that accompanied him, and entered into where the maid lay.

41 And he took the maid's hand, and said to her: Maiden, arise.

42 And immediately the maid arose, and walked; for she was twelve years old. And they were astonished with a great astonishment.

43 And he enjoined it upon them much, that no one should know of it. And he directed, that they should give her to eat.

Etheridge’s Peshitta Translation

35. And while he was speaking, there came some of the house of the master of the synagogue, saying, Your daughter is dead: for what then are you wearying the Teacher?

36. But Yeshua heard the word which they spoke, and said to the master of the synagogue, Fear not, only believe [trust in Ha-Shem].

37. And he did not permit any one to go with him, except Shemun Kipha, and Jacub, and Juchanon, brother of Jacub.

38. And they came to the house of that master of the synagogue, and he saw how they made a tumult, and wept and bewailed.

39. And he entered, and said to them, Why make you a tumult, and weep? The damsel is not dead, but asleep.

40. And they derided him. But Yeshua put them all forth, and took the father of the damsel, and her mother, and those who were with her, and went in where the damsel was lying.

41. And he took the hand of the damsel, and said to her, Damsel, arise.

42. And forthwith the damsel arose, and walked; for she was a daughter of twelve years. And they wondered with great admiration.

43. And he charged them greatly that no one should know this, and spoke that they should give her (somewhat) to eat.

Hakham’s Rendition:

35. As he (the Master) was speaking, there came from the chief of the synagogue's house, certain, saying: “Your daughter has died, why do you still trouble the Master?”

36. And Yeshua immediately, having heard the word that was spoken, said to the chief of the synagogue, “Be not afraid, only trust [in Ha-Shem].”

37. And he did not allow any one to follow with him, except Shimon HaTsefet, and Ya’aqob, and Yochanan the brother of Ya’aqob;

38. And he came to the house of the chief of the synagogue, and saw a tumult, much weeping and wailing.

39. And having gone in he said to them: “Why do you make a tumult, and weep? The child has not died, but does sleep.”

40. And they were laughing at him. And he, having put all out, took the father of the child, and the mother, and those with him, and he passed on into where the child was lying.

41. And, having taken the hand of the child (and having bound his Tsitsit on her hand), he said to her: “Talitha Cumi!” which is, being interpreted: “She who is in the Tallit (a young girl before bat-mitsvah), arise!”

42. And immediately the young girl arose, and was walking, for she was [nearly] twelve years old; and they were amazed with a great amazement,

43. And he charged them very much, that no one should know this thing. And he said that there be given to her [something] to eat.

Commentary:

This particular section of Mordechai is one which is the least understood by Christian Exegetes. The reason for this is their lack of understanding of Jewish Halakha. Last week we left of the Master having brought healing to a woman with an issue of blood for twelve years, and which healing rendered him in a state of ceremonial uncleanness because the woman had touched his Tsitsit. This had complicated very much matters with regards to the healing of the daughter of Yair, the President of the local Esnoga.

v. 35 – As he (the Master) was speaking, there came from the chief of the synagogue's house, certain, saying: “Your daughter has died, why do you still trouble the Master?” – As we read last week, the healing of the woman with an issue of blood had rendered the Master ceremonially unclean and therefore complicating matters with regards to the Master’s ability to effect healing on this young girl. For the multitude and Yair, may have thought that it would be impossible for a ceremonially unclean person be a conduit for Ha-Shem’s healing. But, if this was not problematic enough, news comes that the daughter of Yair has died. To understand the gravity and despair of the situation let us contrast Mordechai 5:23 with 5:35

5:23 – “My little daughter is sick unto death, please having come, you may lay on her your hands, so that she may be saved, and she will live.”

5:35 – “Your daughter has died, why do you still trouble the Master?”

