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© 2010
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 |
|
Ellul 25, 5770 – Sept 03/04,
2010 |
Second Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Sep. 03, 2010 – Candles at 7:43 PM Sat. Sep. 04, 2010 – Havdalah 8:38 PM |
Brisbane, Australia Fri. Sep. 03, 2010 – Candles at 5:17 PM Sat. Sep. 04, 2010 – Havdalah 6:10 PM |
Bucharest, Romania Fri Sep. 03, 2010 – Candles at 7:32 PM Sat. Sep. 04, 2010 – Havdalah 8:33 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Sep. 03, 2010 – Candles at 7:48 PM Sat. Sep. 04, 2010 – Havdalah 8:43 PM |
Jakarta,
Indonesia Fri. Sep. 03, 2010 – Candles at 5:35 PM Sat. Sep. 04, 2010 – Havdalah 6:24 PM |
Manila & Cebu, Philippines Fri. Sep. 03, 2010 – Candles at 5:49 PM Sat. Sep. 04, 2010 – Havdalah 6:39 PM |
|
Miami,
FL, U.S. Fri. Sep. 03, 2010 – Candles at 7:21 PM Sat. Sep. 04, 2010 – Havdalah 8:12 PM |
Olympia, WA, U.S. Fri. Sep. 03, 2010 – Candles at 7:31 PM Sat. Sep. 04, 2010 – Havdalah 8:34 PM |
Murray, KY, & Paris,
TN. U.S. Fri. Sep. 03, 2010 – Candles at 7:03 PM Sat. Sep. 04, 2010 – Havdalah 7:59 PM |
|
San Antonio, TX,
U.S. Fri. Sep. 03, 2010 – Candles at 7:36 PM Sat. Sep. 04, 2010 – Havdalah 8:29 PM |
Sheboygan & Manitowoc, WI, US Fri. Sep. 03, 2010 – Candles at 7:06 PM Sat. Sep. 04, 2010 – Havdalah 8:07 PM |
Singapore, Singapore Fri. Sep. 03, 2010 – Candles at 6:50 PM Sat. Sep. 04, 2010 – Havdalah 7:39 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
Her Excellency Giberet Laurie Taylor
His Excellency Dr. Adon Eliyahu ben Abraham and
beloved wife HE Giberet Dr. Elisheba bat Sarah
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon all
who send comments to the list about the contents and commentary of the weekly
Torah Seder and allied topics.
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Shabbat Nachamu
7
7th of
7 Sabbaths of the Consolation of Yisrael
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וְנָתַתִּי
נֶגַע
צָרַעַת |
|
|
|
“V’Natati Nega’a Tsara’at” |
Reader 1 – Vayiqra 14:33-35 |
Reader 1 – Vayiqra 15:1-3 |
|
“And I put the plague of
leprosy” |
Reader 2 – Vayiqra 14:36-38 |
Reader 2 – Vayiqra 15:4-6 |
|
“y
pusiere Yo plaga de lepra” |
Reader 3 – Vayiqra 14:39-42 |
Reader 3 – Vayiqra 15:7-9 |
|
Vayiqra (Leviticus) 14:33-57 B’Midbar (Num.) 28:9-15 |
Reader 4 – Vayiqra 14:43-45 |
|
|
Ashlamatah: Isaiah 5:8-16
+ 6:3 |
Reader 5 – Vayiqra 14:46-48 |
|
|
Special: Isaiah 61:10 – 63:9 1 Samuel
20:18 & 42 |
Reader 6 – Vayiqra 14:49-51 |
Reader 1 – Vayiqra 15:1-3 |
|
Psalm 78:56-72 |
Reader 7 – Vayiqra 14:52-57 |
Reader 2 – Vayiqra 15:4-6 |
|
Pirqe Abot
IV:15 |
Maftir:
Vayiqra 14:54-57 |
Reader 3 – Vayiqra 15:7-9 |
|
N.C.: I Tsefet (Peter) 5:12-14 |
Isaiah 61:10 – 63:9 1 Samuel 20:18 & 42 |
|
Rashi & Targum
Pseudo Jonathan
for: Vayiqra
(Leviticus) 14:33-57
|
Rashi |
Targum
Pseudo-Jonathan |
|
33.
And the Lord spoke to Moses and to Aaron, saying, |
33. And the Lord spoke with Mosheh and with Aharon,
saying, |
|
34.
When you come to the land of Canaan, which I am giving you as a
possession, and I place a lesion of tzara'ath upon a house in the land of
your possession, |
34.
When you have entered upon the land of Kenaan which I will give you
for a possession, and a man who has built a house by rapine finds that I have
put the plague of leprosy in the house of the land of your inheritance; |
|
35.
and the one to whom the house belongs comes and tells the kohen,
saying, "Something like a lesion has appeared to me in the house," |
35.
and he who owns the house will come to the priest, saying, There is a
plague, as it appears to me, in the house: |
|
36.
the kohen shall order that they clear out the house, before the kohen
comes to look at the lesion, so that everything in the house should not
become unclean. After this, the kohen shall come to look at the house. |
36.
then the priest will direct that they make the house empty before the
priest comes to inspect the house, that all that is in the house may not be
(condemned as) unclean; and after that the priest will go in to inspect the
house. |
|
37.
And he shall look at the lesion. Now, [if] the lesion in the walls of
the house consists of dark green or dark red sunken looking stains, appearing
as if deeper than the wall, |
37.
And the priest will look, and, behold, if the plague be like (the color
of) two beans crushed with stones, and goes lower than the four walls, green
or red, and its appearance be deeper than the walls; |
|
38.
then the kohen shall go out of the house to the entrance of the house, and
he shall quarantine the house for seven days. |
38.
the priest will go out from the house to the door of the house, and
shut up the house seven days. |
|
39.
Then the kohen shall return on the seventh day and look [at the house].
Now, [if] the lesion has spread in the walls of the house, |
39.
And the priest, returning on the seventh day, will look, and, behold,
if the breadth of the plague has increased in the wall of the house, |
|
40.
the kohen shall order that they remove the stones upon which the lesion
is [found], and they shall cast them away outside the city, to an unclean
place. |
40.
then the priest will direct that they break out the stones which have
the plague in them, and throw them without the city into an unclean place. |
|
41.
And he shall scrape out the house from the inside, all around, and they
shall pour out the [mortar] dust from what they scraped, outside the city,
into an unclean place. |
41.
And they will scrape the inside of the house round about, and throw
the dust which they have scraped off without the city into an unclean place. |
|
42.
And they shall take other stones and bring them instead of those
stones. And he shall take other [mortar] dust, and plaster the house. |
42. And they will take other stones, and insert them
in the place of the (former) stones, and let other mortar be taken, and the
house be replastered. |
|
43.
And if the lesion returns and erupts in the house, after he had removed
the stones, and after the house had been scraped around and after it had been
plastered, |
43.
But if the plague return and increase in the house, after the stones
have been broken out, and after the house has been scraped, and after that it
has been replastered, |
|
44.
then the kohen shall come and look [at it]. Now, [if] the lesion in the
house has spread, it is malignant tzara'ath in the house; it is unclean. |
44.
then the priest will come and look, and, behold, (if) the breadth of
the plague has increased in the house, it is a plain leprosy in the house, it
is unclean. |
|
45.
He shall demolish the house, its stones, its wood, and all the [mortar]
dust of the house, and he shall take [them] outside the city, to an unclean
place. |
45.
Then will they destroy that house, and its stones, and its timber, and
all the plaster of the house, and lie will remove it without the city to an
unclean place. |
|
46.
And anyone entering the house during all the days of its quarantine
shall become unclean until the evening. |
46.
And whoever goes into the house in the days that it is shut up, will
be unclean until evening. |
|
47.
And whoever lies down in the house, shall immerse his garments, and
whoever eats in the house, shall immerse his garments. |
47. And whoever sleeps in the house will wash his
clothes, and whoever eats in the house will wash his clothes. |
|
48.
But if the kohen comes and comes again and looks [at the lesion], and
behold, the lesion did not spread in the house, after the house has been
plastered, the kohen shall pronounce the house clean, because the lesion has
healed. |
48.
But if, having gone in, the priest looks, and, behold the breadth of
the plague has not increased in the house, after the house hath been
plastered, then the priest will make the house to be clean, for the plague
has healed. |
|
49.
To [ritually] cleanse the house, he shall take two birds, a cedar
stick, a strip of crimson [wool], and hyssop. |
49. And he will take, for the purification plague of
the house, two turtle doves and cedar-wood and scarlet and hyssop; |
|
50.
He shall slaughter one bird into an earthenware vessel, over spring
water. |
50.
and the slayer will kill one turtle dove in a vessel of earthenware
with spring water; |
|
51.
And he shall take the cedar stick, the hyssop, the strip of crimson
[wool], and the live bird, and he shall dip them into the blood of
slaughtered bird and into the spring water and sprinkle towards the house
seven times. |
51.
and he will take the cedar-wood and the hyssop and the scarlet and the
living bird, and dip them in the blood of the bird that had been killed and
in the spring water, and sprinkle the house seven times. |
|
52.
And he shall [thus] cleanse the house with the blood of the bird, the
spring water, the live bird, the cedar wood, the hyssop and the strip of
crimson [wool]. |
52.
And he will purify the house with the blood, with the living bird, and
with the cedar-wood, and with the hyssop, and with the scarlet. |
|
53.
He shall then send away the live bird outside the city, onto the [open]
field. He shall thus effect atonement for the house, and it will be clean. |
53. And the living bird he will send forth out of
the town upon the face of the field, and will atone for the house, and it will
be clean. But if it is to be that the house will be again struck with
leprosy, the bird on that day will return, and may be fit for food. But the
bird that was killed will the priest bury in the presence of the owner of the
house. |
|
54.
[All] this is the law for every lesion of tzara'ath, and for a nethek, |
54.
This is the decree of instruction in the law for every plague of
leprosy and scorbutus, |
|
55.
And for tzara'ath of garments and houses, |
55.
and for leprosy in apparel, or in a house; |
|
56.
And for a se'eith and for a sapachath and for a bahereth; |
56.
and for tumors, scars, and inflamed blotches. |
|
57.
To render decisions regarding the day of uncleanness and the day of
cleanness. This is the law of tzara'ath. |
57.
That the priest may teach the people to discern between the day of
darkness in which they may not be able to see the plague, and the day of
light; and between a man who is unclean and a man who is
clean. This will be the decree of instruction for the leprosy. |
|
|
|
Rashi & Targum
Pseudo Jonathan
for: B’Midbar (Num.)
28:9-15
|
Rashi |
Targum Pseudo Jonathan |
|
9
On the Shabbat day [the offering will be] two yearling lambs without blemish,
and two tenths [of an ephah] of fine flour as a meal-offering, mixed with
[olive] oil, and its libation. |
9
but on the day of Shabbat two lambs of the year without blemish, and two tenths
of flour mixed with olive oil for the mincha and its libation. |
|
10
This is the burnt-offering on its Shabbat, in addition to the constant
(daily) burnt-offering and its libation. |
10
On the Sabbath you will make a Sabbath burnt sacrifice in addition to the
perpetual burnt sacrifice and its libation. |
|
11
At the beginning of your months you will bring a burnt-offering to Adonai,
two young bulls, one ram, seven yearling lambs, [all] without blemish. |
11
And at the beginning of your months you will offer a burnt sacrifice before
the Lord; two young bullocks, without mixture, one ram, lambs of the year
seven, unblemished; |
|
12
And three tenths [of an ephah] of fine flour as a meal-offering mixed with
the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a
meal-offering, mixed with the [olive] oil for the one ram, |
12
and three tenths of flour mingled with oil for the mincha for one bullock;
two tenths of flour with olive oil for the mincha of the one ram; |
|
13
And one tenth [of an ephah] of fine flour as a meal-offering mixed with the
[olive] oil for each lamb. A burnt-offering of pleasing aroma, a
fire-offering to Adonai. |
13
and one tenth of flour with olive oil for the mincha for each lamb of the
burnt offering, an oblation to be received with favour before the Lord. |
|
14
Their libations [will be], one half of a hin for (a) bull, one third of a hin
for the ram, and one fourth of a hin for (the) lamb, of wine. This is the
burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months
of the year. |
14
And for their libation to be offered with them, the half of a hin for a
bullock, the third of a hin for the ram, and the fourth of a hin for a lamb,
of the wine of grapes. This burnt sacrifice will be offered at the beginning
of every month in the time of the removal of the beginning of every month in
the year; |
|
15
And [You will also bring] one he-goat for a sin offering to Adonai, in
addition to the constant (daily) burnt-offering it will be done, and its
libation. |
15
and one kid of the goats, for a sin offering before the Lord at the
disappearing (failure) of the moon, with the perpetual burnt sacrifice will you
perform with its libation. |
|
|
|
Welcome to the
World of P’shat Exegesis
In
order to understand the finished work of the P’shat mode of interpretation of
the Torah, one needs to take into account that the P’shat is intended to
produce a catechetical output, whereby a question/s is/are raised and an
answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well
as the laws of Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal va-ḥomer:
"Argumentum a minori ad majus" or "a majori ad minus";
corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah:
Argument from analogy. Biblical passages containing synonyms or homonyms are
subject, however much they differ in other respects, to identical definitions
and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision found in one passage
only to passages which are related to the first in content but do not contain
the provision in question.
4.
Binyan ab mi-shene ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7.
Dabar ha-lamed me-'inyano:
Interpretation deduced from the context.
Reading Assignment:
The
Torah Anthology, Volume 11, The Divine Service, pp. 301-328
By:
Hakham Yitschak Magrisso
Translated
by Rabbi Aryeh Kaplan
Moznaim
Publishing Corporation, 1991
Rashi’s Commentary for Vayiqra (Lev.) 14:33-57
34 and I place a lesion of tzara’ath Heb. וְנָתַתִּי , lit. and I will give. This is [good] news for
them that lesions of tzara’ath will come upon them, (Torath Kohanim 14:75),
because the Amorites had hidden away treasures of gold inside the walls of
their houses during the entire forty years that the Israelites were in the
desert, and through the lesion, he will demolish the house (see verses 43-45)
and find them.-[Vayikra Rabbah 17:6]
35 Something like a lesion has appeared to me in the
house Even a Torah scholar, who knows that it is definitely a lesion [of
tzara’ath], shall not make his statement using a decisive expression, saying,
“A lesion has appeared to me,” but, “Something like an lesion has appeared to
me” [out of respect for the kohen, who is to make the decision].-[Nega’im 12:5]
36 before the kohen comes... since as
long as the kohen has not yet become involved with the house [in question], the
law of uncleanness does not yet apply to it.
so that everything in the house should not become
unclean For if they do not clear it out, and the kohen comes
and sees the lesion, the house will have to be quarantined and everything
inside it will become unclean. Now, for what objects did the Torah have
consideration? If it was upon vessels that require immersion [in a mikvah to
cleanse them], then [instead of having them removed,] let him immerse them, and
they will become clean. And if it was upon food and drink, then [instead of
removing them, let them become unclean] and he can eat and drink them during
his period of uncleanness. Hence, the Torah has consideration only for
earthenware vessels, which cannot be cleansed by [immersion in] a mikvah [and
would thus undergo permanent damage if they became unclean].-[Nega’im 12:5]
37 sunken-looking stains Heb., שְׁקַעֲרוּרֽת , sunken (שׁוֹקְעוֹת) in their appearance (בְּמַרְאֵיהֶן) . -[Torath Kohanim 14:89]
40 they remove the stones Heb. וְחִלְּצוּ , as the Targum [Onkelos] renders: וְיִשְׁלְפוּן , “they shall remove them from there,” similar to,
“[Then his brother’s wife shall...] remove (וְחָלְצָה) his shoe” (Deut. 25:9), an expression of removal.
to an unclean place [I.e.,] a place where clean
things are not used. This verse teaches us that these [unclean] stones
contaminate their place as long as they are there. -[Torath Kohanim 4:96]
41 scraped out Heb. יַקְצִעַ , rogner in French, or rodoniyer in Old French, to
clip, to trim. This term occurs many times in the language of the Mishnah, [for
example, Kelim 27:4, 5, B.K. 66b, Chul. 123b]. [Note that the spelling in
Mikraoth Gedoloth is different. I have not found such a spelling in any
dictionary. Greenberg, however, writes that Tobler and Lommatszch,
Altfranzösisches Wörterbuch gives fifteen spellings for this word.]
inside Heb., מִבַּיִת , inside.
all around Heb. סָבִיב , around the lesion. In Midrash Torath Kohanim, it
is thus expounded, namely, that he shall scrape out the plaster surrounding the
afflicted stones.
they scraped Heb. הִקְצוּ , an expression denoting an edge (קָצֶה) . [I.e.,] that they scrape off (קִצְּעוּ) around the edges (קְצוֹת) of the lesion.
43 had been scraped הִקְצוֹת , an expression of having been done, [i. e., the
passive], and so is "it had been plastered (הִטּוֹחַ) ". However, [in] “he had removed (חִלֵּץ) the stones,” the expression refers to the person who had
removed them, and this is [an example of] the intensive verb form [called
pi’el, which has a dagesh in the middle letter of the root form], like [the
verbs] כִּפֵּר [with a dagesh in the פּ ] and דִּבֵּר [with a dagesh in the בּ ].
And if...the lesion returns One
might think that if it returned on that same day, it would be deemed unclean.
Scripture, therefore, states (verse 39), “Then the kohen shall return (וְשָׁב הַכּֽהֵן) ,” [the same term as in our verse, namely,], “and
if... [the lesion] returns (וְאִם
יָשׁוּב) .” Just as the return (שִׁיבָה) of the kohen mentioned there, is at the end of a
week, so is the return [of the lesion] mentioned here, at the end of a
week.-[Torath Kohanim 14:105]
44 Then the kohen shall come and look [at it]. Now,
[if] the lesion...has spread [From here,] one might think that a recurrent lesion
[in a house] can be deemed unclean only if it spreads. However, the term צָרַעַת
מַמְאֶרֶת , “malignant tzara’ath,” is mentioned in reference
to houses, and צָרַעַת
מַמְאֶרֶת is mentioned in reference to garments (see verse
13: 52). [Through the exposition of a גְזֵרָה שָׁוָה we derive that] just as over there [in the case of
garments,] a recurrent lesion is deemed unclean even if it had not spread, here
too, [in the case of houses,] a recurrent lesion is deemed unclean even if it
has not spread. If so, what does Scripture teach us here when it says,
"Now, [if] the lesion... has spread..."? [in answer to this question,
Rashi explains that the verses here should not be understood in the order in
which they are written. Rather, they should be read in a different order,
because] this is not the place for this verse. [I.e., the first section of this
verse, namely, “Then the kohen shall come and look [at it]. Now [if] the lesion
in the house has spread,” is to be understood by inserting it elsewhere within
these verses, as follows]: “He shall demolish the house...” (verse 45), should
be [understood as if] written after “And if... the lesion returns...” (verse
43), [skipping over the first section of verse 44], and then [reinserting this
first section of our verse] “Then the kohen shall come and look... the lesion
in the house has spread.” Thus, [when our verse says that the kohen looks at
the lesion, the phrase, “[if] the lesion...has spread”] comes to teach [us]
only about a lesion which remains the same during the first week [of
quarantine], but when he came at the end of the second week [of quarantine], he
found that it had spread. For in the earlier verses, Scripture does not
explicitly tell us about a case where the lesion had remained with the same
appearance after the first week [of quarantine]. Here, though, Scripture
teaches you with this mention of spreading, that it is referring only to a
lesion that has remained the same for the first week but spread during the
second [week]. So what shall he do to it? I may think that he should demolish
it, as is written immediately following it, “He shall demolish the house....”
(verse 45). Scripture, therefore, says (verse 39), “the kohen shall return,”
and [here], “the kohen shall come.” Just as in the case of “returning” [i.e.,
when the kohen returned after one week and the lesion had spread], he must
remove [the unclean stones], scrape, and plaster, and give it another week [of
quarantine], likewise, in the case of “coming” [i.e., where the lesion has
remained the same for the first week, but spread during the second week], he
must remove [the unclean stones], scrape, and plaster and then give it a week
[of quarantine]. And, if it recurs again, he must demolish [the house]. If it
does not recur, [however,] it is clean. Now, how do we know that if it remained
the same during this and this, [i.e., during the first and second weeks], he
must [also] remove [the unclean stones], scrape, plaster, and give it a [third]
week [of quarantine]? Therefore, Scripture [here] says, “the kohen shall come (וּבָא) ,” and [in verse 48, it says], “if the kohen comes and comes
[again] (בּֽא
יָבֽא) ” What is Scripture referring to? If [you suggest that it
means a lesion] that spread during the first week [of quarantine], this has
already been mentioned [in verse 43]; if [you suggest that verse 48 is
referring to a lesion] that spread during the second [week], this has already
been mentioned [in our verse]; so [one must conclude that verse 48], “if the
kohen comes and comes [again],” [is referring to the case that] he comes (בּֽא) at the end of the first week [of quarantine] and comes [again]
(יָבֽא) at the end of the second week [of quarantine], and looks, and
[as is continued in verse 48], “behold, the lesion did not spread” [i.e., it
has remained the same throughout]. What shall he do to it? One might think that
he should dismiss [the case] and depart, as it is written here (48) “the kohen
shall pronounce the house clean.” Scripture, however, continues there, “because
the lesion has healed.” [God says:] I deemed clean only what was healed. What
shall be done with it [if the lesion has remained the same during the first and
second weeks, and has not yet healed]? “Coming” is stated above [in verse 44,
“the kohen shall come”], and “coming” is stated here [in verse 48, “if the kohen
comes...and comes [again]”]; just as in the case above (verse 44), he must
remove [the unclean stones], scrape, plaster, and give it a week [of
quarantine], a law which we learned through the link made between the terms
“returning” and “coming,” likewise, in the case below, [in the question of a
lesion that has remained the same through the two weeks, the owner shall remove
the unclean stones, scrape, plaster, and observe a week of quarantine]. The
above is taught in Torath Kohanim (14: 105). The conclusion of this matter is:
Demolition [of an afflicted house] is required only when the lesion recurs
after the removal [of the unclean stones], scraping, and plastering. The
recurring lesion does not require spreading [to necessitate demolition]. Hence,
the sequence of the verses is as follows: (Verse 43), “And if [after he had
removed the stones, and after the house had been scraped around and after it
had been plastered, the lesion] returns”; then (verse 44, second
section),"it is malignant tzara’ath...it is unclean"]; then (verse
45), “He shall demolish the house...,” and (verse 46), “Anyone entering the
house [...shall become unclean],” and (verse 47), “[And one who lies down...]
and one who eats in the house [shall immerse...]”; [at this juncture, just before
verse 48, the second section of our verse (44) is now inserted in the sequence,
namely,] "Then the kohen shall come and look...the lesion in the house has
spread"—[and, as above, now we know that] Scripture here is referring to a
case where the lesion remained the same during the first week [of quarantine],
so a second week of quarantine is applied, and at the end of this second week
of its quarantine, he comes and sees that it has spread. What should he do with
it? The owner must remove [the unclean stones], scrape, plaster, and give it
another [i.e., a third] week [of quarantine]. Now, if the lesion recurs, he
must demolish, but if it does not recur, [the house is deemed clean, and] birds
are required [along with the whole cleansing procedure, because lesions are
never quarantined for more than three weeks. [See Rashi on verse 48 below,
which is understood in light of this Rashi.]
46 during all the days of its quarantine However,
not [someone entering the house] during the days that he scrapes off the lesion
[during which time the house does not defile those who enter it, until the
quarantine period begins]. But [if this is so,] one might think, if a lesion is
pronounced definitely unclean [and the house is slated for demolition], that if
the owner [disregards the order to demolish the house, but instead, removes the
unclean stones and] scrapes off its lesion, that this case is also excluded
[i.e., this house shall also not defile those entering it]. Scripture,
therefore, says: “during all the days” [in which the seemingly superfluous word
“all” comes to include this case, that since this house is unclean and must be
demolished, it will always defile those who enter it].-[Torath Kohanim 14:110].
[And anyone entering the house...] shall become unclean
until the evening [Since no mention of immersing garments is made here,
Scripture] teaches us that [the one who enters] the house does not defile [his]
garments. One might think that even if he remained in the house for the time of
אֲכִילַת
פְּרָס כְּדֵּי -the length of time it takes someone to eat an
average meal [i.e., half a loaf—that his garments would also remain undefiled].