In verse 23 we breathe a deep cry of hope, but now but now it appears that the time for hope has vanished and it is time to call for the mourners. The messengers even add a note of cruelty: “Why do you still trouble the Master?” Young’s Literal translation has even a more vivid expression capturing the intention of the Greek: “Why do you still harass the Master?” From all in the congregation present, Yair still believes deep within him that there is still hope, that the great Master of Halakha before him can find a way to beseech G-d to restore his daughter to life and health within the bounds of Halakha. Yair is not an ordinary man, he is the President of the Esnoga and a man of deep faithful obedience, acquainted with the workings of G-d’s governance in the heavens and on earth.

What no one there present, in an atmosphere charge with great negativity, despite the witnessing of the miraculous healing of a woman with an issue of blood for twelve years by G-d through the Master, could contemplate was what G-d, most blessed be He was trying loudly to indicate. Ha-Shem, most blessed be He, was loudly saying: “Stop! My logic is not always your logic. If I am able to restore to full health a woman with an issue of blood for twelve years, how much the more should I not be able and willing to restore the life of a twelve year old young girl?” In the first instance, the woman’s faithful obedience had saved her from her twelve-year-long affliction, in this instance Yair, his wife and three Talmidim together with the Master are asked to trust Ha-Shem for awakening this little girl from the sleep of death.

v. 36 – And Yeshua immediately, having heard the word that was spoken, said to the chief of the synagogue, “Be not afraid, only trust [in Ha-Shem].” – Notice the word “immediately” with which this Mishnaic writing of Mordechai repeatedly provides. In the mind, soul and spirit of the faithfully obedient servant of G-d there is NO room for negativity or commiseration, but rather for creativity, possibility and an ear attuned to G-d’s speech through the circumstances before us. Immediately, the Master Sage, has perceived a Halakhic creative solution to the problem at hand. And therefore informs Yair, the President of the Esnoga, not to be terrorized by the news he has heard, but rather to trust Ha-Shem with all of his heart, mind and soul, that He is more than able to provide a solution to any problem no matter how difficult it may be.

Most Christian commentators, propose that Yeshua is calling upon Yair to trust in his vivifying power even when the news of the death of his beloved daughter is staring at him. I must disagree totally with this notion. His Majesty King Yeshua is here setting an example of how should a servant of G-d think and behave. So much vivifying power had Yeshua as any faithful obedient servant of G-d at any point in time. We are but conduits of Ha-Shem’s healing and vivification. The problem is that many have fallen into a stupor of laziness, teaching that miracles were for a season and are no longer for today. These lazy human beings are afraid to show how little trust in Ha-Shem, and how little faithful obedience to His Commandments they have. They are terrorized to live a life in total obedience and submission before G-d for the sake of the wellbeing of others.

Please, let this horrible false teaching be far from us, for the Master taught in another occasion:

“Amen, amen, I tell you, the one who faithfully obeys me, the works which I do, that one will do also, and greater than these he will do, because I go to my Father (Creator).” (Yochanan 14:12)

Not only are we commanded and given the power to do the works (miracles, teachings, healings, halakhic rulings) like the Master did, but we are promised that if we are faithfully obedient to him and to Torah: “greater than these we will do.” The competition here is not who does greater miracles, but who is being faithfully obedient to Torah and to the Master, living the life that he did. This is where the rubber meets the road, the rest is but distractions.

Note, that therefore every man who faithfully obeys Torah and upholds the Halakha of the Jewish people, and is as well faithfully obedient to the Master, has as much vivifying power as the Master had. Besides, the power is not ours, but we are mere vessels of Ha-Shem the Almighty, most blessed be He! Surely, the Master was/is very special, but he came to leave us an example to emulate, and even a command/promise to exceed him in what he did.

v.37 – And he did not allow anyone to follow with him, except Shimon HaTsefet, and Ya’aqob, and Yochanan the brother of Ya’aqob. – A question arises. Why the narrowing of who can come with the Master? Marcus[1] puts it well, when he states:

“The common motive for the restriction is a feeling akin to that expressed in Matthew 7:6; certain doctrines and practices are too holy for general publicity. Consequently, Yeshua leaves the congregation behind when he goes with Yair to the place of death, and of his disciples he takes only the “Big Three,” Peter, James, and John (5:37). These are the same three followers who will be given a foretaste of Yeshua’s resurrection glory at the Transfiguration (9:2) but will also be called upon to share in the suffering at Gethsemane (14:33).”