Scripture, therefore, says: "(verse 47) “one who eats in the house shall
immerse his garments.” We know only if one eats [that his garments become
unclean]. How do we know that if someone lies down [in the house, his garments
become unclean]? Therefore, Scripture says (verse 47),"And whoever lies
down in the house, [shall immerse his garments]." I know only [that this law
applies to] someone who either eats or lies down. How do we know that [this law
applies also to] someone who did not eat or lie down [in the house]? Therefore,
Scripture (verse 47),"shall immerse... shall immerse." [The
repetition of this expression] includes [the case where the person merely
stayed in the house, that his garments become unclean]. If so, why are eating
and lying down mentioned? To give a measurement [of time] that it takes to eat
half a loaf for one who lies down [i.e., only if someone lies down in the house
for that period do his garments become unclean].-[Torath Kohanim 14:111]
48 [The following Rashi is more clearly understood after
learning Rashi on verse 44.]
But if the kohen comes [...] and comes [again] At the
end of the second week [of quarantine],
and looks [at the lesion], and behold, the lesion did
not spread This verse comes to teach [us] about a lesion that
has remained the same throughout [both] the first and second weeks [of
quarantine]. And what should be done to it]? One might think that it should be
pronounced clean, as is apparent from the plain meaning of this verse, which
continues: “the kohen shall pronounce the house clean.” Scripture, however,
concludes the verse with, “because the lesion has healed.” [God says:] I deem
clean only [the lesion] that has healed. And “healed” means only a house which
has been scraped and plastered, and the lesion did not recur. But this [house,
in which the lesion has neither disappeared nor spread], requires removal [of
the unclean stones], scraping, plastering, and a third week [of quarantine].
Thus, the following is how our verse is to be understood: "But if the
kohen comes [...] and comes [again] at the end of the second [week of
quarantine] and beholds, the lesion did not spread, he must plaster it, and
there is no plastering without removing [the unclean stones] and scraping.
[Then] after the house has been plastered, the kohen shall [pronounce] the
house clean if the lesion did not recur at the end of the week [of quarantine],
because the lesion has healed." But if it recurs, Scripture has already
explained regarding a [house with a] recurring lesion, that it requires
demolition.
57 To render decisions regarding the day of
uncleanness [I.e., to determine] which day renders it clean and
which day renders it unclean.
Rashi’s Commentary for B’Midbar (Num.) 28:9-15
10
The burnt offering of each Sabbath on its Sabbath But not the burnt offering of
this Sabbath on another Sabbath. For if they did not offer one up on this
Sabbath, I might think that two should be offered up on the following Sabbath.
Scripture therefore says, “on its Sabbath” to instruct us that if its day
passes, its offering is canceled.-[Sifrei Pinchas 40]
in
addition to the continual burnt offering This refers to the additional
[musaf] offerings, besides those two lambs of the continual burnt offering. And
it teaches us that they [the additional sacrifices] may be offered only between
the two continual offerings. Similarly, in the case of all the additional offerings
it says, “In addition to the continual burnt offering” for this
teaching.-[Sifrei Pinchas 40]
12
Three tenths
As is the case with the libations brought with a bull, for thus they are fixed
in the portion dealing with libations [see 15:9].
14
This is the burnt offering of each new month in its month However, once the
day passes, its offering is canceled, and there is no way to make it up.-[Sifrei
Pinchas 43]
15
And one young male goat...
All the additional-offering goats were brought to atone for defiling the
Sanctuary and it holy sacrifices, as is outlined in the Tractate of Shevuoth
(9a). The young male goat [brought] on the first day of the month differs
insofar as with regard to it Scripture says, “to the Lord.” This teaches you
that it atones for a case where there is no awareness [of the person’s
uncleanness] either before [entering the Temple or eating sacrificial food] or
after [the sin has been committed]. The only One aware of the sin is the Holy
One, blessed is He. We derive [the law of] the other young male goats from this
one. In the Aggadah, it is expounded thus: The Holy One, blessed is He, said,
“Bring atonement for Me because I diminished [the size of] the moon.” -[Shev.
9a]
it
shall be offered up in addition to the continual burnt offering This entire offering
[not just the young male goat]. and its libation [The phrase] “and its
libation” does not refer to the young male goat because sin-offerings have no
libations.
Ketubim: Tehillim
(Psalm) 78:56-72
|
RASHI |
TARGUM |
|
1.
A maskil of Asaph. Hearken, my people, to my instruction, extend your
ear to the words of my mouth. |
1. A teaching of the Holy Spirit, composed by
Asaph. Hear, O my people, my Torah; incline your ears to the utterances of my
mouth. |
|
2. I shall open my mouth with a parable; I shall
express riddles from time immemorial. |
2. I will open my mouth in a proverb; I will
declare riddles from ancient times. |
|
3. That we heard and we knew them, and our
forefathers told us. |
3. Which we have heard and known, and which our
fathers told to us. |
|
4. We shall not hide from their sons; to the last
generation they will recite the praises of the Lord, and His might and His
wonders, which He performed. |
4. We will not hide it from their sons, recounting
the psalms of the LORD to a later generation, and His might, and the wonders
that He performed. |
|
5. And He established testimony in Jacob, and He
set down a Torah in Israel, which He commanded our forefathers to make them
known to their sons. |
5. And He established a witness among those of
the house of Jacob, and He decreed a Torah among those of the
house of Israel, which He commanded our fathers to teach to their sons. |
|
6. In order that the last generation might know,
sons who will be born should tell their sons. |
6. So that another generation, sons still to be
born, should know; they will arise and tell it to their children. |
|
7. And they should put their hope in God, and not
forget the deeds of God, and keep His commandments. |
7.
And they will place their hope in God, and not forget the works of God,
and they will keep His commandments. |
|
8. And they should not be as their forefathers, a
stubborn and rebellious generation, who did not prepare its heart and whose
spirit was not faithful to God. |
8. And they will not be like their fathers, a stubborn
and vexing generation, a generation whose heart was not firm with its
lord, and its spirit was not faithful to God. |
|
9. The sons of Ephraim, armed archers, retreated
on the day of battle. |
9. While they were living in Egypt, the
sons of Ephraim became arrogant; they calculated the appointed time, and
erred; they went out thirty years before the appointed time, with weapons
of war, and warriors bearing bows. They turned around and were
killed on the day of battle. |
|
10. They did not keep the covenant of God, and
they refused to follow His Torah. |
10. Because they did not keep the covenant
of God and refused to walk in His Torah. |
|
11. They forgot His deeds and His wonders, which
He showed them. |
11. And the people, the house of Israel,
forgot His deeds and His wonders that He showed them. |
|
12. Before their forefathers He wrought wonders,
in the land of Egypt, the field of Zoan. |
12. In front of Abraham, Isaac, and Jacob, and
the tribes of their ancestors, He performed wonders in the land of Egypt,
the field of Tanis. |
|
13. He split the sea and took them across, He made
the water stand as a heap. |
13. He split the sea with the staff of Moses
their leader, and made them to pass through, and He made the water stand
up, fastened like a skin bottle. |
|
14. He led them with a cloud by day, and all night
with the light of fire. |
14. And He guided them with the cloud by day, and
all of the night with the light of fire. |
|
15. He split rocks in the desert and gave them to
drink as [from] great deeps. |
15. He split mountains with the staff of Moses
their leader in the wilderness; and He gave drink as if from the great
deeps. |
|
16. He drew flowing water from a rock and brought
down water like rivers. |
16. And He brought forth streams of water from
the rock, and He made water come down like flowing rivers. |
|
17. But they continued further to sin against Him,
to provoke the Most High in the desert. |
17. But they continued still to sin before Him,
to provoke anger in the presence of the Most High in the dry wilderness.
|
|
18. They tried God in their heart by requesting
food for their craving. |
18. And they tempted God in their heart, to ask
for food for their souls. |
|
19. And they spoke against God; they said,
"Can God set a table in the desert? |
19. And they complained in the presence of
the LORD; they said, "Is there the ability in the presence of God
to set a table in the wilderness?" |
|
20. True, He struck a rock and water flowed, and
streams flooded. Can He give meat too? Can He prepare flesh for His
people?" |
20. Behold, He already has smitten a rock,
and water gushed out, and streams flowed; is He also able to give bread, or
to arrange food for His people? |
|
21. Therefore, God heard and was incensed; fire
was kindled against Jacob, and also wrath ascended upon Israel. |
21. Then it was heard in the presence of
God, and He was angry, and fire was made to come up on those of the
house of Jacob, and also harsh anger came up on Israel. |
|
22. Because they did not believe in God and did
not trust in His salvation. |
22. For they did not believe in God, and did not
put their trust in His redemption. |
|
23. And He had commanded the skies from above, and
He had opened the portals of heaven. |
23. And He commanded the skies above and He opened
the windows of heaven. |
|
24. He had rained upon them manna to eat, and He
had given them corn of heaven. |
24. And He made descend on them manna to eat, and
He gave them the grain of heaven. |
|
25. Men ate the bread of the mighty; He sent them
provisions for satisfaction. |
25. The sons of men ate food that came
down from the abode of angels; He sent them provisions unto satiety. |
|
26. He caused the east wind to set forth in
heaven, and He led the south wind with His might. |
26. He made the east wind move in the
heavens, and guided the south wind by His strength. |
|
27. He rained down flesh upon them like dust, and,
like the sand of the seas, winged fowl. |
27. And He made flesh descend on them like
dust, and flying fowl like the sand of the sea. |
|
28. And He let it fall in the midst of their camp,
around their dwellings. |
28. And He made them fall in the midst of His
camp, round about its tents. |
|
29. They ate and were very satisfied, and He
brought them their desire. |
29. And they ate and were very satisfied; so He
brought to them their craving. |
|
30. They were not estranged from their desire; while
their food was still in their mouth, |
30. They did not turn from their craving, still
their food was in their mouth |
|
31. The wrath of God ascended upon them and slew
[some] of their stoutest and caused the chosen of Israel to fall. |
31. And the anger of God went up on them, and He
slew some of their champions, and He subdued the young men of Israel. |
|
32. Despite all this, they sinned again and did
not believe despite His wonders. |
32. For all this they sinned again, and did not
believe in His wonders. |
|
33. And He ended their days in vanity and their
years in terror. |
33. And He ended their days with nothingness, and
their years with disaster. |
|
34. When He slew them, they would seek Him, and
they would repent and pray to God. |
34. Whenever He killed them, they sought
Him, repenting; and they will repent and pray in the presence of God. |
|
35. And they remembered that God is their rock and
the Most High God is their Redeemer. |
35. And they remembered, for God is their strength,
and the Most High God is their Redeemer. |
|
36. They beguiled Him with their mouth, and with
their tongue they lied to Him. |
36. And
they enticed Him with their mouth, and they lie to Him with their tongue. |
|
37. Their heart was not sincere with Him; they
were not faithful in His covenant. |
37. Because their heart was not faithful to
Him, and they were not faithful in His covenant. |
|
38. But He is merciful, He expiates iniquity and
does not destroy; many times. He takes back His wrath and does not arouse all
His anger. |
38. But He is merciful, atoning for their sins,
and does not destroy them; and He frequently turns from His
anger, and He will not hasten all His wrath against them. |
|
39. He remembers that they are flesh, a spirit
that goes away and does not return. |
39. And He remembers that they are sons of flesh,
a breath that goes away and does not return. |
|
40. How often they provoked Him in the desert,
vexed Him in the wasteland! |
40. How they would rebel against Him in the
wilderness! They would cause anger in His presence in a desolate place.
|
|
41. They returned and tried God, and they sought a
sign from the Holy One of Israel. |
41. And they turned and tempted God, and brought
regret to the Holy One of Israel. |
|
42. They did not remember His hand, the day that
He redeemed them from distress. |
42. They did not remember His miracle, and
the day that He redeemed them from the oppressor. |
|
43. Who placed His signs in Egypt and His wonders
in the field of Zoan. |
43. Who set out His signs in Egypt, and His
wonders in the field of Tanis. |
|
44. He turned their canals into blood, and their
flowing waters they could not drink. |
44. And He turned their canals to blood,
and they could not drink from their streams. |
|
45. He incited against them a mixture of wild
beasts, which devoured them, and frogs, which mutilated them. |
45. He will incite against them a mass
of wild animals, and exterminate them; likewise frogs, and He will
slaughter them. |
|
46. He gave their produce to the finishing locusts
and their toil to the increasing locusts. |
46. And He gave and handed over their grain
to the grasshopper, and their toil to the locust. |
|
47. He killed their vines with hail and their
sycamore trees with locusts. |
47. And He stripped their vines with hail,
and their sycamores with locusts. |
|
48. He gave over their animals to the hail and
their cattle to the fiery bolts. |
48. And He handed over their cattle to the hail,
and their flocks to sparks of fire. |
|
49. He dispatched against them the kindling of His
anger-wrath, fury, and trouble, a delegation of evil messengers. |
49. He will incite against them two
hundred and fifty plagues in the harshness of His anger, in wrath,
and in hostility, and in woe; which are sent in due time by evil
messengers. |
|
50. He leveled a path for His anger; He did not
withhold their soul from death, and He delivered their body to pestilence. |
50. He will travel on the path of His harshness,
not keeping their soul from death, and handing over their cattle to
the plague. |
|
51. He smote every firstborn in Egypt, the first
fruit of their strength in the tents of Ham. |
51. And He slew all the firstborn in Egypt, the
beginning of their sorrow in the tents of Ham. |
|
52. Then He caused His people to journey like
sheep, and He led them as a flock in the desert. |
52. And He led his people like a flock, and guided
them like a sheep flock in the wilderness. |
|
53. He led them securely and they were not afraid,
and the sea covered their enemies. |
53. And He settled them securely, and they did not
fear; and the sea covered their enemies. |
|
54. He brought them to the border of His sanctuary,
this mountain that His right hand had acquired. |
54. And He brought them into the territory of the
site of the Temple, the same mountain that His right hand created. |
|
55. He drove out nations from before them, and
allotted them an inheritance by line, and He caused the tribes of Israel to
dwell in their tents. |
55. And He drove out the Gentiles before them, and
settled them in the lot of His inheritance, and settled
the tribes of Israel in their tents. |
|
56. Yet they tried and provoked the Most High God,
and did not keep His testimonies. |
56. But they tempted and provoked in the
presence of God Most High, and they did not keep His testimony. |
|
57. They turned back and dealt treacherously as
their forefathers; they turned around like a deceitful bow. |
57. And they relapsed and did evil like
their fathers; they became bent like a bow that shoots arrows. |
|
58. They provoked Him with their high places, and
with their graven images they angered Him. |
58. And they caused anger in His presence with
their libations; and they made Him jealous with their idols and
images. |
|
59. God heard and became incensed, and He utterly
rejected Israel. |
59. It was heard in the presence of God,
and He became angry, and His soul was very disgusted with Israel. |
|
60. And He abandoned the Tabernacle of Shiloh, the
tent that He had stationed among men. |
60. And He abandoned the tabernacle of Shiloh, the
tent where His presence did abide among the sons of men. |
|
61. He delivered His might into captivity, and His
glory into the hand of the adversary. |
61. And He handed over His Torah to
captivity, and His splendor to the hand of the oppressor. |
|
62. And He delivered His people to the sword, and
He became incensed with His inheritance. |
62. And He handed over His people to those who
slay with the sword, and became angry with His inheritance. |
|
63. Fire consumed his youths and his virgins were
not married. |
63. The fire consumed his young men, and his young
women were not respected. |
|
64. His priests fell by the sword, but his widows
did not weep. |
64. His priests will fall with the killing of the
sword, and his widows had no time to weep. ANOTHER TARGUM: At the
time when the Philistines captured the ark of the LORD, the priests of
Shiloh, Hophni and Phinehas fell by the sword; and at the time when
they informed his wives, they did not weep, for they too died on that
same day. |
|
65. And the
Lord awoke as one asleep, as a mighty man, shouting from wine. |
65. And the LORD woke up like a sleeper, like a man
who opens his eyes from wine. |
|
66. And He smote His adversaries from the rear; He
gave them perpetual disgrace. |
66. And He smote His oppressors on their
behinds with hemorrhoids; He gave them eternal disgrace. |
|
67. He rejected the tent of Joseph and did not
choose the tribe of Ephraim. |
67. And He was disgusted with the tabernacle spread
over the territory of Joseph; and He took no pleasure in the tribe
of Ephraim. |
|
68. He chose the tribe of Judah, Mount Zion, which
He loved. |
68. But He was pleased with the tribe of
Judah, with Mount Zion that He loves. |
|
69. And He built His Sanctuary like the high
heavens, like the earth He established it forever. |
69. And He built His sanctuary like the horn of
the wild ox, fixed like the earth that He founded forever and
ever. |
|
70. And He chose His servant David and took him from
the sheepcotes. |
70. And He was pleased with David His
servant, and took him from the flocks of sheep. |
|
71. From behind the nursing ewes He brought him,
to shepherd Jacob His people and Israel His heritage. |
71. And He brought him away from following
after sucklings to rule over Jacob his people, and over Israel his
inheritance. |
|
72. And He shepherded them according to the
integrity of his heart, and with the skill of his hands he led them. |
72. And He reigned over them in the
perfection of his heart, and he will guide them by the understanding of his
hands. |
|
|
|
Rashi’s Commentary on
Tehillim (Psalm) 78:56-72
2 ...my mouth with a parable They are
the words of Torah.
4 We shall not hide from their sons We, too,
shall not hide [these words] from our fathers’ sons by not letting them know
what they told us.
7 their hope Heb. כסלם , their hope, and so (Job 31:24): “If I made gold
my hope (כסלי) .”
8 as their forefathers who were
in Egypt and in the desert.
9 The sons of Ephraim who left
Egypt forcefully before the end [of the exile] and trusted in their might and
in their arrows. Ultimately, they retreated and fled on the day of battle, as
is delineated (I Chron. 7:21): “and the men of Gath, who were born in the land,
slew them.”
archers Heb. רומי , who cast and shoot, as (Exod. 15:1): “cast (רמה) into
the sea.”
12 Before their forefathers He
wrought wonders (NeverthelessShem Ephraim) Afterwards, when the end arrived,
they too “continued to sin against Him,” as he further concludes. (Another explanationShem
Ephraim) Before their forefathers Abraham, Isaac, and Jacob came beside the
sea, and the Holy One, blessed be He, showed them how He was redeeming their
children.
13 as a heap Heb. נד , a tall heap, as Onkelos renders (Exod. 15:8):
“the flowing water stood up like a נֵד ,” stood up like a wall.
15 He split rocks (Exod. 17:6): “and you
shall strike the rock.”
and He gave them to drink as [from] great deeps in the
great deeps. Even as they went through the midst of the sea, whose waters are
salty, He sweetened fountains for them in the midst of the sea.
16 and brought down water like rivers [Water]
that was flowing from the well. The princes would make a line with their staffs
and the water would be drawn after them to the encampment of each tribe, as the
matter that is stated (Num. 21:18): “by the order of the lawgiver, with their
staffs,” as is explained in tractate Makkoth.
17 to provoke Heb. למרות , to provoke, as (Deut. 9:7): “you have been
provoking (ממרים) .”
20 flesh Heb. שְׁאֵר , flesh.
21 fire was kindled against Jacob Heb. נשקה , as (Ezek. 39:9): “and make fires and heat up (והשיקו) ,” which is an expression of heating and burning. As it is
written (Num. 11:1): “and God’s fire broke out against them.”
25 bread of the mighty Bread of
the angels. Another explanation: אַבִּירִים means אֵבָרִים , limbs, for it was absorbed into the limbs, and
they did not have to excrete.
26 He caused the east wind to set forth (Num.
11:31): “And a wind set forth from the Lord, and it made quails fly.”
30 They were not estranged from their desire They did
not become estranged from their desire, for they achieved all their desire.
Another explanation: לא זרוּ
מתאותם They were not distanced from their desire until the retribution
came upon them. “While their food was still in their mouth, the wrath of the
Lord (sic), etc.”
31 and...the chosen of Israel The
chosen of them and the men of the assembly, הָאסַפסוּף (Num. 11:4). They are the elders, as it is said
(Num. 11: 16): “Assemble (אספו) to Me, etc.”
34 When He slew them, etc. Yet all
this was not in truth, but with guile in their mouth and by lying with their
tongue.
37 Their heart was not sincere as with
their mouth.
38 But He is merciful to them
and constantly expiates their iniquity, and He did not destroy them.
many times Many times He withdraws His wrath from them, and even
if He punishes them, He does not arouse all His anger but little by little,
because He remembers that they are flesh and that the evil inclination is
hidden in their heart. That is a spirit that goes away when they die, and
that spirit does not return to them in the world to come. When they are
resurrected, the evil inclination will have no control over them. “A spirit
that goes away and does not return” cannot be explained to mean their spirit of
life, because if you say so, you have denied the resurrection of the dead.
In this manner, it is explained in Aggadath Tehillim (Mid Ps. 78:8).
40 How often [How
many] times.
they provoked him always in
the desert.
41 they sought a sign Heb. התוו , an expression of a sign, as (Ezek. 9:4): “and set a mark (והתוית
תו) .” “A mark” is an expression of
a wonder and a trial. They asked him for a sign and a mark (Exod. 17:7): “Is
the Lord in our midst or not?”
45 which mutilated them They
would pull off their testicles.
47 with locusts Heb. בחנמל , the name of the locust. According to the Midrash
(Mid. Ps. 78:13) [it is composed of the following words]: בָּא חָן
מָל , it comes, encamps, and cuts.
It cut off the greens of the tree and the grass and ate it.
48 He gave over their
animals to hail When the hail began to fall, the Egyptian drove his
sheep (his animal) into the house, and the hail came before him like a wall.
The Egyptian slaughtered it [the animal] and put it on his shoulder, to take it
to his house to eat it, but the birds came and took it from him. That is [the
meaning of] “and their cattle to the birds (לרשפים) ,” as (Job. 5:7): “but flying creatures (בני רשף) fly upward.” This is its midrashic interpretation
(Mid. Ps. 78:14), but according to its simple meaning, רשפים are bolts of fire, as it is written (Exod. 9:24): “and fire
flaming within the hail.”
50 He leveled a path for His
anger Although the plagues were dispatched in anger, they performed only
their orders; what they were commanded to kill, they killed, but nothing else.
They went in their paths. In other commentaries I found as follows:
He leveled a path for His
anger When He smote every firstborn in Egypt, He showed the way for [the
angel] who was destroying with anger to enter the houses of the Egyptians, but
not the houses of the children of Israel.
...and...their body Heb. וחיתם , their body.
55 He drove out...from
before them the seven nations.
in their tents of the nations.
56 Yet they tried and
provoked during the days of the judges.
57 like a deceitful bow which
does not shoot the arrow to the place the archer wishes.
61 He delivered His might
into captivity He delivered the Ark and the tablets into the hands
of the Philistines.
63 Fire consumed his youths [The
fire of] His wrath.
were not married Heb. לא הוללו . They were not married by being brought into a
litter [under] a canopy because the youths died in battle. הוּלָלוּ is an expression of nuptials (הִלוּלָא) in Aramaic. Our Sages, however, explained it in
reference to Nadab and Abihu (Mid. Ps. 78:18), but I feel uncertain about
explaining it that way because he already commenced with the Tabernacle of
Shiloh.
64 His priests fell by the
sword Hophni and Phinehas.
but his widows did not weep Even his
widow was not allowed to bewail him, for she too died on the day of the
tidings, as it is said (I Sam. 4:19): “And she knelt and gave birth, for her
pains had suddenly come upon her.”
65 shouting Heb. מתרונן , awaking and strengthening himself with speech to
awaken from his wine. מתרונן is an expression of רנה , shouting.
66 And He smote His
adversaries from the rear Plagues of the rear with hemorrhoids, which is a
disgrace of perpetual ridicule for them.
67 He rejected the tent of
Joseph That is Shiloh, which is in Joseph’s territory.
69 And He built His
Sanctuary like the high heavens, etc. Like the heavens and the earth, about which two hands
are mentioned, as it is stated (Isa. 48:13): “Even My hand laid the foundation
of the earth, and My right hand measured the heavens with handbreadths.” Also
the Temple was with two hands, as it is said (Exod. 15:17): “Your hands
established.” (Cf. Mechilta, Shirah 10, Keth. 5a, Rashi to Exod. 15:17.) Another
explanation:
And He built His Sanctuary
like the high heavens, like the earth He established it Just as
heaven and earth have no substitute, neither does the Temple have a substitute
in which to let the Shechinah rest.