I must add that these three also represent the three pillars of leadership of the Jewish Nazarean movement, as well as the three chief leaders of the Nazarean supreme court. Besides, the Law states that in the presence of two or three witness let everything be established (Deut. 17:6). Since the father and the mother are related to the little girl, they can’t become a witness.

38. And he came to the house of the chief of the synagogue, and saw a tumult, much weeping and wailing.

39. And having gone in he said to them: “Why do you make a tumult, and weep? The child has not died, but does sleep.”

40. And they were laughing at him. And he, having put all out, took the father of the child, and the mother, and those with him, and he passed on into where the child was lying.

Again, he arrives at the house of Yair, and finds a picture of total despair – the sight of the mourners bewailing the dead girl. But the true servant of G-d has been shown by G-d that there is a way out. He therefore informs the mourners that the child is not dead but is asleep. The mourners, experts in death, answer in derision, after all, the girl is supposedly dead and dead people do not come to life. But the mast knows that after a person dies for some hours the spirit of that person hovers over its body, and if Ha-Shem, reveals to His servants that the girls can be revived it surely is possible for a revivification to occur. So the Master, having received revelation from G-d that he is to vivify the young girl, immediately and forcefully puts out all negativity from the house.

Note how many remain inside the house:

1 Master ------------------- Shabbat

1 Young girl sleeping --- The first day of the week

2 Parents ------------------- The Second and Third days of the week

3 Talmidim ---------------- The Fourth, Fifth, and Sixth days of the week.

A whole menorah of people remain in the home and through whom G-d will speak and reveal His governance and mercy. The Master the centre branch of the Menorah, the young girl and her two parents to the right and his three Talmidim to the left of the menorah.

v.41 – And, having taken the hand of the child (and having bound his Tsitsit on her hand), he said to her: “Talitha Cumi!” which is, being interpreted: “She who is in the Tallit (a young girl before bat-mitsvah), arise!” – Now I know that I have departed somewhat from the extant Greek and Aramaic texts of Mark, but I am of the sure belief that what I have placed in italics was originally there, or words to that effect.

You see the Master had lost his state of ceremonial cleanliness and had become ceremonially unclean, therefore unable of his own to lay his pure hands on the young girl and effect G-d’s healing. So the only thing left for him was to use the Tallit to holy, ceremonially clean channel to effect Ha-Shem’s healing. For, as we taught last week a Tallit no matter what touches it will never loose its state of sanctity, unless someone interferes or destroys any of its four Tsitsit. Therefore the Master binds the Tsitsit if his Tallit on the young girl’s hand and uses the sanctity of the Tallit to effect this healing/vivification. In this way, no Halakha was violated and the vivification was entirely Kosher.

This episode brings to our attention the fact that we need as much as possible to remain in a state of spiritual, and physical cleanliness if we are to be of help to our fellowmen. And how do we remain in this relative state of spiritual cleanliness? Messiah King David answered:

Psa 119:9 With what does a young man purify his path? By observing [the Commandments] according to Your Word.

Psa 119:10 With all my heart I have sought You, Let me not err from Your commandments.

Psa 119:11 In my heart (mind) I have hid Your Word, that I sin not before You.

Psa 119:12 Blessed are You, O Ha-Shem, teach me Your statutes.

Psa 119:13 With my lips I have recounted all the judgments of Your mouth.

Psa 119:14 In the way of Your testimonies I have joyed, As over much wealth.

Psa 119:15 In Your precepts I meditate, And I behold attentively Your paths.

Psa 119:16 In Your statutes I delight myself, I do not forget Your Word.

The second teaching is to raise our awareness of the sanctity of the Tsitsit we wear inside our shirt, and of the Tallit we done when we pray. These represent the whole 613 commandments of Ha-Shem as well as His Holy Name, most blessed be He. By means of these Tsitsit we have a most powerful tool to be channels to revive and to heal. We should treat the Tsitsit with great care and reverence.