70 and took him from the sheepcotes
Heb. ממכלאתצאן , from the stalls of the sheep, as (Hab. 3:16):
“The flock will be cut off from the fold (ממכלה) .”
71 From behind the nursing
ewes He brought him For he would shepherd the nursing ewes for his
father, because he was merciful and would bring the kids first and feed them
the upper tips of the grasses, which are tender. Then after them he would bring
out the he-goats, who would eat the middle of the grasses, and afterwards, he
would bring out the older ones, who would eat the roots. Said the Holy One,
blessed be He, “This one is fit to shepherd My people.”
Ashlamatah:
Isaiah 5:8-16
+ 6:3
|
Rashi |
Targum |
|
8.
¶ Woe to those who join a house to a house; a field to a field they draw
near; until there is no place, and you will be settled alone in the midst of
the land. |
8.
Woe to those who join house to house, adding the field of oppression to their
fields, saying: Until we posses every place – and thinking they will dwell
alone in the midst of the land. |
|
9.
In my ears [spoke] the Lord of Hosts, "Truly, great houses shall
become desolate, yea, large ones and good ones, without inhabitants. |
9.
The prophet said, This was decreed before the LORD of Hosts when I was
hearing with my ears: “Surely many houses will be desolate, large and
beautiful houses, without inhabitant. |
|
10.
For ten acres of vineyard will produce one bath, and the seed of a
homer shall produce an ephah. {S} |
10.
For because of the sin that they did not give the tithes, a place of ten lots
of vineyard will yield one bath, and a place of a cor of seed will yield
three Seahs.” |
|
11.
Woe to those who rise early in the morning; they pursue strong wine.
They sit until late in the evening; wine inflames them. |
11.
Woe to those who arise early in the morning to drink, running after old wine,
tarrying to depart, spending the evening on their couches, the wine of
oppression inflaming them! |
|
12.
And there are harp and lute, tambourine and flute, and wine at their
drinking feasts; and the work of the Lord they do not regard, and the deed of
His hands they have not seen. |
12.
And their feasts are by means of lyre and harp, lute and flute and wine; but
they do not regard the Law of the LORD, or see the work of His might. |
|
13.
Therefore, My people shall go into exile because of lack of knowledge, and
its esteemed ones shall die of hunger, and its multitude shall be parched
from thirst. |
13.
Therefore My people go into exile because they did not know the Law
and their honoured men die of hunger and their multitudes of scarcity, of
drought. |
|
14.
Therefore, the nether-world has expanded itself and opened its mouth
without measure, and her splendor and her populace and multitudes, shall
descend and those who rejoice therein. |
14.
Therefore Sheol has enlarged its apetite and opened its mouth beyond measure,
and their honoured men and their multitudes go down, their throng and he who
is strong among them. |
|
15.
And man shall be humbled, and man shall be brought low, and the eyes
of the haughty shall be brought low. |
15.
And a man is humbled and men’s strength is faint and the eyes of the haughty
are humbled. |
|
16.
And the Lord of Hosts will be exalted in judgment, and the Holy God
shall be hallowed with equity. |
16.
But the LORD is strong in judgment and God, the Holy One, is holy in virtue. |
|
17.
And lambs shall graze at their wont, and sojourners shall eat the
ruins of the fat ones. {S} |
17.
Then will the righteous/generous be nurtured and increase as was said
concerning them, and the righteous/generous will possess the possessions of
the wicked/Lawless. |
|
18.
Woe to those who draw the iniquity with ropes of nothingness, and like
cart ropes is the sin. |
18.
Woe to those who begin to sin a little, drawing sins with the cords of
vanity, continuing and increasing until sins are strong as cart ropes. |
|
19.
Those who say, "Let Him hurry; let Him hasten His deed, so that
we may see; and let the counsel of the Holy One of Israel approach and
come." {P} |
19.
who say, “When will He make haste, will He reveal His wonders that we may
see? And let the counsel of the Holy One of Israel draw near, and let it
come, that we may know it.” |
|
|
|
|
1.
¶ In the year of the death of King Uzziah, I saw the Lord sitting on a
high and exalted throne, and His lower extremity filled the Temple. |
1.
In the year that King Uzziah was struck with it, the prophet said, I saw the
glory of the LORD resting upon a throne, high and lifted up in the heavens of
the height; and the Temple was filled by the brilliance of His glory. |
|
2.
Seraphim stood above for Him, six wings, six wings to each one; with
two he would cover his face, and with two he would cover his feet, and with
two he would fly. |
2.
Holy attendants were in the height before Him; each had six wings: with two
He covered His face, that He might not see, and with two He covered His body,
that He might not be seen, and with two He ministered. |
|
3.
And one called to the other and said, "Holy, holy, holy is the
Lord of Hosts; the whole earth is full of His glory." |
3.
And one was crying to another saying, “Holy in the heavens of the height, His
sanctuary, Holy upon the earth, the work of His might, Holy in eternity is
the LORD of Hosts; the whole earth is filled with the brilliance of His
glory. |
|
4.
And the doorposts quaked from the voice of him who called, and the
House became filled with smoke. |
4.
And the posts of the Temple thresholds quacked from the sound of the speech
and the Sanctuary was filled with the dense cloud. |
|
5.
And I said, "Woe is me for I am lost, for I am a man of unclean
lips, and amidst a people of unclean lips I dwell, for the King, the Lord of
Hosts have my eyes seen. |
5.
And I said, “Woe is me! For I have sinned; for I am a man liable to
chastisement, and I dwell in the midst of people that are defiled with sins;
for my eyes have seen the glory of the Shekhinah of the eternal king, the
LORD of Hosts! |
|
6.
And one of the seraphim flew to me, and in his hand was a glowing
coal; with tongs he had taken it from upon the altar. |
6.
Then there was given to me one of the attendants and in his mouth there was a
speech which he took before Him whose Shekhinah is upon the throne of glory
in the heavens of the height, above the altar. |
|
7.
And he caused it to touch my mouth, and he said, "Behold,
this has touched your lips; and your iniquity shall be removed, and your sin
shall be atoned for." |
7.
And he arranged [it in] my mouth and said: “Behold, I have placed the
words of My Prophecy in your mouth, and your sins will be taken away and your
guilt atoned for.” |
|
8.
And I heard the voice of the Lord, saying, "Whom shall I send,
and who will go for us?" And I said, "Here I am; send me." |
8.
And I heard the voice of the Memra of the LORD which said: “Whom will I send
to prophesy, and who will go to teach?” Then I said, “Here I am, send me.” |
|
9.
And He said, "Go and say to this people, 'Indeed you hear, but
you do not understand; indeed you see, but you do not know.' |
9.
And He said, “Go and speak to thise people who hear indeed, but do not
understand, and see indeed, but do not perceive. |
|
10.
This people's heart is becoming fat, and his ears are becoming heavy,
and his eyes are becoming sealed, lest he see with his eyes, and hear with
his ears, and his heart understand, and he repent and be healed." |
10.
Make the heart of this people dull, and their ears heavy and shut their eyes;
lest they see with their eyes and hear with their ears, and understand with
their hearts, and repent and it is forgiven them.” |
|
11.
And I said, "Until when, O Lord?" And He said, "Until
cities be desolate without inhabitant and houses without people, and the
ground lies waste and desolate. |
11.
Then I said, “How long, O LORD?” And He said, “Until the cities are
devastated, without inhabitant, and the houses without men, and the land lies
desolate and devastated, |
|
12.
And the Lord removes the people far away, and the deserted places be
many in the midst of the land. |
12.
and the LORD removes the sons of men and devastation increases in the midst
of the land. |
|
13.
And when there is yet a tenth of it, it will again be purged, like the
terebinth and like the oak, which in the fall have but a trunk, the holy seed
is its trunk." {P} |
13.
And one in ten they will be left in it and they will again be for scorching
like the terebinth of the oak, which when their leaves drop off appear dried
up, and even then they are green enough to retain from them the seed. So the
exiles of Israel will be gathered and they will return to their land.” For
the holy seed is their stump. |
|
|
|
Special
Ashlamatah I: Isaiah
61:10
– 63:9
|
Rashi |
Targum |
|
10.
¶ I will rejoice with the Lord; my soul shall exult with my God, for He
has attired me with garments of salvation, with a robe of righteousness He
has enwrapped me; like a bridegroom, who, priestlike, dons garments of glory,
and like a bride, who adorns herself with her jewelry. |
10.
Jerusalem said, I will greatly rejoice in the Memra of the LORD, my soul will
exult in the salvation (Yeshua) of my God; for He has clothed me in garments of
salvation (Yeshua), He has wrapped me with a robe of virtue, as the
bridegroom who prospers in his canopy, and as the high priest who is prepared
in his garments, and as the bride who is adorned with her ornaments. |
|
11.
For, like the earth, which gives forth its plants, and like a garden
that causes its seeds to grow, so shall the Lord God cause righteousness and
praise to grow opposite all the nations. |
11.
For as the earth which brings forth its growth, and as a channelled garden
which increases what is sown in it, so the LORD God will disclose the virtue
and the praise of Jerusalem before all the Gentiles. |
|
|
|
|
1.
For the sake of Zion, I will not be silent, and for the sake of
Jerusalem I will not rest, until her righteousness comes out like brilliance,
and her salvation burns like a torch. |
1.
Until I accomplish salvation for Zion, I will not give rest to the Gentiles,
and until I bring concolation for Jerusalem, I will not give quiet to the
kingdoms; until her light is revealed as the dawn, and her salvation (Yeshua)
burns as a torch. |
|
2.
And nations shall see your righteousness, and all kings your glory,
and you shall be called a new name, which the mouth of the Lord shall
pronounce. |
2.
The Gentiles will see your innocence, and all the kings your glory; and they
will call you by the new name which by His Memra the LORD will make clear. |
|
3.
And you shall be a crown of glory in the hand of the Lord and a kingly
diadem in the hand of your God. |
3.
You will be a diadem of joy before the LORD, and a crown of praise before
your God. |
|
4.
No longer shall "forsaken" be said of you, and
"desolate" shall no longer be said of your land, for you shall be
called "My desire is in her," and your land, "inhabited,"
for the Lord desires you, and your land shall be inhabited. |
4.
You will no more be termed Forsaken, and your land will no more be termed
Desolate; but you will be called, Those who do My pleasure in her, and your
land Inhabitant, for there will be pleasure before the LORD in you, and your
land will be inhabited. |
|
5.
As a young man lives with a virgin, so shall your children live in
you, and the rejoicing of a bridegroom over a bride shall your God rejoice
over you. |
5.
For just as a young man cohabits with a virgin, so will your sons co-inhabit
in your midst, and just as the bridegroom rejoices with the bride, so will
your God rejoice over you. |
|
6.
On your walls, O Jerusalem, I have appointed watchmen; all day and all
night, they shall never be silent; those who remind the Lord, be not silent. |
6.
Behold, the deeds of your fathers, the righteous/generous, O city of
Jerusalem, are prepared and watched before Me; all the day and all the night
continually they do not cease. The remembrance of your benefits is spoken of
before the LORD, it does not cease. |
|
7.
And give Him no rest, until He establishes and until He makes
Jerusalem a praise in the land. |
7.
And their remembrance will not cease before Him until He establishes
Jerusalem and makes it a praise in the earth. |
|
8.
The Lord swore by His right hand and by the arm of His strength; I
will no longer give your grain to your enemies, and foreigners shall no
longer drink your wine for which you have toiled. |
8.
The LORD has sworn by His right hands and by His arm of strengthening: “I
will not again give you grain to be food for your enemies, and the sons of
Gentiles will not drink your wine for which you have labored. |
|
9.
But its gatherers shall eat it and they shall praise the Lord, and its
gatherers shall drink it in My holy courts. {S} |
9.
But those who garner the grain will eat it and give praise before the LORD;
and those who press the wine will drink it in My holy courts. |
|
10.
Pass, pass through the portals, clear the way of the people, pave,
pave the highway, clear it of stones, lift up a banner over the peoples. |
10.
Prophets, go through and return by the gates, turn the heart of the people to
a correct way; announce good reports and consolations to the
righteous/generous who have removed the impulsive fantasy which is like a
stone of stumbling, lift up an ensign over the peoples. |
|
11.
Behold, the Lord announced to the end of the earth, "Say to the
daughter of Zion, 'Behold your salvation has come.' " Behold His reward
is with Him, and His wage is before Him. |
11.
Behold, the lord HAS PROCLAIMED TO THE END OF THE EARTH: Say to the
congregation of Zion, Behold your saviour is revealed; “Behold, the reward of
those accomplishing His Memra is with him, and all their deeds are disclosed
before him.” |
|
12.
And they shall call them the holy people, those redeemed by the Lord,
and you shall be called, "sought, a city not forsaken." {S} |
12.
And they will be called the Holy people, the redeemed of the LORD; and you
will be called Sought Out, a city which is not forsaken. |
|
|
|
|
1.
Who is this coming from Edom, with soiled garments, from Bozrah, this
one [Who was] stately in His apparel, girded with the greatness of His
strength? "I speak with righteousness, great to save." |
1.
He is about to bring a stroke upon Edom, a strong avenger upon Bozrah, to
take the just retribution of His people, just as He swore to them by His
Memra. He said, Behold I am revealed – just as I spoke – in virtue, there is
great force before Me to save. |
|
2.
Why is Your clothing red, and your attire like [that of] one who trod
in a wine press? |
2.
Why will mountains be red from the blood of those killed, and plains gush
forth like wine in the press? |
|
3.
"A wine press I trod alone, and from the peoples, none was with
Me; and I trod them with My wrath, and I trampled them with My fury, and
their life blood sprinkled on My garments, and all My clothing I soiled. |
3.
“Behold, as grapes trodden in the press, so will slaughter increase among the
armies of the peoples, and there will be no strength for them before Me; I
will kill them in My anger and trample them in My wrath; I will break the
strength of their young ones before Me, and I will annihilate all their wise
ones. |
|
4.
For a day of vengeance was in My heart, and the year of My redemption
has arrived. |
4.
For the day of vengeance is before Me, and the year of My people’s salavation
(Yeshua) has come. |
|
5.
And I looked and there was no one helping, and I was astounded and
there was no one supporting, and My arm saved for Me, and My fury- that
supported Me. |
5.
It was disclosed before Me, but there was no man whose deeds were good; it
was known before Me, but there was no person who would arise and beseech
concerning them; so I saved them by My arm of strengthening, and by the Memra
of My pleasure I helped them. |
|
6.
And I trod peoples with My wrath, and I intoxicated them with My fury,
and I brought their power down to the earth." {S} |
6.
I will kill the peoples in My anger, I will trample them in My wrath, and I
will cast to the lower earth those of their mighty men who are killed.” |
|
7.
The kind acts of the Lord I will mention, the praises of the Lord,
according to all that the Lord bestowed upon us, and much good to the house
of Israel, which He bestowed upon them according to His mercies and according
to His many kind acts. |
7.
The prophet said, I am recounting the benefits of the LORD, the praises of
the LORD, according to all that the LORD has granted us, and His great
goodness to the house of Israel which He has granted them according to His
mercy, according to the abundance of His benefits. |
|
8.
And He said, "They are but My people, children who will not deal
falsely." And He became their Savior. |
8.
For He said, Surely they are My people, sons who will not deal falsely; and
His Memra became their Saviour. |
|
9.
In all their trouble, He did not trouble [them], and the angel of His
presence saved them; with His love and with His pity He redeemed them, and He
bore them, and He carried them all the days of old. |
9.
In every time that they sinned before Him so as to bring affliction upon
themselves, He did not afflict them, an angel sent from Him saved them, in
His love and in His pity upon them He delivered them; He lifted them up and
carried them all the days of old. |
|
|
|
Special
Ashlamatah II: I Samuel 20:18 & 42
|
Rashi |
Targum |
|
18.
And Jonathan said to him, "Tomorrow is the new moon, and you will
be remembered, for your seat will be vacant. |
18.
And Jonathan said to him: “Tomorrow is the (new) moon, and you will be sought
out, for your dining place will be empty.” |
|
42.
And Jonathan said to David, "Go in peace! (And bear in mind) that
we have sworn both of us in the name of the Lord, saying, 'May the Lord be
between me and you, and between my descendants and your descendants forever.'
" And he arose and went away; and Jonathan came to the city. |
42.
And Jonathan said to David: “Go in peace, for the two of us have sworn by the
name of the LORD saying, ‘May the Memra of the LORD be a witness between me
and you, and between my sons and your sons forever.’” And he arose and went,
and Jonathan entered the city. |
|
|
|
1 Tsefet (Peter) 5:12-14
|
CLV[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
12.
Through Silvanus, a faithful brother, as I am reckoning, I write briefly to
you, entreating and deposing that this is the true grace of God, in which you
are to stand." |
12. These few [things], as I think of [them], I
wrote to you by way of Silvanus, a faithful brother. And I am persuading and
bearing witness that this is the true grace of God in which you stand. |
12. Διὰ
Σιλουανοῦ ὑμῖν
τοῦ πιστοῦ ἀδελφοῦ,
ὡς λογίζομαι,
δι᾽ ὀλίγων ἔγραψα,
παρακαλῶν καὶ ἐπιμαρτυρῶν
ταύτην εἶναι ἀληθῆ
χάριν τοῦ Θεοῦ
εἰς ἣν ἑστήκατε. |
12 בְּיַד
סִלְוָנוֹס
הָאָח
הַנֶּאֱמָן
כִּי כֵן
אֶחֱשֹׁב
כָּתַבְתִּי
אֲלֵיכֶם
בִּדְבָרִים
מְעַטִּים
לְהַזְהִיר
אֶתְכֶם וּלְהָעִיד
כִּי חֶסֶד
הָאֱלֹהִים
הַזֶּה אֲשֶׁר
עֲמַדְתֶּם
בּוֹ אֱמֶת
הוּא׃ |
|
13.
Greeting you is the ecclesia in Babylon, chosen together with you, and Mark,
my son. " |
13.
The chosen church that is in Babylon and Mark, my son, greet you. |
13.
ἀσπάζεται ὑμᾶς
ἡ ἐν Βαβυλῶνι
συνεκλεκτὴ, καὶ
Μᾶρκος ὁ υἱός
μου. |
13 קְהִלַתְּכֶם
אֲשֶׁר
בְּבָבֶל
הַנִּבְחָרָה
אִתְּכֶם וּמַרְקוֹס
בְּנִי
שֹׁאֲלִים
לִשְׁלוֹמְכֶם׃
|
|
14.
Greet one another with a kiss of love. Peace to you all that are in Christ.
Amen! |
14.
Greet one another with a holy kiss. Peace [be] with all those who are
in Christ. Amen. |
14.
ἀσπάσασθε ἀλλήλους
ἐν φιλήματι ἀγάπης.
Εἰρήνη ὑμῖν πᾶσι
τοῖς ἐν Χριστῷ
Ἰησοῦ. ἀμὴν. |
14 שַׁאֲלוּ
אִישׁ
אֶת־רֵעֵהוּ
לְשָׁלוֹם
בִּנְשִׁיקַת
אַהֲבָה
שָׁלוֹם
לָכֶם
כֻּלְּכֶם
אֲשֶׁר
בַּמָּשִׁיחַ
יֵשׁוּעַ
אָמֵן׃ |
|
|
|
|
|
Hakham’s
Rendition
12.
I wrote to you by [means of] a few words by way of Silvanus/Silas/Lucius/Luke/Hillel
the faithful brother, as I continue logically pondering, strengthening and
testifying this to be the[continuing] true mercy of God, in which you stand [in
the Amidah].
13.
The jointly chosen congregation in Babylon does salute you, and [also] Mark
(Mordechai) my son/Talmid = Disciple.
14.
[Embrace as you] greet one another with a kiss of affection; Shalom to you all
who are in Yeshua the Messiah, Amen!
v.12
– I wrote to you by [means of] a few words by way of Silvanus/Silas/Lucius/Luke/Hillel
the faithful brother, as I continue logically pondering, strengthening and
testifying this to be the[continuing] true mercy of God, in which you stand [in
the Amidah]. - Here
we launch my thesis that Silavanus, Silas, Lucius, Luke and Hillel are names
for the same person. Furthermore, I propose that Luke/Hillel, “the beloved
physician” was a Talmid of Hakham Tsefet before he became Hakham Shaul’s
assistant/scribe. This position, makes the three pillars in Jerusalem, Ya’aqob
(the brother of Yeshua), Yochanan, and Hakham Tsefet becoming the pre-eminent
Hakhamim of the Nazarean movement rather than Hakham Shaul. In fact as we shall
see later in the Gemarah of Luke, Hakham Shaul was a Talmid of Hakham Tsefet,
and with greater authority in the Nazarean movement.
In
this manner we agree with the Catholic Christians that Hakham Tsefet was the
pre-eminent Hakham of the Nazarean movement, whilst we disagree completely with
Christianity on an over-emphasis on Hakham Shaul which they call “the other
Messiah.” Hakham Shaul, according to the Jewish Laws of Hermenutics, writing in
the Remes, could not depart from what already was explained in the Peshat by
Hakham Tsefet in Mark, 1 & 2 Peter and Jude, for the Peshat is the main
framework upon which the Remes expounds and clarifies. In this view, it is
therefore necessary and logical that Luke/Hillel would have spent some
considerable time training under Hakham Tsefet.
Strengthening
– The
Greek word here is παρακαλῶν
from (Strong’s # G3870) παρακαλέω
(PARAKALEO), and meaning: to console, to encourage, to strengthen by
consolation, to comfort, and to exhort. This words is associated to the Greek
word PARAKLITOS and translated normally as “comforter.” This last pericope of
the first Epistle of Hakham Tsefet by the hand of Dr. Luke, clearly is marked
to be read on the last of the seven Sabbaths of
Consolation/Comfort/Strengthening of Israel immediately after the 9th
of Ab.
testifying
this to be the[continuing] true mercy of God, in which you stand [in the
Amidah] – Hakham
Tsefet closes this Epistle by stating that the program of salvation and
redemption since the destruction of the Temple is to be found in the most
solemn of prayers in the Jewish Synagogue – the Amidah (also known as The
Prayer, or the Prayer of The 18 Blessings), and which is recited in a standing
position. The mercy of Ha-Shem, most blessed be He, channelled through the
Messiah stands on the systematic blessings and prayers of the Amida. Anyone
wanting to find a program for our redemption needs only to carefully examine
the Amida or its shortened version known as the Master’s Prayer (cf. http://www.betemunah.org/amida.html).
v.13 – The jointly chosen congregation
in Babylon does salute you, and [also] Mark (Mordechai) my son/Talmid =
Disciple. – Many
ask where is this Babylon? Some interpreters leave altogether the Peshat and
start delving into a Remes/Midrashic interpretation of this word. However, we
need to be aware that we are in a Peshat text, and we must read literally into
this word. The truth of the matter is that Hakham Tsefet when composing this
Epistle was resident somewhere in Babylon and presiding over all the Nazarean
Congregations in that region.
With
regards to the word “son” used for Mark (i.e. Hebrew: Mordechai), it is a terms
which not only fathers use for their sons, but also Hakhamim for their
Talmidim. I think that here the later makes much more sense. It appears then,
that Luke/Hillel was Hakham Tsefet’s advanced Talmid and Scribe, and when later
Hakham Shaul was ordained and deputised to Asia Minor, Hakham Tsefet gave
Hakham Shaul Luke/Hillel as his scribe and he retained then the younger Mark.
v.
14 - [Embrace as you] greet one another with a kiss of affection; Shalom to you
all who are in Yeshua the Messiah, Amen! – Embracing one another and kissing
each other seems to have been the ultimate expression of affection between
Nazarean Brethren. One should be careful in doing this with people who are just
converting, and do not extend to them too quickly such expressions of valued
brotherhood until such have come fully to accept for themselves the yoke of the
Commandments and the yoke of the Governance of G-d through Yeshua the Messiah.
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David &
Giberet Dr. Elisheba bat Sarah
Vayikra (Leviticus) 14:33-57
Tehillim (Psalm) 78:56-72
Yeshayahu (Isaiah) 5:8-16 + 6:3
Yeshayahu (Isaiah) 61:10 –
63:9
1 Tsefet (Peter) 5:12-14
The
verbal tallies between the Torah and the Psalm are:
Brought
/ Come - בוא,
Strong’s number 0935.
Land
/ Earth - ארץ,
Strong’s number 0776.
Put
/ Give / Delivered - נתן,
Strong’s number 05414.
The
verbal tallies between the Torah and the Ashlamata are:
HaShem
- יהוה,
Strong’s number 03068.