Notice also that when the Master went to vivify the young girl, he bound her with Ha-Shem’s most Holy Name and with the whole of the Jewish Law (the 613 Commandments)! For this young girl this incident not only served for her to literally become born again, but also as her Bat-Mitzvah. And this in effect is what Bar/Bat Mitzvah is all about: i.e. one becomes bound to the Name of Ha-Shem and to the 613 commandments of the Torah. Blessed are those who sincerely choose of their free will to be bound to the Holy Name of G-d, the 613 commandments of the Torah, and the authority of the Hakhamim, because they surely will indeed be truly born again, and they will be vivified for the service of Ha-Shem, most blessed be He!

I also know that the Aramaic word “Talitha” means a young girl, but it can also mean “she that is inside the Tallit.” The reason for this is that there is a custom by which the Cohen (Priest) or Hakham of the Congregation when he recites the Priestly Blessing he will have all the children of the congregation under twelve years of age under his Tallit, whilst reciting the Priestly Blessing. Those that have witnessed this custom being exercised can understand therefore my translation of this verse, which is to be understood to mean that the little girl was over eleven years old, but had not yet reached her 12^th birthday, although for hermeneutical purposes we say that she was 12 (or close to Bat Mitzvah age). For at twelve a girl becomes of age and is now considered responsible before the Law of G-d, and as a woman in the congregation.

v. 42 – And immediately the young girl arose, and was walking, for she was [nearly] twelve years old; and they were amazed with a great amazement. – Mida K’Neged Mida (Measure for Measure), G-d responds in kind. Those who waste not a minute to obey the commandments of G-d, will receive an immediate answer, for G-d is debtor to no one. The Master went about IMMEDIATELY to put away all negativity and to show great ingenuity and elegance in the observance of the commandments, and G-d answered likewise! This is why it is so important that a follower of the Master be careful in choosing a good Hakham, and once the decision is made, be totally and promptly obedient to him, for G-d in seeing such faithful, prompt, and elegant obedience will reward that obedience beyond imaginable measure. We are Nazareans, we are a branch of Messiah King David who taught: “I delight to [promptly] do Your will, O My God; and Your Law is within My inmost being” (Psalm 40:8).

Interesting, everyone was “amazed with a great amazement.” But for those who are faithfully obedient and prompt to execute most elegantly the will of Ha-Shem, most blessed be He, there is no amazement or bewilderment, but praise in our mouths. Nothing should catch us up by surprise! We must always be aware of what G-d is about to do, for he speaks loud and clear through the events taking place before us, not that we may panic, but rather that we may take hold of the silver lining and see the opportunity, be elegantly creative and take hold of the commandments before us, as the Master did.

v. 43 – And he charged them very much, that no one should know this thing. And he said that there be given to her [something] to eat. – No fanfare, no trumpeting, no calling the press! Miracles, healings, and even vivifications from the dead are to be kept secret. We are not merchandising miracles, we are not selling healings, we are not to show off what we are not. Since the healing and the miracles comes from G-d, and not from us. Oh how great will be the punishment of those who advertise that healings and miracles will occur in such and such meeting, by such and such prophet or faith healer! If G-d has given you the gift, be silent about it and do the same as the Master did, command that: “no one should know this thing!” We are servants of G-d, of His Torah and of His Messiah, we are not here as Pirke Abot puts it: “to use the Torah as a spade to dig up with.” [A Jewish saying meaning to become famous or to enrich ourselves.]

And he said that there be given to her [something] to eat. – Someone has said, that we make bread to have it with something and someone. The French word “compagnion” translated and transliterated almost into the English as “companion” means literally to have bread with someone. The young girl who had temporarily departed the intimate fellowship of her family and local Esnoga was again restored to that intimate fellowship, and bread represents that intimate fellowship which we depict in our saying of Kiddush.