Land
/ Earth - ארץ,
Strong’s number 0776.
House
- בית,
Strong’s number 01004.
The
verbal tallies between the Torah and the special Ashlamata are:
HaShem
- יהוה,
Strong’s number 03068.
Speak
- דבר,
Strong’s number 01696.
Say
- אםר,
Strong’s number 0559.
Brought
/ Come - בוא,
Strong’s number 0935.
Land
/ Earth - ארץ,
Strong’s number 0776.
Put
/ Give / Delivered - נתן,
Strong’s number 05414.
House
- בית,
Strong’s number 01004.
Vayikra
(Leviticus) 14:33
And the LORD <03068> spake <01696> (8762) unto Moses and unto
Aaron, saying <0559> (8800),
34
When ye be come <0935> (8799) into the land <0776> of Canaan, which
I give <05414> (8802) to you for a possession, and I put <05414>
(8804) the plague of leprosy in a house <01004> of the land <0776>
of your possession;
Tehillim
(Psalm) 78:71
From following the ewes great with young he brought <0935> him to feed
Jacob his people, and Israel his inheritance.
Tehillim
(Psalm) 78:69
And he built his sanctuary like high palaces, like the earth <0776> which
he hath established for ever.
Tehillim
(Psalm) 78:61
And delivered <05414> his strength into captivity, and his glory into the
enemy’s hand.
Tehillim
(Psalm) 78:66
And he smote his enemies in the hinder parts: he put <05414> them to a
perpetual reproach.
Yeshayahu
(Isaiah) 5:8
Woe unto them that join house <01004> to house <01004>, that lay
field to field, till there be no place, that they may be placed alone in the
midst of the earth <0776>!
Yeshayahu
(Isaiah) 5:9
In mine ears said the LORD <03068> of hosts, Of a truth many houses
<01004> shall be desolate, even great and fair, without inhabitant.
Yeshayahu
(Isaiah) 5:12
And the harp, and the viol, the tabret, and pipe, and wine, are in their
feasts: but they regard not the work of the LORD <03068>, neither
consider the operation of his hands.
Yeshayahu
(Isaiah) 5:16
But the LORD <03068> of hosts shall be exalted in judgment, and God that
is holy shall be sanctified in righteousness.
Yeshayahu
(Isaiah) 61:10
I will greatly rejoice in the LORD <03068>, my soul shall be joyful in my
God; for he hath clothed me with the garments of salvation, he hath covered me
with the robe of righteousness, as a bridegroom decketh himself with ornaments,
and as a bride adorneth herself with her jewels.
Yeshayahu
(Isaiah) 61:11
For as the earth <0776> bringeth forth her bud, and as the garden causeth
the things that are sown in it to spring forth; so the Lord GOD <03068>
will cause righteousness and praise to spring forth before all the nations.
Yeshayahu
(Isaiah) 62:4
Thou shalt no more be termed <0559> Forsaken; neither shall thy land
<0776> any more be termed <0559> Desolate: but thou shalt be called
Hephzibah, and thy land Beulah: for the LORD <03068> delighteth in thee,
and thy land shall be married.
Yeshayahu
(Isaiah) 62:7
And give <05414> him no rest, till he establish, and till he make
Jerusalem a praise in the earth <0776>.
Yeshayahu
(Isaiah) 62:8
The LORD <03068> hath sworn by his right hand, and by the arm of his
strength, Surely I will no more give <05414> thy corn to be meat for
thine enemies; and the sons of the stranger shall not drink thy wine, for the
which thou hast laboured:
Yeshayahu
(Isaiah) 62:11
Behold, the LORD <03068> hath proclaimed unto the end of the world
<0776>, Say <0559> ye to the daughter of Zion, Behold, thy
salvation cometh <0935>; behold, his reward is with him, and his work
before him.
Yeshayahu
(Isaiah) 63:1
Who is this that cometh <0935> from Edom, with dyed garments from Bozrah?
this that is glorious in his apparel, travelling in the greatness of his
strength? I that speak <01696> in righteousness, mighty to save.
Yeshayahu
(Isaiah) 63:4
For the day of vengeance is in mine heart, and the year of my redeemed is come
<0935>.
Yeshayahu
(Isaiah) 63:8
For he said <0559>, Surely they are my people, children that will not
lie: so he was their Saviour.
Yeshayahu
(Isaiah) 63:6
And I will tread down the people in mine anger, and make them drunk in my fury,
and I will bring down their strength to the earth <0776>.
Yeshayahu
(Isaiah) 63:7
I will mention the lovingkindnesses of the LORD , and the praises of the LORD
<03068>, according to all that the LORD <03068> hath bestowed
on us, and the great goodness toward the house <01004> of Israel, which
he hath bestowed on them according to his mercies, and according to the
multitude of his lovingkindnesses.
HEBREW:
|
Hebrew |
English |
Torah Seder Le 14:33-57 |
Psalms Ps 78:56-72 |
Ashlamatah Is 5:8-16 + 6:3 |
Spec. Ashlamatah Is 61:10 – 63:9 |
|
אֶבֶן |
stones |
Le 14.4 |
Is 62.10 |
||
|
אָדָם |
men |
Ps 78.60 |
Is 5.15 |
||
|
אֲדֹנָי |
Lord |
Ps 78.65 |
Is 61.11 |
||
|
אֶחָד |
one |
Le 14.50 |
Is 5.10 |
||
|
אַחַר |
afterward, care |
Le 14.36 |
Ps 78.71 |
||
|
אַיִן |
without, there
was no |
Is 5.9 |
Is 63.3 |
||
|
אִישׁ |
man |
Is 5.15 |
Is 63.3 |
||
|
אָכַל |
eats, devoured |
Le 14.47 |
Ps 78.63 |
Is 62.9 |
|
|
אֱלֹהִים |
GOD |
Ps 78.56 |
Is 61.10 |
||
|
אִם |
If, surely,
never |
Le 14.43 |
Is 5.9 |
Is 62.8 |
|
|
אָמַר |
saying, said,
says |
Le 14.33 |
Is 6.3 |
Is 62.4 |
|
|
אֶרֶץ |
land, earth |
Le 14.34 |
Ps 78.69 |
Is 5.8 |
Is 61.11 |
|
אֲשֶׁר |
which |
Le 14.34 |
Ps 78.68 |
Is 62.2 |
|
|
בַּד |
alone |
Is 5.8 |
Is 63.3 |
||
|
בּוֹא |
enter, brought,
comes |
Le 14.34 |
Ps 78.54 |
Is 62.11 |
|
|
בָּחוּר |
young |
Ps 78.31 |
Is 62.5 |
||
|
בַּיִת |
house |
Le 14.34 |
Is 5.8 |
Is 63.7 |
|
|
בְּתוּלָה |
virgins |
Ps 78.63 |
Is 62.5 |
||
|
דָּבַר |
spoke, speak |
Le 14.33 |
Is 63.1 |
||
|
הָיָה |
shall become |
Is 5.9 |
Is 63.8 |
||
|
הִנֵּה |
if, behold |
Le 14.37 |
Is 62.11 |
||
|
זֶה |
this |
Le 14.54 |
Is 6.3 |
Is 63.1 |
|
|
יָד |
hand |
Ps 78.61 |
Is 5.12 |
Is 62.3 |
|
|
יהוה |
LORD |
Le 14.33 |
Is 5.9 |
Is 61.10 |
|
|
יוֹם |
day |
Le 14.38 |
Is 62.6 |
||
|
יַיִן |
wine |
Ps 78.65 |
Is 5.11 |
||
|
יָצָא |
shall come,
brings forth |
Le 14.38 |
Is 61.11 |
||
|
יָרַד |
descended,
poured |
Is 5.14 |
Is 63.6 |
||
|
יִשְׂרָאֵל |
Israel |
Ps 78.59 |
Is 63.7 |
||
|
כֹּהֵן |
priest |
Le 14.35 |
Ps 78.64 |
||
|
כֹּל |
everything,
whole, all |
Le 14.36 |
Is 6.3 |
Is 61.11 |
|
|
כְּלִי |
vessel, jewels |
Le 14.50 |
Is 61.10 |
||
|
כֵּן |
afterward,
therefore, so |
Le 14.36 |
Is 5.13 |
Is 61.11 |
|
|
כַּף |
hands |
Ps 78.72 |
Is 62.3 |
||
|
לֹה |
no, nor |
Ps 78.63 |
Is 5.12 |
Is 62.4 |
|
|
לָקַח |
shall take, took |
Le 14.42 |
Ps 78.70 |
||
|
מָקוֹם |
place, room |
Le 14.41 |
Is 5.8 |
||
|
נָבַט |
pay attention,
looked |
Is 5.12 |
Is 63.5 |
||
|
נֶפֶשׁ |
throat, soul |
Is 5.14 |
Is 61.10 |
||
|
נָתַן |
placed, gave,
give |
Le 14.34 |
Ps 78.61 |
Is 62.7 |
|
|
סָגַר |
quarintined,
gave over |
Le 14.46 |
Ps 78.48 |
||
|
עַד |
until |
Le 14.46 |
Is 5.8 |
Is 62.1 |
|
|
עוֹלָם |
everlasting |
Ps 78.66 |
Is 63.9 |
||
|
עֹז |
strength, strong |
Ps 78.61 |
Is 62.8 |
||
|
עַל |
over |
Le 14.50 |
Is 62.5 |
||
|
פֶּה |
mouth |
Is 5.14 |
Is 62.2 |
||
|
פָּנָה |
empty, clear |
Le 14.36 |
Is 62.10 |
||
|
פָּנֶה |
open, before |
Le 14.53 |
Is 62.11 |
||
|
צְדָקָה |
righteousness |
Is 5.16 |
Is 61.10 |
||
|
צִיּוֹן |
Zion |
Ps 78.68 |
Is 62.1 |
||
|
קָרָא |
called |
Is 6.3 |
Is 62.2 |
||
|
רָאָה |
become visible,
consider |
Le 14.35 |
Is 5.12 |
Is 62.2 |
|
|
רָמַם |
heights, lift |
Ps 78.69 |
Is 62.10 |
||
|
שָׂדֶה |
field |
Le 14.53 |
Is 5.8 |
||
|
שָׁמַע |
heard,
proclaimed |
Ps 78.59 |
Is 62.11 |
||
|
שָׁמַר |
keep, watchman |
Ps 78.56 |
Is 62.6 |
||
|
תִּפְאֶרֶת |
glory, beauty |
Ps 78.61 |
Is 62.3 |
||
|
ll;h' |
wedding songs |
Ps 78.63 |
Is 62.9 |
||
|
dAbK' |
honorable, glory |
Is 5.13 |
Is 62.2 |
||
|
hz"n" |
sprinkle |
Le 14.51 |
Is 63.3 |
||
|
ry[i |
city |
Le 14.45 |
Is 62.12 |
||
|
~[; |
people |
Ps 78.62 |
Is 5.13 |
Is 62.10 |
|
|
br' |
many, mighty |
Is 5.9 |
Is 63.1 |
||
|
dg<B, |
garment |
Le 14.55 |
Is 61.10 |
||
GREEK:
|
Greek |
English |
Torah Seder Le 14:33-57 |
Psalms Ps 78:56-72 |
Ashlamatah Is 5:8-16 + 6:3 |
Spec. Ashlamatah Is 61:10 – 63:9 |
N.C. 1 Pe 5:12-14 |
|
θεός |
GOD |
Ps 78.56 |
Is 5.16 |
Is 62.3 |
1 Pe 5.12 |
|
|
υἱός |
son |
Is 62.5 |
1 Pe 5.13 |
|||
Mishnah Pirke
Abot: IV:15
Rabbi Shimon ben Elazar said: Do not
[try to] appease your friend in the hour of his anger, and do not [try to]
comfort him while his dead lies before him, and do not question him in the hour
of his vow, and do not [try to] see him in the hour of his disgrace.
Shemuel Ha-Katan said: "If your
enemy falls do not exult; if he trips let your heart not rejoice, lest the LORD
see it and be displeased, and avert His wrath from him" (Proverbs 24:17).
Abarbanel
on Pirke Abot
By:
Abraham Chill
Sepher
Hermon Press, Inc. 1991
ISBN
0-87203-135-7
(pp. 280-284)
Abarbanel
admits to finding difficulty in connecting this Mishnah with the preceding one.