We have come to an end of Chapter Five of Mordechai which remins us that we have also come to the end of the first book of the Torah: “Sefer B’resheet.” These fist five Chapters of Mordechai serve to teach us that the Book of Genesis contains all the seedlings for all events and prophecies that are to take place in the first five books of the Torah and throughout the remaining books of the Tanakh. When we go to the Oral Law, the first major section is also called ZERAIM – Seeds, because in the Tractates that form this first section is contained all the seeds for the discussions that will take place in the rest of the Tractates of the Mishnah/Talmud.

The first tractate of the Section ZERAIM (Seeds) is the Tractate Berakhot (Blessings), and the first major topic is the timing for the evening and morning Shema. And one of the key sections of the Shema is none other than the command to make Tsitsit in the four corners of our Tallit Katan (Small – under the shirt) or the Tallit Gadol (Big – the Prayer Mantle donned by Jewish males on the morning services, and on all day and night on the day of Yom Kippur.

With this we have completed the first five chapter of the Mishnaic treatise of Mordechai. We have come thus far with help of the blessed G-d. To Him alone be all the Glory, Honour, and Praise, amen ve amen! Oseh Shalom Bimromav Hu Ya’aseh Shalom Alechem ve Al Kol Yisrael, VeImru amen ve amen!

Some Questions to Ponder:

1. What question/s were asked of Rashi regarding Genesis 49:27?

2. What question/s were asked of Rashi regarding Genesis 49:28?

3. What question/s were asked of Rashi regarding Genesis 49:29?

4. What question/s were asked of Rashi regarding Genesis 49:33?

5. What question/s were asked of Rashi regarding Genesis 50:3?

6. What question/s were asked of Rashi regarding Genesis 50:10?

7. What question/s were asked of Rashi regarding Genesis 50:13?

8. What question/s were asked of Rashi regarding Genesis 50:15?

9. What question/s were asked of Rashi regarding Genesis 50:16?

10. What question/s were asked of Rashi regarding Genesis 50:23?

11. Why did Ya’aqob blessed his sons just before he died and not well before he died?

12. Why was Ya’aqob so precise as to where he was to be buried and the order in which he wanted his sons to march during his funeral trip to the cave of Makpelah?

13. At what age did Ya’aqob die and how many descendants did he have when he died?

14. Who went to the funeral of Ya’aqob and who was forbidden to come, and why this?

15. For what reasons did a chariot brigade accompany Ya’aqob’s bier and funeral?

16. What word/words/part or concept of the Torah Seder fired the imagination of our Psalmist?

17. How is our regular Ashlamatah of Zechariah 14:1-11 related to our Torah via verbal tally?

18. How is Pirqe Abot III:11 related to all of our readings for this Shabbat?

19. What word/words/part or concept of the Torah Seder, Psalm and 2 Kings 13 fired the imagination of Mordechai (Mark) in chapter 5:35-43?

20. In your opinion what is the point being made in Mordechai 5:35-43?

21. In your opinion, and taking into consideration all of the readings for this Shabbat, what is the prophetic statement for this coming week?

Coming Festival:

Rosh HaShannah (New Year) 5970

(Evening Friday September 18 – Evening Sunday September 20)

For further study and informations please see:

http://www.betemunah.org/teruah.html; http://www.betemunah.org/shofar.html & http://www.betemunah.org/knowday.html

Please always remember:

The above questions are not about how many you can answer right or wrong, or how many you have answered at all, that is NOT the purpose of this exercise! The REAL merit is in making an effort to attempt to answer them as best as you can! We run no competitions here! The competition if any is a matter between you and Ha-Shem, most blessed be He! The questions are given to help you grasp the mechanics of the Peshat level of Hermeneutics and to help you understand Scripture from a legitimate Jewish perspective. So far, only handful of valiant souls have attempted to answer the questions posed. For those who have not yet jumped into the pool of the brave, why not give it a try, even if you can only answer a few questions that would be great and most encouraging for you and your loved ones! We also have classes every Sunday morning (U.S. Pacific time), where we explore the readings for the Sabbath in greater depth. Make an effort attend and be greatly blessed!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Paqid Mikha ben Hillel

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[1] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation With Introduction and Commentary, New York: Doubleday, p. 371.