He does not succeed in finding a direct relationship and so cautiously proposes
that Rabbi Shimon ben Elazar comes to clarify Rabbi Ya’aqob's axioms on two
scores.
Rabbi
Ya’aqob said that one hour of repentance and good deeds in this world is better
than the entire World to Come. Thereupon, Rabbi Shimon explains that there is
an improper time for the performance of a good deed. For example, when your
friend is in a state of rage you should not try to appease him, because an
angry person is not rational and he will not listen to you. It is best to wait
until his ire subsides and then discuss the matter with him.
Similarly,
in the case of the onen, the mourner who has not yet buried his dead. This is
not the time to try to comfort him because he may misread your intentions and
assume that you do not appreciate his grief. Abarbanel supports this view by
referring us to Job's friends who waited seven days and seven nights before
they attempted to console him. Although it is very commendable to bring comfort
to the mourner, there is a time when it is not desirable.
A
third instance of an acceptable good deed that sometimes can be performed in
bad taste is the case when a person makes a vow in anger. Friends usually rush
to advise the vower how he can be released from his vow. According to Abarbanel,
such behaviour is out of place although the intentions are good. Here, again,
the vower is not capable of weighing his problem rationally at the time of the
vow. He is blind with rage and, to find relief, he makes a vow. In the first
place, he is in no state of mind to listen to reason and secondly, if, in his
anger, he rejects the proposed method of release from the vow, he is forfeiting
the opportunity to do so when his anger abates.
Lastly,
it is not right to approach a man when he is suffering shame and humiliation.
He committed a wrong and he feels degraded and demeaned; he is disgusted with
himself, and certainly with others. You may also cause him to feel animosity
towards you, because he may think that you hurried to see him in order to gloat
over him.
The
second way Abarbanel suggests to connect Rabbi Shimon's maxim with that of
Rabbi Ya’aqob is also connected to the comparison between this world and the
next. One might think that it is a noble act to console a mourner immediately
on the death of his beloved with the thought that the deceased has gone to a
better world and will now enjoy eternal peace. Rabbi Shimon, therefore, comes
to advise against such behaviour. It is not a commendable gesture, but will
cause a great deal of irritation which is uncalled for.
Abarbanel
then turns his attention to Shemuel Ha-Katan who said, "If your enemy falls
do not exalt ... lest the LORD sees it and be displeased and avert His wrath
from him."
Abarbanel
is troubled by several aspects of this dictum. Firstly, it is a direct quote
from the Book of Proverbs. Shemuel Ha-Katan was an exceedingly pious man - the
Talmud (Sanhedrin l l a) records that he was as deserving of the Divine Spirit
as Moshe - and why is he quoted here as just repeating a verse from the Bible?
It is true that in some versions of the Mishnah, he is quoted as adding,
"The verse says, APO and does not say, CHARON APO which teaches that God
will forgive him all his sins," but this really adds nothing and in the
more exact texts of the Mishnah the addition is missing. Furthermore, why
should a pious man like Shemuel, or King Solomon, the author of Proverbs,
object to an enemy being forgiven his sins? To the contrary, Shemuel should have
advised us to rejoice at the fall of our enemies in order that God should
forgive their sins! Abarbanel points out that the verse cannot be interpreted
to mean that the punishment which was due to the enemy will be transferred to
the one who rejoices, because there is no basis for this in the verse and it
would be unjust.
Abarbanel
clarifies Shemuel's maxim by a novel interpretation of several Scriptural
verses (Proverbs 24:16-18). The fall of a person is not final. There are times
when even a righteous/generous man will fall from favour but will succeed in
rising to prominence again. With that in mind, Solomon reflected, “Seven times
the righteous/generous man falls and gets up, while the wicked/Lawless are
tripped by one mistake” (verse 16). This is immediately followed by the verse
which Shemuel ha-Katan quoted which now means: When your enemy suffers a total
fall do not exult and do not rejoice even if he suffers a temporary setback,
because even the righteous/generous fall.
Recognizing
man's natural propensities, we can correctly assume that a person will rejoice
that his adversary had been degraded and he will be quite certain that God was
on his side by punishing his enemy. Because of this tendency, the wisest of all
men cautions us not to rejoice, because we did not cause our enemy to fall. If
we do rejoice, God will be angry with us because instead of thanking Him, we
are proud of ourselves. Because of our ingratitude, God will turn His wrath
from our enemy, i.e., He will no longer help us.
This
is the thrust of the reading mentioned above. Had the verse read, " ...
and avert His burning wrath [CHARON APO] from him," I might have thought
that God will still be angry, but not "burningly" so. However, from
the reading of the verse as it is, it is clear that God will cease to be angry
with our enemy entirely, i.e., He will forgive all his sins. You, therefore
will lose everything, because instead of helping you against your enemy for
what he did to you, God will no longer punish him. Therefore, all you can do
is, "Do not be vexed by evildoers; do not envy the wicked/Lawless, for
there is no future for the evil man" (verse 18). The chapter ends with the
exhortation, "Fear the LORD, my son, and the king," which means that
the only correct reaction to your enemy's fall, is to fear the Almighty.
Abarbanel
elaborates on this theme by pointing out that the principle involved is already
found in the Torah in several laws. Shemuel ha-Katan, therefore, quoted the
verse in order to arouse all the associations connected with it, which he,
undoubtedly, was accustomed to preach on many occasions.
Miscellaneous
Interpretations
Rabbenu
Yonah:
Rabbi Shimon's preachments are based on the notion that when a person is under
stress and strain he often becomes irrational and behaves without a sense of
sobriety. Perhaps Rabbi Shimon meant to tell us, "Do not blame this chap
for his conduct."
When
a person is angry, wait until his anger is spent and then speak to him. If you
engage him while he is enraged, he will become even more hostile.
Rabbi
Shimon also counsels us not to comfort a man while his dear one is laid out
before him. He wants to be alone with his sorrow and any interference with his
solitude will cause him to say uncomplimentary things.
Finally,
when a man is restricted by a vow, it is imprudent to touch on the subject of
vows with him because this may lead him to a state of rebellion wherein he will
never be able to find any relief from them.
With
reference to the axiom of Shemuel Ha-Katan, Rabbenu Yonah joins many other
commentaries in asking a simple, obvious question: Shemuel Ha-Katan did nothing
more in this Mishnah than quote the Scriptures (Proverbs 24:19). What did he
add that we did not know from Proverbs?
In
the first place, the Sage of our Mishnah thought that this admonition was so
basic and fundamental to social behaviour that it warranted repetition. Then,
again, Shemuel Ha-Katan may have wanted to stress the idea that even if the
other person was wicked/Lawless and deserved to be brought down, you have no
right to be gleeful about it. Moreover, if the one who rejoices is morally and
spiritually not much better, he surely has no grounds for gloating.
Rashi: Trying to appease a
man when he is in a state of wrath is futile. He does not want to listen and
will not listen. To avoid any unpleasantness, it is best to wait until his
anger has subsided. In this light, we can understand the explanation by the
rabbis (Berakhot 7a): When the children of Israel created the Golden Calf,
Moshe pleaded with God on their behalf. God requested of Moshe to wait until
His anger subsided and then He would forgive them.
Rashi
interprets Rabbi Shimon's maxim of inquiring about one's vow to mean that one
who is chained to a vow should not go to another person who is also under the
pressure of a vow and ask him to release him, which he is authorized to do.
This will only remind him of his own problem and will cause him unnecessary
anguish.
According
to Rashi, the Shemuel of our Mishnah was called Ha-Katan (the minor) to distinguish
him from the prophet Samuel. It is true that Shemuel Ha-Katan was merely
repeating a verse in Proverbs, but this was a verse that he was most enthused
about and it just came forth from his lips naturally.
Rashbatz calls our attention
to an old version of the text of this Mishnah wherein, "During his
bereavement," takes the place of "while his dead is laid out before
him." He prefers the former because it is unreasonable even to imagine
that while the dead is lying there, the bereaved will accept any words of
comfort. However, it is the custom that after departing from the graveside,
those that are in attendance form rows through which the mourners pass and say
"May the Omnipresent comfort you ... " Therefore, says Rashbatz, the
text of "during his mourning" is the correct one. Apropos the vows,
Rashbatz accepts the view that one should not approach another person who is
under the restriction of a vow and irritate him by attempting to find a
legitimate reason for absolution. This will only aggravate the situation and
galvanize the vower to make even more vows.
Finally,
referring to Rabbi Shimon's admonition not to try to see someone in his hour of
disgrace, Rashbatz gives a very simple reason: He will be embarrassed and
ashamed to see you.
Commenting
on Shemuel Ha-Katan's warning not to gloat over the downfall of your enemy,
Rashbatz refers us to the Talmud (Megillah 10b] where we find that after
crossing the Red Sea, the Children of Israel were ready to sing songs of praise
at the destruction of the Egyptian hosts, but God said, "My children are
drowning and you want to sing songs of praise"!"
Lastly,
Rashbatz marshals a midrash in which Job is asked: "What was the worst
experience you had in life?" His reply was, "When I observed the
exuberance of my enemies at the time of my tribulations."
Some
Questions to Ponder:
1.
From all the readings for this
Shabbat, what verse or verses touched your heart and fired your imagination?
2.
What are the main topics and
divisions of the Torah Seder for this Shabbat?
3.
What questions were asked of
Rashi regarding Vayiqra 14:34?
4.
What questions were asked of
Rashi regarding Vayiqra 14:35?
5.
What questions were asked of
Rashi regarding Vayiqra 14:36?
6.
What questions were asked of
Rashi regarding Vayiqra 14:40?
7.
What questions were asked of
Rashi regarding Vayiqra 14:44?
8.
What questions were asked of
Rashi regarding Vayiqra 14:48?
9.
How is Vayiqra 14:34 to Vayiqra
14:57?
10.
Where in the readings for this
Shabbat is it insinuated that we are in a period of consolation/strengthening
and returning to G-d?
11.
How is the Torah Seder related to
our reading of Psalm 78:56-72 both by verbal tally and thematically?
12.
How is the Torah Seder related
both by verbal tally and thematically to our Ashlamatah of Isaiah 5:8ff?
13.
How is the Torah Seder related
both by verbal tally and thematically to our Special Ashlamatah of Isaiah 61:10ff?
14.
How is the reading of 1 Tsefet
5:12-14 related to each of the readings for this Shabbat?
15.
What important overall principles
are taught in 1 Tsefet 5:12-14?
16.
How is Pirqe Abot IV:15 related
to our readings for this Shabbat?
17.
What important principle
according to Rashi is taught in Vayiqra 14:44?
18.
In your opinion, and taking into
consideration all of the above readings for this Sabbath, what is the prophetic
message for this week?
Next Shabbat
(Tishri 03, 5771):
Shabbat Shuvah –
Sabbath of Returning
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
שׁוּבָה |
|
|
|
“Shabbat Shuvah” |
Reader 1 – Vayiqra 15:1-3 |
Reader 1 – Vayiqra 15:25-27 |
|
“Sabbath of Return” |
Reader 2 – Vayiqra 15:4-6 |
Reader 2 – Vayiqra 15:28-30 |
|
“Sábado
del Retorno” |
Reader 3 – Vayiqra 15:7-9 |
Reader 3 – Vayiqra 15:31-33 |
|
Vayiqra (Leviticus) 15:1-24 |
Reader 4 – Vayiqra 15:10-12 |
|
|
Ashlamatah: Hosea 6:1-11 |
Reader 5 – Vayiqra 15:13-15 |
|
|
Special: Hosea
14:2-10; Micah 7:18-20 |
Reader 6 – Vayiqra 15:16-18 |
Reader 1 – Vayiqra 15:25-27 |
|
Psalm 79:1-13 |
Reader 7 – Vayiqra 15:19-24 |
Reader 2 – Vayiqra 15:28-30 |
|
|
Maftir:
Vayiqra 15:22-24 |
Reader 3 – Vayiqra 15:31-33 |
|
N.C.: 2 Tsefet (Peter) 1:1-2 |
Hosea 14:2-10;
Micah 7:18-20 |
|
Coming Special
Days:
Rosh HaShanah – Jewish
New Year - Tishri
1-2
Evening Wednesday
September the 8th – Friday Evening September the 10th
For further study see:
http://www.betemunah.org/teruah.html; http://www.betemunah.org/shofar.html;
http://www.betemunah.org/knowday.html; & http://www.betemunah.org/awesome.html
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
Dr. Adon Eliyahu ben Abraham